The Ancient Mediterranean Religions Index Database

Results for
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.

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All subjects (including unvalidated):

subject	book bibliographic info
chain/levels/classes, of god, theoi, θεοί‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 21, 92, 132, 133, 134, 151, 219, 225, 273
class	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 64, 65, 68, 69, 118, 179, 189, 191 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 25, 32, 35, 44, 51, 60, 61, 64, 65, 81, 115, 120, 122, 128, 129, 131, 159, 174 Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 25, 48, 72, 79, 103, 153, 190
class, acculturation in upper	Feldman (2006), Judaism and Hellenism Reconsidered, 15
class, and art	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 50
class, and legal knowledge, law and legal knowledge in justinianic era, social	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 622, 623, 624
class, and lineage, social	Rubenstein (2003), The Culture of the Babylonian Talmud. 80, 85
class, and public dinners	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 247
class, aristocrat/aristocracy, upper	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 66, 74, 214, 432
class, army, roman, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 37, 103
class, boundaries, persia, persian empire, strict nature of	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 73, 76, 77, 120
class, census	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106, 115, 122, 128, 129, 131, 134, 135, 136, 153
class, conflict	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 56 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 779
class, curial	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 363, 374, 391, 392, 393 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 14
class, definition, archaeology of	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 199
class, distinction between doctors	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 195
class, divisions between, slaves, onstage	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 121, 337
class, education, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 21, 61, 62, 63
class, education, goals of socioeconomic	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 87, 117
class, elites, archaeology of	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 205, 210, 247
class, ethical reasoning, of lower	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357
class, food, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 13, 57, 126, 468, 474
class, function of ludi	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 40, 41
class, higher	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 127
class, hoplite	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 69, 80, 81, 96, 97, 120
class, houses, of republican upper	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 130
class, hunger, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 36, 129
class, justice	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 93, 390
class, labor, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 265, 337
class, labor, meaning of to upper	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 99, 105, 394
class, liturgical	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 150, 160, 201, 202, 203, 217, 219
class, lower	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 51, 55, 78, 106, 117, 119, 121, 122, 123, 124, 127, 131, 135, 136, 137, 143, 144, 146, 148, 152, 158, 174
class, milieu, new testament	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 65
class, navy, roman, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 103, 456
class, non-elites, archaeology of	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 205, 210, 247
class, of actors	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 20, 146, 185
class, of deities, heroes, as deities, as	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 22, 23, 24, 25, 26, 135
class, of satan, scribe, retainer	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 70
class, oral forms, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 139, 436, 439, 442
class, petronius, l., equestrian	Mueller (2002), Roman Religion in Valerius Maximus, 134
class, poor, the, as social	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 65
class, priests, in judea, as an empowered	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 24, 77, 78, 197, 198
class, propertied	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 122
class, psychic adam/eve/body	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 50, 131, 142, 143, 234, 251, 253, 292
class, ptolemaic egypt, priestly	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 128, 195
class, rabbinic	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 90
class, rape, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 127
class, relations	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 82, 100, 111
class, ruling	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 124
class, size	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 84, 89, 156
class, size, school	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 84, 89, 156
class, slave-owners, historical, and	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 21, 69, 255
class, social	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 15, 69, 146, 155, 168, 172, 179, 181, 182, 184, 185, 192, 207, 243, 254, 268, 270 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 13
class, social, political, etc.	Welch (2015), Tarpeia: Workings of a Roman Myth. 48, 53, 55, 56, 69, 72, 91, 118, 173
class, socio-economic	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 147
class, spiritual	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 49, 50, 131, 132, 137, 142, 143, 145, 146, 147, 156, 157, 161
class, status	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 21, 22, 24, 26, 27, 28, 29, 30, 31, 32, 39, 44, 48, 52, 54, 55, 56, 58, 59, 60, 64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 86, 88, 89, 90, 91, 92, 93, 94, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 108, 109, 110, 111, 112, 113, 114, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 127, 128, 129, 130, 131, 132, 133, 134, 141, 145, 147, 148, 151, 153, 155, 156, 166, 175, 185, 186, 187, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 216, 221, 222, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 255, 256, 259, 260, 261, 262, 263, 264, 265, 266, 271, 272, 273, 274, 280, 286
class, structures in iran	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8
class, struggle	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 82, 87, 93 Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 57, 236
class, system, babylonia, babylonians, accused of refusal to settle in palestine, strict	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 76, 77
class, system, palestine, fluidity of	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 77, 78, 131, 132
class, tensions and, as failure to reciprocate	Satlow (2013), The Gift in Antiquity, 177
class, tensions and, in rabbinic literature	Satlow (2013), The Gift in Antiquity, 173
class, tensions and, loans to poor	Satlow (2013), The Gift in Antiquity, 179, 180
class, tensions and, rejection of	Satlow (2013), The Gift in Antiquity, 177, 178, 179, 180
class, tithe, ten percent of produce paid to priestly	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 44, 46
class, trierarch, trierarchic	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 152, 204, 206, 306, 320
class, upper	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 50, 51, 55, 59 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 44, 184
class, women and men, of upper	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 21, 23
class, women, christians/ity, and, upper	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 34, 35, 36, 37, 38, 40, 41, 177, 178, 179
class, ”, roman, “middle	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 239
class/status, elders, and	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 297, 298
class/status, mania, and social	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172, 173, 174, 175, 177
classes, and, demos, damos, the ruling	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 42, 56, 59, 61, 62, 71, 75
classes, asses, connected with lower	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 68, 69, 175
classes, at sicca, le kef, city of roman north africa, working	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 100
classes, books and, social	Satlow (2013), The Gift in Antiquity, 111
classes, census	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 83, 215
classes, childlessness, among lower	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 145, 146
classes, christianity	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 122, 123, 128, 129, 130, 131
classes, colors social appropriate, for	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83
classes, food	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 120, 131, 132
classes, of city-holding, gods	Parker (2005), Polytheism and Society at Athens, 396
classes, of epicureanism, students	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 232
classes, of experience, self, within	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113
classes, of goods, three	Graver (2007), Stoicism and Emotion, 198, 200
classes, of human being, views of three	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 136, 177, 178
classes, of humans, thomas of marga, book of governors, three	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 65
classes, of one, all in all as fourteen	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 90, 91
classes, of persons, three	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 174, 191, 194, 195, 196, 197
classes, of s/soul ch.	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137, 138
classes, of soul	O'Brien (2015), The Demiurge in Ancient Thought, 225
classes, of special, gods	Parker (2005), Polytheism and Society at Athens, 395, 396
classes, participation in government, by lower	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 144, 145
classes, property, proper, idion, oikeion, property	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 90, 94
classes, proselytes to judaism, mostly not of upper	Feldman (2006), Judaism and Hellenism Reconsidered, 184
classes, ruling	Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 342, 343, 344, 345, 346
status/class	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 203, 204
status/class, values	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3

List of validated texts:

20 validated results for "class"

1. Hebrew Bible, Genesis, 1.26-1.27, 2.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, animals classified by • Spiritual, class • blood, classifying species by • bodies, classifying, as “monstrous,” • human being, views of, three classes of

Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 136; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 31, 219; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 161

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃'' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.'' None

2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenian property-classes • class • class,, census • class,, hoplite • class,, lower • class,, propertied

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 378; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 80, 122, 123, 153

3. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenian property-classes • class • class,, census • class,, hoplite • class,, lower • demos (damos),, the ruling classes and

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 378; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 60, 61, 120, 128, 129, 131, 143

4. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Emotions classified under distress, pleasure, and desire, not Stoics' fear • Aspasius, Aristotelian, Emotions classified under pleasure and distress, not Aristotle's desire • emotions, classified by species • eupatheiai, classified by genus • eupatheiai, classified by species

Found in books: Graver (2007), Stoicism and Emotion, 217, 232; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 135

5. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • actors, class of • army, Roman, and class • class (social) • navy, Roman, and class

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 192; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 103, 146

6. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • ethical reasoning, of lower class • ludi, class function of

Found in books: Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 41; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 347

7. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • class (social) • class status • food, and class • rape, and class

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 133; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 185, 192; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 126, 127

8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Epicureanism, students, classes of • eupatheiai, classified by species

Found in books: Graver (2007), Stoicism and Emotion, 245; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 232

9. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • class (social) • houses, of Republican upper class

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 15, 155, 254, 268, 270; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 130

10. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Class (social, political, etc.) • childlessness, among lower classes • class status

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 28, 92, 151; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 145; Welch (2015), Tarpeia: Workings of a Roman Myth. 55, 56

11. Josephus Flavius, Jewish Antiquities, 13.67, 14.196, 14.199-14.200, 14.202-14.203, 14.205-14.206, 14.246, 18.82 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christian(s)/ity, and (upper class) women • Ptolemaic Egypt, priestly class • aristocrat/aristocracy (upper class) • tithe, ten percent of produce paid to priestly class

Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 35; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 74, 432; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 195; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 44, 46

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13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" ^14.196 Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων. ^14.199 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ ὕπατος τιμῆς καὶ ἀρετῆς καὶ φιλανθρωπίας ἕνεκεν συνεχώρησεν ἐπὶ συμφέροντι καὶ τῇ συγκλήτῳ καὶ τῷ δήμῳ τῶν ̔Ρωμαίων ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ τέκνα αὐτοῦ ἀρχιερεῖς τε καὶ ἱερεῖς ̔Ιεροσολύμων καὶ τοῦ ἔθνους εἶναι ἐπὶ τοῖς δικαίοις, οἷς καὶ οἱ πρόγονοι αὐτῶν τὴν ἀρχιερωσύνην διακατέσχον.' "^14.202 Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '^14.203 καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "^14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "^14.206 φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." ^14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.' "^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

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13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; ^14.196 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; ^14.199 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” ^14.202 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; ^14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. ^14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; ^14.206 and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. ^14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” ^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

12. New Testament, Acts, 16.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • class • class, socio-economic

Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 147; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 153

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16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.'' None

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16.14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. '' None

13. New Testament, Hebrews, 5.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, classes • Psychic Adam/Eve/body, class • Spiritual, class • soul, classifying

Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 130; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131

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5.14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.'' None

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5.14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. '' None

14. Quintilian, Institutes of Oratory, 11.1.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • class status • social classes, colors appropriate, for

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 66; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 73

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11.1.31 \xa0Again, different kinds of eloquence suit different speakers. For example, a full, haughty, bold and florid style would be less becoming to an old man than that restrained, mild and precise style to which Cicero refers, when he says that his style is beginning to grow gray-haired. It is the same with their style as their clothes; purple and scarlet raiment goes ill with grey hairs.'' None

15. Quintilian, Institutio Oratoria, 11.1.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • class status • social classes, colors appropriate, for

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 66; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 73

16. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • class (social) • class status

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 28; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 146

17. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • class size • social class, and lineage

Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 89; Rubenstein (2003), The Culture of the Babylonian Talmud. 80

^62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה'' None

^62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long'' None

18. Diogenes Laertius, Lives of The Philosophers, 1.53 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • class • class struggle

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 82; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 64, 65

sup>
1.53 I am not the only man who has aimed at a tyranny in Greece, nor am I, a descendant of Codrus, unfitted for the part. That is, I resume the privileges which the Athenians swore to confer upon Codrus and his family, although later they took them away. In everything else I commit no offence against God or man; but I leave to the Athenians the management of their affairs according to the ordices established by you. And they are better governed than they would be under a democracy; for I allow no one to extend his rights, and though I am tyrant I arrogate to myself no undue share of reputation and honour, but merely such stated privileges as belonged to the kings in former times. Every citizen pays a tithe of his property, not to me but to a fund for defraying the cost of the public sacrifices or any other charges on the State or the expenditure on any war which may come upon us.'' None

19. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Spiritual, class • three classes of persons

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 137, 145; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 194

20. Demosthenes, Orations, 18.102
Tagged with subjects: • class struggle • liturgical class

Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 201; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 57

sup>
18.102 I will now return to my next ensuing public actions; consider them once again in relation to the best interests of the commonwealth. Observing that the navy was going to pieces, that the wealthy were let off with trifling contributions, while citizens of moderate or small means were losing all they had, and that as a result the government was missing its opportunities, I made a statute under which I compelled the wealthy to take their fair share of expense, stopped the oppression of the poor, and, by a measure of great public benefit, caused your naval preparations to be made in good time.'' None

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