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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
books/collections, joke Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 108, 109, 110
collect, arrears, demarchs Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 111, 112
collect, funds rescinded by, law, late roman, rights of the patriarchs to Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 170, 171, 172, 252
collect, funds restored by, law, late roman, rights of the patriarchs to Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 178
collect, tax, prostitution, soldiers Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 247, 248, 251
collected, augustus, his letters Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67
collected, bones, burial Hachlili (2005), Practices And Rites In The Second Temple Period, 459, 521, 525
collected, by individual priests and levites, tithe Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 273, 274, 275, 276, 277
collected, by tyrant, tithe Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 50
collected, by, basil of caesarea, canons Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 235
collected, by, tyrants, tithe Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 50
collected, in public subscriptions, money Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 23, 205
collected, in rome, theatre of pompey, flora Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 214
collected, in temple, tithe, systems of collection, for Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 263, 264
collected, tullius cicero, m., his letters Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67
collected, vergil, his letters Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67
collecting, caligula, and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71, 149
collecting, conquers britain and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71, 149
collecting, funds for the patriarch from synagogues and, honorius, prohibitions on Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 171, 172
collecting, in ancient world Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 156, 157, 158, 159, 160, 165, 166, 167
collecting, money, octavian, and jewish custom of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91, 92
collecting, names from closed group of texts, netinim, fragmentary text, 4q340, as Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 98
collecting, nero, and Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71, 149
collecting, tribute in galilee, herod the great Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 105, 106
collecting, verres, c., his mania for Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 56, 57
collecting, vowels Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 127
collection Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 163, 164, 165, 166, 167
collection, 1 enoch, as Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 3, 17, 18, 19, 57, 61
collection, absence in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 504, 505, 506, 507, 508, 509
collection, absence of kingdom of god in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480, 481, 482, 483
collection, addressee, babrius, fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 96, 97
collection, aesthetic features of augustana Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 462, 463, 464
collection, aesthetic features of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477
collection, alphabetum Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 179
collection, alternative source-critical explanations for, lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 512, 513, 514
collection, and payment of tribute to rome, hyrcanus ii, entrusted with Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 46, 52, 56, 132, 135
collection, and quarrying, dead sea and area, salt Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 320
collection, and quarrying, dead sea and area, salt, salt, descriptions of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 8, 206, 207, 208, 210, 211, 309, 310, 311, 323
collection, and, recovery Halser (2020), Archival Historiography in Jewish Antiquity, 48, 49, 68, 113, 131
collection, antipater father of herod, central role of in tax Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 135
collection, arrangement in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 454, 457
collection, as private, collection, book Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 241
collection, associations role tax in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 187, 188, 190, 193, 194, 222, 243, 253
collection, asyndeton in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 497, 498, 499, 500, 501, 502, 503, 504, 513
collection, audience of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 516, 517, 518, 519, 520
collection, augustana Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 81, 90, 108, 109, 110, 111, 112, 113, 114, 115, 116, 519
collection, authorship of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 520
collection, babrius, aesthetic features of the Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 464, 465, 466
collection, babrius, fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 101, 103, 104, 105, 106, 464, 465, 466
collection, booklist, of librarys book Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 241
collection, by Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 163, 164, 165, 166, 167
Graver (2007), Stoicism and Emotion, 223
collection, by individual priests and levites, tithe, systems of collection, for Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 273, 274, 275
collection, by, distribution by Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 167, 168, 169, 170, 171, 172
collection, catchphrases between fables in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 468, 469, 470, 471, 472, 473, 474, 475, 476
collection, catchwords in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 475, 476, 477
collection, collection, tithe, systems of for, centralized Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273
collection, conjunctions in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 495, 496, 497
collection, contents of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 515, 516
collection, date of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 520
collection, defined Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 33
collection, distribution Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 167, 168, 169, 170, 171, 172
collection, donations, of agermos Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 136, 137, 146
collection, duplicates in book Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 257
collection, ethics of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 408, 428, 429, 483
collection, existing for extended period of time, book Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 257
collection, expansion of Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 189
collection, for, palmyra, toll Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 47, 232
collection, formation of book Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 251
collection, gentiles Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 147
collection, gregory i the great pope, dialogues in four books, hagiography Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 694
collection, gregory i the great pope, registrum, letter Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 696, 697, 698, 699, 700, 701, 702
collection, historical present in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 491, 492, 493, 494, 495
collection, ignatius of antioch, sources for Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 356, 357, 358, 359, 360, 361, 362, 363
collection, in judea, jewish palestine, system of tax Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 239, 240, 241
collection, in temple of venus genetrix, julius caesar, c., public Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 294
collection, indirect Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 33, 81, 98, 105, 109, 124, 134, 176, 179
collection, john rylands papyrus, fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 83, 84, 85, 86, 87
collection, literary and sub-literary works, egypt, greek, precepts of amenothes, aphorisms Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 470, 471
collection, location of composition, lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 520
collection, lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 450, 453, 454, 457, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520
collection, nag hammadi Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 27, 60, 108, 126, 177
collection, of asinius pollio Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 223, 224
collection, of augustus, private Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70
collection, of creeds Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 235
collection, of curative sarapis demetrios of phaleron, author of dreams, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 340, 342
collection, of donations, agermos Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 137
collection, of enochic literature Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 7, 17, 18, 19, 20
collection, of form-principles, seed, as Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 178
collection, of funds for, patriarchs, jewish Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 112, 117, 178, 179, 252, 253
collection, of gifts Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 121, 123, 290
collection, of marvellous investigations, antigonus of carystus, and authorial comment in the Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 73
collection, of natural thaumata, ptolemies Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 53, 54
collection, of painting Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299
collection, of pledged claims, pignus nominis Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 252, 253, 254
collection, of prisca canons Huttner (2013), Early Christianity in the Lycus Valley, 280, 283
collection, of publicani, tax companies, responsible for tribute, in asia Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 54, 55, 56
collection, of publicani, tax companies, responsible for tribute, in judea and syria Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 13, 14, 129, 130
collection, of quaestiones of augustine, composition and Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 29, 65, 66
collection, of taxes Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 84, 127
collection, of taxes in asia, Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 53, 54, 56
collection, of taxes in josephus, on judea Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 229, 239, 240
collection, of taxes, double Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 176
collection, of taxes, herod Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 239
collection, of taxes, poll tax, tributum capitis Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 239
collection, of taxes, systems of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 53, 54, 55, 56, 57, 238, 239, 240, 241
collection, of the sages Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 9, 187, 188, 189
collection, of tithe, centralized Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 244, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273
collection, of tithes, philo, on centralized Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 264
collection, of tribute by publicani in judea, jewish palestine Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 130
collection, of tribute, indirect Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 17
collection, of units, number, as Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 366, 367, 378, 393, 396
collection, of villa of the papyri, herculaneum, philosophy books in Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 257
collection, or library, booklist, as aid for users of large Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 237
collection, oribasisus, medical Jouanna (2012), Greek Medicine from Hippocrates to Galen, 171
collection, parataxis in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 495, 496, 497
collection, patriarch, patriarchate, taxes, money Levine (2005), The Ancient Synagogue, The First Thousand Years, 240, 391, 392, 423, 434, 461, 469
collection, pauline epistles, letter Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 361, 362, 363, 368
collection, pauls Keener(2005), First-Second Corinthians, 138, 202, 203, 204, 243
collection, phaedrus, aesthetic features of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462
collection, phaedrus, fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 108, 109, 110, 111, 112, 113, 114, 115, 116
collection, philodemus Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 61
collection, prayer Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 973
collection, problem of Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 1, 2, 3, 4, 5
collection, prodigious giving Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 124, 134, 135, 136, 137
collection, property, private goods Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12, 13, 14, 22, 23, 24, 72
collection, quantity of material in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 512, 513
collection, question of pre-70 ce origins Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 12
collection, question of reality Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 22
collection, refusal of alms Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 167, 168, 169
collection, rent Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 31
collection, restorative Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134
collection, rewards for Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 9, 152
collection, roman, tax-collectors, and Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278
collection, rome, forum of julius caesar, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 227, 228, 229, 230, 231, 232, 233, 234, 235
collection, rome, forum of peace, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272, 273, 274, 275, 277, 278, 279, 280, 281
collection, rome, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 223, 224
collection, rome, palatine hill, and the imperial Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 73, 74, 76, 77, 280
collection, rome, portico of octavia, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 259, 261
collection, rome, temple of concordia, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 267, 268
collection, rome, temple of divus augustus, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 263, 265
collection, rome, temple of sol, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 284, 285, 286
collection, rome, temple of venus genetrix, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235
collection, rome, theatre of pompey, its Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 222
collection, sabbath Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 76, 77
collection, samaria, tax Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 195
collection, sample fables from, augustana Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 36, 37
collection, significance of Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 1
collection, sitz im leben of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 516, 517, 518, 519, 520
collection, style and vocabulary of lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512
collection, suetonius, on tiberius’ Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71
collection, tax Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 46, 72
collection, the, green Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 116
collection, theory, alternative source-critical explanations, parable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 450, 453, 454, 457
collection, tiberius, his private Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70, 71
collection, tithe, systems of for, offered during pilgrimages Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 263, 264
collection, tithe, systems of for, practice possibly initiated by ezra and nehemiah Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 266
collection, tosefta, as a formal Hayes (2022), The Literature of the Sages: A Re-Visioning, 196, 199
collection, twin fables in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 468, 469, 470, 471, 472, 473, 474, 475, 476
collection, university of pisa, egyptian Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 10
collection, vocabulary in lukan fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 509, 510, 511, 512
collections Alikin (2009), The Earliest History of the Christian Gathering, 268, 269, 270
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 44, 81
collections, access, to imperial Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 73
collections, aesthetic features of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477
collections, arabic, coptic, ethiopian, greek, and miracle nubian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769, 770
collections, arabic, coptic, ethiopian, greek, and miracle nubian, popularity in egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 373, 768
collections, archives and, elephantine Halser (2020), Archival Historiography in Jewish Antiquity, 95, 96, 99, 100, 103, 105, 106, 107, 108
collections, as anecdote, mythology Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 108
collections, bilingual Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 330
collections, convention van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 152, 188
collections, cult regulations Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 154
collections, deliberate arrangements in aesthetic features of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462, 463, 464, 465, 466, 467
collections, documents and, elephantine Halser (2020), Archival Historiography in Jewish Antiquity, 96, 97, 98, 99, 101, 102, 103, 105
collections, dreams, in ancient near east, dream-omens Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
collections, elephantine Halser (2020), Archival Historiography in Jewish Antiquity, 19, 89, 91, 165
collections, empire and, elephantine Halser (2020), Archival Historiography in Jewish Antiquity, 96, 97, 99, 102
collections, epidauros miracle inscriptions, similarities to other miracle Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 342
collections, etiquette of van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 117
collections, fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 79, 80, 81, 82, 83, 84, 85, 86, 87, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 101, 103, 104, 105, 106, 108, 109, 110, 111, 112, 113, 114, 115, 116, 124, 125, 126, 129
collections, letter van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 22, 31
collections, memory and, elephantine Halser (2020), Archival Historiography in Jewish Antiquity, 96, 99, 102
collections, nineveh Halser (2020), Archival Historiography in Jewish Antiquity, 5, 11, 151
collections, of animals Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208, 209
collections, of archives, assurbanipal Halser (2020), Archival Historiography in Jewish Antiquity, 15
collections, of archives, athens Halser (2020), Archival Historiography in Jewish Antiquity, 18, 19, 122, 123, 144, 145, 146
collections, of cicero’s speeches in antiquity, speech Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 71, 72, 73, 74, 75
collections, of cyprian of carthage, cyprian of carthage, testimonia Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 10, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165
collections, of demetrius of phalerum, fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 79, 80, 81, 82
collections, of letters, late antique Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 189, 211, 222, 223
collections, of murashu Halser (2020), Archival Historiography in Jewish Antiquity, 19, 147
collections, of ordering of knowledge, epistemology in late antique world, cyprian of carthage, testimonia Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 156, 157, 158, 159
collections, of pentateuch, persia Halser (2020), Archival Historiography in Jewish Antiquity, 18, 19, 78, 79, 145
collections, of rescripts Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 125
collections, of wonders, wonder-culture Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 263, 264
collections, papyrus fragments, as evidence of book Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 248
collections, paradoxography, arrangement and ordering of paradoxographical Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 46, 47, 60, 65, 66, 67, 68, 73
collections, paradoxography, content of paradoxographical Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 47, 48, 49
collections, paradoxography, defamiliarising effects in paradoxographical Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 72
collections, paradoxography, purpose of paradoxographical Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 77, 78
collections, paradoxography, titles of paradoxographical Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 46, 47
collections, roman liturgical catholic Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 525, 526, 532, 533, 534, 535, 536, 539
collections, shamash temple Halser (2020), Archival Historiography in Jewish Antiquity, 36
collections, sippar temple Halser (2020), Archival Historiography in Jewish Antiquity, 18, 123
collections, synoptic problem of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 81
collections, thematic links in aesthetic features of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460, 461, 462, 463, 464, 465, 466, 467
collections, twin fables, aesthetic features of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 460
collections, ugarit Halser (2020), Archival Historiography in Jewish Antiquity, 78, 79
collective, abstention Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 53, 61
collective, action Mackey (2022), Belief and Cult: Rethinking Roman Religion, 137, 197, 270, 280
collective, action, definition of Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 222
collective, action, female Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 148, 151, 165, 166, 221
collective, afterlife McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 62
collective, agency / agents Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 48, 60, 94, 114
collective, agent of change, court, as Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 94
collective, agents Mackey (2022), Belief and Cult: Rethinking Roman Religion, 314
collective, athletic metaphor Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 384, 390, 391, 392, 393, 394, 399
collective, atonement for sale of joseph, maase asara harugei malkut Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 206, 396, 452
collective, atonement of martyrs, ten martyrs tradition, emphasis on Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 206, 209, 210, 211, 212, 396, 452
collective, atonement, beneficial death, effecting Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 338, 339, 340, 342, 343, 387, 452
collective, belief Mackey (2022), Belief and Cult: Rethinking Roman Religion, 364, 365
collective, burnt offering, olah Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131, 149, 158
collective, construction, augustus/octavian, as Pandey (2018), The Poetics of Power in Augustan Rome, 76, 80, 133, 169, 215, 216, 228, 229, 230, 231, 232, 233, 238, 239, 240, 241, 242, 243, 244, 251
collective, cult Mackey (2022), Belief and Cult: Rethinking Roman Religion, 137, 264, 280
collective, cult, eponymous heroes, tribal Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 101
collective, deliberation Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 138
collective, deterioration, through contamination Isaac (2004), The invention of racism in classical antiquity, 97
collective, deterioration, through migration Isaac (2004), The invention of racism in classical antiquity, 90, 307
collective, deterioration, through moral decline Isaac (2004), The invention of racism in classical antiquity, 313
collective, deterioration, through wealth Isaac (2004), The invention of racism in classical antiquity, 91, 97, 188, 227, 241, 285, 286, 292, 311, 312
collective, deterioration, wealth, as cause of Isaac (2004), The invention of racism in classical antiquity, 91, 97, 188, 190, 191, 192, 227, 241, 285, 286, 298, 299, 306, 307, 315, 414, 415
collective, emotion, emotion de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 386, 387, 388, 389, 390, 391, 392, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409
collective, experience, of characters, individual and Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 16, 24, 45, 46, 50, 62, 74, 85, 91, 120, 130
collective, for disease, responsibility Jouanna (2012), Greek Medicine from Hippocrates to Galen, 125
collective, freedom, individual and Isaac (2004), The invention of racism in classical antiquity, 273, 276, 284
collective, function of priests Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 200, 201, 202, 203, 207
collective, goals Wolfsdorf (2020), Early Greek Ethics, 345, 346
collective, group, identity, national Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 79, 80, 114
collective, guilt Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310
collective, honors Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 177
collective, humanity Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 10, 23, 26, 27, 28, 40, 41, 50, 68, 69, 72, 77, 86, 92, 96, 104, 117, 119, 121, 122, 131, 145, 152, 153, 157, 158, 166, 168, 174, 175, 178, 206, 208, 209, 218, 221, 223, 225, 229, 233, 247, 262, 267, 270, 279, 280
collective, identities, cult, and Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 158, 174
collective, identity Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 81
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 268, 366, 367
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 185
collective, identity israel, of funding by Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112, 113, 116, 124, 125, 126, 134
collective, identity israel, of maamad as representative of Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 133
collective, identity israel, of passover obligations of Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 154, 158, 159, 160
collective, identity of israel Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 138
collective, identity, identity Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 293
collective, identity, ionian Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 66, 156, 157, 158, 159, 160, 161, 165, 187
collective, identity, schools, and Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 240
collective, individuality, versus the Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 95, 100, 101, 102, 103, 104, 105, 106, 109, 110, 111, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 139, 140, 141, 142, 145, 146, 147, 148, 149, 150, 151, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179
collective, intentionality Mackey (2022), Belief and Cult: Rethinking Roman Religion, 151, 164, 186, 265, 270, 298
collective, meals Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 99, 100
collective, memory Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 191, 203
Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 18, 108
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 15, 21, 95, 96, 120, 261, 277
Galinsky (2016), Memory in Ancient Rome and Early Christianity, 10
Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 54, 82, 83, 89, 138
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 44, 51, 102, 132
Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 2, 9
de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 401, 405, 406
collective, memory and, fear Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 208, 210, 211, 213, 214, 215, 216, 217, 218, 219
collective, memory, association with fear Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 190, 191, 192, 193, 194, 195, 196, 197, 199, 200, 201, 203, 204, 205, 206, 207, 208, 210, 211, 213, 214, 215, 216, 217, 218, 219
collective, memory, communal identity, and Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 85
collective, memory, manipulation of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 163, 164, 194, 195, 196, 198, 244
collective, memory, memory Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 45, 48, 229
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 156
collective, memory, role of inscriptions in Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 251
collective, memory/forgetfulness Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 81, 218, 233
collective, nobility of birth Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 95, 97, 98, 99, 100
collective, or social, memory Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 61, 365, 371, 396, 406, 408, 412
collective, passions, causation in thucydides, and Joho (2022), Style and Necessity in Thucydides, 222, 254, 255
collective, past Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 27
collective, punishment, votives, votive offerings, as Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 138
collective, purification, oracles, and Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 138
collective, religious experience, experience Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 216, 217, 218
collective, repentance Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 260, 261, 262, 282, 283, 284, 285, 286, 288, 289, 290
collective, responsibility Jouanna (2012), Greek Medicine from Hippocrates to Galen, 59
Kapparis (2021), Women in the Law Courts of Classical Athens, 151, 222, 240
collective, rewards Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 176
collective, ritual Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 221, 223, 225, 226, 227, 231
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 157, 282
collective, security, elites, and Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 155
collective, sense of substantivized neuter phrases, abstract vs. Joho (2022), Style and Necessity in Thucydides, 48, 50, 60, 61
collective, slavery, beneficial and just for the slaves, individual and Isaac (2004), The invention of racism in classical antiquity, 171, 172, 265, 266, 267
collective, speech Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
collective, speech act Mackey (2022), Belief and Cult: Rethinking Roman Religion, 194, 314
collective, speech in apollonius rhodius Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
collective, speech in valerius flaccus Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
collective, status, state funeral for the war dead Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 59, 60
collective, suicide described in josephus, masada Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 141
collective, suicide described in masada, josephus, credibility of building inner wall of wood Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 143, 144
collective, suicide described in masada, josephus, implausibility of roman delay in attacking Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 144
collective, suicide described in masada, josephus, impossibility of accuracy of account Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 146, 147
collective, suicide described in masada, josephus, inclusion of speech by eleazar Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 144, 145
collective, suicide described in masada, josephus, likelihood of some basis in fact Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 147, 148, 149
collective, suicide described in masada, josephus, likely historical events Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 149, 150, 151
collective, suicide in antiquity Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 135
collective, suicide in antiquity, approval by ancient historians Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 140
collective, suicide in antiquity, as stock motif for livy Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 139
collective, suicide in antiquity, exaggerations in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 138, 139
collective, suicide in antiquity, examples of Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 135, 136, 137
collective, suicide in antiquity, patterns in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 138
collective, suicide in face of attack by artaxerxes iii ochus, sidon Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 136, 138, 139
collective, suicide rather than submit to alexander the great xanthus Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 136, 139
collective, suicide when garrisoned by octavian, metulum Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 137
collective, willingness to die for commandments, identity, as motive for martyrdom, unclean food Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 249, 252, 255
collective, wisdom, belonging to a Legaspi (2018), Wisdom in Classical and Biblical Tradition, 192, 196, 197, 198, 199, 200, 204
collective, womens rituals and agency in roman literature, action, female Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 148, 151, 165, 166, 221
collective, yetzer Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 79, 80
collective, yetzer, personal or Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 183
collectives, in roman society Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199
collectives, of agents Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199
collectivity, drama, and Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 48
collectivity, sense of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 6, 41, 84, 143, 188, 210, 211, 224, 226, 229, 255
collectors, similarity to, collection, by, tax Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 166, 167
collects, birds and animals, ofonius tigellinus, c. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208, 209
collects, corinthian bronze, pliny the younger Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
collects, corinthian bronze, vestricius spurinna, t. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
collects, gems, pompey the great Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55, 238

List of validated texts:
53 validated results for "collected"
1. Septuagint, Tobit, 4.8 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • collection, restorative • collective humanity

 Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 129

sup>
4.8 If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.'' None
2. Hebrew Bible, Deuteronomy, 21.1-21.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • beneficial death, effecting collective atonement • collection, question of pre-70 CE origins

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 340; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 12

sup>
21.1 כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃
21.1 כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃ 21.2 וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃ 21.2 וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃ 21.3 וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃ 21.4 וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃ 21.5 וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ 21.6 וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃ 21.7 וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה שָׁפְכוּ אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃ 21.8 כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃ 21.9 וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃'' None		sup>
21.1 If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him; 21.2 then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. 21.3 And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke. 21.4 And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley. 21.5 And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be. 21.6 And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley. 21.7 And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it. 21.8 Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them. 21.9 So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.'' None
3. Hebrew Bible, Esther, 1.19, 3.12-3.13, 8.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Elephantine collections, archives and • Elephantine collections, documents and • Elephantine collections, empire and • Elephantine collections, memory and • identity, national, collective, group

 Found in books: Halser (2020), Archival Historiography in Jewish Antiquity, 96, 97, 98, 99, 100, 101, 107, 108; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 114

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1.19 אִם־עַל־הַמֶּלֶךְ טוֹב יֵצֵא דְבַר־מַלְכוּת מִלְּפָנָיו וְיִכָּתֵב בְּדָתֵי פָרַס־וּמָדַי וְלֹא יַעֲבוֹר אֲשֶׁר לֹא־תָבוֹא וַשְׁתִּי לִפְנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה׃ 3.13 וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כָּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז׃' ' None		sup>
1.19 If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she. 3.13 And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.' ' None
4. Hebrew Bible, Exodus, 20.6, 30.11-30.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Collectivity, of Israel • Israel, collective identity of, funding by • Israel, collectivity of • collective memory • identity, as motive for martyrdom, unclean food, collective willingness to die for commandments

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 249; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 320; Neusner (2001), The Theology of Halakha, 133, 134

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20.6 וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃
30.11 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 30.12 כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃ 30.13 זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃ 30.14 כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃ 30.15 הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃ 30.16 וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃'' None		sup>
20.6 and showing mercy unto the thousandth generation of them that love Me and keep My commandments.
30.11 And the LORD spoke unto Moses, saying: 30.12 ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. 30.13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD. 30.14 Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD. 30.15 The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls. 30.16 And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’'' None
5. Hebrew Bible, Genesis, 6.2, 15.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • 1 Enoch, as collection • Babrius, fable collection • Dead Sea and area, salt, collection and quarrying, salt, descriptions of • Private (collection, property, goods), • collective guilt • collective humanity • fable collections

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 72; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 23, 28, 50, 68, 77, 104, 270, 279; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 57; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 103; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207

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6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃
6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃
15.2 וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃
15.2 וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃' ' None		sup>
6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
15.2 And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’' ' None
6. Hebrew Bible, Leviticus, 16.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • collection, restorative • priests, collective function of

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 203; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 120

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16.17 וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃'' None		sup>
16.17 And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.'' None
7. Hebrew Bible, Numbers, 6.24-6.26 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • priests, collective function of • recovery, collection and

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 207; Halser (2020), Archival Historiography in Jewish Antiquity, 131

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6.24 יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25 יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26 יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃'' None		sup>
6.24 The LORD bless thee, and keep thee; 6.25 The LORD make His face to shine upon thee, and be gracious unto thee; 6.26 The LORD lift up His countece upon thee, and give thee peace.'' None
8. Hebrew Bible, 1 Samuel, 2.16, 20.22 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Liturgical collections (Roman Catholic) • Private (collection, property, goods), • tithe, centralized collection of

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 13; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 244; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 539

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2.16 וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו לֹא כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃
20.22 וְאִם־כֹּה אֹמַר לָעֶלֶם הִנֵּה הַחִצִּים מִמְּךָ וָהָלְאָה לֵךְ כִּי שִׁלַּחֲךָ יְהוָה׃'' None		sup>
2.16 And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force.
20.22 But if I say thus to the young man, Behold, the arrows are beyond thee; go thy way: for the Lord has sent thee away.'' None
9. Hebrew Bible, Isaiah, 58.7 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Cyprian of Carthage, Cyprian of Carthage, testimonia collections of • collection, indirect • collection, restorative • ordering of knowledge, epistemology in late antique world, Cyprian of Carthage, testimonia collections of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 157; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 105, 116

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58.7 הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃'' None		sup>
58.7 Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?'' None
10. Homer, Iliad, 6.148-6.149, 22.304-22.305 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Private (collection, property, goods), • Valerius Flaccus, collective speech in • past, collective • speech, collective

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 23; Augoustakis (2014), Flavian Poetry and its Greek Past, 82; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 27; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 82

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6.148 τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· 6.149 ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει.
22.304 μὴ μὰν ἀσπουδί γε καὶ ἀκλειῶς ἀπολοίμην, 22.305 ἀλλὰ μέγα ῥέξας τι καὶ ἐσσομένοισι πυθέσθαι.'' None		sup>
6.148 Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
22.304 Now of a surety is evil death nigh at hand, and no more afar from me, neither is there way of escape. So I ween from of old was the good pleasure of Zeus, and of the son of Zeus, the god that smiteth afar, even of them that aforetime were wont to succour me with ready hearts; but now again is my doom come upon me. Nay, but not without a struggle let me die, neither ingloriously, 22.305 but in the working of some great deed for the hearing of men that are yet to be. So saying, he drew his sharp sword that hung beside his flank, a great sword and a mighty, and gathering himself together swooped like an eagle of lofty flight that darteth to the plain through the dark clouds to seize a tender lamb or a cowering hare; '' None
11. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Valerius Flaccus, collective speech in • speech, collective

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 77, 82; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 77, 82
12. Hebrew Bible, 1 Chronicles, 11.4 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Liturgical collections (Roman Catholic) • archives, Athens, collections of • collection, restorative • recovery, collection and

 Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 130; Halser (2020), Archival Historiography in Jewish Antiquity, 122, 131; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 535, 536

sup>
11.4 וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃
11.4 עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃' ' None		sup>
11.4 And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there.' ' None
13. Hebrew Bible, Ezra, 2.36-2.42, 6.8-6.10, 8.20 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Elephantine collections • Israel, collective identity of, funding by • Pentateuch, Persia, collections of • Ugarit collections • netinim, fragmentary text (4Q340), as collecting names from closed group of texts • tithe, centralized collection of • tithe, systems of collection for, centralized collection • tithe, systems of collection for, practice possibly initiated by Ezra and Nehemiah

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 112, 113; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 98; Halser (2020), Archival Historiography in Jewish Antiquity, 78, 165; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 266

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2.36 הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃ 2.37 בְּנֵי אִמֵּר אֶלֶף חֲמִשִּׁים וּשְׁנָיִם׃ 2.38 בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃ 2.39 בְּנֵי חָרִם אֶלֶף וְשִׁבְעָה עָשָׂר׃' '2.41 הַמְשֹׁרְרִים בְּנֵי אָסָף מֵאָה עֶשְׂרִים וּשְׁמֹנָה׃ 2.42 בְּנֵי הַשֹּׁעֲרִים בְּנֵי־שַׁלּוּם בְּנֵי־אָטֵר בְּנֵי־טַלְמוֹן בְּנֵי־עַקּוּב בְּנֵי חֲטִיטָא בְּנֵי שֹׁבָי הַכֹּל מֵאָה שְׁלֹשִׁים וְתִשְׁעָה׃
6.8 וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃ 6.9 וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃'' None		sup>
2.36 The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 2.37 The children of Immer, a thousand fifty and two. 2.38 The children of Pashhur, a thousand two hundred forty and seven. . 2.39 The children of Harim, a thousand and seventeen. 2.40 The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. 2.41 The singers: the children of Asaph, a hundred twenty and eight. 2.42 The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all a hundred thirty and nine.
6.8 Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered. 6.9 And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail; 6.10 that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons.
8.20 and of the Nethinim, whom David and the princes had given for the service of the Levites, two hundred and twenty Nethinim; all of them were mentioned by name.'' None
14. Hebrew Bible, Nehemiah, 10.32-10.33, 10.38-10.40 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Elephantine collections • Israel, collective identity of, funding by • Nineveh collections • Shamash temple collections • memory, collective • recovery, collection and • tithe, centralized collection of • tithe, collected by individual priests and Levites • tithe, systems of collection for, centralized collection • tithe, systems of collection for, collected in temple • tithe, systems of collection for, collection by individual priests and Levites • tithe, systems of collection for, offered during pilgrimages • tithe, systems of collection for, practice possibly initiated by Ezra and Nehemiah

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 108; Halser (2020), Archival Historiography in Jewish Antiquity, 11, 36, 91, 113; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 263, 266, 274

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10.32 וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 10.33 וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃
10.38 וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.39 וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃' ' None		sup>
10.32 and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt. 10.33 Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
10.38 and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. . 10.40 For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God.' ' None
15. Herodotus, Histories, 7.107 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • collective suicide in antiquity • collective suicide in antiquity, examples of • honors, collective • rewards, collective

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 135; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 176, 177

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7.107 τῶν δὲ ἐξαιρεθέντων ὑπὸ Ἑλλήνων οὐδένα βασιλεὺς Ξέρξης ἐνόμισε εἶναι ἄνδρα ἀγαθὸν εἰ μὴ Βόγην μοῦνον τὸν ἐξ Ἠιόνος, τοῦτον δὲ αἰνέων οὐκ ἐπαύετο, καὶ τοὺς περιεόντας αὐτοῦ ἐν Πέρσῃσι παῖδας ἐτίμα μάλιστα, ἐπεὶ καὶ ἄξιος αἴνου μεγάλου ἐγένετο Βόγης· ὃς ἐπειδὴ ἐπολιορκέετο ὑπὸ Ἀθηναίων καὶ Κίμωνος τοῦ Μιλτιάδεω, παρεὸν αὐτῷ ὑπόσπονδον ἐξελθεῖν καὶ νοστῆσαι ἐς τὴν Ἀσίην, οὐκ ἠθέλησε, μὴ δειλίῃ δόξειε περιεῖναι βασιλέι, ἀλλὰ διεκαρτέρεε ἐς τὸ ἔσχατον. ὡς δʼ οὐδὲν ἔτι φορβῆς ἐνῆν ἐν τῷ τείχεϊ, συννήσας πυρὴν μεγάλην ἔσφαξε τὰ τέκνα καὶ τὴν γυναῖκα καὶ τὰς παλλακὰς καὶ τοὺς οἰκέτας καὶ ἔπειτα ἐσέβαλε ἐς τὸ πῦρ, μετὰ δὲ ταῦτα τὸν χρυσὸν ἅπαντα τὸν ἐκ τοῦ ἄστεος καὶ τὸν ἄργυρον ἔσπειρε ἀπὸ τοῦ τείχεος ἐς τὸν Στρυμόνα, ποιήσας δὲ ταῦτα ἑωυτὸν ἐσέβαλε ἐς τὸ πῦρ. οὕτω μὲν οὗτος δικαίως αἰνέεται ἔτι καὶ ἐς τόδε ὑπὸ Περσέων.'' None		sup>
7.107 The only one of those who were driven out by the Greeks whom king Xerxes considered a valiant man was Boges, from whom they took Eion. He never ceased praising this man, and gave very great honor to his sons who were left alive in Persia; indeed Boges proved himself worthy of all praise. When he was besieged by the Athenians under Cimon son of Miltiades, he could have departed under treaty from Eion and returned to Asia, but he refused, lest the king think that he had saved his life out of cowardice; instead he resisted to the last. ,When there was no food left within his walls, he piled up a great pyre and slew his children and wife and concubines and servants and cast them into the fire; after that, he took all the gold and silver from the city and scattered it from the walls into the Strymon; after he had done this, he cast himself into the fire. Thus he is justly praised by the Persians to this day. '' None
16. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Emotion, Collective emotion • Memory, Collective • hope, as a collective emotion

 Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 146; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 401
17. Aeschines, Letters, 3.180 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • memory, collective • rewards, collective

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 176; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 102

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3.180 But as it is, because the reward is rare, I believe, and because of the competition and the honor, and the undying fame that victory brings, men are willing to risk their bodies, and at the cost of the most severe discipline to carry the struggle to the end. Imagine, therefore, that you yourselves are the officials presiding over a contest in political virtue, and consider this, that if you give the prizes to few men and worthy, and in obedience to the laws, you will find many men to compete in virtue's struggle; but if your gifts are compliments to any man who seeks them and to those who intrigue for them, you will corrupt even honest minds."" None
18. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • State funeral for the war dead, collective status • collective memory, manipulation of

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 60; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 163
19. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Valerius Flaccus, collective speech in • collective action, female • speech, collective • womens rituals and agency in Roman literature, collective action, female

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76, 77, 78, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 148; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76, 77, 78, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
20. Cicero, On The Ends of Good And Evil, 3.2.7 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Private (collection, property, goods), • booklist, as aid for users of large collection or library

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 22; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 237

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3.2.7 \xa0The question before us is, where is that Chief Good, which is the object of our inquiry, to be found? Pleasure we have eliminated; the doctrine that the End of Goods consists in freedom from pain is open to almost identical objections; and in fact no Chief Good could be accepted that was without the element of Virtue, the most excellent thing that can exist. Hence although in our debate with Torquatus we did not spare our strength, nevertheless a keener struggle now awaits us with the Stoics. For pleasure is a topic that does not lend itself to very subtle or profound discussion; its champions are little skilled in dialectic, and their adversaries have no difficult case to refute. <'' None
21. Septuagint, Ecclesiasticus (Siracides), 24.10-24.17, 24.23, 39.1-39.5, 41.11 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Private (collection, property, goods), • collective humanity • wisdom, belonging to a collective

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 12, 13, 23; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 131; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 198, 199

sup>24.11 In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12 So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.13 "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14 I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. 24.15 Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle. 24.16 Like a terebinth I spread out my branches,and my branches are glorious and graceful. 24.17 Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
24.23 All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
39.1 Nations will declare his wisdom,and the congregation will proclaim his praise;
39.1 On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.2 From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.2 he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.3 he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3 the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4 He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5 He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins.
41.11 The mourning of men is about their bodies,but the evil name of sinners will be blotted out.' ' None
22. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • collection, Pauls • collective memory, association with fear • fear, collective memory and

 Found in books: Keener(2005), First-Second Corinthians, 138; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 204, 208, 217
23. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • collective humanity • collective memory, association with fear • fear, collective memory and

 Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 157, 166, 174, 175, 262, 267; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 190, 191, 192, 193, 194, 195, 196, 197, 215, 217, 218, 219
24. Ovid, Ars Amatoria, 1.217-1.228 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus/Octavian, as collective construction • Julius Caesar, C., public collection in Temple of Venus Genetrix • Rome, Forum of Julius Caesar, its collection • Rome, Temple of Venus Genetrix, its collection

 Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 215; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229

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1.217 Spectabunt laeti iuvenes mixtaeque puellae, 1.218 rend= 1.219 Atque aliqua ex illis cum regum nomina quaeret, 1.221 Omnia responde, nec tantum siqua rogabit; 1.223 Hic est Euphrates, praecinctus harundine frontem: 1.225 Hos facito Armenios; haec est Danaëia Persis: 1.227 Ille vel ille, duces; et erunt quae nomina dicas, 1.228 rend='' None		sup>
1.217 Bacchus a boy, yet like a hero fought,' "1.218 And early spoils from conquer'd India brought." "1.219 Thus you your father's troops shall lead to fight," "1.220 And thus shall vanquish in your father's right." '1.221 These rudiments you to your lineage owe; 1.222 Born to increase your titles as you grow. 1.223 Brethren you had, revenge your brethren slain; 1.224 You have a father, and his rights maintain.' "1.225 Arm'd by your country's parent and your own," '1.226 Redeem your country and restore his throne. 1.227 Your enemies assert an impious cause; 1.228 You fight both for divine and human laws.'' None
25. Ovid, Metamorphoses, 11.474-11.489, 11.491-11.496, 11.498-11.500, 11.502-11.506, 11.508-11.513, 11.515-11.519, 11.521-11.524, 11.526-11.536, 11.538-11.556, 11.558-11.569, 11.571-11.572 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Valerius Flaccus, collective speech in • speech, collective

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 82; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 82

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11.474 Portibus exierant, et moverat aura rudentes: 11.475 obvertit lateri pendentes navita remos 11.476 cornuaque in summa locat arbore totaque malo 11.477 carbasa deducit venientesque accipit auras. 11.478 Aut minus, aut certe medium non amplius aequor 11.479 puppe secabatur, longeque erat utraque tellus, 11.480 cum mare sub noctem tumidis albescere coepit 11.481 fluctibus et praeceps spirare valentius eurus. 11.483 clamat “et antemnis totum subnectite velum.” 11.484 Hic iubet: impediunt adversae iussa procellae, 11.485 nec sinit audiri vocem fragor aequoris ullam. 11.486 Sponte tamen properant alii subducere remos, 11.487 pars munire latus, pars ventis vela negare. 11.488 Egerit hic fluctus aequorque refundit in aequor, 11.489 hic rapit antemnas. Quae dum sine lege geruntur,
11.491 bella gerunt venti fretaque indigtia miscent. 11.492 Ipse pavet nec se, qui sit status, ipse fatetur 11.493 scire ratis rector, nec, quid iubeatve velitve: 11.494 tanta mali moles tantoque potentior arte est. 11.495 Quippe sot clamore viri, stridore rudentes, 11.496 undarum incursu gravis unda, tonitribus aether.
11.498 pontus et inductas adspergine tangere nubes; 11.499 et modo, cum fulvas ex imo vertit harenas, 11.500 concolor est illis, Stygia modo nigrior unda,
11.502 Ipsa quoque his agitur vicibus Trachinia puppis, 11.503 et nunc sublimis veluti de vertice montis 11.504 despicere in valles imumque Acheronta videtur, 11.505 nunc, ubi demissam curvum circumstetit aequor, 11.506 suspicere inferno summum de gurgite caelum.
11.508 nec levius pulsata sonat, quam ferreus olim 11.509 cum laceras aries ballistave concutit arces. 11.510 Utque solent sumptis incursu viribus ire 11.511 pectore in arma feri protentaque tela leones, 11.512 sic ubi se ventis admiserat unda coortis, 11.513 ibat in arma ratis multoque erat altior illis.
11.515 rima patet praebetque viam letalibus undis. 11.516 Ecce cadunt largi resolutis nubibus imbres, 11.517 inque fretum credas totum descendere caelum, 11.518 inque plagas caeli tumefactum adscendere pontum. 11.519 Vela madent nimbis, et cum caelestibus undis
11.521 caecaque nox premitur tenebris hiemisque suisque. 11.522 Discutiunt tamen has praebentque micantia lumen 11.523 fulmina: fulmineis ardescunt ignibus ignes. 11.524 Dat quoque iam saltus intra cava texta carinae
11.526 cum saepe adsiluit defensae moenibus urbis, 11.527 spe potitur tandem laudisque accensus amore 11.528 inter mille viros murum tamen occupat unus, 11.529 sic, ubi pulsarunt noviens latera ardua fluctus, 11.530 vastius insurgens decimae ruit impetus undae; 11.531 nec prius absistit fessam oppugnare carinam, 11.532 quam velut in captae descendat moenia navis. 11.533 Pars igitur temptabat adhuc invadere pinum, 11.534 pars maris intus erat. Trepidant haud segnius omnes, 11.535 quam solet urbs, aliis murum fodientibus extra 11.536 atque aliis murum, trepidare, tenentibus intus.
11.538 quot veniunt fluctus, ruere atque inrumpere mortes. 11.539 Non tenet hic lacrimas, stupet hic, vocat ille beatos, 11.540 funera quos maneant: hic votis numen adorat 11.541 bracchiaque ad caelum, quod non videt, inrita tollens 11.542 poscit opem, subeunt illi fraterque parensque, 11.543 huic cum pignoribus domus et quodcumque relictum est. 11.544 Alcyone Ceyca movet, Ceycis in ore 11.545 nulla nisi Alcyone est; et cum desideret unam, 11.546 gaudet abesse tamen. Patriae quoque vellet ad oras 11.547 respicere inque domum supremos vertere vultus, 11.548 verum ubi sit, nescit; tanta vertigine pontus 11.549 fervet, et inducta piceis e nubibus umbra 11.550 omne latet caelum, duplicataque noctis imago est. 11.551 Frangitur incursu nimbosi turbinis arbor, 11.552 frangitur et regimen, spoliisque animosa superstes 11.553 unda, velut victrix, sinuataque despicit undas, 11.554 nec levius, quam siquis Athon Pindumve revulsos 11.555 sede sua totos in apertum everterit aequor, 11.556 praecipitata cadit pariterque et pondere et ictu
11.558 gurgite pressa gravi neque in aera reddita, fato 11.559 functa suo est: alii partes et membra carinae 11.560 trunca tenent: tenet ipse manu, qua sceptra solebat, 11.561 fragmina navigii Ceyx socerumque patremque 11.562 invocat heu! frustra. Sed plurima tis in ore 11.563 Alcyone coniunx: illam meminitque refertque, 11.564 illius ante oculos ut agant sua corpora fluctus, 11.565 optat et exanimis manibus tumuletur amicis. 11.566 Dum natat, absentem, quotiens sinit hiscere fluctus, 11.567 nominat Alcyonen ipsisque inmurmurat undis. 11.568 Ecce super medios fluctus niger arcus aquarum 11.569 frangitur et rupta mersum caput obruit unda.
11.571 illa luce fuit, quoniamque excedere caelo 11.572 non licuit, densis texit sua nubibus ora.' ' None		sup>
11.474 o beautiful she pleased a thousand men, 11.475 when she had reached the marriageable age 11.476 of twice seven years. It happened by some chance 11.477 that Phoebus and the son of Maia, who 11.478 returned—one from his Delphi , the other from' "11.479 Cyllene's heights—beheld this lovely maid" '11.480 both at the same time, and were both inflamed 11.481 with passion. Phoebus waited till the night. 11.483 the magic of his wand, that causes sleep,' "11.484 he touched the virgin's face; and instantly," '11.485 as if entranced, she lay there fast asleep, 11.486 and suffered violence from the ardent god. 11.487 When night bespangled the wide heaven with stars, 11.488 Phoebus became an aged crone and gained 11.489 the joy he had deferred until that hour.
11.491 Autolycus was born, a crafty son, 11.492 who certainly inherited the skill 11.493 of wingfoot Mereury, his artful sire, 11.494 notorious now; for every kind of theft.' "11.495 In fact, Autolycus with Mercury's craft," '11.496 loved to make white of black, and black of white.
11.498 was named Philammon, like his sire, well known. 11.499 To all men for the beauty of his song. 11.500 And famous for his handling of the lyre.
11.502 because she pleased! two gods and bore such twins? 11.503 Was she blest by good fortune then because 11.504 he was the daughter of a valiant father, 11.505 and even the grandchild of the Morning Star ? 11.506 Can glory be a curse? often it is.
11.508 It was a prejudice that harmed her day 11.509 because she vaunted that she did surpa' "11.510 Diana 's beauty and decried her charms:" '11.511 the goddess in hot anger answered her, 11.512 arcastically, ‘If my face cannot 11.513 give satisfaction, let me try my deeds.’
11.515 and from the string an arrow swiftly flew, 11.516 and pierced the vaunting tongue of Chione. 11.517 Her tongue was silenced, and she tried in vain 11.518 to speak or make a sound, and while she tried 11.519 her life departed with the flowing blood.
11.521 I spoke consoling words to my dear brother, 11.522 he heard them as a cliff might hear the sea. 11.523 And he lamented bitterly the lo 11.524 of his dear daughter, snatched away from him.
11.526 with such an uncontrolled despair, he rushed 11.527 four times to leap upon the blazing pyre; 11.528 and after he had been four times repulsed, 11.529 he turned and rushed away in headlong flight 11.530 through trackless country, as a bullock flees, 11.531 his swollen neck pierced with sharp hornet-stings, 11.532 it seemed to me he ran beyond the speed 11.533 of any human being. You would think 11.534 his feet had taken wings, he left us far 11.535 behind and swift in his desire for death' "11.536 he stood at last upon Parnassus ' height." "
11.538 leaped over the steep cliff, Apollo's power" '11.539 transformed him to a bird; supported him 11.540 while he was hovering in the air upon 11.541 uncertain wings, of such a sudden growth. 11.542 Apollo, also, gave him a curved beak, 11.543 and to his slender toes gave crooked claws. 11.544 His former courage still remains, with strength 11.545 greater than usual in birds. He changed 11.546 to a fierce hawk; cruel to all, he vent 11.547 his rage on other birds. Grieving himself 11.548 he is a cause of grief to all his kind.” 11.549 While Ceyx, the royal son of Lucifer ,' "11.550 told these great wonders of his brother's life;" '11.551 Onetor, who had watched the while those herd 11.552 which Peleus had assigned to him, ran up 11.553 with panting speed; and cried out as he ran, 11.554 “Peleus, Peleus! I bring you dreadful news!” 11.555 Peleus asked him to tell what had gone wrong 11.556 and with King Ceyx he listened in suspense.
11.558 Onetor then began, “About the time 11.559 when the high burning Sun in middle course, 11.560 could look back on as much as might be seen 11.561 remaining: and some cattle had then bent 11.562 their knees on yellow sand; and as they lay 11.563 might view the expanse of water stretched beyond. 11.564 Some with slow steps were wandering here and there, 11.565 and others swimming, stretched their lofty neck 11.566 above the waves. A temple near that sea' "11.567 was fair to view, although 'twas not adorned" '11.568 with gold nor marble. It was richly made 11.569 of beams, and shaded with an ancient grove.
11.571 the shore nearby, declared that aged Nereu 11.572 possessed it with his Nereids, as the god' ' None
26. Philo of Alexandria, On The Special Laws, 1.77-1.78 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Israel, collective identity of, funding by • Money, Collected by associations • Octavian, and Jewish custom of collecting money

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 110; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91

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1.77 For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78 And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. '' None
27. Philo of Alexandria, On The Embassy To Gaius, 312 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Money, Collected by associations • Octavian, and Jewish custom of collecting money

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 120; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91

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312 for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. '' None
28. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • collective deterioration, through migration • hope, as a collective emotion • wealth, as cause of collective deterioration

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 307; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 283
29. Josephus Flavius, Jewish Antiquities, 14.72, 14.213-14.216, 16.171 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Money, Collected by associations • Octavian, and Jewish custom of collecting money • Pompey the Great, collects gems • collection, Pauls • tribute, indirect collection of

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 93, 120; Keener(2005), First-Second Corinthians, 138; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 17, 91, 92

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14.72 παρῆλθεν γὰρ εἰς τὸ ἐντὸς ὁ Πομπήιος καὶ τῶν περὶ αὐτὸν οὐκ ὀλίγοι καὶ εἶδον ὅσα μὴ θεμιτὸν ἦν τοῖς ἄλλοις ἀνθρώποις ἢ μόνοις τοῖς ἀρχιερεῦσιν. ὄντων δὲ τραπέζης τε χρυσῆς καὶ λυχνίας ἱερᾶς καὶ σπονδείων καὶ πλήθους ἀρωμάτων, χωρὶς δὲ τούτων ἐν τοῖς θησαυροῖς ἱερῶν χρημάτων εἰς δύο χιλιάδας ταλάντων, οὐδενὸς ἥψατο δι' εὐσέβειαν, ἀλλὰ κἀν τούτῳ ἀξίως ἔπραξεν τῆς περὶ αὐτὸν ἀρετῆς." 14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.' "
16.171 “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν' εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”"" None		sup>
14.72 for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue.
14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”
16.171 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.”'' None
30. Josephus Flavius, Jewish War, 7.6.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Israel, collective identity of, funding by • Nineveh collections

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Halser (2020), Archival Historiography in Jewish Antiquity, 151

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7.6.6 But when Collegas had made a careful inquiry into the matter, he found out the truth, and that not one of those Jews that were accused by Antiochus had any hand in it,7.6.6 He had therefore a great tribunal made for him in the midst of the place where he had formerly encamped, and stood upon it with his principal commanders about him, and spake so as to be heard by the whole army in the manner following:— ' None
31. Lucan, Pharsalia, 5.560-5.677 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Valerius Flaccus, collective speech in • speech, collective

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 82; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 82

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5.560 Untried to which I call? To unknown risks Art thou commanded? Caesar bids thee come, Thou sluggard, not to leave him. Long ago I ran my ships midway through sands and shoals To harbours held by foes; and dost thou fear My friendly camp? I mourn the waste of days Which fate allotted us. Upon the waves And winds I call unceasing: hold not back Thy willing troops, but let them dare the sea; Here gladly shall they come to join my camp, 5.570 Though risking shipwreck. Not in equal shares The world has fallen between us: thou alone Dost hold Italia, but Epirus I And all the lords of Rome." Twice called and thrice Antonius lingered still: but Caesar thought To reap in full the favour of the gods, Not sit supine; and knowing danger yields To whom heaven favours, he upon the waves Feared by Antonius\' fleets, in shallow boat Embarked, and daring sought the further shore. 5.579 Though risking shipwreck. Not in equal shares The world has fallen between us: thou alone Dost hold Italia, but Epirus I And all the lords of Rome." Twice called and thrice Antonius lingered still: but Caesar thought To reap in full the favour of the gods, Not sit supine; and knowing danger yields To whom heaven favours, he upon the waves Feared by Antonius\' fleets, in shallow boat Embarked, and daring sought the further shore. ' "5.580 Now gentle night had brought repose from arms; And sleep, blest guardian of the poor man's couch, Restored the weary; and the camp was still. The hour was come that called the second watch When mighty Caesar, in the silence vast With cautious tread advanced to such a deed As slaves should dare not. Fortune for his guide, Alone he passes on, and o'er the guard Stretched in repose he leaps, in secret wrath At such a sleep. Pacing the winding beach, " "5.589 Now gentle night had brought repose from arms; And sleep, blest guardian of the poor man's couch, Restored the weary; and the camp was still. The hour was come that called the second watch When mighty Caesar, in the silence vast With cautious tread advanced to such a deed As slaves should dare not. Fortune for his guide, Alone he passes on, and o'er the guard Stretched in repose he leaps, in secret wrath At such a sleep. Pacing the winding beach, " '5.590 Fast to a sea-worn rock he finds a boat On ocean\'s marge afloat. Hard by on shore Its master dwelt within his humble home. No solid front it reared, for sterile rush And marshy reed enwoven formed the walls, Propped by a shallop with its bending sides Turned upwards. Caesar\'s hand upon the door Knocks twice and thrice until the fabric shook. Amyclas from his couch of soft seaweed Arising, calls: "What shipwrecked sailor seeks 5.600 My humble home? Who hopes for aid from me, By fates adverse compelled?" He stirs the heap Upon the hearth, until a tiny spark Glows in the darkness, and throws wide the door. Careless of war, he knew that civil strife Stoops not to cottages. Oh! happy life That poverty affords! great gift of heaven Too little understood! what mansion wall, What temple of the gods, would feel no fear When Caesar called for entrance? Then the chief: 5.610 Enlarge thine hopes and look for better things. Do but my bidding, and on yonder shore Place me, and thou shalt cease from one poor boat To earn thy living; and in years to come Look for a rich old age: and trust thy fates To those high gods whose wont it is to bless The poor with sudden plenty. So he spake E\'en at such time in accents of command, For how could Caesar else? Amyclas said, "\'Twere dangerous to brave the deep to-night. 5.620 The sun descended not in ruddy clouds Or peaceful rays to rest; part of his beams Presaged a southern gale, the rest proclaimed A northern tempest; and his middle orb, Shorn of its strength, permitted human eyes To gaze upon his grandeur; and the moon Rose not with silver horns upon the night Nor pure in middle space; her slender points Not drawn aright, but blushing with the track of raging tempests, till her lurid light 5.629 The sun descended not in ruddy clouds Or peaceful rays to rest; part of his beams Presaged a southern gale, the rest proclaimed A northern tempest; and his middle orb, Shorn of its strength, permitted human eyes To gaze upon his grandeur; and the moon Rose not with silver horns upon the night Nor pure in middle space; her slender points Not drawn aright, but blushing with the track of raging tempests, till her lurid light ' "5.630 Was sadly veiled within the clouds. Again The forest sounds; the surf upon the shore; The dolphin's mood, uncertain where to play; The sea-mew on the land; the heron used To wade among the shallows, borne aloft And soaring on his wings — all these alarm; The raven, too, who plunged his head in spray, As if to anticipate the coming rain, And trod the margin with unsteady gait. But if the cause demands, behold me thine. " "5.639 Was sadly veiled within the clouds. Again The forest sounds; the surf upon the shore; The dolphin's mood, uncertain where to play; The sea-mew on the land; the heron used To wade among the shallows, borne aloft And soaring on his wings — all these alarm; The raven, too, who plunged his head in spray, As if to anticipate the coming rain, And trod the margin with unsteady gait. But if the cause demands, behold me thine. " '5.640 Either we reach the bidden shore, or else Storm and the deep forbid — we can no more." Thus said he loosed the boat and raised the sail. No sooner done than stars were seen to fall In flaming furrows from the sky: nay, more; The pole star trembled in its place on high: Black horror marked the surging of the sea; The main was boiling in long tracts of foam, Uncertain of the wind, yet seized with storm. Then spake the captain of the trembling bark: 5.649 Either we reach the bidden shore, or else Storm and the deep forbid — we can no more." Thus said he loosed the boat and raised the sail. No sooner done than stars were seen to fall In flaming furrows from the sky: nay, more; The pole star trembled in its place on high: Black horror marked the surging of the sea; The main was boiling in long tracts of foam, Uncertain of the wind, yet seized with storm. Then spake the captain of the trembling bark: ' "5.650 See what remorseless ocean has in store! Whether from east or west the storm may come Is still uncertain, for as yet confused The billows tumble. Judged by clouds and sky A western tempest: by the murmuring deep A wild south-eastern gale shall sweep the sea. Nor bark nor man shall reach Hesperia's shore In this wild rage of waters. To return Back on our course forbidden by the gods, Is our one refuge, and with labouring boat " "5.659 See what remorseless ocean has in store! Whether from east or west the storm may come Is still uncertain, for as yet confused The billows tumble. Judged by clouds and sky A western tempest: by the murmuring deep A wild south-eastern gale shall sweep the sea. Nor bark nor man shall reach Hesperia's shore In this wild rage of waters. To return Back on our course forbidden by the gods, Is our one refuge, and with labouring boat " '5.660 To reach the shore ere yet the nearest land Way be too distant." But great Caesar\'s trust Was in himself, to make all dangers yield. And thus he answered: "Scorn the threatening sea, Spread out thy canvas to the raging wind; If for thy pilot thou refusest heaven, Me in its stead receive. Alone in thee One cause of terror just — thou dost not know Thy comrade, ne\'er deserted by the gods, Whom fortune blesses e\'en without a prayer. 5.669 To reach the shore ere yet the nearest land Way be too distant." But great Caesar\'s trust Was in himself, to make all dangers yield. And thus he answered: "Scorn the threatening sea, Spread out thy canvas to the raging wind; If for thy pilot thou refusest heaven, Me in its stead receive. Alone in thee One cause of terror just — thou dost not know Thy comrade, ne\'er deserted by the gods, Whom fortune blesses e\'en without a prayer. ' "5.670 Break through the middle storm and trust in me. The burden of this fight fails not on us But on the sky and ocean; and our bark Shall swim the billows safe in him it bears. Nor shall the wind rage long: the boat itself Shall calm the waters. Flee the nearest shore, Steer for the ocean with unswerving hand: Then in the deep, when to our ship and us No other port is given, believe thou hast Calabria's harbours. And dost thou not know " "5.677 Break through the middle storm and trust in me. The burden of this fight fails not on us But on the sky and ocean; and our bark Shall swim the billows safe in him it bears. Nor shall the wind rage long: the boat itself Shall calm the waters. Flee the nearest shore, Steer for the ocean with unswerving hand: Then in the deep, when to our ship and us No other port is given, believe thou hast Calabria's harbours. And dost thou not know "' None
32. New Testament, Acts, 3.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Babrius, fable collection • collection, problem of • fable collections

 Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 5; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 105

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3.5 ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρʼ αὐτῶν λαβεῖν.'' None		sup>
3.5 He listened to them, expecting to receive something from them. '' None
33. New Testament, Galatians, 6.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Hispana (collection) • Lukan Fable Collection • Lukan Fable Collection, Sitz im Leben of • Lukan Fable Collection, audience of

 Found in books: Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 101; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 518

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6.6 Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς.'' None		sup>
6.6 But let him who is taught in the word share all goodthings with him who teaches. '' None
34. New Testament, Romans, 15.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ignatius of Antioch, Sources for collection • Pauline epistles, Letter collection • collection, Pauls

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 361; Keener(2005), First-Second Corinthians, 202

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15.27 ηὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς.'' None		sup>
15.27 Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. '' None
35. New Testament, Luke, 2.46-2.49, 2.52, 3.12-3.13, 5.31, 10.27, 11.2-11.4, 12.42, 15.1-15.2, 16.1-16.8, 18.9-18.14, 18.22, 19.5-19.6, 21.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Collective memory • Ignatius of Antioch, Sources for collection • Judea (Jewish Palestine), system of tax collection in • Liturgical collections (Roman Catholic) • Lukan Fable Collection • Lukan Fable Collection, Sitz im Leben of • Lukan Fable Collection, absence in • Lukan Fable Collection, absence of kingdom of God in • Lukan Fable Collection, aesthetic features of • Lukan Fable Collection, alternative source-critical explanations for • Lukan Fable Collection, arrangement in • Lukan Fable Collection, asyndeton in • Lukan Fable Collection, audience of • Lukan Fable Collection, catchphrases between fables in • Lukan Fable Collection, catchwords in • Lukan Fable Collection, conjunctions in • Lukan Fable Collection, contents of • Lukan Fable Collection, ethics of • Lukan Fable Collection, historical present in • Lukan Fable Collection, parataxis in • Lukan Fable Collection, quantity of material in • Lukan Fable Collection, style and vocabulary of • Lukan Fable Collection, twin fables in • Lukan Fable Collection, vocabulary in • Pauline epistles, Letter collection • aesthetic features of fable collections • aesthetic features of fable collections, deliberate arrangements in • aesthetic features of fable collections, thematic links in • alternative source-critical explanations, parable collection theory • collective humanity • publicani (tax companies), responsible for collection of tribute, in Asia • taxes, systems of collection of

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 357, 359, 360, 363; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 408, 428, 429, 454, 467, 470, 471, 472, 473, 474, 476, 482, 483, 486, 488, 490, 493, 495, 496, 502, 503, 504, 505, 506, 507, 510, 512, 515, 516; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 55, 241; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 277; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 535

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2.46 καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· 2.47 ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 2.48 καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. 2.49 καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;
2.52 Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις.
3.12 ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν Διδάσκαλε, τί ποιήσωμεν; 3.13 ὁ δὲ εἶπεν πρὸς αὐτούς Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
5.31 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτούς Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες·
10.27 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν.
11.2 εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· 11.4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
12.42 καὶ εἶπεν ὁ κύριος Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος, ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ τὸ σιτομέτριον;
15.1 Ἦσαν δὲ αὐτῷ ἐγγίζοντες πάντες οἱ τελῶναι καὶ οἱ ἁμαρτωλοὶ ἀκούειν αὐτοῦ. 15.2 καὶ διεγόγγυζον οἵ τε Φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι Οὗτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς.
16.1 Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.2 καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 16.3 εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι· 16.4 ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 16.5 καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφιλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ Πόσον ὀφείλεις τῷ κυρίῳ μου; 16.6 ὁ δὲ εἶπεν Ἑκατὸν βάτους ἐλαίου· ὁ δὲ εἶπεν αὐτῷ Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. 16.7 ἔπειτα ἑτέρῳ εἶπεν Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν Ἑκατὸν κόρους σίτου· λέγει αὐτῷ Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. 16.8 καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν.
18.9 Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην. 18.10 Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11 ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· 18.12 νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. 18.13 ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. 18.14 λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
18.22 ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν τοῖς οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
19.5 καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. 19.6 καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων.
21.29 Καὶ εἶπεν παραβολὴν αὐτοῖς Ἴδετε τὴν συκῆν καὶ πάντα τὰ δένδρα·'' None		sup>
2.46 It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47 All who heard him were amazed at his understanding and his answers. 2.48 When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." 2.49 He said to them, "Why were you looking for me? Didn\'t you know that I must be in my Father\'s house?"
2.52 And Jesus increased in wisdom and stature, and in favor with God and men.
3.12 Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do?" 3.13 He said to them, "Collect no more than that which is appointed to you."
5.31 Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do.
10.27 He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."
11.2 He said to them, "When you pray, say, \'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3 Give us day by day our daily bread. 11.4 Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.\'"
12.42 The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times?
15.1 Now all the tax collectors and sinners were coming close to him to hear him. 15.2 The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them."
16.1 He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. ' "16.2 He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' " '16.3 "The manager said within himself, \'What will I do, seeing that my lord is taking away the management position from me? I don\'t have strength to dig. I am ashamed to beg. ' "16.4 I know what I will do, so that when I am removed from management, they may receive me into their houses.' " "16.5 Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' " "16.6 He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' " "16.7 Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' " '16.8 "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light.
18.9 He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10 "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. ' "18.11 The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. " "18.12 I fast twice a week. I give tithes of all that I get.' " "18.13 But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' " '18.14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."
18.22 When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me."
19.5 When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house." 19.6 He hurried, came down, and received him joyfully.
21.29 He told them a parable. "See the fig tree, and all the trees. '' None
36. New Testament, Mark, 1.9, 2.17, 14.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ignatius of Antioch, Sources for collection • Judea (Jewish Palestine), system of tax collection in • Lukan Fable Collection • Lukan Fable Collection, aesthetic features of • Lukan Fable Collection, catchphrases between fables in • Lukan Fable Collection, conjunctions in • Lukan Fable Collection, historical present in • Lukan Fable Collection, parataxis in • Lukan Fable Collection, style and vocabulary of • Lukan Fable Collection, twin fables in • Pauline epistles, Letter collection • aesthetic features of fable collections • identity, national, collective, group • publicani (tax companies), responsible for collection of tribute, in Asia • taxes, systems of collection of

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 363; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 79, 80; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 469, 495; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 55, 241

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1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου.
2.17 καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς ὅτι Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
14.6 ὁ δὲ Ἰησοῦς εἶπεν Ἅφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί·'' None		sup>
1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.
2.17 When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance."
14.6 But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. '' None
37. New Testament, Matthew, 9.12, 17.24-17.27, 18.20, 21.16, 21.31-21.32, 25.35-25.46 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Collective memory • Cyprian of Carthage, Cyprian of Carthage, testimonia collections of • Ignatius of Antioch, Sources for collection • Israel, collective identity of, funding by • Judea (Jewish Palestine), system of tax collection in • Liturgical collections (Roman Catholic) • Lukan Fable Collection • Lukan Fable Collection, absence in • Lukan Fable Collection, absence of kingdom of God in • Lukan Fable Collection, asyndeton in • Lukan Fable Collection, style and vocabulary of • Pauline epistles, Letter collection • collection, indirect • ordering of knowledge, epistemology in late antique world, Cyprian of Carthage, testimonia collections of • publicani (tax companies), responsible for collection of tribute, in Asia • taxes, systems of collection of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 157, 160; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 113; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 357, 358, 363; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 105; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 481, 488, 504; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 55, 238, 241; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 277; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 535

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9.12 ὁ δὲ ἀκούσας εἶπεν Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλὰ οἱ κακῶς ἔχοντες.
17.24 Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25 λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26 εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27 ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν.
21.16 Ἀκούεις τί οὗτοι λέγουσιν; ὁ δὲ Ἰησοῦς λέγει αὐτοῖς Ναί· οὐδέποτε ἀνέγνωτε ὅτι Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;
21.31 τίς ἐκ τῶν δύο ἐποίησεν τὸ θέλημα τοῦ πατρός; λέγουσιν Ὁ ὕστερος. λέγει αὐτοῖς ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν ὅτι οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τοῦ θεοῦ. 21.32 ἦλθεν γὰρ Ἰωάνης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ.
25.35 ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 25.36 γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 25.37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 25.38 πότε δέ σε εἴδαμεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 25.39 πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 25.40 καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 25.41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· 25.42 ἐπείνασα γὰρ καὶ οὐκ ἐδώκατέ μοι φαγεῖν, καὶ ἐδίψησα καὶ οὐκ ἐποτίσατέ με, 25.43 ξένος ἤμην καὶ οὐ συνηγάγετέ με, γυμνὸς καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ καὶ οὐκ ἐπεσκέψασθέ με. 25.44 τότε ἀποκριθήσονται καὶ αὐτοὶ λέγοντες Κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ καὶ οὐ διηκονήσαμέν σοι; 25.45 τότε ἀποκριθήσεται αὐτοῖς λέγων Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. 25.46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.'' None		sup>
9.12 When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick do.
17.24 When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn\'t your teacher pay the didrachma?" 17.25 He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26 Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27 But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you."
18.20 For where two or three are gathered together in my name, there I am in the midst of them."
21.16 and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, \'Out of the mouth of babes and nursing babies you have perfected praise?\'"
21.31 Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. ' "21.32 For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. " 25.35 for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; ' "25.36 naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' " '25.37 "Then the righteous will answer him, saying, \'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38 When did we see you as a stranger, and take you in; or naked, and clothe you? ' "25.39 When did we see you sick, or in prison, and come to you?' " '25.40 "The King will answer them, \'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.\ "25.41 Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; " "25.42 for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; " "25.43 I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' " '25.44 "Then they will also answer, saying, \'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn\'t help you?\ '25.45 "Then he will answer them, saying, \'Most assuredly I tell you, inasmuch as you didn\'t do it to one of the least of these, you didn\'t do it to me.\ '25.46 These will go away into eternal punishment, but the righteous into eternal life." '' None
38. Plutarch, Lucullus, 42.1-42.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus,his letters collected • Private (collection, property, goods), • Tullius Cicero, M., his letters collected • Vergil, his letters collected • booklist, as aid for users of large collection or library

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 14; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 237; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67

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42.1 σπουδῆς δʼ ἄξια καὶ λόγου τὰ περὶ τὴν τῶν βιβλίων κατασκευήν, καὶ γὰρ πολλὰ καὶ γεγραμμένα καλῶς συνῆγεν, ἥ τε χρῆσις ἦν φιλοτιμοτέρα τῆς κτήσεως, ἀνειμένων πᾶσι τῶν βιβλιοθηκῶν, καὶ τῶν περὶ αὐτὰς περιπάτων καὶ σχολαστηρίων ἀκωλύτως ὑποδεχομένων τοὺς Ἕλληνας ὥσπερ εἰς Μουσῶν τι καταγώγιον ἐκεῖσε φοιτῶντας καὶ συνδιημερεύοντας ἀλλήλοις, ἀπὸ τῶν ἄλλων χρειῶν ἀσμένως ἀποτρέχοντας. 42.2 πολλάκις δὲ καὶ συνεσχόλαζεν αὐτὸς ἐμβάλλων εἰς τοὺς περιπάτους τοῖς φιλολόγοις καὶ τοῖς πολιτικοῖς συνέπραττεν ὅτου δέοιντο· καὶ ὅλως ἑστία καὶ πρυτανεῖον Ἑλληνικὸν ὁ οἶκος ἦν αὐτοῦ τοῖς ἀφικνουμένοις εἰς Ῥώμην. φιλοσοφίαν δὲ πᾶσαν μὲν ἠσπάζετο καὶ πρὸς πᾶσαν εὐμενὴς ἦν καὶ οἰκεῖος, ἴδιον δὲ τῆς Ἀκαδημείας ἐξ ἀρχῆς ἔρωτα καὶ ζῆλον ἔσχεν, οὐ τῆς νέας λεγομένης,'' None		sup>
42.1 42.2 '' None
39. Tacitus, Annals, 14.31 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • hope, as a collective emotion • wealth, as cause of collective deterioration

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 191; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 291

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14.31 Rex Icenorum Prasutagus, longa opulentia clarus, Caesarem heredem duasque filias scripserat, tali obsequio ratus regnumque et domum suam procul iniuria fore. quod contra vertit, adeo ut regnum per centuriones, domus per servos velut capta vastarentur. iam primum uxor eius Boudicca verberibus adfecta et filiae stupro violatae sunt: praecipui quique Icenorum, quasi cunctam regionem muneri accepissent, avitis bonis exuuntur, et propinqui regis inter mancipia habebantur. qua contumelia et metu graviorum, quando in formam provinciae cesserant, rapiunt arma, commotis ad rebellationem Trinobantibus et qui alii nondum servitio fracti resumere libertatem occultis coniurationibus pepigerant, acerrimo in veteranos odio. quippe in coloniam Camulodunum recens deducti pellebant domibus, exturbabant agris, captivos, servos appellando, foventibus impotentiam veteranorum militibus similitudine vitae et spe eiusdem licentiae. ad hoc templum divo Claudio constitutum quasi arx aeternae dominationis aspiciebatur, delectique sacerdotes specie religionis omnis fortunas effundebant. nec arduum videbatur excindere coloniam nullis munimentis saeptam; quod ducibus nostris parum provisum erat, dum amoenitati prius quam usui consulitur.'' None		sup>
14.31 \xa0The Icenian king Prasutagus, celebrated for his long prosperity, had named the emperor his heir, together with his two daughters; an act of deference which he thought would place his kingdom and household beyond the risk of injury. The result was contrary â\x80\x94 so much so that his kingdom was pillaged by centurions, his household by slaves; as though they had been prizes of war. As a beginning, his wife Boudicca was subjected to the lash and his daughters violated: all the chief men of the Icenians were stripped of their family estates, and the relatives of the king were treated as slaves. Impelled by this outrage and the dread of worse to come â\x80\x94 for they had now been reduced to the status of a province â\x80\x94 they flew to arms, and incited to rebellion the Trinobantes and others, who, not yet broken by servitude, had entered into a secret and treasonable compact to resume their independence. The bitterest animosity was felt against the veterans; who, fresh from their settlement in the colony of Camulodunum, were acting as though they had received a free gift of the entire country, driving the natives from their homes, ejecting them from their lands, â\x80\x94 they styled them "captives" and "slaves," â\x80\x94 and abetted in their fury by the troops, with their similar mode of life and their hopes of equal indulgence. More than this, the temple raised to the deified Claudius continually met the view, like the citadel of an eternal tyranny; while the priests, chosen for its service, were bound under the pretext of religion to pour out their fortunes like water. Nor did there seem any great difficulty in the demolition of a colony unprotected by fortifications â\x80\x94 a\xa0point too little regarded by our commanders, whose thoughts had run more on the agreeable than on the useful. <'' None
40. Tacitus, Histories, 4.17, 4.54, 5.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Rome, Forum of Peace, its collection • collection, Pauls • hope, as a collective emotion • wealth, as cause of collective deterioration

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 191; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 279, 286; Keener(2005), First-Second Corinthians, 138; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281

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4.17 \xa0This victory was glorious for the enemy at the moment and useful for the future. They gained arms and boats which they needed, and were greatly extolled as liberators throughout the German and Gallic provinces. The Germans at once sent delegations offering assistance; the Gallic provinces Civilis tried to win to an alliance by craft and gifts, sending back the captured prefects to their own states and giving the soldiers of the cohorts permission to go or stay as they pleased. Those who stayed were given honourable service in the army, those who left were offered spoils taken from the Romans. At the same time in private conversation he reminded them of the miseries that they had endured so many years while they falsely called their wretched servitude a peace. "The Batavians," he said, "although free from tribute, have taken up arms against our common masters. In the very first engagement the Romans have been routed and defeated. What if the Gallic provinces should throw off the yoke? What forces are there left in Italy? It is by the blood of the provinces that provinces are won. Do not think of Vindex\'s battle. It was the Batavian cavalry that crushed the Aedui and Averni; among the auxiliary forces of Verginius were Belgians, and if you consider the matter aright you will see that Gaul owed its fall to its own forces. Now all belong to the same party, and we have gained besides all the strength that military training in Roman camps can give; I\xa0have with me veteran cohorts before which Otho\'s legions lately succumbed. Let Syria, Asia, and the East, which is accustomed to kings, play the slave; there are many still alive in Gaul who were born before tribute was known. Surely it was not long ago that slavery was driven from Germany by the killing of Quintilius Varus, and the emperor whom the Germans then challenged was not a Vitellius but a Caesar Augustus. Liberty is a gift which nature has granted even to dumb animals, but courage is the peculiar blessing of man. The gods favour the braver: on, therefore, carefree against the distressed, fresh against the weary. While some favour Vespasian and others Vitellius, the field is open against both." \xa0In this way Civilis, turning his attention eagerly toward the Germanies and the Gauls, was preparing, should his plans prove successful, to gain the kingship over the strongest and richest nations. But Hordeonius Flaccus furthered his enterprises at first by affecting to be unaware of them; when, however, terrified messengers brought word of the capture of camps, the destruction of cohorts, and the expulsion of the Roman name from the island of the Batavians, he ordered Munius Lupercus, who commanded the two legions in winter quarters, to take the field against the foe. Lupercus quickly transported to the island all the legionaries that he had, as well as the Ubii from the auxiliaries quartered close by and a body of Treviran cavalry which was not far away. He joined to these forces a squadron of Batavian cavalry, which, although already won over to the other side, still pretended to be faithful, that by betraying the Romans on the very field itself it might win a greater reward for its desertion. Civilis had the standards of the captured cohorts ranged about him that his own troops might have the evidence of their newly-won glory before their eyes and that the enemy might be terrified by the memory of their defeat; he ordered his own mother and his sisters, likewise the wives and little children of all his men, to take their stand behind his troops to encourage them to victory or to shame them if defeated. When the enemy\'s line re-echoed with the men\'s singing and the women\'s cries, the shout with which the legions and cohorts answered was far from equal. Our left had already been exposed by the desertion of the Batavian horse, which at once turned against us. Yet the legionary troops kept their arms and maintained their ranks in spite of the alarming situation. The auxiliary forces made up of the Ubii and Treveri fled disgracefully and wandered in disorder over the country. The Germans made them the object of their attack, and so the legions meanwhile were able to escape to the camp called Vetera. Claudius Labeo, who was in command of the Batavian horse, had been a rival of Civilis in some local matter, and was consequently now removed to the Frisii, that he might not, if killed, excite his fellow-tribesmen to anger, or, if kept with the forces, sow seeds of discord.
4.54 \xa0In the meantime the news of the death of Vitellius, spreading through the Gallic and German provinces, had started a second war; for Civilis, now dropping all pretence, openly attacked the Roman people, and the legions of Vitellius preferred to be subject even to foreign domination rather than to obey Vespasian as emperor. The Gauls had plucked up fresh courage, believing that all our armies were everywhere in the same case, for the rumour had spread that our winter quarters in Moesia and Pannonia were being besieged by the Sarmatae and Dacians; similar stories were invented about Britain. But nothing had encouraged them to believe that the end of our rule was at hand so much as the burning of the Capitol. "Once long ago Rome was captured by the Gauls, but since Jove\'s home was unharmed, the Roman power stood firm: now this fatal conflagration has given a proof from heaven of the divine wrath and presages the passage of the sovereignty of the world to the peoples beyond the Alps." Such were the vain and superstitious prophecies of the Druids. Moreover, the report had gone abroad that the Gallic chiefs, when sent by Otho to oppose Vitellius, had pledged themselves before their departure not to fail the cause of freedom in case an unbroken series of civil wars and internal troubles destroyed the power of the Roman people.' "
5.5 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."' None
41. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Rome, Palatine Hill, and the imperial collection • individuality, versus the collective

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 109, 110; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 77
42. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Rome, Theatre of Pompey, flora collected in • hope, as a collective emotion

 Found in books: Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 291; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 214
43. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • collection • collection by • collection of the sages • collection, expansion of • collection, indirect • collection, problem of • collection, prodigious giving • collection, restorative • collection, significance of • collective humanity

 Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 1, 130, 137, 163, 179, 189
44. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Collectivity, of Israel • Israel, collective identity of, funding by • Israel, collectivity of

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 125; Neusner (2001), The Theology of Halakha, 134
45. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Julius Caesar, C., public collection in Temple of Venus Genetrix • ofonius Tigellinus, C., collects birds and animals • Pompey the Great, collects gems • Rome, Forum of Julius Caesar, its collection • Rome, Forum of Peace, its collection • Rome, Palatine Hill, and the imperial collection • Rome, Temple of Venus Genetrix, its collection • Verres, C., his mania for collecting • access, to imperial collections • animals, collections of • collecting (in ancient world) • painting, collection of

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 157, 158, 159, 160, 165; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55, 56, 73, 209, 229, 238, 272, 275
46. Anon., Genesis Rabba, 33.3 (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • Patriarch, Patriarchate, taxes, money collection • athletic metaphor, collective

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 393; Levine (2005), The Ancient Synagogue, The First Thousand Years, 392

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33.3 טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר."" None		sup>
33.3 "
47. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Rome, Temple of Sol, its collection • taxes, systems of collection of

 Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 284; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 238
48. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Rome, Forum of Peace, its collection • book collection, formation of

 Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 251; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 274
49. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Rome, Forum of Peace, its collection • painting, collection of

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 299; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 274
50. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Honorius, prohibitions on collecting funds for the patriarch from synagogues and • Law, late Roman, rights of the patriarchs to collect funds rescinded by • Patriarch, Patriarchate, taxes, money collection • patriarchs, Jewish, collection of funds for

 Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 171, 179; Levine (2005), The Ancient Synagogue, The First Thousand Years, 423, 434, 469
51. Vergil, Aeneis, 1.50-1.88, 1.90-1.102, 1.104-1.109, 1.111-1.134, 1.136-1.156, 3.154-3.171, 8.285-8.302, 12.435-12.440
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Valerius Flaccus, collective speech in • imperial ideology, and its investment in collective hope • individuality, versus the collective • speech, collective

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 78, 82, 86; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 115, 116, 117, 125; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 179, 180; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 78, 82, 86

sup>
1.50 Talia flammato secum dea corde volutans 1.51 nimborum in patriam, loca feta furentibus austris, 1.52 Aeoliam venit. Hic vasto rex Aeolus antro 1.53 luctantes ventos tempestatesque sonoras 1.54 imperio premit ac vinclis et carcere frenat. 1.55 Illi indigtes magno cum murmure montis 1.56 circum claustra fremunt; celsa sedet Aeolus arce 1.57 sceptra tenens, mollitque animos et temperat iras. 1.58 Ni faciat, maria ac terras caelumque profundum 1.59 quippe ferant rapidi secum verrantque per auras. 1.60 Sed pater omnipotens speluncis abdidit atris, 1.61 hoc metuens, molemque et montis insuper altos 1.62 imposuit, regemque dedit, qui foedere certo 1.63 et premere et laxas sciret dare iussus habenas. 1.64 Ad quem tum Iuno supplex his vocibus usa est: 1.65 Aeole, namque tibi divom pater atque hominum rex 1.66 et mulcere dedit fluctus et tollere vento, 1.67 gens inimica mihi Tyrrhenum navigat aequor, 1.68 Ilium in Italiam portans victosque Penates: 1.69 incute vim ventis submersasque obrue puppes, 1.71 Sunt mihi bis septem praestanti corpore nymphae, 1.72 quarum quae forma pulcherrima Deiopea, 1.73 conubio iungam stabili propriamque dicabo, 1.74 omnis ut tecum meritis pro talibus annos 1.75 exigat, et pulchra faciat te prole parentem. 1.76 Aeolus haec contra: Tuus, O regina, quid optes 1.77 explorare labor; mihi iussa capessere fas est. 1.78 Tu mihi, quodcumque hoc regni, tu sceptra Iovemque 1.79 concilias, tu das epulis accumbere divom, 1.80 nimborumque facis tempestatumque potentem. 1.81 Haec ubi dicta, cavum conversa cuspide montem 1.82 impulit in latus: ac venti, velut agmine facto, 1.83 qua data porta, ruunt et terras turbine perflant. 1.84 Incubuere mari, totumque a sedibus imis 1.85 una Eurusque Notusque ruunt creberque procellis 1.86 Africus, et vastos volvunt ad litora fluctus. 1.87 Insequitur clamorque virum stridorque rudentum. 1.88 Eripiunt subito nubes caelumque diemque
1.90 Intonuere poli, et crebris micat ignibus aether, 1.91 praesentemque viris intentant omnia mortem. 1.92 Extemplo Aeneae solvuntur frigore membra: 1.93 ingemit, et duplicis tendens ad sidera palmas 1.94 talia voce refert: O terque quaterque beati, 1.95 quis ante ora patrum Troiae sub moenibus altis 1.96 contigit oppetere! O Danaum fortissime gentis 1.97 Tydide! Mene Iliacis occumbere campis 1.98 non potuisse, tuaque animam hanc effundere dextra, 1.99 saevus ubi Aeacidae telo iacet Hector, ubi ingens 1.100 Sarpedon, ubi tot Simois correpta sub undis 1.101 scuta virum galeasque et fortia corpora volvit? 1.102 Talia iactanti stridens Aquilone procella
1.104 Franguntur remi; tum prora avertit, et undis 1.105 dat latus; insequitur cumulo praeruptus aquae mons. 1.106 Hi summo in fluctu pendent; his unda dehiscens 1.107 terram inter fluctus aperit; furit aestus harenis. 1.108 Tris Notus abreptas in saxa latentia torquet— 1.109 saxa vocant Itali mediis quae in fluctibus aras—
1.111 in brevia et Syrtis urguet, miserabile visu, 1.112 inliditque vadis atque aggere cingit harenae. 1.113 Unam, quae Lycios fidumque vehebat Oronten, 1.114 ipsius ante oculos ingens a vertice pontus 1.115 in puppim ferit: excutitur pronusque magister 1.116 volvitur in caput; ast illam ter fluctus ibidem 1.117 torquet agens circum, et rapidus vorat aequore vortex. 1.118 Adparent rari tes in gurgite vasto, 1.119 arma virum, tabulaeque, et Troia gaza per undas. 1.120 Iam validam Ilionei navem, iam fortis Achati, 1.121 et qua vectus Abas, et qua grandaevus Aletes, 1.122 vicit hiems; laxis laterum compagibus omnes 1.123 accipiunt inimicum imbrem, rimisque fatiscunt. 1.124 Interea magno misceri murmure pontum, 1.125 emissamque hiemem sensit Neptunus, et imis 1.126 stagna refusa vadis, graviter commotus; et alto 1.127 prospiciens, summa placidum caput extulit unda. 1.128 Disiectam Aeneae, toto videt aequore classem, 1.129 fluctibus oppressos Troas caelique ruina, 1.130 nec latuere doli fratrem Iunonis et irae. 1.131 Eurum ad se Zephyrumque vocat, dehinc talia fatur: 1.132 Tantane vos generis tenuit fiducia vestri? 1.133 Iam caelum terramque meo sine numine, venti, 1.134 miscere, et tantas audetis tollere moles?
1.136 Post mihi non simili poena commissa luetis. 1.137 Maturate fugam, regique haec dicite vestro: 1.138 non illi imperium pelagi saevumque tridentem, 1.139 sed mihi sorte datum. Tenet ille immania saxa, 1.140 vestras, Eure, domos; illa se iactet in aula 1.141 Aeolus, et clauso ventorum carcere regnet. 1.142 Sic ait, et dicto citius tumida aequora placat, 1.143 collectasque fugat nubes, solemque reducit. 1.144 Cymothoe simul et Triton adnixus acuto 1.145 detrudunt navis scopulo; levat ipse tridenti; 1.146 et vastas aperit syrtis, et temperat aequor, 1.147 atque rotis summas levibus perlabitur undas. 1.148 Ac veluti magno in populo cum saepe coorta est 1.149 seditio, saevitque animis ignobile volgus, 1.150 iamque faces et saxa volant—furor arma ministrat; 1.151 tum, pietate gravem ac meritis si forte virum quem 1.152 conspexere, silent, arrectisque auribus adstant; 1.153 ille regit dictis animos, et pectora mulcet,— 1.154 sic cunctus pelagi cecidit fragor, aequora postquam 1.155 prospiciens genitor caeloque invectus aperto 1.156 flectit equos, curruque volans dat lora secundo.
3.154 Quod tibi delato Ortygiam dicturus Apollo est, 3.155 hic canit, et tua nos en ultro ad limina mittit. 3.156 Nos te, Dardania incensa, tuaque arma secuti, 3.157 nos tumidum sub te permensi classibus aequor, 3.158 idem venturos tollemus in astra nepotes, 3.159 imperiumque urbi dabimus: tu moenia magnis 3.160 magna para, longumque fugae ne linque laborem. 3.161 Mutandae sedes: non haec tibi litora suasit 3.162 Delius, aut Cretae iussit considere Apollo. 3.163 Est locus, Hesperiam Grai cognomine dicunt, 3.164 terra antiqua, potens armis atque ubere glaebae; 3.165 Oenotri coluere viri; nunc fama minores 3.166 Italiam dixisse ducis de nomine gentem: 3.167 hae nobis propriae sedes; hinc Dardanus ortus, 3.168 Iasiusque pater, genus a quo principe nostrum. 3.169 Surge age, et haec laetus longaevo dicta parenti 3.170 haud dubitanda refer: Corythum terrasque requirat 3.171 Ausonias; Dictaea negat tibi Iuppiter arva.
8.285 tum Salii ad cantus incensa altaria circum 8.286 populeis adsunt evincti tempora ramis, 8.287 hic iuvenum chorus, ille senum; qui carmine laudes 8.288 Herculeas et facta ferunt: ut prima novercae 8.289 monstra manu geminosque premens eliserit angues, 8.290 ut bello egregias idem disiecerit urbes, 8.291 Troiamque Oechaliamque, ut duros mille labores 8.292 rege sub Eurystheo fatis Iunonis iniquae 8.293 pertulerit. Tu nubigenas, invicte, bimembris 8.294 Hylaeeumque Pholumque, manu, tu Cresia mactas 8.295 prodigia et vastum Nemeae sub rupe leonem. 8.296 Te Stygii tremuere lacus, te ianitor Orci 8.297 ossa super recubans antro semesa cruento; 8.298 nec te ullae facies, non terruit ipse Typhoeus, 8.299 arduus arma tenens; non te rationis egentem 8.300 Lernaeus turba capitum circumstetit anguis. 8.301 Salve, vera Iovis proles, decus addite divis, 8.302 et nos et tua dexter adi pede sacra secundo.
12.435 Disce, puer, virtutem ex me verumque laborem, 12.436 fortunam ex aliis. Nunc te mea dextera bello 12.437 defensum dabit et magna inter praemia ducet. 12.438 Tu facito, mox cum matura adoleverit aetas, 12.439 sis memor, et te animo repetentem exempla tuorum 12.440 et pater Aeneas et avunculus excitet Hector.' ' None		sup>
1.50 Below th' horizon the Sicilian isle " '1.51 just sank from view, as for the open sea 1.52 with heart of hope they sailed, and every ship 1.53 clove with its brazen beak the salt, white waves. 1.54 But Juno of her everlasting wound 1.55 knew no surcease, but from her heart of pain 1.56 thus darkly mused: “Must I, defeated, fail 1.57 of what I will, nor turn the Teucrian King 1.58 from Italy away? Can Fate oppose? 1.59 Had Pallas power to lay waste in flame 1.60 the Argive fleet and sink its mariners, 1.61 revenging but the sacrilege obscene ' "1.62 by Ajax wrought, Oileus' desperate son? " "1.63 She, from the clouds, herself Jove's lightning threw, " '1.64 cattered the ships, and ploughed the sea with storms. 1.65 Her foe, from his pierced breast out-breathing fire, 1.66 in whirlwind on a deadly rock she flung. 1.67 But I, who move among the gods a queen, ' "1.68 Jove's sister and his spouse, with one weak tribe " '1.69 make war so long! Who now on Juno calls? 1.71 So, in her fevered heart complaining still, 1.72 unto the storm-cloud land the goddess came, 1.73 a region with wild whirlwinds in its womb, 1.74 Aeolia named, where royal Aeolus 1.75 in a high-vaulted cavern keeps control ' "1.76 o'er warring winds and loud concourse of storms. " '1.77 There closely pent in chains and bastions strong, 1.78 they, scornful, make the vacant mountain roar, 1.79 chafing against their bonds. But from a throne 1.80 of lofty crag, their king with sceptred hand 1.81 allays their fury and their rage confines. 1.82 Did he not so, our ocean, earth, and sky 1.83 were whirled before them through the vast ie. 1.84 But over-ruling Jove, of this in fear, ' "1.85 hid them in dungeon dark: then o'er them piled " '1.86 huge mountains, and ordained a lawful king 1.87 to hold them in firm sway, or know what time, ' "1.88 with Jove's consent, to loose them o'er the world. " 1.90 “Thou in whose hands the Father of all gods 1.91 and Sovereign of mankind confides the power 1.92 to calm the waters or with winds upturn, 1.93 great Aeolus! a race with me at war 1.94 now sails the Tuscan main towards Italy, 1.95 bringing their Ilium and its vanquished powers. 1.96 Uprouse thy gales. Strike that proud navy down! 1.97 Hurl far and wide, and strew the waves with dead! 1.98 Twice seven nymphs are mine, of rarest mould; 1.99 of whom Deiopea, the most fair, 1.100 I give thee in true wedlock for thine own, 1.101 to mate thy noble worth; she at thy side 1.102 hall pass long, happy years, and fruitful bring ' "
1.104 Then Aeolus: “'T is thy sole task, O Queen, " '1.105 to weigh thy wish and will. My fealty 1.106 thy high behest obeys. This humble throne 1.107 is of thy gift. Thy smiles for me obtain 1.108 authority from Jove. Thy grace concedes 1.109 my station at your bright Olympian board,
1.111 Replying thus, he smote with spear reversed ' "1.112 the hollow mountain's wall; then rush the winds " '1.113 through that wide breach in long, embattled line, 1.114 and sweep tumultuous from land to land: ' "1.115 with brooding pinions o'er the waters spread, " '1.116 east wind and south, and boisterous Afric gale 1.117 upturn the sea; vast billows shoreward roll; 1.118 the shout of mariners, the creak of cordage, 1.119 follow the shock; low-hanging clouds conceal 1.120 from Trojan eyes all sight of heaven and day; ' "1.121 night o'er the ocean broods; from sky to sky " '1.122 the thunders roll, the ceaseless lightnings glare; 1.123 and all things mean swift death for mortal man. 1.124 Straightway Aeneas, shuddering with amaze, 1.125 groaned loud, upraised both holy hands to Heaven, 1.126 and thus did plead: “O thrice and four times blest, 1.127 ye whom your sires and whom the walls of Troy 1.128 looked on in your last hour! O bravest son 1.129 Greece ever bore, Tydides! O that I 1.130 had fallen on Ilian fields, and given this life 1.131 truck down by thy strong hand! where by the spear 1.132 of great Achilles, fiery Hector fell, 1.133 and huge Sarpedon; where the Simois 1.134 in furious flood engulfed and whirled away
1.136 While thus he cried to Heaven, a shrieking blast 1.137 mote full upon the sail. Up surged the waves 1.138 to strike the very stars; in fragments flew 1.139 the shattered oars; the helpless vessel veered 1.140 and gave her broadside to the roaring flood, 1.141 where watery mountains rose and burst and fell. 1.142 Now high in air she hangs, then yawning gulfs ' "1.143 lay bare the shoals and sands o'er which she drives. " '1.144 Three ships a whirling south wind snatched and flung 1.145 on hidden rocks,—altars of sacrifice 1.146 Italians call them, which lie far from shore 1.147 a vast ridge in the sea; three ships beside 1.148 an east wind, blowing landward from the deep, 1.149 drove on the shallows,—pitiable sight,— 1.150 and girdled them in walls of drifting sand. 1.151 That ship, which, with his friend Orontes, bore 1.152 the Lycian mariners, a great, plunging wave ' "1.153 truck straight astern, before Aeneas' eyes. " "1.154 Forward the steersman rolled and o'er the side " '1.155 fell headlong, while three times the circling flood 1.156 pun the light bark through swift engulfing seas.
3.154 “Hear, chiefs and princes, what your hopes shall be! 3.155 The Isle of Crete, abode of lofty Jove, 3.156 rests in the middle sea. Thence Ida soars; 3.157 there is the cradle of our race. It boasts 3.158 a hundred cities, seats of fruitful power. 3.159 Thence our chief sire, if duly I recall 3.160 the olden tale, King Teucer sprung, who first 3.161 touched on the Trojan shore, and chose his seat 3.162 of kingly power. There was no Ilium then 3.163 nor towered Pergama; in lowly vales 3.164 their dwelling; hence the ancient worship given 3.165 to the Protectress of Mount Cybele, ' "3.166 mother of Gods, what time in Ida's grove " '3.167 the brazen Corybantic cymbals clang, 3.168 or sacred silence guards her mystery, 3.169 and lions yoked her royal chariot draw. 3.170 Up, then, and follow the behests divine! 3.171 Pour offering to the winds, and point your keels
8.285 could guide the herdsmen to that cavern-door. ' "8.286 But after, when Amphitryon's famous son, " '8.287 preparing to depart, would from the meads 8.288 goad forth the full-fed herd, his lingering bulls 8.289 roared loud, and by their lamentable cry 8.290 filled grove and hills with clamor of farewell: 8.291 one heifer from the mountain-cave lowed back 8.292 in answer, so from her close-guarded stall ' "8.293 foiling the monster's will. Then hadst thou seen " '8.294 the wrath of Hercules in frenzy blaze 8.295 from his exasperate heart. His arms he seized, 8.296 his club of knotted oak, and climbed full-speed 8.297 the wind-swept hill. Now first our people saw 8.298 Cacus in fear, with panic in his eyes. 8.299 Swift to the black cave like a gale he flew, 8.300 his feet by terror winged. Scarce had he passed 8.301 the cavern door, and broken the big chains, 8.302 and dropped the huge rock which was pendent there
12.435 this frantic stir, this quarrel rashly bold? 12.436 Recall your martial rage! The pledge is given ' "12.437 and all its terms agreed. 'T is only I " '12.438 do lawful battle here. So let me forth, 12.439 and tremble not. My own hand shall confirm 12.440 the solemn treaty. For these rites consign ' " None
52. None, None, nan
 Tagged with subjects: • Apollonius Rhodius, collective speech in • Valerius Flaccus, collective speech in • collective action, female • speech, collective • womens rituals and agency in Roman literature, collective action, female

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 148, 151; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92
53. None, None, nan
 Tagged with subjects: • collective feeling, communication • emotion, collective

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 20; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 118, 119



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