1. Hebrew Bible, Nahum, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266 | 2.10. Take ye the spoil of silver, take the spoil of gold; For there is no end of the store, Rich with all precious vessels. |
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2. Hebrew Bible, Deuteronomy, 5.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 424| 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ | 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour. |
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3. Hebrew Bible, Exodus, 3.1-3.8, 20.13, 24.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery, of the burning bush •burning, of the righteous •burning, of the wicked Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 449; Stuckenbruck, 1 Enoch 91-108 (2007) 424, 707| 3.1. וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃ 3.1. וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃ 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.3. וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ 3.4. וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 3.7. וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ 3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ | 3.1. Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horeb. 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3.3. And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’ 3.4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’ 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’ 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God. 3.7. And the LORD said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains; 3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. 24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness. |
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4. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 704| 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. |
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5. Hebrew Bible, Zephaniah, 1.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 1.15. יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃ | 1.15. That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness, |
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6. Hebrew Bible, Job, 3.4-3.5, 15.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 3.4. הַיּוֹם הַהוּא יְהִי חֹשֶׁךְ אַל־יִדְרְשֵׁהוּ אֱלוֹהַּ מִמָּעַל וְאַל־תּוֹפַע עָלָיו נְהָרָה׃ 3.5. יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן־עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם׃ | 3.4. Let that day be darkness; Let not God inquire after it from above, Neither let the light shine upon it. 3.5. Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it. |
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7. Hebrew Bible, Joel, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 2.2. יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִהְיָה מִן־הָעוֹלָם וְאַחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדוֹר׃ 2.2. וְאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בָאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשׂוֹת׃ | 2.2. A day of darkness and gloominess, A day of clouds and thick darkness, As blackness spread upon the mountains; A great people and a mighty, There hath not been ever the like, Neither shall be any more after them, Even to the years of many generations. |
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| 8. Hebrew Bible, Malachi, 4.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453 |
9. Hebrew Bible, Psalms, 20.12, 21.12, 35.5, 36.4, 67.34, 68.33, 139.3, 140.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 451, 485| 36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 139.3. אָרְחִי וְרִבְעִי זֵרִיתָ וְכָל־דְּרָכַי הִסְכַּנְתָּה׃ | 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good. 139.3. Thou measurest my going about and my lying down, And art acquainted with all my ways. |
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10. Hebrew Bible, Proverbs, 11.28, 12.20, 14.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 451| 11.28. בּוֹטֵחַ בְּעָשְׁרוֹ הוּא יִפֹּל וְכֶעָלֶה צַדִּיקִים יִפְרָחוּ׃ | 11.28. He that trusteth in his riches shall fall; But the righteous shall flourish as foliage. |
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11. Hebrew Bible, Micah, 2.1-2.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 451| 2.1. הוֹי חֹשְׁבֵי־אָוֶן וּפֹעֲלֵי רָע עַל־מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ־לְאֵל יָדָם׃ 2.1. קוּמוּ וּלְכוּ כִּי לֹא־זֹאת הַמְּנוּחָה בַּעֲבוּר טָמְאָה תְּחַבֵּל וְחֶבֶל נִמְרָץ׃ 2.2. וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃ 2.3. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי חֹשֵׁב עַל־הַמִּשְׁפָּחָה הַזֹּאת רָעָה אֲשֶׁר לֹא־תָמִישׁוּ מִשָּׁם צַוְּארֹתֵיכֶם וְלֹא תֵלְכוּ רוֹמָה כִּי עֵת רָעָה הִיא׃ | 2.1. Woe to them that devise iniquity And work evil upon their beds! When the morning is light, they execute it, Because it is in the power of their hand. 2.2. And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage. 2.3. Therefore thus saith the LORD: Behold, against this family do I devise an evil, From which ye shall not remove your necks, Neither shall ye walk upright; for it shall be an evil time. |
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12. Hebrew Bible, Amos, 5.18, 5.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 5.18. הוֹי הַמִּתְאַוִּים אֶת־יוֹם יְהוָה לָמָּה־זֶּה לָכֶם יוֹם יְהוָה הוּא־חֹשֶׁךְ וְלֹא־אוֹר׃ | 5.18. Woe unto you that desire the day of the LORD! Wherefore would ye have the day of the LORD? It is darkness, and not light. 5.20. Shall not the day of the LORD be darkness, and not light? Even very dark, and no brightness in it? |
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13. Hebrew Bible, Jeremiah, 15.2, 22.13, 28.16, 51.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 117, 137, 485, 488| 15.2. וּנְתַתִּיךָ לָעָם הַזֶּה לְחוֹמַת נְחֹשֶׁת בְּצוּרָה וְנִלְחֲמוּ אֵלֶיךָ וְלֹא־יוּכְלוּ לָךְ כִּי־אִתְּךָ אֲנִי לְהוֹשִׁיעֲךָ וּלְהַצִּילֶךָ נְאֻם־יְהוָה׃ 15.2. וְהָיָה כִּי־יֹאמְרוּ אֵלֶיךָ אָנָה נֵצֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֲשֶׁר לַמָּוֶת לַמָּוֶת וַאֲשֶׁר לַחֶרֶב לַחֶרֶב וַאֲשֶׁר לָרָעָב לָרָעָב וַאֲשֶׁר לַשְּׁבִי לַשֶּׁבִי׃ 22.13. הוֹי בֹּנֶה בֵיתוֹ בְּלֹא־צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן־לוֹ׃ 28.16. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי מְשַׁלֵּחֲךָ מֵעַל פְּנֵי הָאֲדָמָה הַשָּׁנָה אַתָּה מֵת כִּי־סָרָה דִבַּרְתָּ אֶל־יְהוָה׃ | 15.2. And it shall come to pass, when they say unto thee: Whither shall we go forth? then thou shall tell them: Thus saith the LORD: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity. 22.13. Woe unto him that buildeth his house by unrighteousness, And his chambers by injustice; That useth his neighbour’s service without wages, And giveth him not his hire; 28.16. ’Therefore thus saith the LORD: Behold, I will send thee away from off the face of the earth; this year thou shalt die, because thou hast spoken perversion against the LORD.’ 27. But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.,And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I visit, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.,for they prophesy a lie unto you, to remove you far from your land; and that I should drive you out and ye should perish.,For I have not sent them, saith the LORD, and they prophesy falsely in My name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you.’,which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;,Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken concerning the nation that will not serve the king of Babylon?,and send them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of Tyre, and to the king of Zidon, by the hand of the messengers that come to Jerusalem unto Zedekiah king of Judah;,And hearken not unto the words of the prophets that speak unto you, saying: Ye shall not serve the king of Babylon, for they prophesy a lie unto you.,Hearken not unto them; serve the king of Babylon, and live; wherefore should this city become desolate?,But the nation that shall bring their neck under the yoke of the king of Babylon, and serve him, that nation will I let remain in their own land, saith the LORD; and they shall till it, and dwell therein.’,’Thus saith the LORD to me: Make thee bands and bars, and put them upon thy neck;,Also I spoke to the priests and to all this people, saying: ‘Thus saith the LORD: Hearken not to the words of your prophets that prophesy unto you, saying: Behold, the vessels of the LORD’S house shall now shortly be brought back from Babylon; for they prophesy a lie unto you.,In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word unto Jeremiah from the LORD, saying:,and give them a charge unto their masters, saying: Thus saith the LORD of hosts, the God of Israel: Thus shall ye say unto your masters:,And I spoke to Zedekiah king of Judah according to all these words, saying: ‘Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live.,For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city,,And all the nations shall serve him, and his son, and his son’s son, until the time of his own land come; and then many nations and great kings shall make him their bondman.,I have made the earth, the man and the beast that are upon the face of the earth, by My great power and by My outstretched arm; and I give it unto whom it seemeth right unto Me.,They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’,But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;,yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem:,And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant; and the beasts of the field also have I given him to serve him. |
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14. Hebrew Bible, Isaiah, 10.3, 26.3, 29.20, 49.26, 51.18, 65.14, 66.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 451, 453, 488, 703| 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 51.18. אֵין־מְנַהֵל לָהּ מִכָּל־בָּנִים יָלָדָה וְאֵין מַחֲזִיק בְּיָדָהּ מִכָּל־בָּנִים גִּדֵּלָה׃ 65.14. הִנֵּה עֲבָדַי יָרֹנּוּ מִטּוּב לֵב וְאַתֶּם תִּצְעֲקוּ מִכְּאֵב לֵב וּמִשֵּׁבֶר רוּחַ תְּיֵלִילוּ׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ | 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory? 51.18. There is none to guide her Among all the sons whom she hath brought forth; Neither is there any that taketh her by the hand of all the sons that she hath brought up. 65.14. Behold, My servants shall sing For joy of heart, But ye shall cry for sorrow of heart, And shall wail for vexation of spirit. 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. |
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15. Homer, Iliad, 3.292-3.301, 3.310, 22.510-22.514, 23.30-23.34, 23.166-23.178, 24.532 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 228, 233, 252, 254| 3.292. ἦ, καὶ ἀπὸ στομάχους ἀρνῶν τάμε νηλέϊ χαλκῷ· 3.293. καὶ τοὺς μὲν κατέθηκεν ἐπὶ χθονὸς ἀσπαίροντας 3.294. θυμοῦ δευομένους· ἀπὸ γὰρ μένος εἵλετο χαλκός. 3.295. οἶνον δʼ ἐκ κρητῆρος ἀφυσσόμενοι δεπάεσσιν 3.296. ἔκχεον, ἠδʼ εὔχοντο θεοῖς αἰειγενέτῃσιν. 3.297. ὧδε δέ τις εἴπεσκεν Ἀχαιῶν τε Τρώων τε· 3.298. Ζεῦ κύδιστε μέγιστε καὶ ἀθάνατοι θεοὶ ἄλλοι 3.299. ὁππότεροι πρότεροι ὑπὲρ ὅρκια πημήνειαν 3.300. ὧδέ σφʼ ἐγκέφαλος χαμάδις ῥέοι ὡς ὅδε οἶνος 3.301. αὐτῶν καὶ τεκέων, ἄλοχοι δʼ ἄλλοισι δαμεῖεν. 3.310. ἦ ῥα καὶ ἐς δίφρον ἄρνας θέτο ἰσόθεος φώς, 22.510. γυμνόν· ἀτάρ τοι εἵματʼ ἐνὶ μεγάροισι κέονται 22.511. λεπτά τε καὶ χαρίεντα τετυγμένα χερσὶ γυναικῶν. 22.512. ἀλλʼ ἤτοι τάδε πάντα καταφλέξω πυρὶ κηλέῳ 22.513. οὐδὲν σοί γʼ ὄφελος, ἐπεὶ οὐκ ἐγκείσεαι αὐτοῖς, 22.514. ἀλλὰ πρὸς Τρώων καὶ Τρωϊάδων κλέος εἶναι. 23.30. πολλοὶ μὲν βόες ἀργοὶ ὀρέχθεον ἀμφὶ σιδήρῳ 23.31. σφαζόμενοι, πολλοὶ δʼ ὄϊες καὶ μηκάδες αἶγες· 23.32. πολλοὶ δʼ ἀργιόδοντες ὕες θαλέθοντες ἀλοιφῇ 23.33. εὑόμενοι τανύοντο διὰ φλογὸς Ἡφαίστοιο· 23.34. πάντῃ δʼ ἀμφὶ νέκυν κοτυλήρυτον ἔρρεεν αἷμα. 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· 24.532. καί ἑ κακὴ βούβρωστις ἐπὶ χθόνα δῖαν ἐλαύνει, | 3.292. then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.293. then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.294. then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. 3.295. Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.296. Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.297. Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.298. Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.299. Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.300. may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 3.301. may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 3.310. So spake the godlike man, and let place the lambs in his chariot, and himself mounted, and drew back the reins, and by his side Antenor mounted the beauteous car; and the twain departed back to Ilios. But Hector, Priam's son, and goodly Odysseus 22.510. yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.511. yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.512. yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.513. yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 22.514. yet in thy halls lieth raiment, finely-woven and fair, wrought by the hands of women. Howbeit all these things will I verily burn in blazing fire—in no wise a profit unto thee, seeing thou shalt not lie therein, but to be an honour unto thee from the men and women of Troy. 23.30. 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. 23.31. 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. 23.32. 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. 23.33. 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. 23.34. 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. 23.166. 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. 23.167. 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. 23.168. 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. 23.169. 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. 23.171. 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. 23.172. 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. 23.173. 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. 23.174. 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, 23.176. 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, 23.177. 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, 23.178. 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, 24.532. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts |
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16. Homer, Odyssey, 10.504-10.540, 11.23-11.50, 14.437-14.438 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dead , offerings to the dead destroyed by burning •animal victim, treatment of burning of a ninth of the meat •animal victim, treatment of burning of a part or parts of the victim Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 220, 254| 10.504. διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ, 10.505. μή τί τοι ἡγεμόνος γε ποθὴ παρὰ νηὶ μελέσθω, 10.506. ἱστὸν δὲ στήσας, ἀνά θʼ ἱστία λευκὰ πετάσσας 10.507. ἧσθαι· τὴν δέ κέ τοι πνοιὴ Βορέαο φέρῃσιν. 10.508. ἀλλʼ ὁπότʼ ἂν δὴ νηὶ διʼ Ὠκεανοῖο περήσῃς, 10.509. ἔνθʼ ἀκτή τε λάχεια καὶ ἄλσεα Περσεφονείης, 10.510. μακραί τʼ αἴγειροι καὶ ἰτέαι ὠλεσίκαρποι, 10.511. νῆα μὲν αὐτοῦ κέλσαι ἐπʼ Ὠκεανῷ βαθυδίνῃ, 10.512. αὐτὸς δʼ εἰς Ἀίδεω ἰέναι δόμον εὐρώεντα. 10.513. ἔνθα μὲν εἰς Ἀχέροντα Πυριφλεγέθων τε ῥέουσιν 10.514. Κώκυτός θʼ, ὃς δὴ Στυγὸς ὕδατός ἐστιν ἀπορρώξ, 10.515. πέτρη τε ξύνεσίς τε δύω ποταμῶν ἐριδούπων· 10.516. ἔνθα δʼ ἔπειθʼ, ἥρως, χριμφθεὶς πέλας, ὥς σε κελεύω, 10.517. βόθρον ὀρύξαι, ὅσον τε πυγούσιον ἔνθα καὶ ἔνθα, 10.518. ἀμφʼ αὐτῷ δὲ χοὴν χεῖσθαι πᾶσιν νεκύεσσιν, 10.519. πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ, 10.520. τὸ τρίτον αὖθʼ ὕδατι· ἐπὶ δʼ ἄλφιτα λευκὰ παλύνειν. 10.521. πολλὰ δὲ γουνοῦσθαι νεκύων ἀμενηνὰ κάρηνα, 10.522. ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη, 10.523. ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν, 10.524. Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ 10.525. παμμέλανʼ, ὃς μήλοισι μεταπρέπει ὑμετέροισιν. 10.526. αὐτὰρ ἐπὴν εὐχῇσι λίσῃ κλυτὰ ἔθνεα νεκρῶν, 10.527. ἔνθʼ ὄιν ἀρνειὸν ῥέζειν θῆλύν τε μέλαιναν 10.528. εἰς Ἔρεβος στρέψας, αὐτὸς δʼ ἀπονόσφι τραπέσθαι 10.529. ἱέμενος ποταμοῖο ῥοάων· ἔνθα δὲ πολλαὶ 10.530. ψυχαὶ ἐλεύσονται νεκύων κατατεθνηώτων. 10.531. δὴ τότʼ ἔπειθʼ ἑτάροισιν ἐποτρῦναι καὶ ἀνῶξαι 10.532. μῆλα, τὰ δὴ κατάκειτʼ ἐσφαγμένα νηλέι χαλκῷ, 10.533. δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν, 10.534. ἰφθίμῳ τʼ Ἀίδῃ καὶ ἐπαινῇ Περσεφονείῃ· 10.535. αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 10.536. ἧσθαι, μηδὲ ἐᾶν νεκύων ἀμενηνὰ κάρηνα 10.537. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 10.538. ἔνθα τοι αὐτίκα μάντις ἐλεύσεται, ὄρχαμε λαῶν, 10.539. ὅς κέν τοι εἴπῃσιν ὁδὸν καὶ μέτρα κελεύθου 10.540. νόστον θʼ, ὡς ἐπὶ πόντον ἐλεύσεαι ἰχθυόεντα. 11.23. ἔνθʼ ἱερήια μὲν Περιμήδης Εὐρύλοχός τε 11.24. ἔσχον· ἐγὼ δʼ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.25. βόθρον ὄρυξʼ ὅσσον τε πυγούσιον ἔνθα καὶ ἔνθα, 11.26. ἀμφʼ αὐτῷ δὲ χοὴν χεόμην πᾶσιν νεκύεσσι, 11.27. πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ, 11.28. τὸ τρίτον αὖθʼ ὕδατι· ἐπὶ δʼ ἄλφιτα λευκὰ πάλυνον. 11.29. πολλὰ δὲ γουνούμην νεκύων ἀμενηνὰ κάρηνα, 11.30. ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη, 11.31. ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν, 11.32. Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ 11.33. παμμέλανʼ, ὃς μήλοισι μεταπρέπει ἡμετέροισι. 11.34. τοὺς δʼ ἐπεὶ εὐχωλῇσι λιτῇσί τε, ἔθνεα νεκρῶν, 11.35. ἐλλισάμην, τὰ δὲ μῆλα λαβὼν ἀπεδειροτόμησα 11.36. ἐς βόθρον, ῥέε δʼ αἷμα κελαινεφές· αἱ δʼ ἀγέροντο 11.37. ψυχαὶ ὑπὲξ Ἐρέβευς νεκύων κατατεθνηώτων. 11.38. νύμφαι τʼ ἠίθεοί τε πολύτλητοί τε γέροντες 11.39. παρθενικαί τʼ ἀταλαὶ νεοπενθέα θυμὸν ἔχουσαι, 11.40. πολλοὶ δʼ οὐτάμενοι χαλκήρεσιν ἐγχείῃσιν, 11.41. ἄνδρες ἀρηίφατοι βεβροτωμένα τεύχεʼ ἔχοντες· 11.42. οἳ πολλοὶ περὶ βόθρον ἐφοίτων ἄλλοθεν ἄλλος 11.43. θεσπεσίῃ ἰαχῇ· ἐμὲ δὲ χλωρὸν δέος ᾕρει. 11.44. δὴ τότʼ ἔπειθʼ ἑτάροισιν ἐποτρύνας ἐκέλευσα 11.45. μῆλα, τὰ δὴ κατέκειτʼ ἐσφαγμένα νηλέι χαλκῷ, 11.46. δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν, 11.47. ἰφθίμῳ τʼ Ἀΐδῃ καὶ ἐπαινῇ Περσεφονείῃ· 11.48. αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 11.49. ἥμην, οὐδʼ εἴων νεκύων ἀμενηνὰ κάρηνα 11.50. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 14.437. νώτοισιν δʼ Ὀδυσῆα διηνεκέεσσι γέραιρεν 14.438. ἀργιόδοντος ὑός, κύδαινε δὲ θυμὸν ἄνακτος· | 10.505. don't let the absence of a guide bother you beside your ship, but set up the mast, spread the white sails, and sit. North Wind's breath will bear her for you. But when you drive through Ocean with your ship, there will be a rough headland and groves of Persephone, 10.510. tall poplars and willows losing their fruit. Land your ship at that spot, by deep-eddying Ocean, but go yourself to the dank house of Hades. There Pyriphlegethus and Cocytus, which is a branch of the water of the Styx, flow into Acheron, 10.515. and there is a rock and the junction of two roaring rivers. Then draw near there, hero, as I bid you, and dig a pit a cubit's length this way and that, and pour a libation to all the dead about it, first with milk and honey, thereafter with sweet wine, 10.520. a third time with water, then sprinkle white barley groats upon it. Entreat repeatedly the helpless heads of the dead, that when you get to Ithaca you'll offer a cow that's not yet calved, your best one, in your palace, and will fill the pyre with good things, and that you'll sacrifice separately, to Teiresias alone, 10.525. a solid-black ram, that stands out among your sheep. Then after you've entreated the famous tribes of corpses with your prayers, offer sheep there, a ram and a black female, turning them toward Erebus, but turn yourself away and face the river's streams. There, many soul 10.530. of the dead who've died will come. Then at that moment urge and order your comrades to skin and burn the sheep that lie there slaughtered by ruthless bronze, and to pray to the gods, to mighty Hades and dread Persephone. 10.535. You yourself, draw your sharp sword from beside your thigh and sit, but don't let the helpless heads of the dead go close to the blood before you question Teiresias. Then soon the seer, the leader of men, will come to you, who'll tell you the way and stages of your journey, 10.540. and of your return home, how you'll go upon the fishy sea.' “So said she, and golden-throned Dawn immediately came. She dressed a cloak and tunic about me as clothing, and the nymph herself put on a great white cloak, delicate and lovely, threw a fine golden girdle 11.25. dug a pit a cubit's length this way and that, and poured a libation to all the dead about it, first with milk and honey, thereafter with sweet wine, a third time with water, then sprinkled white barley groats upon it. I repeatedly entreated the helpless heads of the dead, 11.30. that when I got to Ithaca I'd offer a cow that's not yet calved, my best one, in my palace, then I'd fill the pyre with good things, and that I'd sacrifice separately, to Teiresias alone, a solid-black ram, that stands out among our sheep. After I'd implored with prayers and vows the tribes of corpses, 11.35. I took the sheep and cut their throats and the cloud-dark blood flowed into the pit. Up out of Erebusthey gathered, the souls of the dead who'd died, brides, young men never married, old men who'd suffered much, tender maidens with hearts new to sorrow, 11.40. and many wounded by bronze spears, men killed in battle, holding armor stained with gore. They stalked about the pit in throngs from one place and another with an awful screeching, and green terror seized me. Then at that moment I urged and ordered my comrade 11.45. to skin and burn the sheep that lay there slaughtered by ruthless bronze, and to pray to the gods, to mighty Hades and dread Persephone. I myself drew my sharp sword from beside my thigh and sat, but didn't let the helpless heads of the dead 11.50. get close to the blood before I questioned Teiresias. “The soul of my comrade Elpenor came first, for he'd not yet been buried under the wide-wayed earth, since we'd left his body in Circe's hall, unwept for and unburied, since other work bore down on us. |
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17. Hebrew Bible, 2 Kings, 24.12-24.16, 25.8-25.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •burning, of the temple Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 117| 24.12. וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃ 24.13. וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 24.14. וְהִגְלָה אֶת־כָּל־יְרוּשָׁלִַם וְאֶת־כָּל־הַשָּׂרִים וְאֵת כָּל־גִּבּוֹרֵי הַחַיִל עשרה [עֲשֶׂרֶת] אֲלָפִים גּוֹלֶה וְכָל־הֶחָרָשׁ וְהַמַּסְגֵּר לֹא נִשְׁאַר זוּלַת דַּלַּת עַם־הָאָרֶץ׃ 24.15. וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃ 24.16. וְאֵת כָּל־אַנְשֵׁי הַחַיִל שִׁבְעַת אֲלָפִים וְהֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף הַכֹּל גִּבּוֹרִים עֹשֵׂי מִלְחָמָה וַיְבִיאֵם מֶלֶךְ־בָּבֶל גּוֹלָה בָּבֶלָה׃ 25.8. וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃ 25.9. וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃ 25.11. וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ עַל־הַמֶּלֶךְ בָּבֶל וְאֵת יֶתֶר הֶהָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃ 25.12. וּמִדַּלַּת הָאָרֶץ הִשְׁאִיר רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃ 25.13. וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃ 25.14. וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃ 25.15. וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃ 25.16. הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃ 25.17. שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃ 25.18. וַיִּקַּח רַב־טַבָּחִים אֶת־שְׂרָיָה כֹּהֵן הָרֹאשׁ וְאֶת־צְפַנְיָהוּ כֹּהֵן מִשְׁנֶה וְאֶת־שְׁלֹשֶׁת שֹׁמְרֵי הַסַּף׃ 25.19. וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲשֶׁר־הוּא פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת הַסֹּפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר׃ 25.21. וַיַּךְ אֹתָם מֶלֶךְ בָּבֶל וַיְמִיתֵם בְּרִבְלָה בְּאֶרֶץ חֲמָת וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ׃ 25.22. וְהָעָם הַנִּשְׁאָר בְּאֶרֶץ יְהוּדָה אֲשֶׁר הִשְׁאִיר נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּפְקֵד עֲלֵיהֶם אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן׃ 25.23. וַיִּשְׁמְעוּ כָל־שָׂרֵי הַחֲיָלִים הֵמָּה וְהָאֲנָשִׁים כִּי־הִפְקִיד מֶלֶךְ־בָּבֶל אֶת־גְּדַלְיָהוּ וַיָּבֹאוּ אֶל־גְּדַלְיָהוּ הַמִּצְפָּה וְיִשְׁמָעֵאל בֶּן־נְתַנְיָה וְיוֹחָנָן בֶּן־קָרֵחַ וּשְׂרָיָה בֶן־תַּנְחֻמֶת הַנְּטֹפָתִי וְיַאֲזַנְיָהוּ בֶּן־הַמַּעֲכָתִי הֵמָּה וְאַנְשֵׁיהֶם׃ 25.25. וַיְהִי בַּחֹדֶשׁ הַשְּׁבִיעִי בָּא יִשְׁמָעֵאל בֶּן־נְתַנְיָה בֶּן־אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וַעֲשָׂרָה אֲנָשִׁים אִתּוֹ וַיַּכּוּ אֶת־גְּדַלְיָהוּ וַיָּמֹת וְאֶת־הַיְּהוּדִים וְאֶת־הַכַּשְׂדִּים אֲשֶׁר־הָיוּ אִתּוֹ בַּמִּצְפָּה׃ | 24.12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign. 24.13. And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said. 24.14. And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land. 24.15. And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon. 24.16. And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon. 25.8. Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem. 25.9. And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire. 25.10. And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about. 25.11. And the residue of the people that were left in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude, did Nebuzaradan the captain of the guard carry away captive. 25.12. But the captain of the guard left of the poorest of the land to be vinedressers and husbandmen. 25.13. And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon. 25.14. And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away. 25.15. And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away. 25.16. The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight. 25.17. The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network. 25.18. And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door; 25.19. and out of the city he took an officer that was set over the men of war; and five men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the city. 25.20. And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. 25.21. And the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land. 25.22. And as for the people that were left in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor. 25.23. Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Joha the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite and Jaazaniah the son of the Maacathite, they and their men. 25.25. But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldeans that were with him at Mizpah. |
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18. Aeschylus, Seven Against Thebes, 43-53, 42 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 252| 42. ἄνδρες γὰρ ἑπτά, θούριοι λοχαγέται, | |
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19. Hebrew Bible, Ezekiel, 1.4-1.5, 1.16, 1.22, 1.26-1.27, 10.1, 10.10, 10.21, 38.22 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453, 707| 1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 1.5. וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃ 1.16. מַרְאֵה הָאוֹפַנִּים וּמַעֲשֵׂיהֶם כְּעֵין תַּרְשִׁישׁ וּדְמוּת אֶחָד לְאַרְבַּעְתָּן וּמַרְאֵיהֶם וּמַעֲשֵׂיהֶם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃ 1.22. וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 10.1. וּמַרְאֵיהֶם דְּמוּת אֶחָד לְאַרְבַּעְתָּם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃ 10.1. וָאֶרְאֶה וְהִנֵּה אֶל־הָרָקִיעַ אֲשֶׁר עַל־רֹאשׁ הַכְּרֻבִים כְּאֶבֶן סַפִּיר כְּמַרְאֵה דְּמוּת כִּסֵּא נִרְאָה עֲלֵיהֶם׃ 10.21. אַרְבָּעָה אַרְבָּעָה פָנִים לְאֶחָד וְאַרְבַּע כְּנָפַיִם לְאֶחָד וּדְמוּת יְדֵי אָדָם תַּחַת כַּנְפֵיהֶם׃ 38.22. וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו וְעַל־אֲגַפָּיו וְעַל־עַמִּים רַבִּים אֲשֶׁר אִתּוֹ׃ | 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire. 1.5. And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. 1.16. The appearance of the wheels and their work was like unto the colour of a beryl; and they four had one likeness; and their appearance and their work was as it were a wheel within a wheel. 1.22. And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above. 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 10.1. Then I looked, and, behold, upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne. 10.10. And as for their appearance, they four had one likeness, as if a wheel had been within a wheel. 10.21. Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. 38.22. And I will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone. |
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20. Plato, Minos, 315c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 228, 229, 254, 256| 315c. καὶ νόμιμον αὐτοῖς, καὶ ταῦτα ἔνιοι αὐτῶν καὶ τοὺς αὑτῶν ὑεῖς τῷ Κρόνῳ, ὡς ἴσως καὶ σὺ ἀκήκοας. καὶ μὴ ὅτι βάρβαροι ἄνθρωποι ἡμῶν ἄλλοις νόμοις χρῶνται, ἀλλὰ καὶ οἱ ἐν τῇ Λυκαίᾳ οὗτοι καὶ οἱ τοῦ Ἀθάμαντος ἔκγονοι οἵας θυσίας θύουσιν Ἕλληνες ὄντες. ὥσπερ καὶ ἡμᾶς αὐτοὺς οἶσθά που καὶ αὐτὸς ἀκούων οἵοις νόμοις ἐχρώμεθα πρὸ τοῦ περὶ τοὺς ἀποθανόντας, ἱερεῖά τε προσφάττοντες πρὸ τῆς ἐκφορᾶς τοῦ νεκροῦ καὶ ἐγχυτιστρίας μεταπεμπόμενοι· οἱ | 315c. whereas the Carthaginians perform it as a thing they account holy and legal, and that too when some of them sacrifice even their own sons to Cronos, as I daresay you yourself have heard. And not merely is it foreign peoples who use different laws from ours, but our neighbors in Lycaea and the descendants of Athamas —you know their sacrifices, Greeks though they be. And as to ourselves too, you know, of course, from what you have heard yourself, the kind of laws we formerly used in regard to our dead, when we slaughtered sacred victims before |
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21. Herodotus, Histories, 1.165, 2.44, 5.92 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •animal victim, treatment of burning of a part or parts of the victim •animal victim, treatment of burning of a ninth of the meat •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 217, 220, 226, 232, 233| 1.165. οἱ δὲ Φωκαιέες, ἐπείτε σφι Χῖοι τὰς νήσους τὰς Οἰνούσσας καλεομένας οὐκ ἐβούλοντο ὠνευμένοισι πωλέειν, δειμαίνοντες μὴ αἳ μὲν ἐμπόριον γένωνται, ἡ δὲ αὐτῶν νῆσος ἀποκληισθῇ τούτου εἵνεκα, πρὸς ταῦτα οἱ Φωκαίες ἐστέλλοντο ἐς Κύρνον· ἐν γὰρ τῇ Κύρνῳ εἴκοσι ἔτεσι πρότερον τούτων ἐκ θεοπροπίου ἀνεστήσαντο πόλιν, τῇ οὔνομα ἦν Ἀλαλίη. Ἀργανθώνιος δὲ τηνικαῦτα ἤδη τετελευτήκεε. στελλόμενοι δὲ ἐπὶ τὴν Κύρνον, πρῶτα καταπλεύσαντες ἐς τὴν Φωκαίην κατεφόνευσαν τῶν Περσέων τὴν φυλακήν, ἣ ἐφρούρεε παραδεξαμένη παρὰ Ἁρπάγου τὴν πόλιν. μετὰ δέ, ὡς τοῦτο σφι ἐξέργαστο, ἐποιήσαντο ἰσχυρὰς κατάρας τῷ ὑπολειπομένῳ ἑωυτῶν τοῦ στόλου, πρὸς δὲ ταύτῃσι καὶ μύδρον σιδήρεον κατεπόντωσαν καὶ ὤμοσαν μὴ πρὶν ἐς Φωκαίην ἥξειν πρὶν ἢ τὸν μύδρον τοῦτον ἀναφανῆναι. στελλομένων δὲ αὐτῶν ἐπὶ τὴν Κύρνον, ὑπερημίσεας τῶν ἀστῶν ἔλαβε πόθος τε καὶ οἶκτος τῆς πόλιος καὶ τῶν ἠθέων τῆς χώρης, ψευδόρκιοι δὲ γενόμενοι ἀπέπλεον ὀπίσω ἐς τὴν Φωκαίην. οἳ δὲ αὐτῶν τὸ ὅρκιον ἐφύλασσον, ἀερθέντες ἐκ τῶν Οἰνουσσέων ἔπλεον. 2.44. καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. 5.92. οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. 5.92. ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. 5.92. Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. 5.92. τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. 5.92. ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. 5.92. Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. 5.92. ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. 5.92. Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” | 1.165. The Phocaeans would have bought the islands called Oenussae from the Chians; but the Chians would not sell them, because they feared that the islands would become a market and so their own island be cut off from trade: so the Phocaeans prepared to sail to Cyrnus, where at the command of an oracle they had built a city called Alalia twenty years before. ,Arganthonius was by this time dead. While getting ready for their voyage, they first sailed to Phocaea, where they destroyed the Persian guard to whom Harpagus had entrusted the defense of the city; and when this was done, they called down mighty curses on any one of them who should stay behind when the rest sailed. ,Not only this, but they sank a mass of iron in the sea, and swore never to return to Phocaea before the iron should appear again. But while they prepared to sail to Cyrnus, more than half of the citizens were overcome with longing and pitiful sorrow for the city and the life of their land, and they broke their oath and sailed back to Phocaea . Those of them who kept the oath put out to sea from the Oenussae. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
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| 22. Xenophon, The Education of Cyrus, 8.3.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •animal victim, treatment of burning of a part or parts of the victim Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 217 |
23. Xenophon, The Persian Expedition, 2.2.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •animal victim, treatment of burning of a part or parts of the victim Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 252| 2.2.9. ταῦτα δʼ ὤμοσαν, σφάξαντες ταῦρον καὶ κάπρον καὶ κριὸν εἰς ἀσπίδα, οἱ μὲν Ἕλληνες βάπτοντες ξίφος, οἱ δὲ βάρβαροι λόγχην. | 2.2.9. These oaths they sealed by sacrificing a bull, a boar, and a ram over a shield, the Greeks dipping a sword in the blood and the barbarians a lance. |
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24. Euripides, Suppliant Women, 1194-1199, 1201-1202, 1200 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 252| 1200. στῆσαί ς' ἐφεῖτο Πυθικὴν πρὸς ἐσχάραν. | 1200. enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath. |
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| 25. Aristotle, Athenian Constitution, 7.1, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •animal victim, treatment of burning of a part or parts of the victim •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 252 |
26. Septuagint, Tobit, 14.6 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •burning, of the temple Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 179 | 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. |
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| 27. Septuagint, Esther, 12.5-12.6 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •letter on the conversion of the jews, (severus of minorca), burning of synagogue Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 162 |
28. Apollonius of Rhodes, Argonautica, 3.1026-3.1041, 3.1194-3.1214 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 69| 3.1026. ‘φράζεο νῦν, ὥς κέν τοι ἐγὼ μητίσομʼ ἀρωγήν. < 3.1027. εὖτʼ ἂν δὴ μετιόντι πατὴρ ἐμὸς ἐγγυαλίξῃ < 3.1028. ἐξ ὄφιος γενύων ὀλοοὺς σπείρασθαι ὀδόντας, < 3.1029. δὴ τότε μέσσην νύκτα διαμμοιρηδὰ φυλάξας, < 3.1030. ἀκαμάτοιο ῥοῇσι λοεσσάμενος ποταμοῖο, < 3.1031. οἶος ἄνευθʼ ἄλλων ἐνὶ φάρεσι κυανέοισιν < 3.1032. βόθρον ὀρύξασθαι περιηγέα· τῷ δʼ ἔνι θῆλυν < 3.1033. ἀρνειὸν σφάζειν, καὶ ἀδαίετον ὠμοθετῆσαι, < 3.1034. αὐτῷ πυρκαϊὴν εὖ νηήσας ἐπὶ βόθρῳ. < 3.1035. μουνογενῆ δʼ Ἑκάτην Περσηίδα μειλίσσοιο, < 3.1036. λείβων ἐκ δέπαος σιμβλήια ἔργα μελισσέων. < 3.1037. ἔνθα δʼ ἐπεί κε θεὰν μεμνημένος ἱλάσσηαι, < 3.1038. ἂψ ἀπὸ πυρκαϊῆς ἀναχάζεο· μηδέ σε δοῦπος < 3.1039. ἠὲ ποδῶν ὄρσῃσι μεταστρεφθῆναι ὀπίσσω, < 3.1040. ἠὲ κυνῶν ὑλακή, μή πως τὰ ἕκαστα κολούσας < 3.1041. οὐδʼ αὐτὸς κατὰ κόσμον ἑοῖς ἑτάροισι πελάσσῃς. < 3.1194. ἔντυον ἥρωες παρὰ πείσμασιν. αὐτὰρ Ἰήσων < 3.1195. αὐτίκʼ ἐπεί ῥʼ Ἑλίκης εὐφεγγέος ἀστέρες Ἄρκτου < 3.1196. ἔκλιθεν, οὐρανόθεν δὲ πανεύκηλος γένετʼ αἰθήρ, < 3.1197. βῆ ῥʼ ἐς ἐρημαίην, κλωπήιος ἠύτε τις φώρ, < 3.1198. σὺν πᾶσιν χρήεσσι· πρὸ γάρ τʼ ἀλέγυνεν ἕκαστα < 3.1199. ἠμάτιος· θῆλυν μὲν ὄιν, γάλα τʼ ἔκτοθι ποίμνης < 3.1200. Ἄργος ἰὼν ἤνεικε· τὰ δʼ ἐξ αὐτῆς ἕλε νηός. < 3.1201. ἀλλʼ ὅτε δὴ ἴδε χῶρον, ὅτις πάτου ἔκτοθεν ἦεν < 3.1202. ἀνθρώπων, καθαρῇσιν ὑπεύδιος εἱαμενῇσιν, < 3.1203. ἔνθʼ ἤτοι πάμπρωτα λοέσσατο μὲν ποταμοῖο < 3.1204. εὐαγέως θείοιο τέρεν δέμας· ἀμφὶ δὲ φᾶρος < 3.1205. ἕσσατο κυάνεον, τό ῥά οἱ πάρος ἐγγυάλιξεν < 3.1206. Λημνιὰς Ὑψιπύλη, ἀδινῆς μνημήιον εὐνῆς. < 3.1207. πήχυιον δʼ ἄρʼ ἔπειτα πέδῳ ἔνι βόθρον ὀρύξας < 3.1208. νήησε σχίζας, ἐπὶ δʼ ἀρνειοῦ τάμε λαιμόν, < 3.1209. αὐτόν τʼ εὖ καθύπερθε τανύσσατο· δαῖε δὲ φιτρους < 3.1210. πῦρ ὑπένερθεν ἱείς, ἐπὶ δὲ μιγάδας χέε λοιβάς, < 3.1211. Βριμὼ κικλήσκων Ἑκάτην ἐπαρωγὸν ἀέθλων. < 3.1212. καί ῥʼ ὁ μὲν ἀγκαλέσας πάλιν ἔστιχεν· ἡ δʼ ἀίουσα < 3.1213. κευθμῶν ἐξ ὑπάτων δεινὴ θεὸς ἀντεβόλησεν < 3.1214. ἱροῖς Αἰσονίδαο· πέριξ δέ μιν ἐστεφάνωντο < | |
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29. Anon., 1 Enoch, 94.9, 100.7, 96.8, 94.5, 97.10, 96.4, 96.7, 100.8, 99.1, 98.8, 97.8, 100.4, 102.9, 99.10, 103.6, 100.9, 92.1, 97.4, 94.8, 105.1, 93.8, 102.3, 1.1, 99.16, 48.10, 98.10, 50.2, 10.12, 55.3, 95.2, 96.2, 45.2, 100.6, 95.5, 103.14, 103.15, 103.10, 48.8, 103.5, 91.9, 89.66, 89.73, 87.3, 91.13, 98.9, 99.7, 89.65, 99.8, 89.50, 89.56, 89.67, 89.54, 99.9, 104.7, 91.12, 91.14, 91.6, 91.15, 97.8-98.3, 91.16, 93.7, 91.5, 10.3, 97.9, 10.1, 10.2, 93.9, 106.19-107.1, 91.11, 94.6, 94.7, 10.19, 103.11, 18.15, 21.7, 22.8, 108.3, 108.8, 108.7, 10.18, 22.5, 103.9, 103.3, 10.6, 21.8, 8.4, 7.4, 14.20, 102.2, 21.9, 103.4, 22.7, 97.2, 101.2, 10.5, 1.3, 22.10, 25.6, 22.2, 103.8, 18.12, 103.7, 21.10, 21.1, 22.4, 108.5, 108.4, 103.4523, 22.3, 8.4-9.3, 21.6, 21.3, 22.13, 102.13, 21.4, 21.2, 101.6, 22.6, 21.5, 22.12, 22.11, 27.2, 22.1, 25.7, 14.25, 102.7, 102.1, 101.7, 18.13, 14.8, 103.13, 10.4, 98.3, 99.14, 104.9, 63.11, 99.11, 63.6, 62.10, 100.3, 46.6, 99.6, 92.5, 102.6, 90.25, 14.15, 1.9, 14.14, 14.13, 103.12, 97.3, 14.16, 14.17, 102.4, 22.9, 22, 22.14, 14.24, 102.10, 14.23, 100.10, 14.21, 98.12, 100.11, 108.10, 14.19, 14.18, 14.22, 14.12, 98.15, 101.9, 93.11, 54.1, 54.2, 54.6, 90.24, 14.11, 98.11, 95.7, 104.4, 14.9, 14.10, 10.17, 95.4, 108.6, 108.9, 108.1, 95.6, 103.2, 101.1, 101.5, 101.3, 98.1, 94.10, 93.2, 100.13, 100.12, 101.8, 101.4, 18.14, 18.10, 98.14, 99.12, 98.16, 99.2, 2.1, 18.16, 2.1-5.3, 97.7, 99.13, 5.6, 7.3, 9.10, 99.5, 18.11, 5.5, 98.13, 5.4, 93.8e (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 137, 424, 450, 536 | 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. |
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30. Septuagint, 4 Maccabees, 9.9, 12.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453 | 9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire." 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. |
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| 31. Anon., Psalms of Solomon, 15.4-15.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453 |
| 32. Anon., Testament of Moses, 10.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •burning, of the temple Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 179 |
33. Hebrew Bible, Daniel, 3.19-3.30, 7.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •burning, of the righteous •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 450, 707| 3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.21. בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.22. כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃ 3.23. וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃ 3.24. אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃ 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 3.27. וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃ 3.28. עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי־שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גשמיהון [גֶשְׁמְהוֹן] דִּי לָא־יִפְלְחוּן וְלָא־יִסְגְּדוּן לְכָל־אֱלָהּ לָהֵן לֵאלָהֲהוֹן׃ 3.29. וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה [שָׁלוּ] עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃ 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ | 3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated. 3.20. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. 3.21. Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace. 3.22. Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. 3.23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. 3.24. Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’ 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’ 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire. 3.27. And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them. 3.28. Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. 3.29. Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’ 3.30. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon. 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. |
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34. Septuagint, 2 Maccabees, 7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •burning, of the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 450 | 7. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.',One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.',The king fell into a rage, and gave orders that pans and caldrons be heated.',These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.',When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,',The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'',After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?',He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.',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.',After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,',and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.',As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.',When he too had died, they maltreated and tortured the fourth in the same way.',And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!',Next they brought forward the fifth and maltreated him.",But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.',Keep on, and see how his mighty power will torture you and your descendants!',After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.',But do not think that you will go unpunished for having tried to fight against God!',The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.',She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,',I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.',Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.',Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.',Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.',After much urging on his part, she undertook to persuade her son.',But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.',I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.',Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.',While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.',But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.', For we are suffering because of our own sins.",And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.',But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.',You have not yet escaped the judgment of the almighty, all-seeing God.',For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.',I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,',and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.',The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.',So he died in his integrity, putting his whole trust in the Lord.',Last of all, the mother died, after her sons.',Let this be enough, then, about the eating of sacrifices and the extreme tortures.' |
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35. Septuagint, Ecclesiasticus (Siracides), 21.9, 46.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453, 485 | 21.9. An assembly of the wicked is like tow gathered together,and their end is a flame of fire. 46.17. Then the Lord thundered from heaven,and made his voice heard with a mighty sound; |
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36. Anon., Jubilees, 9.15, 22.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •burning, of the wicked •burning, of the righteous Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 424, 453 | 9.15. And for Tubal there came forth the fifth portion in the midst of the tongue which approacheth towards the border of the portion of Lud to the second tongue, to the region beyond the second tongue unto the third tongue. 22.16. May nations serve thee, And all the nations bow themselves before thy seed. |
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37. Septuagint, Judith, 16.17 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453 | 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. |
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38. Septuagint, Wisdom of Solomon, 14.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •burning, of the temple Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 179 | 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. |
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39. Philo of Alexandria, On Husbandry, 79-80, 82, 81 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 162, 163, 164 | 81. Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII. |
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40. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •letter on the conversion of the jews, (severus of minorca), burning of synagogue Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 162, 163, 164 | 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. |
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41. Anon., Sibylline Oracles, 2.56, 2.303-2.305 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •burning, of the temple •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 137, 453 | 2.56. of the prize give, and to all men allot 2.303. of impious men. And Moses, the great friend 2.304. of the Most High, shall come enrobed in flesh 2.305. 305 Also great Abraham himself shall come, |
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42. Josephus Flavius, Life, 376, 67, 66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 102| 66. ἐπὶ πολὺ μὲν οὖν οἱ περὶ τὸν Καπέλλαν καὶ τοὺς πρώτους αὐτῶν ἐπιτρέπειν οὐκ ἤθελον, βιαζόμενοι δ' ὑφ' ἡμῶν συγκατατίθενται. φθάνει δ' ̓Ιησοῦς ὁ τοῦ Σαπφία παῖς, ὃν τῆς τῶν ναυτῶν καὶ τῶν ἀπόρων στάσεως πρῶτον ἔφαμεν ἄρξαι, παραλαβών τινας Γαλιλαίους καὶ τὴν πᾶσαν αὐλὴν ἐμπρήσας, πολλῶν οἰόμενος εὐπορήσειν ἐξ αὐτῆς χρημάτων, ἐπειδή τινας οἴκων ὀροφὰς κεχρυσωμένας εἶδεν. | |
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| 43. Plutarch, Table Talk, 694b, 694a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 224 |
| 44. Plutarch, Roman Questions, 270a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 105 |
| 45. Anon., 2 Baruch, 44.15, 48.39, 53.1-76.5, 59.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 707 |
46. Josephus Flavius, Jewish War, 1.32, 1.148, 2.427, 6.98, 7.60-7.61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •animal victim, treatment of burning of a ninth of the meat •animal victim, treatment of burning of a part or parts of the victim •dead , offerings to the dead destroyed by burning •joppe, on the burning of archives •josephus, on the burning of archives Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 235; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 102| 1.32. οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ. 1.32. ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει. 1.148. ̓́Ενθα δὴ πολλὰ τῶν ̔Ρωμαίων κακοπαθούντων ὁ Πομπήιος τά τε ἄλλα τῆς καρτερίας τοὺς ̓Ιουδαίους ἀπεθαύμαζεν καὶ μάλιστα τοῦ μηδὲν παραλῦσαι: τῆς θρησκείας ἐν μέσοις τοῖς βέλεσιν ἀνειλημένους: ὥσπερ γὰρ εἰρήνης βαθείας κατεχούσης τὴν πόλιν αἵ τε θυσίαι καθ' ἡμέραν καὶ οἱ ἐναγισμοὶ καὶ πᾶσα θεραπεία κατὰ τἀκριβὲς ἐξετελεῖτο τῷ θεῷ, καὶ οὐδὲ κατ' αὐτὴν τὴν ἅλωσιν περὶ τῷ βωμῷ φονευόμενοι τῶν καθ' ἡμέραν νομίμων εἰς τὴν θρησκείαν ἀπέστησαν. 2.427. μεθ' ἃ τὸ πῦρ ἐπὶ τὰ ἀρχεῖα ἔφερον ἀφανίσαι σπεύδοντες τὰ συμβόλαια τῶν δεδανεικότων καὶ τὰς εἰσπράξεις ἀποκόψαι τῶν χρεῶν, ὅπως αὐτοί τε πλῆθος προσλάβωσιν τῶν ὠφεληθέντων καὶ μετ' ἀδείας τοῖς εὐπόροις ἐπαναστήσωσι τοὺς ἀπόρους. φυγόντων δὲ τῶν πρὸς τῷ γραμματοφυλακείῳ τὸ πῦρ ἐνίεσαν. 6.98. πρὸς ταῦτα τοῦ δήμου μὲν ἦν κατήφεια καὶ σιγή, πολλὰ δ' ὁ τύραννος λοιδορηθείς τε τῷ ̓Ιωσήπῳ καὶ καταρασάμενος τὸ τελευταῖον προσέθηκεν, ὡς οὐκ ἄν ποτε δείσειεν ἅλωσιν: θεοῦ γὰρ ὑπάρχειν τὴν πόλιν. 7.61. ἅπαν δὲ τοὖργον ἔπραξαν ἄνθρωποί τινες ἀλιτήριοι διὰ χρεῶν ἀνάγκας νομίζοντες, εἰ τὴν ἀγορὰν καὶ τὰ δημόσια καταπρήσειαν γράμματα, τῆς ἀπαιτήσεως ἀπαλλαγὴν ἕξειν. | 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.148. 4. Now, here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; 2.427. after which they carried the fire to the place where the archives were reposited, and made haste to burn the contracts belonging to their creditors, and thereby to dissolve their obligations for paying their debts; and this was done in order to gain the multitude of those who had been debtors, and that they might persuade the poorer sort to join in their insurrection with safety against the more wealthy; so the keepers of the records fled away, and the rest set fire to them. 6.98. At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city. 7.60. But when Collegas had made a careful inquiry into the matter, he found out the truth, and that not one of those Jews that were accused by Antiochus had any hand in it, 7.61. but that all was done by some vile persons greatly in debt, who supposed that if they could once set fire to the marketplace, and burn the public records, they should have no further demands made upon them. |
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47. New Testament, 2 Peter, 2.17, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266, 453| 2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 3.10. Ἥξει δὲ ἡμέρα Κυρίου ὡς κλέπτης, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται. | 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 3.10. But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up. |
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48. Seneca The Younger, Letters, 11.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266 | 11.8. But my letter calls for its closing sentence. Hear and take to heart this useful and wholesome motto:[1] "Cherish some man of high character, and keep him ever before your eyes, living as if he were watching you, and ordering all your actions as if he beheld them." |
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49. New Testament, Apocalypse, 4.6, 8.8, 20.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453, 707| 4.6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνηὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνουκαὶκύκλῳ τοῦ θρόνου τέσσερα ζῷα γέμοντα ὀφθαλμῶνἔμπροσθεν καὶ ὄπισθεν· 8.8. Καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶὡς ὄροςμέγαπυρὶ καιόμενονἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα, | 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 8.8. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, |
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| 50. New Testament, Jude, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266 |
51. New Testament, Hebrews, 12.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 12.18. Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶκεκαυμένῳ πυρὶκαὶγνόφῳκαὶ ζόφῳ καὶ θυέλλῃ | 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest, |
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52. New Testament, Romans, 1.18-1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 482| 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. | 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. |
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53. New Testament, Luke, 1.26-1.35, 3.9, 3.17, 16.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery, of the burning bush •burning, of the wicked Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 449; Stuckenbruck, 1 Enoch 91-108 (2007) 453| 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.27. πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. 1.28. καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ. 1.29. ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος. 1.30. καὶ εἶπεν ὁ ἄγγελος αὐτῇ Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1.31. καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.34. εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 3.9. ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν [καλὸν] ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.17. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ διακαθᾶραι τὴν ἅλωνα αὐτοῦ καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 16.24. καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. | 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!" 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.34. Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire." 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire." 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' |
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54. New Testament, Matthew, 3.10, 3.12, 13.50, 25.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453| 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.12. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 13.50. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 25.41. τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· | 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire." 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth." 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; |
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55. New Testament, Acts, 9.18, 10.11, 11.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 707| 9.18. καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε, καὶ ἀναστὰς ἐβαπτίσθη, 10.11. καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 11.5. ἤμην ἐν πόλει Ἰόππῃ προσευχόμενος καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ· | 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 11.5. "I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me, |
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| 56. Plutarch, Greek Questions, 296-297a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 230 |
57. Pausanias, Description of Greece, 2.12.1, 2.22.3, 5.13.2, 5.24.11, 5.24.10, 5.24.9, 8.7.2, 8.34.1, 8.34.2, 8.34.3, 9-37.7, 10.4.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 222| 8.34.1. ἐκ δὲ Μεγάλης πόλεως ἰόντι ἐς Μεσσήνην καὶ σταδίους μάλιστα προελθόντι ἑπτά, ἔστιν ἐν ἀριστερᾷ τῆς λεωφόρου θεῶν ἱερόν. καλοῦσι δὲ καὶ αὐτὰς τὰς θεὰς καὶ τὴν χώραν τὴν περὶ τὸ ἱερὸν Μανίας· δοκεῖν δέ μοι θεῶν τῶν Εὐμενίδων ἐστὶν ἐπίκλησις, καὶ Ὀρέστην ἐπὶ τῷ φόνῳ τῆς μητρός φασιν αὐτόθι μανῆναι. | 8.34.1. As you go from Megalopolis to Messene, after advancing about seven stades, there stands on the left of the highway a sanctuary of goddesses. They call the goddesses themselves, as well as the district around the sanctuary, Maniae (Madnesses). In my view this is a surname of the Eumenides; in fact they say that it was here that madness overtook Orestes as punishment for shedding his mother's blood. |
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| 58. Pollux, Onomasticon, 8.86 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •animal victim, treatment of burning of a part or parts of the victim Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 252 |
| 59. Philostratus The Athenian, On Heroes, 31.8, 53.11-53.13 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 69, 105, 222 |
60. Philostratus The Athenian, Life of Apollonius, 6.11 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66| 6.11. ταῦτα εἰπόντος ἐστράφησαν ἐς τὸν ̓Απολλώνιον πάντες, οἱ μὲν ἀμφ' αὐτόν, ὡς ἀντιλέξοι, γιγνώσκοντες, οἱ δὲ ἀμφὶ τὸν Θεσπεσίωνα θαυμάζοντες, ὅ τι ἀντερεῖ. ὁ δὲ ἐπαινέσας αὐτὸν τῆς εὐροίας καὶ τοῦ τόνου “μή τι” ἔφη “προστίθης;” “μὰ Δί',” εἶπεν “εἴρηκα γάρ.” τοῦ δ' αὖ ἐρομένου “μὴ τῶν ἄλλων τις Αἰγυπτίων;” “πάντων” ἔφη “δἰ ἐμοῦ ἤκουσας.” ἐπισχὼν οὖν ὀλίγον καὶ τοὺς ὀφθαλμοὺς ἐρείσας ἐς τὰ εἰρημένα οὑτωσὶ ἔλεξεν: “ἡ μὲν ̔Ηρακλέους αἵρεσις, ἥν φησι Πρόδικος ἐν ἐφήβῳ ἑλέσθαι αὐτόν, ὑγιῶς τε ὑμῖν λέλεκται καὶ κατὰ τὸν φιλοσοφίας νοῦν, ὦ σοφοὶ Αἰγυπτίων, προσήκει δέ μοι οὐδέν: οὔτε γὰρ ξυμβούλους ὑμάς βίου ποιησόμενος ἥκω πάλαι γε ᾑρημένος τὸν ἐμαυτῷ δόξαντα, πρεσβύτατός τε ὑμῶν πλὴν Θεσπεσίωνος ἀφιγμένος αὐτὸς ἂν μᾶλλον εἰκότως ξυνεβούλευον ὑμῖν σοφίας αἵρεσιν, εἰ μήπω ᾑρημένοις ἐνέτυχον. ὢν δ' ὅμως τηλικόσδε καὶ σοφίας ἐπὶ τοσόνδε ἀφιγμένος οὐκ ὀκνήσω λογισταῖς ὑμῖν τῆς ἐμαυτοῦ βουλῆς χρήσασθαι διδάσκων, ὡς ὀρθῶς εἱλόμην ταῦτα, ὧν μήπω βελτίω ἐπὶ νοῦν ἦλθέ μοι. κατιδὼν γάρ τι ἐν Πυθαγόρου μέγα καὶ ὡς ὑπὸ σοφίας ἀρρήτου μὴ μόνον γιγνώσκοι ἑαυτόν, ὅστις εἴη, ἀλλὰ καὶ ὅστις γένοιτο, βωμῶν τε ὡς καθαρὸς ἅψαιτο καὶ ὡς ἀχράντῳ μὲν ἐμψύχου βρώσεως γαστρὶ χρήσαιτο, καθαρῷ δὲ σώματι πάντων ἐσθημάτων, ὁπόσα θνησειδίων ξύγκειται, γλῶττάν τε ὡς πρῶτος ἀνθρώπων ξυνέσχε βοῦν ἐπ' αὐτῇ σιωπῆς εὑρὼν δόγμα, καὶ τὴν ἄλλην φιλοσοφίαν ὡς χρησμώδη καὶ ἀληθῆ κατεστήσατο, ἔδραμον ἐπὶ τὰς ἐκείνου δόξας, οὐ μίαν σοφίαν ἐκ δυοῖν ἑλόμενος, ὡς σύ, βέλτιστε Θεσπεσίων, ξυμβουλεύεις. παραστήσασα γάρ μοι φιλοσοφία τὰς ἑαυτῆς δόξας, ὁπόσαι εἰσί, περιβαλοῦσά τε αὐταῖς κόσμον, ὃς ἑκάστῃ οἰκεῖος, ἐκέλευσεν ἐς αὐτὰς βλέπειν καὶ ὑγιῶς αἱρεῖσθαι: ὥρα μὲν οὖν σεμνή τε ἁπασῶν ἦν καὶ θεία, καὶ κατέμυσεν ἄν τις πρὸς ἐνίας αὐτῶν ὑπ' ἐκπλήξεως, ἐμοὶ δὲ εἱστήκει τὸ ὄμμα ἐς πάσας, καὶ γάρ με καὶ παρεθάρρυνον αὐταὶ προσαγόμεναί τε καὶ προκηρύττουσαι, ὁπόσα δώσουσιν, ἐπεὶ δ' ἡ μέν τις αὐτῶν οὐδὲν μοχθήσαντι πολὺν ἐπαντλήσειν ἔφασκεν ἡδονῶν ἐσμόν, ἡ δ' αὖ μοχθήσαντα ἀναπαύσειν, ἡ δ' ἐγκαταμίξειν εὐφροσύνας τῷ μόχθῳ, πανταχοῦ δὲ ἡδοναὶ διεφαίνοντο καὶ ἄνετοι μὲν ἡνίαι γαστρός, ἑτοίμη δὲ χεὶρ ἐς πλοῦτον, χαλινὸς δὲ οὐδεὶς ὀμμάτων, ἀλλ' ἔρωτές τε καὶ ἵμεροι καὶ τὰ τοιαῦτα πάθη ξυνεχωρεῖτο, μία δὲ αὐτῶν ἴσχειν μὲν τῶν τοιούτων ἐκόμπαζε, θρασεῖα δὲ ἦν καὶ φιλολοίδορος καὶ ἀπηγκωνισμένη πάντα, εἶδον σοφίας εἶδος ἄρρητον, οὗ καὶ Πυθαγόρας ποτὲ ἡττήθη, καὶ εἱστήκει δὲ ἄρα οὐκ ἐν ταῖς πολλαῖς, ἀλλ' ἀπετέτακτο αὐτῶν καὶ ἐσιώπα, ξυνεῖσα δέ, ὡς ταῖς μὲν ἄλλαις οὐ ξυντίθεμαι, τὰ δὲ ἐκείνης οὔπω οἶδα “μειράκιον,” εἶπεν, “ἀηδὴς ἐγὼ καὶ μεστὴ πόνων:” εἰ γὰρ ἀφίκοιτό τις ἐς ἤθη τὰ ἐμά, τράπεζαν μέν, ὁπόση ἐμψύχων, ἀνῃρῆσθαι πᾶσαν ̔ἂν' ἕλοιτο, οἴνου δὲ ἐκλελῆσθαι καὶ τὸν σοφίας μὴ ἐπιθολοῦν κρατῆρα, ὃς ἐν ταῖς ἀοίνοις ψυχαῖς ἕστηκεν, οὐδὲ χλαῖνα θάλψει αὐτόν, οὐδὲ ἔριον, ὃ ἀπ' ἐμψύχου ἐπέχθη, ὑπόδημα δὲ αὐτοῖς βύβλου δίδωμι καὶ καθεύδειν ὡς ἔτυχε, κἂν ἀφροδισίων ἡττηθέντας αἴσθωμαι, βάραθρά ἐστί μοι, καθ' ὧν σοφίας ὀπαδὸς δίκη φέρει τε αὐτοὺς καὶ ὠθεῖ, χαλεπὴ δ' οὕτως ἐγὼ τοῖς τἀμὰ αἱρουμένοις, ὡς καὶ δεσμὰ γλώττης ἐπ' αὐτοὺς ἔχειν. ἃ δ' ἐστί σοι καρτερήσαντι ταῦτα, ἐμοῦ μάθε: σωφροσύνη μὲν καὶ δικαιοσύνη αὐτόθεν, ζηλωτὸν δὲ ἡγεῖσθαι μηδένα τυράννοις τε φοβερὸν εἶναι μᾶλλον ἢ ὑπ' αὐτοῖς κεῖσθαι, θεοῖς τε ἡδίω φαίνεσθαι μικρὰ θύσαντα ἢ οἱ προχέοντες αὐτοῖς τὸ τῶν ταύρων αἷμα, καθαρῷ δὲ ὄντι σοι καὶ προγιγνώσκειν δώσω καὶ τοὺς ὀφθαλμοὺς οὕτω τι ἐμπλήσω ἀκτῖνος, ὡς διαγιγνώσκειν μὲν θεόν, γιγνώσκειν δὲ ἥρωα, σκιοειδῆ δ' ἐλέγχειν φαντάσματα, ὅτε ψεύδοιντο εἴδη ἀνθρώπων.” ἥδε μοι βίου αἵρεσις, ὦ σοφοὶ Αἰγυπτίων, ἣν ὑγιῶς τε καὶ κατὰ τὸν Πυθαγόραν ἑλόμενος οὔτε ἐψευσάμην οὔτε ἐψεύσθην, ἐγενόμην μὲν γὰρ ἃ χρὴ τὸν φιλοσοφήσαντα, φιλοσοφοῦντι δὲ ὁπόσα δώσειν ἔφη, πάντ' ἔχω. ἐφιλοσόφησα γὰρ ὑπὲρ γενέσεως τῆς τέχνης καὶ ὁπόθεν αὐτῆς αἱ ἀρχαί, καί μοι ἔδοξεν ἀνδρῶν εἶναι περιττῶν τὰ θεῖα ψυχήν τε ἄριστα ἐσκεμμένων, ἧς τὸ ἀθάνατόν τε καὶ ἀγέννητον πηγαὶ γενέσεως. ̓Αθηναίοις μὲν οὖν οὐ πάνυ προσήκων ἐφαίνετό μοι ὅδε ὁ λόγος, τὸν γὰρ Πλάτωνος λόγον, ὃν θεσπεσίως ἐκεῖ καὶ πανσόφως ὑπὲρ ψυχῆς ἀνεφθέγξατο, αὐτοὶ διέβαλλον ἐναντίας ταύτῃ καὶ οὐκ ἀληθεῖς δόξας ὑπὲρ ψυχῆς προσέμενοι, ἔδει δὲ σκοπεῖν, τίς μὲν εἴη πόλις, ποίων δὲ ἀνδρῶν ἔθνος, παρ' οἷς οὐχ ὁ μέν τίς, ὁ δὲ οὔ, πᾶσα δὲ ἡλικία ταὐτὸν ὑπὲρ ψυχῆς φθέγγοιτο κἀγὼ μὲν νεότητός τε οὕτως ἀγούσης καὶ τοῦ μήπω ξυνιέναι πρὸς ὑμᾶς ἔβλεψα, ἐπειδὴ πλεῖστα ἐλέγεσθε ὑπερφυῶς εἰδέναι, καὶ πρὸς τὸν διδάσκαλον τὸν ἐμαυτοῦ διῄειν ταῦτα, ὁ δὲ ἐφιστάς με “εἰ τῶν ἐρώντων” εἶπεν “ἐτύγχανες ὢν ἢ τὴν ἡλικίαν ἐχόντων τοῦ ἐρᾶν, εἶτα μειρακίῳ καλῷ ἐντυχὼν καὶ ἀγασθεὶς αὐτὸ τῆς ὥρας σὺ δὲ καὶ ὅτου εἴη παῖς ἐζήτεις, ἦν δὲ ὁ μὲν ἱπποτρόφου καὶ στρατηγοῦ πατρὸς καὶ χορηγοὶ οἱ πάπποι, σὺ δ' αὐτὸν τριηράρχου τινὸς ἢ φυλάρχου ἐκάλεις, ἆρά γ' ἂν οἴει προσάγεσθαι τὰ παιδικὰ τούτοις, ἢ κἂν ἀηδὴς δόξαι μὴ πατρόθεν ὀνομάζων τὸ μειράκιον, ἀλλ' ἀπ' ἐκφύλου σπορᾶς καὶ νόθου; σοφίας οὖν ἐρῶν, ἣν ̓Ινδοὶ εὗρον, οὐκ ἀπὸ τῶν φύσει πατέρων ὀνομάζεις αὐτήν, ἀλλ' ἀπὸ τῶν θέσει καὶ δίδως τι μεῖζον Αἰγυπτίοις, ἢ εἰ πάλιν αὐτοῖς, ὡς αὐτοὶ ᾅδουσι, μέλιτι ξυγκεκραμένος ἀναβαίη ὁ Νεῖλος; ταῦτά με πρὸ ὑμῶν ἐπ' ̓Ινδοὺς ἔτρεψεν ἐνθυμηθέντα περὶ αὐτῶν, ὡς λεπτότεροι μὲν τὴν ξύνεσιν οἱ τοιοίδε ἄνθρωποι καθαρωτέραις ὁμιλοῦντες ἀκτῖσιν, ἀληθέστεροι δὲ τὰς περὶ φύσεώς τε καὶ θεῶν δόξας, ἅτε ἀγχίθεοι καὶ πρὸς ἀρχαῖς τῆς ζῳογόνου καὶ θερμῆς οὐσίας οἰκοῦντες: ἐντυχών τε αὐτοῖς ἔπαθόν τι πρὸς τὴν ἐπαγγελίαν τῶν ἀνδρῶν, ὁποῖον λέγονται πρὸς τὴν Αἰσχύλου σοφίαν παθεῖν ̓Αθηναῖοι: ποιητὴς μὲν γὰρ οὗτος τραγῳδίας ἐγένετο, τὴν τέχνην δὲ ὁρῶν ἀκατάσκευόν τε καὶ μήπω κεκοσμημένην εἰ μὲν ξυνέστειλε τοὺς χοροὺς ἀποτάδην ὄντας, ἢ τὰς τῶν ὑποκριτῶν ἀντιλέξεις εὗρε παραιτησάμενος τὸ τῶν μονῳδιῶν μῆκος, ἢ τὸ ὑπὸ σκηνῆς ἀποθνήσκειν ἐπενόησεν, ὡς μὴ ἐν φανερῷ σφάττοι, σοφίας μὲν μηδὲ ταῦτα ἀπηλλάχθω, δοκείτω δὲ κἂν ἑτέρῳ παρασχεῖν ἔννοιαν ἧττον δεξιῷ τὴν ποίησιν, ὁ δ' ἐνθυμηθεὶς μὲν ἑαυτόν, ὡς ἐπάξιον τοῦ τραγῳδίαν ποιεῖν φθέγγοιτο, ἐνθυμηθεὶς δὲ καὶ τὴν τέχνην, ὡς προσφυᾶ τῷ μεγαλείῳ μᾶλλον ἢ τῷ καταβεβλημένῳ τε καὶ ὑπὸ πόδα, σκευοποιίας μὲν ἥψατο εἰκασμένης τοῖς τῶν ἡρώων εἴδεσιν, ὀκρίβαντος δὲ τοὺς ὑποκριτὰς ἐνεβίβασεν, ὡς ἴσα ἐκείνοις βαίνοιεν, ἐσθήμασί τε πρῶτος ἐκόσμησεν, ἃ πρόσφορον ἥρωσί τε καὶ ἡρωίσιν ἠσθῆσθαι, ὅθεν ̓Αθηναῖοι πατέρα μὲν αὐτὸν τῆς τραγῳδίας ἡγοῦντο, ἐκάλουν δὲ καὶ τεθνεῶτα ἐς Διονύσια, τὰ γὰρ τοῦ Αἰσχύλου ψηφισαμένων ἀνεδιδάσκετο καὶ ἐνίκα ἐκ καινῆς: καίτοι τραγῳδίας μὲν εὖ κεκοσμημένης ὀλίγη χάρις, εὐφραίνει γὰρ ἐν σμικρῷ τῆς ἡμέρας, ὥσπερ ἡ τῶν Διονυσίων ὥρα, φιλοσοφίας δὲ ξυγκειμένης μέν, ὡς Πυθαγόρας ἐδικαίωσεν, ὑποθειαζούσης δέ, ὡς πρὸ Πυθαγόρου ̓Ινδοί, οὐκ ἐς βραχὺν χρόνον ἡ χάρις, ἀλλ' ἐς ἄπειρόν τε καὶ ἀριθμοῦ πλείω. οὐ δὴ ἀπεικός τι παθεῖν μοι δοκῶ φιλοσοφίας ἡττηθεὶς εὖ κεκοσμημένης, ἣν ἐς τὸ πρόσφορον ̓Ινδοὶ στείλαντες ἐφ' ὑψηλῆς τε καὶ θείας μηχανῆς ἐκκυκλοῦσιν: ὡς δὲ ἐν δίκῃ μὲν ἠγάσθην αὐτούς, ἐν δίκῃ δὲ ἡγοῦμαι σοφούς τε καὶ μακαρίους, ὥρα μανθάνειν: εἶδον ἄνδρας οἰκοῦντας ἐπὶ τῆς γῆς καὶ οὐκ ἐπ' αὐτῆς καὶ ἀτειχίστως τετειχισμένους καὶ οὐδὲν κεκτημένους ἢ τὰ πάντων. εἰ δ' αἰνιγμάτων ἅπτομαι, σοφία Πυθαγόρου ξυγχωρεῖ ταῦτα, παρέδωκε γὰρ καὶ τὸ αἰνίττειν διδάσκαλον εὑρὼν σιωπῆς λόγον: σοφίας δὲ ταύτης ἐγένεσθε μὲν καὶ αὐτοὶ Πυθαγόρᾳ ξύμβουλοι χρόνον, ὃν τὰ ̓Ινδῶν ἐπῃνεῖτε, ̓Ινδοὶ τὸ ἀρχαῖον πάλαι ὄντες: ἐπεὶ δ' αἰδοῖ τοῦ λόγου, δι' ὃν ἐκ μηνιμάτων τῆς γῆς ἀφίκεσθε δεῦρο, ἕτεροι μᾶλλον ἐβούλεσθε δοκεῖν ἢ Αἰθίοπες οἱ ἀπὸ ̓Ινδῶν ἥκοντες, πάντα ὑμῖν ἐς τοῦτο ἐδρᾶτο: ὅθεν ἐγυμνώθητε μὲν σκευῆς, ὁπόση ἐκεῖθεν, ὥσπερ ξυναποδυόμενοι τὸ Αἰθίοπες εἶναι, θεοὺς δὲ θεραπεύειν ἐψηφίσασθε τὸν Αἰγύπτιον μᾶλλον ἢ τὸν ὑμέτερον τρόπον, ἐς λόγους τε οὐκ ἐπιτηδείους ὑπὲρ ̓Ινδῶν κατέστητε, ὥσπερ οὐκ αὐτοὶ διαβεβλημένοι τῷ ἀφ' οἵων διαβεβλῆσθαι ἥκειν, καὶ οὐδὲ μετερρύθμισθέ πώ γε τοῦτο, οἳ καὶ τήμερον ἐπίδειξιν αὐτοῦ πεποίησθε φιλολοίδορόν τε καὶ ἰαμβώδη, χρηστὸν οὐδὲν ἐπιτηδεύειν ̓Ινδοὺς φάσκοντες, ἀλλ' ἢ ἐκπλήξεις καὶ ἀγωγάς, καὶ τὰς μὲν ὀφθαλμῶν, τὰς δὲ ὤτων, σοφίαν δὲ οὔπω ἐμὴν εἰδότες ἀναίσθητοι φαίνεσθε τῆς ἐπ' αὐτῇ δόξης, ἐγὼ δ' ὑπὲρ ἐμαυτοῦ μὲν λέξω οὐδέν, εἴην γάρ, ὅ με ̓Ινδοὶ ἡγοῦνται, ̓Ινδῶν δὲ οὐ ξυγχωρῶ ἅπτεσθαι. ἀλλ' εἰ μέν τις ὑγιῶς καὶ ὑμᾶς ἔχει σοφία ̔Ιμεραίου ἀνδρός, ὃς ᾅδων ἐς τὴν ̔Ελένην ἐναντίον τῷ προτέρῳ λόγῳ παλινῳδίαν αὐτὸν ἐκάλεσεν οὐκ ἔστιν ἔτυμος ὁ λόγος οὗτος ἤδη καὶ αὐτοὺς ὥρα λέγειν, ἀμείνω τῆς νῦν παρεστηκυίας μεταλαβόντας περὶ αὐτῶν δόξαν. εἰ δὲ καὶ ἄμουσοι πρὸς παλινῳδίαν ὑμεῖς, ἀλλὰ φείδεσθαί γε χρὴ ἀνδρῶν, οὓς ἀξιοῦντες θεοὶ τῶν αὐτοῖς ὄντων οὐδὲ ἑαυτοὺς ἀπαξιοῦσιν ὧν ἐκεῖνοι πέπανται. διῆλθές τινα, Θεσπεσίων, καὶ περὶ τῆς Πυθοῦς λόγον ὡς ἁπλῶς τε καὶ ἀκατασκεύως χρώσης, καὶ παράδειγμα ἐγένετό σοι τοῦ λόγου νεὼς κηροῦ καὶ πτερῶν ξυντεθείς: ἐμοὶ δὲ ἀκατάσκευα μὲν δοκεῖ οὐδὲ ταῦτα, τὸ γὰρ ξυμφέρετε πτερά τ' οἰωνοὶ κηρόν τε μέλιτται κατασκευαζομένου ἦν οἶκον καὶ οἴκου σχῆμα, ὁ δ', οἶμαι, μικρὰ ταῦτα ἡγούμενος καὶ τῆς ἑαυτοῦ σοφίας ἥττω καὶ ἄλλου ἐδεήθη νεὼ καὶ ἄλλου καὶ μεγάλων ἤδη καὶ ἑκατομπέδων, ἑνὸς δὲ αὐτῶν καὶ χρυσᾶς ἴυγγας ἀνάψαι λέγεται Σειρήνων τινὰ ἐπεχούσας πειθώ, ξυνελέξατό τε τὰ εὐδοκιμώτατα τῶν ἀναθημάτων ἐς τὴν Πυθὼ κόσμου ἕνεκα, καὶ οὔτ' ἀγαλματοποιίαν ἀπήλασεν ἀπάγουσαν αὐτῷ κολοσσοὺς ἐς τὸ ἱερὸν τοὺς μὲν θεῶν, τοὺς δὲ ἀνθρώπων, τοὺς δὲ ἵππων τε καὶ ταύρων καὶ ἑτέρων ζῴων οὔτε Γλαῦκον μετὰ τοῦ ὑποκρατηριδίου ἥκοντα, οὔτε τὴν ἁλισκομένην ̓Ιλίου ἀκρόπολιν, ἣν Πολύγνωτος ἐκεῖ γράφει. οὐ γὰρ δὴ τὸν χρυσόν γε τὸν Λύδιον καλλώπισμα τῆς Πυθοῦς ἡγεῖτο, ἀλλ' ἐκεῖνον μὲν ὑπὲρ τῶν ̔Ελλήνων ἐσήγετο ἐνδεικνύμενος, οἶμαι, αὐτοῖς τὸν τῶν βαρβάρων πλοῦτον, ἵνα γλίχοιντο ἐκείνου μᾶλλον ἢ τοῦ διαπορθεῖν τὰ ἀλλήλων, τὸν δὲ δὴ ̔́Ελληνά τε καὶ προσφυᾶ τῇ ἑαυτοῦ σοφίᾳ τρόπον κατεσκευάζετο καὶ ἠγλάιζε τούτῳ τὴν Πυθώ. ἡγοῦμαι δὲ αὐτὸν κόσμου ἕνεκα καὶ ἐς μέτρα ἐμβιβάζειν τοὺς χρησμούς. εἰ γὰρ μὴ τοῦτο ἐπεδείκνυτο, τοιάσδε ἂν τὰς ἀποκρίσεις ἐποιεῖτο: δρᾶ τὸ δεῖνα ἢ μὴ δρᾶ, καὶ ἴθι ἢ μὴ ἴθι, καὶ ποιοῦ ξυμμάχους ἢ μὴ ποιοῦ, βραχέα γάρ που ταῦτα, ἤ, ὥς φατε ὑμεῖς, γυμνά, ὁ δ' ἵνα μεγαλορρήμων τε φαίνοιτο καὶ ἡδίων τοῖς ἐρωτῶσι, ποιητικὴν ἡρμόσατο, καὶ οὐκ ἀξιοῖ εἶναι, ὅ τι μὴ οἶδεν, ἀλλὰ καὶ τὴν ψάμμον εἰδέναι φησίν, ὁπόση, ἀριθμήσας αὐτήν, καὶ τὰ τῆς θαλάττης μέτρα ξυνειληφέναι πάντα. ἢ καὶ ταῦτα τερατολογίᾳ προσγράφεις, ἐπειδὴ σοβαρῶς αὐτὰ ὁ ̓Απόλλων καὶ ξὺν φρονήματι ὀρθῷ φράζει; εἰ δὲ μὴ ἀχθέσῃ, Θεσπεσίων, τῷ λόγῳ, γρᾶες ἀνημμέναι κόσκινα φοιτῶσιν ἐπὶ ποιμένας, ὅτε δὲ καὶ βουκόλους, ἰώμεναι τὰ νοσοῦντα τῶν θρεμμάτων μαντικῇ, ὥς φασιν, ἀξιοῦσι δὲ σοφαὶ ὀνομάζεσθαι καὶ σοφώτεραι ἢ οἱ ἀτεχνῶς μάντεις: τοῦτό μοι καὶ ὑμεῖς παρὰ τὴν ̓Ινδῶν σοφίαν φαίνεσθε, οἱ μὲν γὰρ θεῖοί τέ εἰσι καὶ κεκόσμηνται κατὰ τὴν Πυθίαν, ὑμεῖς δέ — ἀλλ' οὐδὲν εἰρήσεται περαιτέρω, εὐφημία γὰρ φίλη μὲν ἐμοί, φίλη δὲ ̓Ινδοῖς, ἣν ἀσπαζοίμην ὡς ὀπαδὸν ἅμα καὶ ἡγεμόνα τῆς γλώττης, τὰ μὲν ἐμαυτῷ δυνατὰ θηρεύων ξὺν ἐπαίνῳ τε αὐτῶν καὶ ἔρωτι, ὅ τι δὲ μὴ ἐφικτὸν εἴη μοι, καταλείπων αὐτὸ ἄχραντον ψόγου. σὺ δὲ ̔Ομήρου μὲν ἐν Κυκλωπίᾳ ἀκούων, ὡς ἡ γῆ τοὺς ἀγριωτάτους καὶ ἀνομωτάτους ἄσπορος καὶ ἀνήροτος ἑστιᾷ, χαίρεις τῷ λόγῳ, κἂν ̓Ηδωνοί τινες ἢ Λυδοὶ βακχεύωσιν, οὐκ ἀπιστεῖς, ὡς γάλακτος αὐτοῖς καὶ οἴνου πηγὰς δώσει καὶ ποτιεῖ τούτους, τοὺς δὲ σοφίας ἁπάσης βάκχους ἀφαιρήσῃ δῶρα αὐτόματα παρὰ τῆς γῆς ἥκοντα; τρίποδες δὲ αὐτόματοι καὶ ἐς τὰ ξυμπόσια τῶν θεῶν φοιτῶσι, καὶ ὁ ̓́Αρης ἀμαθής περ ὢν καὶ ἐχθρὸς οὔπω τὸν ̔́Ηφαιστον ἐπ' αὐτοῖς γέγραπται, οὐδ' ἔστιν, ὡς ἤκουσάν ποτε οἱ θεοὶ τοιαύτης γραφῆς: ἀδικεῖς, ̔́Ηφαιστε, κοσμῶν τὸ ξυμπόσιον τῶν θεῶν καὶ περιιστὰς αὐτῷ θαύματα, οὐδὲ ἐπὶ ταῖς δμωαῖς αἰτίαν ποτὲ ἔσχε ταῖς χρυσαῖς ὡς παραφθείρων τὰς ὕλας, ἐπειδὴ τὸν χρυσὸν ἔμπνουν ἐποίει, κόσμου γὰρ ἐπιμελήσεται τέχνη πᾶσα, ὅτι καὶ αὐτὸ τὸ εἶναι τέχνας ὑπὲρ κόσμου εὕρηται. ἀνυποδησία δὲ καὶ τρίβων καὶ πήραν ἀνῆφθαι κόσμου εὕρημα: καὶ γὰρ τὸ γυμνοῦσθαι, καθάπερ ὑμεῖς, ἔοικε μὲν ἀκατασκεύῳ τε καὶ λιτῷ σχήματι, ἐπιτετήδευται δὲ ὑπὲρ κόσμου καὶ οὐδὲ ἄπεστιν αὐτοῦ τὸ ἑτέρῳ φασὶ τύφῳ. τὰ δὲ ̔Ηλίου τε καὶ ̓Ινδῶν πάτρια καὶ ὅπῃ χαίρει θεραπευόμενος ἐχέτω τὸν αὐτῶν νόμον, θεοὶ μὲν γὰρ χθόνιοι βόθρους ἀσπάσονται καὶ τὰ ἐν κοίλῃ τῇ γῇ δρώμενα, ̔Ηλίου δὲ ἀὴρ ὄχημα, καὶ δεῖ τοὺς προσφόρως ᾀσομένους αὐτὸν ἀπὸ γῆς αἴρεσθαι καὶ ξυμμετεωροπολεῖν τῷ θεῷ: τοῦτο δὲ βούλονται μὲν πάντες, δύνανται δὲ ̓Ινδοὶ μόνοι.” | 6.11. When he ended, all turned their eyes upon Apollonius; his own followers knowing well that he would reply, while Thespesion's friends wondered what he could say in answer. But he, after praising the fluency and vigor of the Egyptian, merely said: Have you anything more to say? No, by Zeus, said the other, for I have said all I have to say. Then he asked afresh: And has not any one of the rest of the Egyptians anything to say? I am their spokesman, answered his antagonist, and you have heard them all. Apollonius accordingly paused for a minute and then, fixing his eyes, as it were, on the discourse he had heard, he spoke as follows: You have very well described and in a sound philosophic spirit the choice which Prodicus declares Heracles to have made as a young man; but, ye wise men of the Egyptians, it does not apply in the least to myself. For I am not come here to ask your advice about how to live, insomuch as I long ago made choice of the life which seemed best to myself; and as I am older than any of you, except Thespesion, I myself am better qualified, now I have got here, to advise you how to choose wisdom, if I did not find that you had already made the choice. Being, however, as old as I am, and so far advanced in wisdom as I am, I shall not hesitate as it were to make you the auditors of my life and motives, and teach you that I rightly chose this life of mine, than which no better one has ever suggested itself to me. For I discerned a certain sublimity in the discipline of Pythagoras, and how a certain secret wisdom enabled him to know, not only who he was himself, but also who he had been; and I saw that he approached the altars in purity, and suffered not his belly to be polluted by partaking of the flesh of animals and that he kept his body pure of all garments woven of dead animal refuse; and that he was the first of mankind to restrain his tongue, inventing a discipline of silence described in the proverbial phrase, An ox sits upon it. I also saw that his philosophical system was in other respects oracular and true. So I ran to embrace his teachings, not choosing one form of wisdom rather than another of two presented me, as you, my excellent Thespesion, advise me to do. For philosophy marshaled before me her various points of view, investing them with the adornment proper to each and she commanded me to look upon them and make a sound choice. Now they were all possessed of an august and divine beauty; and some of them were of such dazzling brightness that you might well have closed your eyes. However I fixed my eyes firmly upon all of them, for they themselves encouraged me to do so by moving towards me, and telling me beforehand how much they would give me. Well, one of them professed that she would shower upon me a swarm of pleasures without any toil on my part and another that she would give me rest after toil; and a third that she would mingle mirth and merriment in my toil; and everywhere I had glimpses of pleasures and of unrestrained indulgence in the pleasures of the table; and it seemed that I had only to stretch out my hand to be rich, and that I needed not to set any bridle upon my eyes, but love and loose desire and such-like feelings were freely allowed me. One of them, however, boasted that she would restrain me from such things, but she was bold and abusive and in an unabashed manner elbowed all others aside; and I beheld the ineffable form of wisdom 6.11. which long ago conquered the soul of Pythagoras; and she stood, I may tell you, not among the many, but kept herself apart and in silence; and when she saw that I ranged not myself with the rest, though as yet I knew not what were her wares, she said: “Young man, I am unpleasing and a lady full of sorrows; for, if anyone betakes himself to my abode, he must of his own choice put away all dishes which contain the flesh of living animals, and he must forget wine, nor make muddy therewith the cup of wisdom which is set in the souls of those that drink no wine; nor shall blanket keep him warm, nor wool shorn from a living animal. But I allow him shoes of bark, and he must sleep anywhere and anyhow, and if I find my votaries yielding to sensual pleasures, I have precipices to which justice that waits upon wisdom carries them and pushes them over; and I am so harsh to those who make choice of my discipline that I have bits ready to restrain their tongues. But learn from me what rewards you shall reap by enduring all this: Temperance and justice unsought and at once, and the faculty to regard no man with envy, and to be dreaded by tyrants rather than cringe to them, and to have your humble offerings appear sweeter to the gods than the offerings of those who pour out before them the blood of bulls. And when you are pure I will grant you the faculty of foreknowledge, and I will so fill your eyes with light, that you shall distinguish a god, and recognize a hero, and detect and put to shame the shadowy phantoms which disguise themselves in the form of men.” This was the life I chose, ye wise of the Egyptians; it was a sound choice and in the spirit of Pythagoras, and in making it I neither deceived myself, nor was deceived; for I have become all that a philosopher should become, and all that she promised to bestow upon the philosopher, that is mine. For I have studied profoundly the problem of the rise of the art and whence it draws its first principles; and I have realized that it belongs to men of transcendent religious gifts, who have thoroughly investigated the nature of the soul, the well-springs of whose existence lie back in the immortal and in the unbegotten.Now I agree that this doctrine was wholly alien to the Athenians; for when Plato in their city lifted up his voice and discoursed upon the soul, full of inspiration and wisdom, they caviled against him and adopted opinions of the soul opposed thereto and altogether false. And one may well ask whether there is any city, or any race of men, where not one more and another less, but wherein men of all ages alike, will enunciate the same doctrine of the soul. And I myself, because my youth and inexperience so inclined me, began by looking up to yourselves, because you had the reputation of an extraordinary knowledge of most things; but when I explained my views to my own teacher, he interrupted me, and said as follows: “Supposing you were in a passionate mood and being of an impressionable age were inclined to form a friendship; and suppose you met a handsome youth and admired his looks, and you asked whose son he was, and suppose he were the son of a knight or a general, and that his grand-parents had been furnishers of a chorus — if then you dubbed him the child of some skipper or policeman, do you suppose that you would thereby be the more likely to captivate his affections, and that you would not rather make yourself odious to him by refusing to call him by his father's name, and giving him instead that of some ignoble and spurious parent?,If then you were enamored of the wisdom which the Indians discovered, would you call it not by the name which its natural parents bore, but by the name of its adoptive sires; and so confer upon the Egyptians a greater boon, than if that were to happen over again which their own poets relate, namely if the Nile on reaching its full were found to be with honey blent?' It was this which turned my steps to the Indians rather than to yourselves; for I reflected that they were more subtle in their understanding, because such men as they live in contact with a purer daylight, and entertain truer opinions of nature and of the gods, because they are near unto the latter, and live on the edge and confines of that thermal essence which quickens all unto life. And when I came among them, their message made the same impression upon me as the talent of Aeschylus is said to have made upon the Athenians. For he was a poet of tragedy, and finding the art to be rude and inchoate and as yet not in the least elaborated, he went to work, and curtailed the prolixity of the chorus, and invented dialogues for the actors, discarding the long monodies of the earlier time; and he hit upon a plan of killing people behind the stage instead of their being slain before the eyes of the audience. Well, if we cannot deny his talent in making all these improvements, we must nevertheless admit that they might have suggested themselves equally well to an inferior dramatist. But his talent was twofold. On the one hand as a poet he set himself to make his diction worthy of tragedy, on the other hand as a manager, to adapt his stage to sublime, rather than to humble and groveling themes. Accordingly he devised masks which represented the forms of the heroes, and he mounted his actors on buskins so that their gait might correspond to the characters they played; and he was the first to devise stage dresses, which might convey an adequate impression to the audience of the heroes and heroines they saw. For all these reasons the Athenians accounted him to be the father of tragedy; and even after his death they continued to invite him to represent his plays at the Dionysiac festival, for in accordance with public decree the plays of Aeschylus continued to be put upon the stage and win the prize anew. And yet the gratification of a well-staged tragedy is insignificant, for its pleasures last a brief day, as brief as is the season of the Dionysiac festival; but the gratification of a philosophic system devised to meet the requirements of a Pythagoras, and also breathing the inspiration in which Pythagoras was anticipated by the Indians, lasts not for a brief time, but for an endless and incalculable period. It is then not unreasonable on my part, I think, to have devoted myself to a philosophy so highly elaborated, and to one which, to use a metaphor from the stage, the Indians mount, as it deserves to be mounted, upon a lofty and divine mechanism, and then wheel it forth upon the stage. And that I was right to admire them, and that I am right in considering them to be wise and blessed, it is now time to convince you. I beheld men dwelling upon the earth, and yet not upon it, I beheld them fortified without fortifications, I beheld them possessed of nothing, and yet possessed of all things. You will say that I have taken to riddles, but the wisdom of Pythagoras allows of this; for he taught us to speak in riddles, when he discovered that the word is the teacher of silence. And there was a time when you yourselves took counsel with Pythagoras, and were advocates of this same wisdom; that was in the time when you could say nothing too good of the Indian philosophy, for to begin with and of old you were Indians. Subsequently because your soil was wrath with you, you came hither; and then ashamed of the reasons owing to which you quitted it, you tried to get men to regard you as anything rather than Ethiopians who had come from India hither, and you took every pains to efface your past. This is why you stripped yourselves of the apparel in which you came thence, as if you were anxious to doff along with it your Ethiopian nationality. This is why you have resolved to worship the gods in the Egyptian rather than in your own fashion, and why you have set yourselves to disseminate unflattering stories of the Indians, as if in maligning them you did not foul your own nest. And in this respect you have not yet altered your tone for the better; for only today you have given here an exhibition of your propensities for abuse and satire, pretending that the Indians are no better employed than in startling people and in pandering to their eyes and ears. And because as yet you are ignorant of my wisdom, you show yourself indifferent to the fame which crowns it. Well, in defense of myself I do not mean to say anything, for I am content to be what the Indians think me; but I will not allow them to be attacked. And if you are so sound and sane as to possess any tincture of the wisdom of the man of Himera, who composed in honor of Helen a poem which contradicted a former one and called it a palinode, it is high time for you also to use the words he used and say: “This discourse of ours is not true,” so changing your opinion and adopting one better than you at present entertain about these people. But if you have not the wit to recant, you must at least spare men to whom the gods vouchsafe, as worthy of them, their own prerogatives, and whose possessions they do not disdain for themselves.,You have also, Thespesion, made some remarks about the simplicity and freedom from pomp which characterizes the Pythian oracle; and by way of example you instanced the temple composed of wax and feathers; but I do not myself find that even this was devoid of pomp, for we have the line'O bird bring hither your wings, and bees your wax.”Such language betokens a carefully prepared home and the form of house. And the god I believe regarded even this as too humble and below the dignity of wisdom, and therefore desired to have another and yet another temple, big ones these and a hundred feet in breadth; and from one of them it is said that golden figures of the wryneck were hung up which possessed in a manner the charm of the Sirens; and the god collected the most precious of the offerings into the Pythian temple for ornament; nor did he reject works of statuary, when their authors brought him to his temple colossal figures of gods and men, and also of horses, oxen and other animals; nor did he refuse the gift of Glaucus brought thither of a stand for a goblet, nor the picture of the taking of the citadel of Ilium which Polygnotus painted there. For I imagine he did not consider that the gold of Lydia really beautified the Pythian fane, but he admitted it on behalf of the Hellenes themselves, by way of pointing out to them, I believe, the immense riches of the barbarians, and inducing them to covet that rather than continue to ravage one another's lands. And he accordingly adopted the Greek fashion of art which suited his particular wisdom, and adorned his shrine therewith. And I believe that it was by way of adornment that he also puts his oracles in metrical form. For if he did not wish to make a show in this matter, he would surely make his responses in such forms as the following: “Do this, or do not do that'; and “go, or do not go,” or “choose allies, or do not choose them.” For here are short formulas, or as you call it naked ones. But in order to display his mastery of the grand style, and in order to please those who came to consult his oracle, he adopted the poetical form; and he does not allow that anything exists which he does not know, but claims to have counted the sands of the sea and to know their number, and also to have fathomed the depths of the sea.But I suppose you will call it miracle-monging, that Apollo dictates his oracles with such proud dignity and elation of spirit? But if you will not be annoyed, Thespesion, at what I say, there are certain old women who go about with sieves in their hands to shepherds, sometimes to cow-herds, pretending to heal their flocks, when they are sick, by divination, as they call it, and they claim to be called wise women, yea wiser than those who are unfeignedly prophets. It seems to me that you are in the same case, when I contrast your wisdom with that of the Indians; for they are divine, and have trimmed and adorned their science after the matter of the Pythian oracle; but you — however I will say no more, for modesty in speech is as dear to me as it is dear to the Indians, and I would be glad to have it at once to attend upon and to guide my tongue, seeking to compass what is in my power when I am praising those to whom I am so devoted, but leaving alone what is too high for me to attain unto, without bespattering it with petty disapproval. But you no doubt delight in the story which you have read inHomer about the Cyclopes, how their land, all unsown and unploughed, nourished the most fearless and lawless of beings; and if it is some Edoni or Lydians who are conducting bacchic revels, you are quite ready to believe that the earth will supply them with fountains of milk and wine, and give them to drink thereof; but you would deny to these Indians, lovers of all wisdom as enthusiastic as ever bacchants were, the unsought bounties which earth offers them. Moreover tripods, gifted with will of their own, attend the banquets of the gods also; and Ares, ignorant and hostile as he was to Hephaestus, yet never accused him merely for making them; nor is it conceivable that the gods ever listened to such an indictment as this: “You commit an injustice, O Hephaestus, in adorning the banquet of the gods, and encompassing it with miracles.” Nor was Hephaestus ever sued for constructing handmaids of gold, nor accused of debasing the metals because he made the gold to breath. For ever art is interested to adorn, and the very existence of the arts was a discovery made in behalf of ornament. Moreover a man who goes without shoes and wears a philosopher's cloak and hangs a wallet on his back is a creature of ornament; nay, more even the nakedness which you affect, in spite of its rough and plain appearance, has for its object ornament and decoration, and it is not even exempt from the proverbial pride of your own sort to match [ 1]. We must judge by their own standard the religion of the Sun and the national rites of the Indians and any cult in which that god delights; for the subterranean gods will always prefer deep trenches and ceremonies conducted in the hollows of the earth, but the air is the chariot of the sun; and those who would sing his praise in a fitting manner must rise from the earth and soar aloft with god; and this everyone would like to do, but the Indians alone are able to do it. |
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| 61. Heliodorus, Ethiopian Story, 1.17.5, 2.18.2, 6.14.3-6.14.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 69, 105 |
| 62. Lucian, The Lover of Lies, 21, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 69 |
| 63. Lucian, The Downward Journey, Or The Tyrant, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 105 |
| 64. Aelius Aristides, Sacred Tales, 2.26-2.27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 69 |
65. Babylonian Talmud, Niddah, 31b, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 162, 163, 164| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out [gozi] of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off [gozi] your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron [leyora], they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure [zerita] my going about [orḥi] and my lying down [riv’i], and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me [vatazreni] with strength for battle” (II Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me [hame’azreni] with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me [zeiritani], i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me [zeraztani] with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock [rova] of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [revi’iyyoteihem], anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because |
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66. Diogenes Laertius, Lives of The Philosophers, 10.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 105 | 10.18. And from the revenues made over by me to Amynomachus and Timocrates let them to the best of their power in consultation with Hermarchus make separate provision (1) for the funeral offerings to my father, mother, and brothers, and (2) for the customary celebration of my birthday on the tenth day of Gamelion in each year, and for the meeting of all my School held every month on the twentieth day to commemorate Metrodorus and myself according to the rules now in force. Let them also join in celebrating the day in Poseideon which commemorates my brothers, and likewise the day in Metageitnion which commemorates Polyaenus, as I have done hitherto. |
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| 67. Philostratus, Pictures, 2.29.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 105 |
| 68. Porphyry, Philosophy From Oracles, 114, 118 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66 |
69. Babylonian Talmud, Hagigah, 15b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453| 15b. לינוקא פסוק לי פסוקך א"ל (ירמיהו ד, ל) ואת שדוד מה תעשי כי תלבשי שני כי תעדי עדי זהב כי תקרעי בפוך עיניך לשוא תתיפי וגו',עייליה לבי כנישתא אחריתי עד דעייליה לתליסר בי כנישתא כולהו פסקו ליה כי האי גוונא לבתרא א"ל פסוק לי פסוקך א"ל (תהלים נ, טז) ולרשע אמר אלהים מה לך לספר חקי וגו' ההוא ינוקא הוה מגמגם בלישניה אשתמע כמה דאמר ליה ולאלישע אמר אלהים איכא דאמרי סכינא הוה בהדיה וקרעיה ושדריה לתליסר בי כנישתי ואיכא דאמרי אמר אי הואי בידי סכינא הוה קרענא ליה,כי נח נפשיה דאחר אמרי לא מידן לידייניה ולא לעלמא דאתי ליתי לא מידן לידייניה משום דעסק באורייתא ולא לעלמא דאתי ליתי משום דחטא אמר ר"מ מוטב דלידייניה וליתי לעלמא דאתי מתי אמות ואעלה עשן מקברו כי נח נפשיה דר' מאיר סליק קוטרא מקבריה דאחר,אמר ר' יוחנן גבורתא למיקלא רביה חד הוה ביננא ולא מצינן לאצוליה אי נקטיה ביד מאן מרמי ליה מאן אמר מתי אמות ואכבה עשן מקברו כי נח נפשיה דר' יוחנן פסק קוטרא מקבריה דאחר פתח עליה ההוא ספדנא אפילו שומר הפתח לא עמד לפניך רבינו,בתו של אחר אתיא לקמיה דרבי אמרה ליה רבי פרנסני אמר לה בת מי את אמרה לו בתו של אחר אני אמר לה עדיין יש מזרעו בעולם והא כתיב (איוב יח, יט) לא נין לו ולא נכד בעמו ואין שריד במגוריו אמרה לו זכור לתורתו ואל תזכור מעשיו מיד ירדה אש וסכסכה ספסלו של רבי בכה ואמר רבי ומה למתגנין בה כך למשתבחין בה על אחת כמה וכמה,ור"מ היכי גמר תורה מפומיה דאחר והאמר רבה בר בר חנה אמר רבי יוחנן מאי דכתיב (מלאכי ב, ז) כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא אם דומה הרב למלאך ה' צבאות יבקשו תורה מפיהו ואם לאו אל יבקשו תורה מפיהו,אמר ר"ל ר"מ קרא אשכח ודרש (משלי כב, יז) הט אזנך ושמע דברי חכמים ולבך תשית לדעתי לדעתם לא נאמר אלא לדעתי,רב חנינא אמר מהכא (תהלים מה, יא) שמעי בת וראי והטי אזנך ושכחי עמך ובית אביך וגו',קשו קראי אהדדי לא קשיא הא בגדול הא בקטן,כי אתא רב דימי אמר אמרי במערבא ר"מ אכל תחלא ושדא שיחלא לברא דרש רבא מאי דכתיב (שיר השירים ו, יא) אל גנת אגוז ירדתי לראות באבי הנחל וגו' למה נמשלו ת"ח לאגוז לומר לך מה אגוז זה אע"פ שמלוכלך בטיט ובצואה אין מה שבתוכו נמאס אף ת"ח אע"פ שסרח אין תורתו נמאסת,אשכחיה רבה בר שילא לאליהו א"ל מאי קא עביד הקב"ה א"ל קאמר שמעתא מפומייהו דכולהו רבנן ומפומיה דר"מ לא קאמר א"ל אמאי משום דקא גמר שמעתא מפומיה דאחר א"ל אמאי ר"מ רמון מצא תוכו אכל קליפתו זרק א"ל השתא קאמר מאיר בני אומר בזמן שאדם מצטער שכינה מה לשון אומרת קלני מראשי קלני מזרועי אם כך הקב"ה מצטער על דמן של רשעים ק"ו על דמן של צדיקים שנשפך,אשכחיה שמואל לרב יהודה דתלי בעיברא דדשא וקא בכי א"ל שיננא מאי קא בכית א"ל מי זוטרא מאי דכתיב בהו ברבנן (ישעיהו לג, יח) איה סופר איה שוקל איה סופר את המגדלים איה סופר שהיו סופרים כל אותיות שבתורה איה שוקל שהיו שוקלים קלין וחמורין שבתורה איה סופר את המגדלים שהיו שונין ג' מאות הלכות במגדל הפורח באויר,ואמר רבי אמי תלת מאה בעיי בעו דואג ואחיתופל במגדל הפורח באויר ותנן ג' מלכים וארבעה הדיוטות אין להם חלק לעולם הבא אנן מה תהוי עלן א"ל שיננא טינא היתה בלבם,אחר מאי זמר יווני לא פסק מפומיה אמרו עליו על אחר בשעה שהיה עומד מבית המדרש הרבה ספרי מינין נושרין מחיקו,שאל נימוס הגרדי את ר"מ כל עמר דנחית ליורה סליק א"ל כל מאן דהוה נקי אגב אימיה סליק כל דלא הוה נקי אגב אימיה לא סליק,ר"ע עלה בשלום וירד בשלום ועליו הכתוב אומר (שיר השירים א, ד) משכני אחריך נרוצה ואף רבי עקיבא בקשו מלאכי השרת לדוחפו אמר להם הקב"ה הניחו לזקן זה שראוי להשתמש בכבודי | 15b. a child: Recite your verse to me. He recited to him: “And you, spoiled one, what are you doing, that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you make yourself fair” (Jeremiah 4:30).,He brought him to another synagogue, until he had brought him into thirteen synagogues, where all the children recited to him similar verses that speak of the hopeless situation of the wicked. At the last one, he said to him: Recite your verse to me. He recited to him: “And to the wicked [velerasha] God says, what is it for you to declare My statutes” (Psalms 50:16). The Gemara relates: That child had a stutter, so it sounded as though he were saying to him: Vele’elisha, i.e., and to Elisha, God says. This made Elisha think the child was deliberately insulting him. Some say Aḥer had a knife, and he tore the child apart and sent him to the thirteen synagogues. And others say that Aḥer merely said: Had I a knife, I would have torn him apart.,The Gemara relates: When Aḥer passed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of Aḥer, implying that Rabbi Meir’s wish was granted.,Rabbi Yoḥa said: Was this a mighty deed on Rabbi Meir’s part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yoḥa continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yoḥa passed away, the smoke ceased to rise up from the grave of Aḥer. A certain eulogizer began his eulogy of Rabbi Yoḥa with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yoḥa from arranging the release of Aḥer.,The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustece, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn’t it stated: “He shall have neither son nor grandson among his people or any remaining in his dwellings” (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi’s bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor.,The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of Aḥer? But didn’t Rabba bar bar Ḥana say that Rabbi Yoḥa said: What is the meaning of that which is written: “For the priest’s lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts” (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth.,Reish Lakish said: Rabbi Meir found a verse and interpreted it homiletically: “Incline your ear, and hear the words of the wise, and apply your heart to My knowledge” (Proverbs 22:17). It does not state “to their knowledge,” but “to My knowledge.” In other words, one must listen to the words of the Sages, despite their flaws, provided that their opinion concurs with that of God.,Rav Ḥanina said that one can find support for this idea from here: “Listen, daughter and consider, and incline your ear; forget also your own people and your father’s house” (Psalms 45:11), which likewise indicates that one must listen to the words of a Sage while forgetting, i.e., ignoring, the faulty aspects of his teachings.,The Gemara asks: If so, the verses contradict each other, for one source states that one may learn only from a scholar who is perfect in his ways, while the other indicates that it is permitted even to learn from one whose character is flawed. The Gemara answers: This is not difficult. This case, in which it is permitted to a flawed scholar, is referring to an adult; whereas that case, which prohibits doing so, is referring to a minor, who should learn only from a righteous person, so that his ways are not corrupted by a teacher with flawed character.,When Rav Dimi came from Eretz Yisrael to Babylonia, he said: In the West, Eretz Yisrael, they say: Rabbi Meir ate a half-ripe date and threw the peel away. In other words, he was able to extract the important content from the inedible shell. Rava taught: What is the meaning of that which is written: “I went down into the garden of nuts, to look at the green plants of the valley” (Song of Songs 6:11)? Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, as only its shell is soiled; so too a Torah scholar, although he has sinned, his Torah is not made repulsive.,The Gemara relates: Rabba bar Sheila found Elijah the prophet, who had appeared to him. He said to Elijah: What is the Holy One, Blessed be He, doing? Elijah said to him: He is stating halakhot transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? He replied: Because he learned halakhot from the mouth of Aḥer. He said to him: Why should he be judged unfavorably for that? Rabbi Meir found a pomegranate and ate its contents while throwing away its peel. He said to him: Indeed, your defense has been heard above. Now God is saying: My son, Meir, says: When a person suffers, e.g., by receiving lashes or the death penalty at the hands of the court, how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, as God empathizes with the sufferer. If the Holy One, Blessed be He, suffers to such an extent over the blood of the wicked, how much more so does He suffer over the blood of the righteous that is spilled.,The Gemara relates: Shmuel found Rav Yehuda leaning on the bar of the door, crying. He said to him: Long-toothed one [shina], what are you crying for? He said to him: Is it a small matter, that which is written with regard to Sages who have sinned: “Where is he who counted, where is he who weighed? Where is he who counted the towers?” (Isaiah 33:18). He proceeded to explain: “Where is he who counted”; for they would count all the letters of the Torah. “Where is he who weighed”; for they would weigh and compare the minor and major transgressions of the Torah. “Where is he who counted the towers”; for they would teach three hundred halakhot concerning the details of tent impurity involving a wooden closet floating in the air. If they studied a subject so removed from reality in such depths, how much more so did they analyze other issues.,And Rabbi Ami said: Doeg asked Ahithophel three hundred questions with regard to a closet floating in the air, as they were both great Torah scholars. And we learned in a mishna (Sanhedrin 90a): Three kings and four commoners have no portion in the World-to-Come, a list that includes Doeg and Ahithophel. If such great Sages could sin and forfeit their share in the World-to-Come, we, who are less knowledgeable than they, what will be of us? He said to him: Long-toothed one, there was mud [tina] in their hearts, i.e., they had certain flaws that prevented their Torah learning from protecting them.,The Gemara explains: Aḥer, what was his failing? Greek tunes never ceased from his mouth. He would constantly hum Greek songs, even when he was among the Sages. This shows that from the outset he was drawn to gentile culture and beliefs. Similarly, they said about Aḥer: When he would stand after learning in the study hall, many heretical books, which he had been reading, would fall from his lap. Therefore, he was somewhat unsound even when among the Sages.,The gentile philosopher, Nimos HaGardi, asked Rabbi Meir: Does all wool that enters the cauldron to be dyed emerge colored? In other words, do all those who learn Torah emerge as decent and worthy? He said to him: Whoever was clean when he was with his mother, from the outset, will emerge decent and worthy, but all those who were not clean when they were with their mother will not emerge worthy. One who approaches Torah study having been flawed from the outset will not be properly influenced by it.,§ The Gemara returns to the four who entered the orchard. It is stated above that Rabbi Akiva ascended in safety and descended safely. With regard to him, the verse states: “Draw me, we will run after you; the king has brought me into his chambers” (Song of Songs 1:4). The Gemara relates: And even Rabbi Akiva, the ministering angels sought to push him out of the orchard. The Holy One, Blessed be He, said to them: Leave this Elder, for he is fit to serve My glory. |
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| 70. Orphic Hymns., Argonautica, 568-575, 950-951, 960-963 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 69 |
| 71. New Testament, Q, 11.2-11.4 Tagged with subjects: •joppe, on the burning of archives •josephus, on the burning of archives Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 102 |
| 72. Anon., Joseph And Aseneth, 12.11 Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453 |
| 73. Epigraphy, Laum, Stiftungen In Der Griechischen Und Rômischen Antike, Vol. 2 (1914), 117 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 232 |
| 75. Epigraphy, Antcl 52, 1983 (= Daux 1983), lines 13-15, lines 15-16, 153 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 218, 234 |
| 76. Epigraphy, Jameson, Jordan, Kotansky, A Lex Sacra From Selinous (1993), a11-12, a9-13, a9-17, a13-17 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 221, 222, 223 |
| 77. Papyri, Derveni Papyrus, 2.5, 6.6-6.7 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 254 |
| 78. Anon., 3 Baruch, 4.16 Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453 |
| 79. Epigraphy, Lscg, 18, col. 3., col. 4., 16-17, 151 d, 8-15, 151 c, 22-26, 96, 8-12, 5-17, 20-25, 6, 89, 151 b, 32-34, 151 a, 5-8, 10-21, 46-55, 17 a b, 12-13, 97 a, 14-17 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 223, 224 |
| 80. Epigraphy, Lss, 31-33, 5, 63, 19 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 237 |
81. Anon., 4 Ezra, 7.33-7.38, 13.3, 13.10-13.11, 14.39 Tagged with subjects: •burning, of the wicked Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 453, 707 | 7.33. And the Most High shall be revealed upon the seat of judgment, and compassion shall pass away, and patience shall be withdrawn; 7.34. but only judgment shall remain, truth shall stand, and faithfulness shall grow strong. 7.35. And recompense shall follow, and the reward shall be manifested; righteous deeds shall awake, and unrighteous deeds shall not sleep. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 13.3. And I looked, and behold, this wind made something like the figure of a man come up out of the heart of the sea. And I looked, and behold, that man flew with the clouds of heaven; and wherever he turned his face to look, everything under his gaze trembled, 14.39. Then I opened my mouth, and behold, a full cup was offered to me; it was full of something like water, but its color was like fire. |
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| 82. Epigraphy, Bch, 1923, 1937, 380-409, 41, 47, 241-274 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 221 |
| 83. Epigraphy, Ig I, 241, 14-17 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 218 |
| 84. Epigraphy, Ig Ii2, 69, 1006 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 234 |
| 85. Epigraphy, Ig Iv, 203, 97, 40 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 226 |
| 86. Epigraphy, Ig Xii Suppl., 353, 10 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 221 |
| 87. Epigraphy, Ig Xii, 330, 593 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 229, 230, 256 |
88. Epigraphy, Seg, 1119, 1980, 30 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 289 | 30. Kallias son of Telokles was gymnasiarch (egumnasiarche), Pandionis was victorious. text from Attic Inscriptions Online, SEG 30.125a - Dedication by a victorious gymnasiarch , Kallias son of Telokles was gymnasiarch (egumnasiarche), Pandionis was victorious. Uninscribed lines Aristeides (5) . . . text from Attic Inscriptions Online, SEG 30.125b - Dedication by a victorious gymnasiarch , [Lysistratos] son of Atarbos of Thorikos, serving as sponsor (chorēgōn), was victorious for Akamantis (and) Pandionis . . . -ios was director (edidasken), . . . -os was archon. text from Attic Inscriptions Online, SEG 30.127 - Choregic dedication of Lysistratos for the Thargelia , col. 1 . . . . . . col. 2 On amphora Panathe- naia col. 3 In pine crown (5) Isthmia col. 4 on shield Shield(-Games) of Argos col. 5 In parsley? crown Nemeia (9) [Athenaios?] son of Alexandros of Rhamnous dedicated (this). text from Attic Inscriptions Online, SEG 30.137 - Dedication commemorating victories in Panhellenic festivals , Philistides was archon . . . . . . [M]eno[genes] ? . . . . . . text from Attic Inscriptions Online, SEG 30.150 - Dedication [by ephebe(s)?] , Phanostrate [ . . . ?] Delophanes of Cholargos dedicated [this likeness (eikona)] his own daughter D- [having vowed it] for on [her?] mother Lysimache . . . (5) [you laid your?] hand, great saviour . . . In the priesthood of Pat[aikos] text from Attic Inscriptions Online, SEG 30.164 - Dedication of statue of Phanostrate , To fruit-bearing Isis . . . [dedicated] most divine . . . . . . obey . . . text from Attic Inscriptions Online, SEG 30.173 - Dedication to Isis , . . . traces traces . . . Antikleides son of Antikles captain (lochagon) Kleainetos son of –dros of KydathenaionIII, captain -nes son of Diophon of PrasiaiIII, captain Hege- (5) son of –ton of KydathenaionIII, captain Satyros son of E- of PaianiaIII, captain –philos son of Sokrates of KydathenaionIII, instructors (didaskalous) Kallaischros son of Kallias of PaianiaIII, . . . Philokrates son of Sostratos of PhrearrhioiIV col. 1 The Council (10) The People col. 2 The Rhamnousians col. 3 The Eleusinians col. 4 (15) The Phylasians col. 1 (17) Prasiai traces traces (20) - son of Philistion -os son of Zopyros -or son of Theophantos -s son of Demetrios . . . (25) . . . . . . . . . . . . col. 2 . . . (30) . . . . . . Len- son of - -onos son of – Ant- son of – (35) Antis- son of - traces traces . . . . . . (40) . . . . . . - son of Archo- col. 3 Kydathenaion Arkedemos son of Euxenos (45) Isodemos son of Isiphilos Antichares son of Antikles -otes son of Ainesias Hegesikles son of Phileas traces (50) Antigenes son of –on Protarchos son of Leokrates Meg[.]on son of Phormion Phanomachos son of M- Leotychides son of Omo- Uninscribed lines text from Attic Inscriptions Online, SEG 30.334 - Dedication by ephebes of Pandionis , Fragments abc Crown [Crown?] . . . dedicated, having been judged [to have arbitrated] for the People most excellently [and justly] . . . [the arbitrators (diaitētai) of the archonship] of [Phras]iklei[des] (371/0) or [Char]iklei[des] (363/2) (?), [since they arbitrated justly the lawsuits arising from contracts (apo sumbolaiōn)?, the People] shall decide, to praise them and to give them [five hundred drachmas for sacrifice?]. (5) These . . . the - of lawfulness (eunomias) . . . the justice of Rha[damanthys] . . . just . . . having put a stop to strife . . . we reaped true glory. col. 1 -rati- . . . col. 2 . . . col. 3 . . . col. 4 -atos son of Antilochos of Skambonidai [Timas]itheos son of Demainetos of Kerameis (10) [Skaon?] son of Eteokles of Aixone -tos son of Nausisthenes of Aixone . . . of Aixone . . . of Thorikos . . . of Sypalettos . . . Fragment d col. 3 . . . (15) . . . of Pallene . . . of Alopeke . . . of - . . . of Lamptrai . . . of Aixone . . . uninscribed space (20) . . . of Steiria . . . of Kydantidai . . . of - . . . of Anaphlystos . . . of Kydantidai (25) . . . . . . of Cholargos . . . . . . col. 4 . . . Epik- (30) Pheidestratos . . . Eumnestides son of Eu- . . . Euthykles son of Pylades [of Aixone?] Nikoteles son of Dexileides of - Aristoteles son of Habronichos [of Pallene?] (35) Lysibios son of Aristion of Hal- Philomelos son of Theodoros of Lamptrai Aischylos son of Aischines of Kephisia Diopeithes son of Diogenes of Aithalidai Hegesippos son of Hegesandros of Pallene (40) Straton son of Stratokles of Sphettos Epikrates son of Menestratos of Pallene Amphianax son of Lysistratos of Cholargos Theopompos son of Theopomp[os] of - . . . Fragment e (column unknown) . . . . . . of Phrearrhioi (45) . . . of Lamptrai - son of -andros of Halai - son of -demos of Phlya - son of -kles of Athmonon - son of -genes of Aixone (50) - son of Kephisodotos of Kerameis - son of -ochares of Aixone - son of -eides of Angele . . . uninscribed space text from Attic Inscriptions Online, SEG 30.60 - Dedication by arbitrators (?) , . . . . . . and to crown each of them with a foliage crown when they have submitted their (5) accounts, for their love of honour and justice to the People; and they shall have the rest of the things which are given to those who manage affairs justly, and the grant, which (10) the People have voted for those . . . grain purchase (sitōnian) . . . ; and to praise those whom they declare have been useful to them (15) -os of Rhodes, Tim- of Rhodes, Philinos of Rhodes, -os of Rhodes, Pot- of Rhodes, and to crown each of them with a foliage crown (20) so that all may know that the People understands how to thank those who provide services to it; and the prytany secretary shall (25) inscribe this decree on a stone stele . . . . . . text from Attic Inscriptions Online, SEG 30.65 - Honours for officials responsible for grain and Rhodians who have assisted them , . . . . . . The Council and the People decided . . . . . . proposed: since Kle- . . . . . . stationed at . . . (5) . . . to the extent of his ability . . . . . . good will [towards the People] of the Athenians . . . . . . text from Attic Inscriptions Online, SEG 30.78 - Decree , Face A (Front) . . . . . . jury-court (dikastēriōi), and others (legal proceedings?) before (e.g. the demesmen?) . . . . . . while . . . the legal proceedings (dikas) . . . . . . the demarch Dor[otheos?] shall give . . . (5) . . . to the demesmen; and whatever - spends . . . . . . and the demarch shall take legal proceedings (dikazesthai) . . . . . . [against] those who have [not?] paid (apodedōkosin) . . . and [against] him who has not paid the price (ennomiou) of the pasturage rights (ennomiou); and if any of the debtors wish to refer (epitrepein) the matter of their debts to the demesmen, when they have sworn, before the matter is brought before the jury-court, (10) that the referral that they are going to make will be as just as possible, [the legal proceedings shall be deferred?] against them until the demesmen adjudicate; and they shall also swear before the referral that they will abide by whatever the demesmen vote for and will pay . . . of their own - or will provide sureties (bebaia) for the demesmen; and those of them that do not abide (by the deme's vote) and do not pay what they owe or (15) [having taken back their previous securities (enechura)?] do not pledge securities (enechura) on which there are no liens (anepapha) in their place and do not . . . or do not wish to make a referral about these things, the demarch and the legal representatives (sundikoi) and any of the demesmen who wish shall bring them before a jury-court; and the demarch shall take care with the legal representatives . . . to the demesmen for how much (?) (20) . . . ; but if one of these things . . . they shall bring them before a jury-court . . . to the demarch . . . . . . Face B (Right side) . . . . . . . . . . . . ; (5) and I will undo none of these things, not I nor any of mine with my knowledge, unless the demesmen vote (10)to sell the pasturage (ennomia) (?); and in the future I shall declare to the demesmen if I know of anyone doing (15)any of these things in the fields (agrois) or sanctuaries (hierois) (?); (I swear) these things truly, by Zeus, by Poseidon, by Demeter; if I keep the oath (20)may many good things happen to me; if I break the oath the opposite; the . . . . . . text from Attic Inscriptions Online, SEG 30.91 - Decree of Aixone regulating payments for pasturage, 326/5 BC (?) , For the good fortune of the Council and the People of the Athenians, in the archonship of Apolexis (c. 20/19), in the ninth prytany, of PandionisIII, for which Metrophanes son of Dionysios of Athmonon was secretary. On the twenty-first of Anthesterion, the first of the prytany. (5) Principal Assembly in the theatre. of the presiding committee Menophilos son of Satyros of Berenikidai was putting to the vote, and his fellow presiding committee members. Diotimos son of Diodoros of Halai proposed: concerning those things which the men appointed by the genos of the Kerykes, together with the altar-priest, Epikrates son of Kallimachos of Leukonoion, and the fire-bearer (purphorou) (10) and priest of the Graces and Artemis Epipyrgidia, Leontios son of Timarchos of Kephisia, and the herald (kērukos) of the two goddesses, Dionysios son of Demostratos of Pallene, and the all-holy herald (kērukos), Theophilos son of Menekrates of Cholleidai, and the priest of Hermes Patroos and herald (kērukos) of Apollo (15) Pythios, Gorgippos son of Eudemos of Melite, and the bearer (lithophorou) of the sacred stone and priest of Zeus Horios and Athena Horia and Poseidon Probasterios and Poseidon Themeliouchos, Dositheos son of Kleomenes of Marathon, and the hymn-leaders (humnagōgōn), Aristodemos son of Argeios of Trikorynthos, Menneas son of Menneas of Azenia, Philemon (20) son of Philemon of Melite, Diotimos son of Diodoros of Halai, Apolexis son of Apellikon of Oion, Demochares son of Meder of Azenia, Sarapion and Diokles sons of Diokles of Melite, Architimos son of Architimos of Sphettos, Themistokles son of Xenokles of Hagnous, Dionysodoros son of Dionysodoros of Deiradiotai, Kichesias son of Leon of Aixone, Apollonios son of Ktesikles (25) of Acharnai, Demostratos son of Dionysios of Pallene, Timosthenes son of Timarchos of Kephisia, Medros son of Demochares of Azenia, ristaichmos son of Ammonios of Anaphlystos, Sophokles son of Philotas of Sounion and by birth son of Dionysodoros of Deiradiotai, Iophon son of Dionysodoros of Deiradiotai, Alexandros son of Agathokles of Leukonoion, Euphron son of Euphron of Marathon, (30) Seleukos son of Demeas of Halai, Mikion son of Philokrates of Piraeus, having made an approach to the People, declare that the dadouch Themistokles, son of the dadouch Theophrastos, of Hagnous, being distinguished by excellence and good birth, shows not only that his own life is worthy of the greatest honour, but by his pre-eminence with regard to the dadouchy, (35) enhances the holiness and the honour of the rites (hierōn), as a result of which the grandeur of the Mysteries is accorded greater awe by every man and by the throng of people which comes, having inherited the good-birth, and the priesthood that derives from it, in succession to his father Theophrastos and his grandfather Themistokles, and Sophokles, (40) who was the uncle of his father, and Xenokles his greatgrandfather, who was brother of Leontios and uncle of Sophokles, who were altar-priests, and Philoxenides who had previously been altar-priest and after that dadouch, brother of Kephisodoros the altar-priest, who was in the male line great-grandfather (45) of his (i.e. the honorand’s) father, Theophrastos, and Sophokles, who was his great-grandfather in the female line, and Philistides, who was father of Philoxenides and Kephisodoros and great-grandfather of Themistokles his (i.e. the honorand’s) grandfather, who, having been altar-priest, succeeded to the dadouchy with great distinction, and Antiphon, who was a second cousin (ex anepsiōn paidōn) of (50) Philistides, and having himself held the altar-priesthood, succeeded brilliantly to the dadouchy, and Leontios father of Sophokles, grandfather of Xenokles his (i.e. the honorand’s) great-grandfather, and before all these Hermotimos and Hierokleides, who were dadouchs before the writing-up of the Kerykes in the register, (55) and whose descendants, Semon and Hierokleides and Antiphon, were life-tets of the altar-priesthood, for each of whom honours and consecrated images alongside the goddesses themselves stand as clear proof of the decrees that were voted for them many times by the Council and the People and the genos over this whole period for their piety (eusebeias) towards the (60) goddesses, holiness (semnotētos) in the sacred work (hierourgian), and their love of honour (philotimias) in many great events relating to the genos; and doing everything for the enhancement of the genos and for the honour appropriate to it and each of the priests from the genos, having zealously researched the ancestral traditions and gained knowledge not only from (65) the tenure of the dadouchy by members of his house for many generations, but also from his own honour-loving behaviour as regards the recovery of discontinued traditions, when he was responsible for the investigation of the transcripts (apographas), he accomplished many great things . . . the appropriate . . . . . . text from Attic Inscriptions Online, SEG 30.93 - Honours for the dadouch Themistokles |
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| 89. Epigraphy, Lgs, vol. 1, no. 7 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 220 |
| 90. Various, Adespota Fr., 128 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 69 |
| 91. Charon, Menip., 9 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 69 |
| 92. Sopater, Diair. Zet., 200 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 105 |
| 94. Anon., Schol. Plato,Min., 315c Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 256 |
| 97. Charon, De Merc., 28 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 105 |
| 99. Epigraphykernos 12, 1999, 234-235, No. 45, Kernos 12, 1999, 234-235, No. 45 222, 234-235, 1999, 12, no. 45 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 222 |
| 101. Epigraphy, Pouilloux, Recherches Sur 50.'Histoire Et Les Cultes De Thasos, Vol. 1 (1954), 10a Tagged with subjects: •animal victim, treatment of burning of a ninth of the meat •animal victim, treatment of burning of a part or parts of the victim Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 221 |
| 103. Epigraphy, Isa, 42 a 4-5 Tagged with subjects: •animal victim, treatment of burning of a ninth of the meat •animal victim, treatment of burning of a part or parts of the victim Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 220 |
| 105. Charon, Charon, 22 Tagged with subjects: •dead , offerings to the dead destroyed by burning Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 66, 69 |
| 106. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 5 Tagged with subjects: •burning, of the temple Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 137 |
