The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
catacombs/cemeteries	Lampe (2003) 24, 25, 26, 27, 29, 30, 31, 33, 34, 35, 36, 37, 38, 50, 141, 144, 236, 311, 370, 371, 372, 432
catacombs/cemeteries, anonymous, on the via latina	Lampe (2003) 150
catacombs/cemeteries, bassilla	Lampe (2003) 36
catacombs/cemeteries, calepodio	Lampe (2003) 35, 38
catacombs/cemeteries, callistus	Lampe (2003) 24, 25, 26, 27, 31, 120, 130, 143
catacombs/cemeteries, cava, della rossa	Lampe (2003) 311
catacombs/cemeteries, domitilla	Lampe (2003) 33, 34
catacombs/cemeteries, giordani	Lampe (2003) 24, 37
catacombs/cemeteries, jewish	Lampe (2003) 39, 432
catacombs/cemeteries, lucina	Lampe (2003) 36, 368
catacombs/cemeteries, maius	Lampe (2003) 24, 37
catacombs/cemeteries, massimo	Lampe (2003) 37
catacombs/cemeteries, minus	Lampe (2003) 37
catacombs/cemeteries, monteverde, jewish	Lampe (2003) 39
catacombs/cemeteries, nicomede	Lampe (2003) 37
catacombs/cemeteries, novaziano	Lampe (2003) 25
catacombs/cemeteries, panfilo	Lampe (2003) 37
catacombs/cemeteries, pretestato	Lampe (2003) 24, 31, 34, 149
catacombs/cemeteries, priscilla	Lampe (2003) 35, 36, 40, 204, 311
catacombs/cemeteries, s., agnese	Lampe (2003) 24, 37
catacombs/cemeteries, s., sebastiano	Lampe (2003) 25, 29, 30, 33, 115, 141
catacombs/cemeteries, s., valentino	Lampe (2003) 37
catacombs/cemeteries, trasone	Lampe (2003) 37
cemeteries	Brand (2022) 254 Papazarkadas (2011) 13, 229
cemeteries, document burial and preservation, and scroll	Taylor (2012) 273, 290
cemetery	Benefiel and Keegan (2016) 184, 235 Marek (2019) 61, 457, 467 Poorthuis and Schwartz (2014) 92
cemetery, and epitaphs, odeion of herodes atticus	Breytenbach and Tzavella (2022) 401
cemetery, and epitaphs, odeion of perikles	Breytenbach and Tzavella (2022) 180
cemetery, areopagos, kerameikos	Eidinow (2007) 333, 350
cemetery, asklepieion	Breytenbach and Tzavella (2022) 208
cemetery, at qumran	Schiffman (1983) 13
cemetery, carbon dating, east	Brand (2022) 254
cemetery, cemeteries,	Hachlili (2005) 10, 15, 64, 172, 220, 295, 449, 450, 459, 476, 478, 479, 481, 483, 488, 521, 524, 525
cemetery, churches of rome	Lunn-Rockliffe (2007) 81, 82, 83, 84
cemetery, dipylon athens, ivory statuette of charites	Simon (2021) 267
cemetery, document burial and preservation, in qumran	Taylor (2012) 290, 291
cemetery, gammarth	Binder (2012) 16, 18, 200
cemetery, genizah, difference with a scroll	Taylor (2012) 287
cemetery, of commodilla, rome	Bruun and Edmondson (2015) 459, 462
cemetery, of pretestatus	Berglund Crostini and Kelhoffer (2022) 369
cemetery, of st. marcellinus and st. peter, rome	Bruun and Edmondson (2015) 445, 450
cemetery, of st. valentine, rome	Bruun and Edmondson (2015) 446
cemetery, site at qumran	Taylor (2012) 25, 336
cemetery, tell el-yahoudieh	Piotrkowski (2019) 5, 12, 18, 64, 169, 170, 171, 173, 174, 175, 176, 177, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 212, 232, 247, 257, 258, 259, 351, 353, 399, 405, 406, 407, 408, 412, 420, 432
cemetery, δημόσιον public, σῆμα	Papazarkadas (2011) 81, 229
necropolis/cemetery	Cadwallader (2016) 157, 158, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187
‘cemetery’, cavalry	Humphreys (2018) 351, 362

List of validated texts:

8 validated results for "cemetery"

1. Hebrew Bible, Numbers, 19.14-19.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • document burial and preservation, in Qumran cemetery • graves and graveyards

Found in books: Balberg (2014) 100, 113; Taylor (2012) 291

19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.15. וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ 19.16. וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃''. None

19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. 19.15. And every open vessel, which hath no covering close-bound upon it, is unclean. 19.16. And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.''. None

2. Septuagint, 2 Maccabees, 12.45 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Cemetery, cemeteries • cemetery (Tell el-Yahoudieh)

Found in books: Hachlili (2005) 524; Piotrkowski (2019) 174

12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'"". None

3. Josephus Flavius, Jewish Antiquities, 14.258, 18.82 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Elḥanan b. Shemaryah, El-Salamuni, Necropolis of • Hierapolis, necropolis, • cemetery (Tell el-Yahoudieh) • necropolis,

Found in books: Huttner (2013) 77; Piotrkowski (2019) 432; Salvesen et al (2020) 283

14.258. δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "
18.82. προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο."'. None

14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.”
18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her.''. None

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

Found in books: Hachlili (2005) 10, 15; Taylor (2012) 290

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

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

5. New Testament, Colossians, 4.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hierapolis, necropolis, • necropolis/cemetery

Found in books: Cadwallader (2016) 182; Huttner (2013) 96

4.15. Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.''. None

4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. ''. None

6. New Testament, Galatians, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hierapolis, necropolis, • graves and graveyards

Found in books: Balberg (2014) 225; Huttner (2013) 298

2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;''. None

2.14. But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? ''. None

7. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Cemetery, cemeteries • Gammarth (cemetery) • Necropolis

Found in books: Binder (2012) 16; Hachlili (2005) 10, 449, 525

100b. דרך הרבים שש עשרה אמות דרך ערי מקלט שלשים ושתים אמות א"ר הונא מאי קראה דכתיב (דברים יט, ג) תכין לך הדרך דרך הדרך:,דרך המלך אין לה שיעור: שהמלך פורץ גדר לעשות לו דרך ואין ממחין בידו:,דרך הקבר אין לה שיעור: משום יקרא דשכבא:,המעמד דייני ציפורי אמרו בת ד\' קבין כו\': ת"ר המוכר קברו דרך קברו מקום מעמדו ובית הספדו באין בני משפחה וקוברין אותו על כרחו משום פגם משפחה:,ת"ר אין פוחתין משבעה מעמדות ומושבות למת כנגד (קהלת א, ב) הבל הבלים אמר קהלת הבל הבלים הכל הבל,א"ל רב אחא בריה דרבא לרב אשי היכי עבדי א"ל כדתניא אמר רבי יהודה ביהודה בראשונה לא היו פוחתין משבעה מעמדות ומושבות למת כגון עמדו יקרים עמודו שבו יקרים שבו אמרו לו א"כ אף בשבת מותר לעשות כן,אחתיה דרמי בר פפא הוה נסיבא ליה לרב אויא שכיבא עבד לה מעמד ומושב א"ר יוסף טעה בתרתי טעה שאין עושין אלא בקרובים והוא עבד אפילו ברחוקים וטעה שאין עושין אלא ביום ראשון והוא עבד ביום שני,אביי אמר בהא נמי טעה שאין עושין אלא בבית הקברות והוא עשה בעיר רבא אמר בהא נמי טעה שאין עושין אלא במקום שנהגו והתם לא נהוג,מיתיבי אמרו לו אם כן אף בשבת מותר לעשות כן ואי אמרת בבית הקברות וביום א\' בית הקברות בשבת מאי בעי בעיר הסמוכה לבית הקברות דאמטיוהו בין השמשות:,

100b. The standard width of a public thoroughfare is sixteen cubits. A road leading to one of the cities of refuge must be at least thirty-two cubits wide. Rav Huna said: What is the verse from which this is derived? As it is written with regard to the cities of refuge: “You shall prepare for yourself the way, and divide the borders of your land that the Lord, your God, caused you to inherit, into three parts, so that every manslayer may flee there” (Deuteronomy 19:3). Instead of simply stating: A way, the verse states: “The way,” to indicate that the road must be twice as wide as a standard public thoroughfare.,The mishna teaches: A king’s thoroughfare has no maximum measure. The Gemara explains: This is because the halakha is that a king may breach the fence of an individual in order to create a thoroughfare for himself, and none may protest his actions.,The mishna teaches: The path for those accompanying a deceased person to a grave has no maximum measure. The Gemara explains: This is due to the honor of the deceased.,§ The mishna teaches: With regard to the practice of standing and comforting the mourners following a funeral, the judges of Tzippori said that the standard requisite size is the area required for sowing four kav of seed. The Sages taught in a baraita: With regard to a family burial plot, even if one of the family sells the land designated for his own grave to another, or sells the path that will be used by the burial procession to his grave, or sells the place that will be used for standing and comforting his mourners, or sells the site that will be used for his eulogy, his family members may come and bury him in his grave even against the will of the buyer, due to the need to avoid a family flaw, i.e., harm to the family name that would arise if one of the family members was not buried with the rest of his family.,The Sages taught in a baraita: On their return from the burial, the mourners would stop after traveling a short distance and would sit to bewail the loss of the deceased. They would then stand and continue journeying for a short while and then repeat the procedure. The mourners perform no fewer than seven standings and sittings in honor of the deceased. These seven correspond to the seven references to “vanity” in the verse: “Vanity of vanities, says Kohelet; vanity of vanities, all is vanity” (Ecclesiastes 1:2), counting the plural term “vanities” as two references.,Rav Aḥa, son of Rava, said to Rav Ashi: How do they perform this ceremony? Rav Ashi said to him that it is done as it is taught in a baraita: Rabbi Yehuda said that in Judea, initially they would perform no fewer than seven standings and sittings in honor of the deceased. One of the procession would make a statement such as: Stand, dear friends, stand, after which the mourners would continue on their journey to their home, and then he would say: Sit down, dear friends, sit down, at which point they would sit. The Rabbis said to him: If so, that this is all that the practice entails, then it should be permitted to do so even on Shabbat, since there is no explicit eulogy or mourning, whereas the custom is not to do so.,The Gemara relates: The sister of Rami bar Pappa was married to Rav Avya. When she died Rav Avya performed the practice of standing and sitting for her. Rav Yosef said: He erred in two matters. He erred, as the ceremony is to be performed only with the participation of close family members, and he performed it even with a distant relative. And he erred again, as mourners should perform this ceremony only on the first day of mourning, the day of the burial, and he performed it on the second day.,Abaye said: He also erred in this, as mourners should perform the ceremony only in the cemetery, but he performed it in the city. Rava said: He also erred in this, as mourners should perform it only in a locale where people are accustomed do so, but there, where he performed it, it was not the custom to do so.,The Gemara raises an objection to the claims of Rav Yosef and Abaye from the baraita cited above: The Rabbis said to him: If so, that this is all that the practice entails, then it should be permitted to do so even on Shabbat. The Gemara explains the objection: And if you say, as Abaye did, that the ceremony should be performed only in the cemetery, or, as Rav Yosef did, on the first day, then how could it occur that the ceremony would be performed on Shabbat; what would anyone want to be doing in a cemetery on Shabbat, when it is prohibited to perform a burial? The Gemara explains: It could happen in a city that is close to the cemetery, and this is a case where they brought the deceased for burial at twilight just before Shabbat began, so that the return journey took place on Shabbat itself.,one who sells a plot of land to another in order for him to construct for himself an underground catacomb, and similarly the case of a contractor who receives a plot of land from another under a commission to construct for him a catacomb. If the size of the catacomb was not specified, then he should make the inside of each burial chamber four cubits wide by six cubits long and open up into the chamber, by digging into its walls, eight burial niches kukhin in which the coffins will rest. Three niches should be opened up from the wall here, along the length of the chamber, and three from there, along the other side, and two niches from the wall facing the entrance. And these niches should be formed so that their length is four cubits and their height is seven handbreadths,''. None

8. None, None, nan
Tagged with subjects: • Rome, necropolis on the Via Triumphalis • necropolis

Found in books: Benefiel and Keegan (2016) 142; Bruun and Edmondson (2015) 96

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database