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
cloth, dyeing and cleaning	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 25, 58, 220
cloth, fullers	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103, 192
cloth, gausapum, feltedwoollen	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 253, 376, 384, 394, 395, 396, 397, 398, 399, 554
cloth, linen burial	Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 159, 160
cloth, lodix	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 420, 554
cloth, marriage, gifts of	Satlow (2013), The Gift in Antiquity, 164
cloth, phrygian	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 113, 115, 116
cloth/clothing, and religious practices in ephesos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 257
cloth/clothing, large demand for	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 256, 257
cloth/clothing, scant evidence for production of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 256, 257
clothes	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 124, 179, 202, 204, 228, 232, 233 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 24, 29, 37, 41, 67, 68, 73, 203 Huttner (2013), Early Christianity in the Lycus Valley, 134 Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 54, 58, 106, 111, 114, 143, 144, 160, 164, 195, 196, 197, 198, 203, 209
clothes, and body, katharos, of	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 55, 59, 74
clothes, bathing suits	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 143, 156, 157, 158, 159
clothes, collateral object of pledge	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 69, 70, 71, 72, 151, 152, 153
clothes, exhortation, to sell	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 335
clothes, garments used in the bath	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 73, 157, 158, 159, 203, 204, 210, 215, 216, 217, 219, 221
clothes, in vowels, immerse	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 105
clothes, instructions, secret, too holy to be uttered, instruction to sell	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28
clothes, inventories	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 109, 126, 129, 130, 131, 132, 133, 134, 135
clothes, moecha, adultress, molochinarius, dealer in cotton	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 97, 98, 104, 139
clothes, of jesus, the	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 143
clothes, of poverty	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 123, 124, 135, 136, 137
clothes, of women	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 105
clothes, persian	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 16
clothes, ripping	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 616
clothes, ritual	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 108, 127, 136, 137, 151, 152, 224, 372, 377, 378, 394, 398, 413
clothes, soiled	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 135, 137
clothes, stripped from, gladiators	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 133
clothes, to be sold to meet costs of second initiation	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 335
clothes, tunics	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 220
clothes, womens	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 100, 105
clothes/garments	Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 21, 32, 41, 42, 65, 74, 78, 82, 94, 106, 209, 211, 245, 247, 248, 273, 281
clothing	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 76, 80, 105, 140, 141, 142, 156, 188, 233 Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 175 Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 30, 56, 108 Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 1, 15, 46, 47, 48, 52, 77, 78, 82, 109, 125, 126, 127, 136, 137, 142, 144, 147, 148, 149, 181, 185, 201, 210, 211, 215, 216, 217, 237, 238, 241, 244, 259, 262, 263, 266, 291 Gera (2014), Judith, 250, 346, 381, 394 Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 7, 22, 28, 29, 30, 31, 33, 34, 47, 55, 59, 63, 64, 114, 120, 123, 143, 177, 194, 201, 202, 225, 232, 235, 236, 243, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 262, 263, 264, 265, 266, 267, 268, 270, 271, 276, 288, 313, 314, 320, 321, 343, 347, 349, 352, 355, 359, 361, 362, 363, 364, 365, 366, 394, 407, 409, 410, 411, 412, 414, 415, 418, 420, 421 Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 62, 79, 103 Hitch (2017), Animal sacrifice in the ancient Greek world, 62, 79, 103 Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 220, 221, 222, 223 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 102, 131, 132 Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 46, 48, 100 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 122, 123, 125, 126, 127, 128, 130, 131, 132, 133, 134, 135, 147, 217, 276 Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 64, 92, 119, 149, 193, 194 Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 218 Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 14, 24, 25, 29, 55, 56, 66, 72, 73, 80, 87, 91, 92, 101, 106, 107, 124, 125, 126, 137, 138, 139, 148, 149, 150, 151, 152, 154, 180, 181, 182, 195, 209, 218, 225, 226 Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 94 Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 37, 122, 147, 148, 149, 155, 192, 219, 228, 231, 264, 271, 276, 279, 281, 293 Stuckenbruck (2007), 1 Enoch 91-108, 253, 297, 330, 331, 626, 627 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 40, 61, 141, 201, 215, 216, 217, 218, 240, 273, 274, 299, 300 Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 103, 111, 112, 114, 140, 141, 259, 266, 289 de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 138, 139, 140, 143, 147, 148
clothing, aappropriateness, of colors, in	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 39, 60, 71, 73, 74, 75, 83, 93, 139, 161
clothing, and identity	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 80, 81, 82, 83
clothing, and protection, therapeutae	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 215, 216, 217, 218
clothing, and shame	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113
clothing, and worship of artemis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 257
clothing, as a metaphor	Levison (2009), Filled with the Spirit, 73, 163, 174, 251, 261, 262
clothing, as sign of gender	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 239
clothing, change of reflecting change in status	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 21, 22
clothing, checkered	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 56, 60
clothing, codes	Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 67, 120, 157, 159, 186, 212
clothing, codes, fashion code	Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 77, 80, 84, 85
clothing, color, of	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 141, 174, 354
clothing, colors of	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 29, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 93, 95, 123, 126, 149, 156, 157
clothing, colour of animal victim, white	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334
clothing, cult regulations, on	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 157, 237
clothing, dirty	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 123, 161, 212
clothing, doctors	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 269
clothing, dress	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 77, 89, 94, 96, 100, 109, 128, 129, 140, 167
clothing, entry into sanctuaries and	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16
clothing, fables in wolf in sheep’s	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 524, 525
clothing, fashions, provinces, of roman empire	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 332
clothing, fringe	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 252, 307, 311, 491, 620
clothing, josephus essenes, and	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 84, 85, 193, 198
clothing, life-change rituals, symbolic	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525, 529
clothing, mandated by law, prostitutes, and	McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 151, 152
clothing, metaphor	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 71, 129, 154, 169, 171, 172, 190
clothing, metaphors	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 6, 53, 106, 153, 186, 191, 214, 237, 324, 326, 334, 386, 394, 399, 400, 503, 508, 519, 600
clothing, monastic, evagrius of pontus, ponticus, on	Champion (2022), Dorotheus of Gaza and Ascetic Education, 193, 194
clothing, monastic, exemplarity, of	Champion (2022), Dorotheus of Gaza and Ascetic Education, 193, 194
clothing, objects banned from sanctuaries, extravagant	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 59
clothing, of essenes	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 217, 240, 273
clothing, of high priests of jerusalem	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32, 41
clothing, of holy men and ecclesiastical hierarchy	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 192
clothing, of members, therapeutae, food and	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 58, 59
clothing, of mystic initiation	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196
clothing, of poor	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113, 114
clothing, of priests adolescent	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32, 41, 61, 93
clothing, of slaves and slavery, hair styles and	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 242, 243, 245, 273
clothing, of statues	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 106, 110, 116, 117
clothing, of the poor	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 53, 113, 114
clothing, of widows	Gera (2014), Judith, 4, 98, 106, 263, 264, 301, 328, 330, 331, 332, 428, 461
clothing, opening	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 248, 249, 250, 251, 252, 253, 254, 256, 257, 258, 259, 260, 261, 262, 263, 265, 266, 267, 268, 269, 270, 271, 272, 274, 275, 279, 280, 281, 282, 283, 285, 286, 287, 288, 289, 290, 292, 293, 294, 295, 296, 297, 301, 302, 303, 304, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 322, 323, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 346, 347, 348, 350, 351, 353, 354, 356, 357, 358, 359, 362, 363, 366, 368, 369, 370, 371, 372, 375, 376, 377, 378, 379, 380, 381, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 401, 402, 403, 404, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 423, 424, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 446, 447, 448, 451, 452, 455, 456, 457, 458, 461, 462, 463, 464, 465, 466, 467, 468, 469, 471, 472, 473, 475, 476, 477, 478, 479, 480, 481, 485, 486, 487, 488, 489, 490, 491, 493, 494, 495, 496, 497, 499, 500, 501, 502, 503, 505, 507, 508, 509, 510, 511, 513, 514, 515, 516, 517, 518, 521, 522, 523, 524, 526, 527, 528, 529, 531, 532, 533, 534, 535, 536, 537, 539, 540, 541, 542, 543, 544, 545, 546, 547, 549, 550, 551, 552, 553, 554, 562, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 577, 578, 580, 583, 592, 593, 594, 596, 597, 599, 602, 604, 605, 606, 607, 608, 609, 610, 611, 612, 613, 616, 617, 618, 620, 621, 622, 623, 624, 625, 626, 627, 629, 630, 631, 632, 633, 634, 635, 636, 641, 643, 644, 647, 650, 651, 652, 653, 654, 655, 658, 660, 661, 662, 664, 666
clothing, ora, border of	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 252
clothing, pattern, on	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 81, 82, 108, 254, 311, 416
clothing, priests	Gera (2014), Judith, 189, 190, 461
clothing, quppa, provides	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 112, 113, 114
clothing, regulations, women	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 73
clothing, removal of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108, 161, 198, 212
clothing, required at festivals, women	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 102
clothing, semiotics, of	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 112, 113, 114
clothing, significance of changing/disrobing, in esther, judith, and susanna	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 249, 250
clothing, signification of in medieval christian art	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 91, 92, 93, 94, 96, 97, 98
clothing, spirit, as	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 269, 270
clothing, spirit, modes of presence	Levison (2009), Filled with the Spirit, 56, 72, 73, 162, 174, 175, 250, 261, 262, 263, 308, 330, 361, 424
clothing, status, and	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 112, 113, 114
clothing, stoning, and	Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 135
clothing, style, as marker of identity	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 10
clothing, theft, of	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 47
clothing, train	Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 201
clothing, white	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 20, 29, 34, 108, 126, 127 Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1452
clothing, women, dedication of peplos, to goddesses	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100, 101, 157, 167, 168, 169, 494, 525

List of validated texts:

75 validated results for "clothes"

1. Hebrew Bible, Deuteronomy, 7.13, 7.15-7.16, 10.18, 21.10-21.14, 22.5, 24.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clothing • clothing • clothing, • widows, clothing of

Found in books: Gera (2014), Judith, 264, 328, 394; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 119, 149; Stuckenbruck (2007), 1 Enoch 91-108, 297, 330, 331; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 112, 259, 266

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7.13 וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃ ^7.15 וְהֵסִיר יְהוָה מִמְּךָ כָּל־חֹלִי וְכָל־מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל־שֹׂנְאֶיךָ׃ ^7.16 וְאָכַלְתָּ אֶת־כָּל־הָעַמִּים אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תָחֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־מוֹקֵשׁ הוּא לָךְ׃ ^10.18 עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃' '^21.11 וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ ^21.12 וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ ^21.13 וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ ^21.14 וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃ ^22.5 לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ ^24.17 לֹא תַטֶּה מִשְׁפַּט גֵּר יָתוֹם וְלֹא תַחֲבֹל בֶּגֶד אַלְמָנָה׃'' None

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7.13 and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee. ^7.15 And the LORD will take away from thee all sickness; and He will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all them that hate thee. ^7.16 And thou shalt consume all the peoples that the LORD thy God shall deliver unto thee; thine eye shall not pity them; neither shalt thou serve their gods; for that will be a snare unto thee. ^10.18 He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment. ^21.10 When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, ^21.11 and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; ^21.12 then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails; ^21.13 and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife. ^21.14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her. ^22.5 A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God. ^24.17 Thou shalt not pervert the justice due to the stranger, or to the fatherless; nor take the widow’s raiment to pledge.'' None

2. Hebrew Bible, Esther, 2.12, 4.1, 4.4, 4.16, 5.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • clothing, and identity • widows, clothing of

Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 80, 82, 83; Gera (2014), Judith, 301, 328, 330, 331, 332, 428

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2.12 וּבְהַגִּיעַ תֹּר נַעֲרָה וְנַעֲרָה לָבוֹא אֶל־הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ מִקֵּץ הֱיוֹת לָהּ כְּדָת הַנָּשִׁים שְׁנֵים עָשָׂר חֹדֶשׁ כִּי כֵּן יִמְלְאוּ יְמֵי מְרוּקֵיהֶן שִׁשָּׁה חֳדָשִׁים בְּשֶׁמֶן הַמֹּר וְשִׁשָּׁה חֳדָשִׁים בַּבְּשָׂמִים וּבְתַמְרוּקֵי הַנָּשִׁים׃ ^4.1 וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל־מָרְדֳּכָי׃ ^4.1 וּמָרְדֳּכַי יָדַע אֶת־כָּל־אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶת־בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה׃ ^4.16 לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ ^5.1 וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת׃' ^5.1 וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל־בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת־אֹהֲבָיו וְאֶת־זֶרֶשׁ אִשְׁתּוֹ׃ ' None

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2.12 Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months—for so were the days of their anointing accomplished, to wit, six months with oil of myrrh, and six month with sweet odours, and with other ointments of the women — ^4.1 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; ^4.16 ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’ ^5.1 Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house.' ' None

3. Hebrew Bible, Exodus, 23.13, 28.1-28.2, 28.4, 29.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clothes/garments • Clothing • clothing • high priests of Jerusalem, clothing of • priests adolescent, clothing of • priests, clothing • widows, clothing of

Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 142; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32; Gera (2014), Judith, 190, 461; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 64

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23.13 וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ׃ ^28.1 וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת־אַהֲרֹן אָחִיךָ וְאֶת־בָּנָיו אִתּוֹ מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ־לִי אַהֲרֹן נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר בְּנֵי אַהֲרֹן׃ ^28.1 שִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת־שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל־הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם׃ ^28.2 וְהַטּוּר הָרְבִיעִי תַּרְשִׁישׁ וְשֹׁהַם וְיָשְׁפֵה מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם׃ ^28.2 וְעָשִׂיתָ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ לְכָבוֹד וּלְתִפְאָרֶת׃ ^28.4 וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ־לִי׃ ^28.4 וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת׃ ^29.7 וְלָקַחְתָּ אֶת־שֶׁמֶן הַמִּשְׁחָה וְיָצַקְתָּ עַל־רֹאשׁוֹ וּמָשַׁחְתָּ אֹתוֹ׃'' None

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23.13 And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth. . ^28.1 And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. ^28.2 And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty. ^28.4 And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest’s office. ^29.7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.'' None

4. Hebrew Bible, Leviticus, 14.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clothes, and impurity • Clothes/garments

Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 136; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 281

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14.9 וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃'' None

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14.9 And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off; and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean.'' None

5. Hebrew Bible, 2 Samuel, 13.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • dress, clothing • widows, clothing of

Found in books: Gera (2014), Judith, 332; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 89

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13.18 וְעָלֶיהָ כְּתֹנֶת פַּסִּים כִּי כֵן תִּלְבַּשְׁןָ בְנוֹת־הַמֶּלֶךְ הַבְּתוּלֹת מְעִילִים וַיֹּצֵא אוֹתָהּ מְשָׁרְתוֹ הַחוּץ וְנָעַל הַדֶּלֶת אַחֲרֶיהָ׃'' None

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13.18 And she had a long sleeved robe upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.'' None

6. Hebrew Bible, Isaiah, 20.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clothing • widows, clothing of

Found in books: Gera (2014), Judith, 332; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 130

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20.3 וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃'' None

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20.3 And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia,'' None

7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Clothing • clothing

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 28; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 148; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 147

8. Hebrew Bible, Ezekiel, 1.28, 16.9-16.13 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clothing • Clothing, metaphors • clothes, clothing • widows, clothing of

Found in books: Gera (2014), Judith, 328, 332; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 148; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 106; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141

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1.28 כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ ^16.9 וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃' '^16.11 וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃ ^16.12 וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃ ^16.13 וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי שֵׁשׁ וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי אָכָלְתְּ וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃'' None

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1.28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke. ^16.9 Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil. ^16.10 I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk. ^16.11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. ^16.12 And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head. ^16.13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate.'' None

9. Herodotus, Histories, 1.135, 5.92 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Asians, clothing • clothes • clothing • eidôla,, clothing

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202, 232, 233; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 31; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 114; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 203; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 150

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1.135 ξεινικὰ δὲ νόμαια Πέρσαι προσίενται ἀνδρῶν μάλιστα. καὶ γὰρ δὴ τὴν Μηδικὴν ἐσθῆτα νομίσαντες τῆς ἑωυτῶν εἶναι καλλίω φορέουσι, καὶ ἐς τοὺς πολέμους τοὺς Αἰγυπτίους θώρηκας· καὶ εὐπαθείας τε παντοδαπὰς πυνθανόμενοι ἐπιτηδεύουσι, καὶ δὴ καὶ ἀπʼ Ἑλλήνων μαθόντες παισὶ μίσγονται. γαμέουσι δὲ ἕκαστος αὐτῶν πολλὰς μὲν κουριδίας γυναῖκας, πολλῷ δʼ ἔτι πλεῦνας παλλακὰς κτῶνται. ^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 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 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.”^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 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 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 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 ‘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. ' None

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1.135 But the Persians more than all men welcome foreign customs. They wear the Median dress, thinking it more beautiful than their own, and the Egyptian cuirass in war. Their luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty. Every Persian marries many lawful wives, and keeps still more concubines. ^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:

10. Xenophon, The Education of Cyrus, 8.8.8-8.8.9, 8.8.11-8.8.12, 8.8.15-8.8.16 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • clothing • oriental, clothing

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 37; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 55

sup>8.8.9 τὸ δʼ ἐκπονεῖν οὐδαμοῦ ἐπιτηδεύεται. καὶ μὴν πρόσθεν μὲν ἦν αὐτοῖς μονοσιτεῖν νόμιμον, ὅπως ὅλῃ τῇ ἡμέρᾳ χρῷντο εἰς τὰς πράξεις καὶ εἰς τὸ διαπονεῖσθαι. νῦν γε μὴν τὸ μὲν μονοσιτεῖν ἔτι διαμένει, ἀρχόμενοι δὲ τοῦ σίτου ἡνίκαπερ οἱ πρῳαίτατα ἀριστῶντες μέχρι τούτου ἐσθίοντες καὶ πίνοντες διάγουσιν ἔστεπερ οἱ ὀψιαίτατα κοιμώμενοι. ^8.8.11 ἀλλὰ μὴν κἀκεῖνο ἦν αὐτοῖς ἐπιχώριον τὸ μεταξὺ πορευομένους μήτε ἐσθίειν μήτε πίνειν μήτε τῶν διὰ ταῦτα ἀναγκαίων μηδὲν ποιοῦντας φανεροὺς εἶναι· νῦν δʼ αὖ τὸ μὲν τούτων ἀπέχεσθαι ἔτι διαμένει, τὰς μέντοι πορείας οὕτω βραχείας ποιοῦνται ὡς μηδένʼ ἂν ἔτι θαυμάσαι τὸ ἀπέχεσθαι τῶν ἀναγκαίων. ^8.8.12 ἀλλὰ μὴν καὶ ἐπὶ θήραν πρόσθεν μὲν τοσαυτάκις ἐξῇσαν ὥστε ἀρκεῖν αὐτοῖς τε καὶ ἵπποις γυμνάσια τὰς θήρας· ἐπεὶ δὲ Ἀρταξέρξης ὁ βασιλεὺς καὶ οἱ σὺν αὐτῷ ἥττους τοῦ οἴνου ἐγένοντο, οὐκέτι ὁμοίως οὔτʼ αὐτοὶ ἐξῇσαν οὔτε τοὺς ἄλλους ἐξῆγον ἐπὶ τὰς θήρας· ἀλλὰ καὶ εἴ τινες φιλόπονοι γενόμενοι καὶ σὺν τοῖς περὶ αὑτοὺς ἱππεῦσι θαμὰ θηρῷεν, φθονοῦντες αὐτοῖς δῆλοι ἦσαν καὶ ὡς βελτίονας αὑτῶν ἐμίσουν. ^8.8.15 ἀλλὰ μὴν καὶ θρυπτικώτεροι πολὺ νῦν ἢ ἐπὶ Κύρου εἰσί. τότε μὲν γὰρ ἔτι τῇ ἐκ Περσῶν παιδείᾳ καὶ ἐγκρατείᾳ ἐχρῶντο, τῇ δὲ Μήδων στολῇ καὶ ἁβρότητι· νῦν δὲ τὴν μὲν ἐκ Περσῶν καρτερίαν περιορῶσιν ἀποσβεννυμένην, τὴν δὲ τῶν Μήδων μαλακίαν διασῴζονται. ^8.8.16 σαφηνίσαι δὲ βούλομαι καὶ τὴν θρύψιν αὐτῶν. ἐκείνοις γὰρ πρῶτον μὲν τὰς εὐνὰς οὐ μόνον ἀρκεῖ μαλακῶς ὑποστόρνυσθαι, ἀλλʼ ἤδη καὶ τῶν κλινῶν τοὺς πόδας ἐπὶ ταπίδων τιθέασιν, ὅπως μὴ ἀντερείδῃ τὸ δάπεδον, ἀλλʼ ὑπείκωσιν αἱ τάπιδες. καὶ μὴν τὰ πεττόμενα ἐπὶ τράπεζαν ὅσα τε πρόσθεν ηὕρητο, οὐδὲν αὐτῶν ἀφῄρηται, ἄλλα τε ἀεὶ καινὰ ἐπιμηχανῶνται· καὶ ὄψα γε ὡσαύτως· καὶ γὰρ καινοποιητὰς ἀμφοτέρων τούτων κέκτηνται.' ' None

sup>8.8.9 ^8.8.11 Again, this also was a native custom of theirs, neither to eat nor drink while on a march, nor yet to be seen doing any of the necessary consequences of eating or drinking. Even yet that same abstinence prevails, but they make their journeys so short that no one would be surprised at their ability to resist those calls of nature. ^8.8.15 Furthermore, they are much more effeminate now than they were in Cyrus’s day. For at that time they still adhered to the old discipline and the old abstinence that they received from the Persians, but adopted the Median garb and Median luxury; now, on the contrary, they are allowing the rigour of the Persians to die out, while they keep up the effeminacy of the Medes. ^8.8.16 I should like to explain their effeminacy more The effeminacy of the orientals in detail. In the first place, they are not satisfied with only having their couches upholstered with down, but they actually set the posts of their beds upon carpets, so that the floor may offer no resistance, but that the carpets may yield. Again, whatever sorts of bread and pastry for the table had been discovered before, none of all those have fallen into disuse, but they keep on always inventing something new besides; and it is the same way with meats; for in both branches of cookery they actually have artists to invent new dishes. ' ' None

11. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • clothing • colour of animal victim, white clothing

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 185

12. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • clothing • clothing codes

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 142; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 67

13. Anon., 1 Enoch, 14.20 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Clothing • Clothing, metaphors

Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 106; Stuckenbruck (2007), 1 Enoch 91-108, 626, 627

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14.20 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.'' None

14. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Opening (clothing) • aappropriateness, of colors, in clothing • clothing, checkered • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 60; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 607, 612, 662

15. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Fringe (clothing) • Opening (clothing) • clothing • ora (border of clothing)

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 185; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 252

16. Hebrew Bible, Daniel, 7.13, 10.6 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Clothing • Clothing, metaphors

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 149; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 519; Stuckenbruck (2007), 1 Enoch 91-108, 626, 627

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7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ ^10.6 וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃'' None

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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. ^10.6 his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.'' None

17. Septuagint, Judith, 10.3-10.4, 13.6-13.9, 16.6-16.9 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • clothing • clothing, significance of changing/disrobing, in Esther, Judith, and Susanna • dress, clothing • priests, clothing • widows, clothing of

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 249; Gera (2014), Judith, 263, 264, 301, 328, 331, 332, 346, 394, 461; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 100

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10.3 and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. " '^10.4 And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. ' "^13.6 She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there. " '^13.7 She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!" ^13.8 And she struck his neck twice with all her might, and severed it from his body. ' "^13.9 Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid, " ^16.6 But the Lord Almighty has foiled them by the hand of a woman. ^16.7 For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. ' "^16.8 For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him." '^16.9 Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. '" None

18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Opening (clothing) • aappropriateness, of colors, in clothing • clothing • clothing, checkered • clothing, colors of

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 137, 210; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 60; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 260, 466, 546

19. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Clothing, metaphors • clothing

Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 119; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 326

20. Diodorus Siculus, Historical Library, 2.6.6 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • gender-ambiguous clothing • oriental, clothing

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 37; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 25

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2.6.6 \xa0First of all, then, since she was about to set out upon a journey of many days, she devised a garb which made it impossible to distinguish whether the wearer of it was a man or a woman. This dress was well adapted to her needs, as regards both her travelling in the heat, for protecting the colour of her skin, and her convenience in doing whatever she might wish to do, since it was quite pliable and suitable to a young person, and, in a word was so attractive that in later times the Medes, who were then domit in Asia, always wore the garb of Semiramis, as did the Persians after them.'' None

21. Ovid, Ars Amatoria, 3.169-3.192 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Opening (clothing) • Pattern (on clothing) • clothing • clothing, colors of • gausapum(feltedwoollen cloth) • lodix (cloth)

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 148; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 68; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 253, 266, 408, 409, 410, 411, 412, 413, 414, 415, 416, 419, 420, 436, 446

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3.169 Quid de veste loquar? Nec vos, segmenta, requiro ^3.170 rend= ^3.171 Cum tot prodierint pretio leviore colores, ^3.173 Aëris, ecce, color, tum cum sine nubibus aër, ^3.175 Ecce, tibi similis, quae quondam Phrixon et Hellen ^3.177 Hic undas imitatur, habet quoque nomen ab undis: ^3.179 Ille crocum simulat: croceo velatur amictu, ^3.181 Hic Paphias myrtos, hic purpureas amethystos, ^3.183 Nec glandes, Amarylli, tuae, nec amygdala desunt; ^3.185 Quot nova terra parit flores, cum vere tepenti ^3.187 Lana tot aut plures sucos bibit; elige certos: ^3.189 Pulla decent niveas: Briseïda pulla decebant: ^3.191 Alba decent fuscas: albis, Cepheï, placebas: ^3.192 rend='' None

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3.169 Let ancient manners other men delight; ^3.170 But me the modern please, as more polite. ^3.171 Not that materials now in gold are wrought, ^3.172 And distant shores for orient pearls are sought; ^3.173 Not for, that hills exhaust their marble veins, ^3.174 And structures rise whose bulks the sea retains;' "^3.175 But that the world is civilis'd of late," "^3.176 And polish'd from the rust of former date." '^3.177 Let not the nymph with pendants load her ear,' "^3.178 Nor in embroid'ry, or brocade, appear;" '^3.179 Too rich a dress may sometimes check desire,' "^3.180 And cleanliness more animate love's fire," "^3.181 The hair dispos'd, may gain or lose a grace," '^3.182 And much become or misbecome the face. ^3.183 What suits your features of your glass enquire; ^3.184 For no one rule is fixed for head attire, ^3.185 A face too long should part and flat the hair.' "^3.186 Lest upward comb'd, the length too much appear:" "^3.187 So Laodamia dress'd. A face too round" "^3.188 Should show the ears, and with a tour be crown'd." '^3.189 On either shoulder, one, her locks displays;' "^3.190 Adorn'd like Phoebus, when he sings his lays;" '^3.191 Another, all her tresses tie behind; ^3.192 So dressed, Diana hunts the fearful hind.'' None

22. Ovid, Fasti, 1.79-1.82 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clothes, ritual • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 157; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 136

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1.79 vestibus intactis Tarpeias itur in arces, ^1.80 et populus festo concolor ipse suo est, ^1.81 iamque novi praeeunt fasces, nova purpura fulget, ^1.82 et nova conspicuum pondera sentit ebur.'' None

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1.79 Spotless garments make their way to Tarpeian Heights, ^1.80 And the crowd wear the colours of the festival: ^1.81 Now the new rods and axes lead, new purple glows, ^1.82 And the distinctive ivory chair feels fresh weight.'' None

23. Ovid, Metamorphoses, 8.660, 11.166 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clothes, ripping • Opening (clothing) • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 43; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 616; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 297, 495

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8.660 Accubuere dei. Mensam succincta tremensque ^11.166 verrit humum Tyrio saturata murice palla,'' None

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8.660 Aside! and let your witless lover yield!”' "^11.166 of Bacchus' word by touching everything."' None

24. Philo of Alexandria, On The Sacrifices of Cain And Abel, 21 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • clothing • clothing,

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 394; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 141

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21 For two women live with each individual among us, both unfriendly and hostile to one another, filling the whole abode of the soul with envy, and jealousy, and contention; of these we love the one looking upon her as being mild and tractable, and very dear to and very closely connected with ourselves, and she is called pleasure; but the other we detest, deeming her unmanageable, savage, fierce, and most completely hostile, and her name is virtue. Accordingly, the one comes to us luxuriously dressed in the guise of a harlot and prostitute, with mincing steps, rolling her eyes about with excessive licentiousness and desire, by which baits she entraps the souls of the young, looking about with a mixture of boldness and impudence, holding up her head, and raising herself above her natural height, fawning and giggling, having the hair of her head dressed with most superfluous elaborateness, having her eyes pencilled, her eyebrows covered over, using incessant warm baths, painted with a fictitious colour, exquisitely dressed with costly garments, richly embroidered, adorned with armlets, and bracelets, and necklaces, and all other ornaments which can be made of gold, and precious stones, and all kinds of female decorations; loosely girdled, breathing of most fragrant perfumes, thinking the whole market her home; a marvel to be seen in the public roads, out of the scarcity of any genuine beauty, pursuing a bastard elegance. '' None

25. Philo of Alexandria, That Every Good Person Is Free, 86 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Josephus Essenes, and clothing • clothing

Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 222; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 198

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86 then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; '' None

26. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • clothing • clothing,

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 394; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 103

27. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Josephus Essenes, and clothing • clothing

Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 222; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 198

28. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clothing • Opening (clothing) • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 123; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 413, 436, 438; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 66

29. Josephus Flavius, Jewish Antiquities, 3.181-3.186 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • clothing, signification of, in medieval Christian art • high priests of Jerusalem, clothing of • priests adolescent, clothing of

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 97; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 41

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3.181 τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον, τὴν γῆν καὶ τὴν θάλασσαν ἀποσημαίνει: καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά. τὴν δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις. ^3.182 ἐπί τε τῇ τραπέζῃ τοὺς δώδεκα τιθεὶς ἄρτους ἀποσημαίνει τὸν ἐνιαυτὸν εἰς τοσούτους μῆνας διῃρημένον. τὴν δὲ λυχνίαν ἐξ ἑβδομήκοντα μορίων ποιήσας συγκειμένην τὰς τῶν πλανητῶν δεκαμοιρίας ᾐνίξατο: καὶ λύχνους ὑπὲρ αὐτῆς ἑπτά, τῶν πλανητῶν τὴν φοράν: τοσοῦτοι γάρ εἰσι τὸν ἀριθμόν.' "^3.183 τά τε φάρση ἐκ τεσσάρων ὑφανθέντα τὴν τῶν στοιχείων φύσιν δηλοῖ: ἥ τε γὰρ βύσσος τὴν γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον, ἥ τε πορφύρα τὴν θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι, τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος, καὶ ὁ φοῖνιξ δ' ἂν εἴη τεκμήριον τοῦ πυρός." "^3.184 ἀποσημαίνει δὲ καὶ ὁ τοῦ ἀρχιερέως χιτὼν τὴν γῆν λίνεος ὤν, ὁ δὲ ὑάκινθος τὸν πόλον, ἀστραπαῖς μὲν κατὰ τοὺς ῥοί̈σκους ἀπεικασμένος βρονταῖς δὲ κατὰ τὸν τῶν κωδώνων ψόφον. καὶ τὴν ἐφαπτίδα τοῦ παντὸς τὴν φύσιν ἐκ τεσσάρων δοχθεῖσαν γενέσθαι τῷ θεῷ χρυσῷ συνυφασμένην κατ' ἐπίνοιαν οἶμαι τῆς προσούσης ἅπασιν αὐγῆς." '^3.185 καὶ τὸν ἐσσῆνα μέσον ὄντα τῆς ἐφαπτίδος ἐν τρόπῳ γῆς ἔταξε: καὶ γὰρ αὕτη τὸν μεσαίτατον τόπον ἔχει: ζώνῃ τε περιοδεύσας τὸν ὠκεανὸν ἀποσημαίνει: καὶ γὰρ οὗτος ἐμπεριείληφε τὰ πάντα. δηλοῖ δὲ καὶ τὸν ἥλιον καὶ τὴν σελήνην τῶν σαρδονύχων ἑκάτερος, οἷς ἐνεπόρπωσε τὸν ἀρχιερέα.' "^3.186 τήν τε δωδεκάδα τῶν λίθων εἴτε τοὺς μῆνάς τις θέλοι νοεῖν, εἴτε τὸν οὕτως ἀριθμὸν τῶν ἀστέρων, ὃν ζωδιακὸν κύκλον ̔́Ελληνες καλοῦσι, τῆς κατ' ἐκεῖνο γνώμης οὐκ ἂν ἁμάρτοι: καὶ ὁ πῖλος δέ μοι δοκεῖ τὸν οὐρανὸν τεκμηριοῦν ὑακίνθινος πεποιημένος,"' None

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3.181 When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. ^3.182 And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. ^3.183 The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. ^3.184 Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. ^3.185 He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. ^3.186 And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven;'' None

30. Josephus Flavius, Jewish War, 2.122-2.123, 2.126, 5.232 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Josephus Essenes, and clothing • clothing • high priests of Jerusalem, clothing of • priests adolescent, clothing of

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 41; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 222; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 84, 85, 198

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2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "^2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." ^2.126 καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.' "^5.232 ἡ δὲ τὸ ἔνδυμα τῷ στέρνῳ προσηλοῦσα ταινία πέντε διηνθισμένη ζώναις πεποίκιλτο, χρυσοῦ τε καὶ πορφύρας καὶ κόκκου πρὸς δὲ βύσσου καὶ ὑακίνθου, δι' ὧν ἔφαμεν καὶ τὰ τοῦ ναοῦ καταπετάσματα συνυφάνθαι."" None

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2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. ^2.123 They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. ^2.126 But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. ^5.232 But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also.'' None

31. Mishnah, Kelim, 28.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Clothing • clothing, and shame • clothing, of the poor • poor, clothing of • quppa, provides clothing • semiotics, of clothing • status, and clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 134

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28.8 בִּגְדֵי עֲנִיִּים, אַף עַל פִּי שֶׁאֵין בָּהֶם שָׁלֹשׁ עַל שָׁלֹשׁ, הֲרֵי אֵלּוּ טְמֵאִין מִדְרָס. טַלִּית שֶׁהִתְחִיל בָּהּ לְקָרְעָהּ, כֵּיוָן שֶׁנִּקְרַע רֻבָּהּ, אֵינוֹ חִבּוּר. הֶעָבִים וְהָרַכִּים, אֵין בָּהֶם מִשּׁוּם שָׁלֹשׁ עַל שָׁלֹשׁ:'' None

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28.8 Poor men's clothes, though made up of pieces none of which is three fingerbreadths square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn the pieces are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three fingerbreadths square."" None

32. Mishnah, Megillah, 4.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Clothing • clothing, and shame • clothing, of the poor • poor, clothing of • quppa, provides clothing • semiotics, of clothing • status, and clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 134

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4.6 קָטָן קוֹרֵא בַּתּוֹרָה וּמְתַרְגֵּם, אֲבָל אֵינוֹ פּוֹרֵס עַל שְׁמַע, וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּיבָה, וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. פּוֹחֵחַ פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם, אֲבָל אֵינוֹ קוֹרֵא בַתּוֹרָה וְאֵינוֹ עוֹבֵר לִפְנֵי הַתֵּבָה וְאֵינוֹ נוֹשֵׂא אֶת כַּפָּיו. סוּמָא פּוֹרֵס אֶת שְׁמַע וּמְתַרְגֵּם. רַבִּי יְהוּדָה אוֹמֵר, כֹּל שֶׁלֹּא רָאָה מְאוֹרוֹת מִיָּמָיו, אֵינוֹ פּוֹרֵס עַל שְׁמַע:'' None

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4.6 A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands. A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands. A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema.'' None

33. New Testament, 1 Corinthians, 15.53 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing, as a metaphor • Spirit, modes of presence, clothing • clothing metaphor

Found in books: Levison (2009), Filled with the Spirit, 261; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 171

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15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.'' None

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15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality.'' None

34. New Testament, Acts, 16.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Lydia, dealer in purple cloth • clothing

Found in books: Esler (2000), The Early Christian World, 426; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 222

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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

35. New Testament, Apocalypse, 1.13-1.16, 10.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing • Clothing, metaphors

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 147, 148, 149; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 106, 519; Stuckenbruck (2007), 1 Enoch 91-108, 626, 627

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1.13 καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· ^1.14 ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, ^1.15 καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, ^1.16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. ^10.1 Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν· αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στύλοι πυρός,'' None

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1.13 And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. ^1.14 His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. ^1.15 His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. ^1.16 He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. ^10.1 I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire.'' None

36. New Testament, Colossians, 3.1, 3.5, 3.9-3.14, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing, as a metaphor • Evagrius of Pontus (Ponticus), on clothing, monastic • White, clothing • clothes, • clothing metaphor • clothing, • exemplarity, of clothing, monastic

Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 193, 194; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1452; Huttner (2013), Early Christianity in the Lycus Valley, 134; Levison (2009), Filled with the Spirit, 251; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 190; Robbins et al. (2017), The Art of Visual Exegesis, 48, 200

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3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· ^3.5 Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, ^3.9 μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ^3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, ^3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. ^3.12 Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν, ^3.13 ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ κύριος ἐχαρίσατο ὑμῖν οὕτως καὶ ὑμεῖς· ^3.14 ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος. ^3.16 ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ·'' None

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3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. ^3.5 Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; ' "^3.9 Don't lie to one another, seeing that you have put off the old man with his doings, " ^3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "^3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " "^3.12 Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; " ^3.13 bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. ^3.14 Above all these things, walk in love, which is the bond of perfection. ^3.16 Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. '' None

37. New Testament, Ephesians, 4.23-4.24, 6.11, 6.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing, metaphors • clothing,

Found in books: Robbins et al. (2017), The Art of Visual Exegesis, 48, 251; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 600

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4.23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, ^4.24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. ^6.11 ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· ^6.14 στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθεία, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης,'' None

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4.23 and that you be renewed in the spirit of your mind, ^4.24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. ^6.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ^6.14 Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, '' None

38. New Testament, Galatians, 3.27-3.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing, metaphors • White, clothing • clothing codes, fashion code • clothing,

Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1452; Robbins et al. (2017), The Art of Visual Exegesis, 48; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 153, 214; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 77

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3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· ^3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None

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3.27 For as many of you as werebaptized into Christ have put on Christ. ^3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None

39. New Testament, Romans, 13.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing, metaphors • clothing metaphor • clothing,

Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 171; Robbins et al. (2017), The Art of Visual Exegesis, 48; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 153

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13.14 ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.'' None

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13.14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. '' None

40. New Testament, Luke, 5.36, 7.24, 16.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothes of poverty • Clothing • clothing • clothing, and shame • clothing, of the poor • fables in, Wolf in Sheep’s Clothing • poor, clothing of • quppa, provides clothing • semiotics, of clothing • status, and clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 222; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 124, 126; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 276; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 524, 525

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5.36 Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μήγε, καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ. ^7.24 Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάνου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ Ἰωάνου Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; ^16.19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς.'' None

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5.36 He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. ^7.24 When John\'s messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? ^16.19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. '' None

41. New Testament, Mark, 2.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothes of poverty • clothing, and shame • clothing, of the poor • poor, clothing of • quppa, provides clothing • semiotics, of clothing • status, and clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 124

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2.21 οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται.'' None

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2.21 No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. '' None

42. New Testament, Matthew, 5.39-5.42, 6.33, 7.15, 9.16, 11.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothes of poverty • Clothing • clothing, and shame • clothing, of the poor • fables in, Wolf in Sheep’s Clothing • poor, clothing of • quppa, provides clothing • semiotics, of clothing • status, and clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 131, 132; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 124; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 122, 276; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 524, 525; Stuckenbruck (2007), 1 Enoch 91-108, 253

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5.39 Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ καὶ τὴν ἄλλην· ^5.40 καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· ^5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. ^5.42 τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. ^6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν. ^7.15 Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. ^9.16 οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. ^11.7 Τούτων δὲ πορευομένων ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ Ἰωάνου Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;'' None

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5.39 But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. " '^5.40 If anyone sues you to take away your coat, let him have your cloak also. ^5.41 Whoever compels you to go one mile, go with him two. ' "^5.42 Give to him who asks you, and don't turn away him who desires to borrow from you. " "^6.33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. " ^7.15 "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. ^9.16 No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. ^11.7 As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? '" None

43. Plutarch, Aristides, 21.3-21.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothes, ritual • clothes

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 372

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21.3 ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως. ^21.4 εἶτα λαβὼν ὕδωρ ἀπὸ τῆς κρήνης αὐτὸς ἀπολούει τε τὰς στήλας καὶ μύρῳ χρίει, καὶ τὸν ταῦρον εἰς τὴν πυρὰν σφάξας καὶ κατευξάμενος Διῒ καὶ Ἑρμῇ χθονίῳ παρακαλεῖ τοὺς ἀγαθοὺς ἄνδρας τοὺς ὑπὲρ τῆς Ἑλλάδος ἀποθανόντας ἐπὶ τὸ δεῖπνον καὶ τὴν αἱμοκουρίαν. ἔπειτα κρατῆρα κεράσας οἴνου καὶ χεάμενος ἐπιλέγει· προπίνω τοῖς ἀνδράσι τοῖς ὑπὲρ τῆς ἐλευθερίας τῶν Ἑλλήνων ἀποθανοῦσι. ταῦτα μὲν οὖν ἔτι καὶ νῦν διαφυλάττουσιν οἱ Πλαταεῖς.'' None

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21.3 ^21.4 '' None

44. Quintilian, Institutes of Oratory, 5.10.71 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Opening (clothing) • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 68; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 315

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5.10.71 \xa0As there are three divisions of time, so the order of events falls into three stages. For everything has a beginning, growth and consummation, as for instance a quarrel, blows, murder. Thus arise arguments which lend each other mutual support; for the conclusion is inferred from the beginnings, as in the following case: "I\xa0cannot expect a purple-striped toga, when I\xa0see that the beginning of the web is black" or the beginning may be inferred from the conclusion: for instance the fact that Sulla resigned the dictatorship is an argument that Sulla did not take up arms with the intention of establishing a tyranny.'' None

45. Quintilian, Institutio Oratoria, 5.10.71 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Opening (clothing) • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 68; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 315

46. Seneca The Younger, Letters, 114.4, 114.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing • Opening (clothing)

Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 438, 496; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 180, 181

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114.4 How Maecenas lived is too well-known for present comment. We know how he walked, how effeminate he was, and how he desired to display himself; also, how unwilling he was that his vices should escape notice. What, then? Does not the looseness of his speech match his ungirt attire?3 Are his habits, his attendants, his house, his wife,4 any less clearly marked than his words? He would have been a man of great powers, had he set himself to his task by a straight path, had he not shrunk from making himself understood, had he not been so loose in his style of speech also. You will therefore see that his eloquence was that of an intoxicated man – twisting, turning, unlimited in its slackness. ^114.4 If one might behold such a face, more exalted and more radiant than the mortal eye is wont to behold, would not one pause as if struck dumb by a visitation from above, and utter a silent prayer, saying: "May it be lawful to have looked upon it!"? And then, led on by the encouraging kindliness of his expression, should we not bow down and worship? Should we not, after much contemplation of a far superior countece, surpassing those which we are wont to look upon, mild-eyed and yet flashing with life-giving fire – should we not then, I say, in reverence and awe, give utterance to those famous lines of our poet Vergil: ' ' None

47. Suetonius, Caligula, 35.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Opening (clothing) • clothing, colors of

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 49; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 381

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35.1 He took from all the noblest of the city the ancient devices of their families, from Torquatus his collar, from Cincinnatus his lock of hair, from Gnaeus Pompeius the surname Great belonging to his ancient race. After inviting Ptolemy, whom I\xa0have mentioned before, to come from his kingdom and receiving him with honour, he suddenly had him executed for no other reason than that when giving a gladiatorial show, he noticed that Ptolemy on entering the theatre attracted general attention by the splendour of his purple cloak.'' None

48. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Opening (clothing) • Pattern (on clothing) • aappropriateness, of colors, in clothing • clothing, colors of • prostitutes, and clothing mandated by law

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 93; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 151, 152; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 254, 262, 353, 438, 521, 631

49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothing • Opening (clothing)

Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 403; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 152, 181, 209

50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothing • Opening (clothing)

Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 419; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 209

51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothes of poverty • Clothes, soiled • Clothing • clothing, and shame • clothing, of the poor • poor, clothing of • quppa, provides clothing • semiotics, of clothing • status, and clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 113; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 134, 135, 136, 137, 147, 217, 276

52. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothes, • Clothes/garments

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 68; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 32

53. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothing • clothing

Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 30; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 134

54. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothes, ritual • Opening (clothing) • aappropriateness, of colors, in clothing • clothing • clothing, checkered • clothing, colors of • gender, clothing as sign of

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 144, 217; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 48, 51, 56, 60, 64, 93; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 79; Hitch (2017), Animal sacrifice in the ancient Greek world, 79; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 239; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 391, 408, 409, 415, 423, 430, 432, 439, 452, 528, 631

55. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothes, , bathing suits • Clothes, , garments used in the bath • Clothing • Opening (clothing) • clothing, colors of • theft, of clothing

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 157; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 47, 48, 51, 52, 66, 80, 81; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 402, 403, 404, 408, 419, 423, 428, 430, 432, 437, 438, 451, 516, 517; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 152

56. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Clothes, , bathing suits • Clothes/garments

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 143; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 247

57. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing, as a metaphor • Clothing, metaphors • Jesus, the clothes of • Spirit, modes of presence, clothing • clothing, change of, reflecting change in status

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 21; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 143; Levison (2009), Filled with the Spirit, 261, 263, 308; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 503

58. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Opening (clothing) • clothing, colors of • gausapum(feltedwoollen cloth)

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 61; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 395, 396

59. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothes, , garments used in the bath • Clothing • Opening (clothing) • aappropriateness, of colors, in clothing • clothing • clothing, colors of • collateral object of pledge, clothes • gausapum(feltedwoollen cloth)

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 219, 221; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 78, 126, 237; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 53, 58, 65, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 269, 270, 310, 395, 396, 408, 409, 432, 437, 439, 444, 493, 494, 496, 534, 536, 552, 553; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 92; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 71

60. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clothing • Opening (clothing)

Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 386, 389, 390, 534, 536, 540, 545, 547; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 73

61. Apuleius, The Golden Ass, 11.10, 11.22-11.28 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothing • clothing • clothing codes • clothing, colors of • mystic initiation, clothing of

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 211; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 63; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 293; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 159; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196

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11.22 I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order. ^11.23 This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. ^11.24 When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: ^11.25 “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me. ^11.26 After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already. ^11.27 But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies. ^11.28 Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language.' ' None

62. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clothing • clothing metaphor

Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 129; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 225

63. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clothing • Opening (clothing) • clothing codes, fashion code • clothing removal of • clothing white

Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 80; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108, 127; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 551; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 77, 80

64. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Opening (clothing) • clothes

Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 539, 547; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 197

65. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • clothing metaphor • clothing removal of • clothing white

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 71

66. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clothing • Opening (clothing)

Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 443; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 281

67. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Opening (clothing) • aappropriateness, of colors, in clothing

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 139; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 463, 465

68. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • clothing

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 62, 79, 103; Hitch (2017), Animal sacrifice in the ancient Greek world, 62, 79, 103

69. Anon., Joseph And Aseneth, 2.4, 10.12-10.13
Tagged with subjects: • clothes, clothing • clothing

Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 64; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 140

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2.4 And the ceiling of that room was of gold; and within it were ranged the innumerable gods of the Egyptians, in gold and silver. ^10.12 And she took her best robe, just as it was, and threw it out of the window, for the poor. ^10.13 And she took all her innumerable gold and silver gods and broke them up into little pieces, and threw them out of the window for the poor and needy. '' None

70. Strabo, Geography, 11.13.9
Tagged with subjects: • Opening (clothing) • oriental, clothing

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 37; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 259

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11.13.9 As for customs, most of theirs and of those of the Armenians are the same, because their countries are similar. The Medes, however, are said to have been the originators of customs for the Armenians, and also, still earlier, for the Persians, who were their masters and their successors in the supreme authority over Asia. For example, their Persian stole, as it is now called, and their zeal for archery and horsemanship, and the court they pay to their kings, and their ornaments, and the divine reverence paid by subjects to kings, came to the Persians from the Medes. And that this is true is particularly clear from their dress; for tiara, citaris, pilus, tunics with sleeves reaching to the hands, and trousers, are indeed suitable things to wear in cold and northerly regions, such as the Medes wear, but by no means in southerly regions; and most of the settlements possessed by the Persians were on the Red Sea, farther south than the country of the Babylonians and the Susians. But after the overthrow of the Medes the Persians acquired in addition certain parts of the country that reached to Media. However, the customs even of the conquered looked to the conquerors so august and appropriate to royal pomp that they submitted to wear feminine robes instead of going naked or lightly clad, and to cover their bodies all over with clothes.'' None

71. Vergil, Aeneis, 1.282, 1.649, 8.702, 9.614-9.616, 11.772-11.777
Tagged with subjects: • Clothing • Epicureans, clothing of • Epicurus, clothing of • Opening (clothing) • clothing • clothing, colors of • prostitutes, and clothing mandated by law

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 137; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 42, 59, 62; Gordon (2012), The Invention and Gendering of Epicurus, 162; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 151; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 258, 259, 293, 462, 489, 577, 593; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 92

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1.282 Romanos rerum dominos gentemque togatam: ^1.649 et circumtextum croceo velamen acantho, ^8.702 et scissa gaudens vadit Discordia palla, ^9.615 desidiae cordi, iuvat indulgere choreis, ^9.616 et tunicae manicas et habent redimicula mitrae. ^11.772 Ipse, peregrina ferrugine clarus et ostro, ^11.773 spicula torquebat Lycio Gortynia cornu; ^11.774 aureus ex umeris erat arcus et aurea vati ^11.775 cassida; tum croceam chlamydemque sinusque crepantis ^11.776 carbaseos fulvo in nodum collegerat auro ^11.777 pictus acu tunicas et barbara tegmina crurum.' ' None

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1.282 Now round the welcome trophies of his chase ^1.649 that visionary scene, profoundly sighed, ^8.702 a thunder-peal and flash of quivering fire ^9.615 Heroic pair and blest! If aught I sing ^9.616 have lasting music, no remotest age ^11.772 Strymonian cranes or swans of spotless wing. ^11.773 From Tuscan towns proud matrons oft in vain ^11.774 ought her in marriage for their sons; but she ^11.775 to Dian only turned her stainless heart, ' "^11.776 her virgin freedom and her huntress' arms " '^11.777 with faithful passion serving. Would that now ' ' None

72. None, None, nan
Tagged with subjects: • clothing white • color, of clothing

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 174

73. None, None, nan
Tagged with subjects: • color, of clothing • colour of animal victim, white clothing

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 141

74. None, None, nan
Tagged with subjects: • Opening (clothing) • inventories, clothes • life-change rituals, symbolic clothing • women, dedication of clothing (peplos) to goddesses

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100, 525; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 126, 129, 131, 132, 134; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 309, 391

75. None, None, nan
Tagged with subjects: • clothing, entry into sanctuaries and • color, of clothing • katharos, of clothes and body • objects banned from sanctuaries, extravagant clothing

Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 59

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Tiresias: The Ancient Mediterranean Religions Source Database