1. Septuagint, Tobit, 1.16-2.8, 3.6, 13.2 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 63 | 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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2. Hebrew Bible, Genesis, 1.26, 2.7, 3.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deceased Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 63, 64| 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ |
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3. Homer, Iliad, 13.438, 17.434, 17.436-17.439, 23.70-23.74 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 6, 146, 147, 150| 17.437. οὔδει ἐνισκίμψαντε καρήατα· δάκρυα δέ σφι 23.70. οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. | 17.437. of a dead man or woman, even so abode they immovably with the beauteous car, bowing their heads down to the earth. And hot tears ever flowed from their eyes to the ground, as they wept in longing for their charioteer, and their rich manes were befouled, 23.70. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.72. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. |
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4. Homer, Odyssey, 11.88-11.89, 11.96, 11.98-11.99, 11.634-11.635, 20.351-20.352, 24.6-24.7, 24.9 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as •deceased person, image of •funerary monuments, depiction of deceased Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 146, 148, 150, 153| 11.88. ἀλλʼ οὐδʼ ὣς εἴων προτέρην, πυκινόν περ ἀχεύων, 11.89. αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι. 11.96. αἵματος ὄφρα πίω καί τοι νημερτέα εἴπω. 11.98. κουλεῷ ἐγκατέπηξʼ. ὁ δʼ ἐπεὶ πίεν αἷμα κελαινόν, 11.99. καὶ τότε δή μʼ ἐπέεσσι προσηύδα μάντις ἀμύμων· 11.634. μή μοι Γοργείην κεφαλὴν δεινοῖο πελώρου 11.635. ἐξ Ἀίδεω πέμψειεν ἀγαυὴ Περσεφόνεια. 20.351. ἆ δειλοί, τί κακὸν τόδε πάσχετε; νυκτὶ μὲν ὑμέων 20.352. εἰλύαται κεφαλαί τε πρόσωπά τε νέρθε τε γοῦνα. 24.6. ὡς δʼ ὅτε νυκτερίδες μυχῷ ἄντρου θεσπεσίοιο 24.7. τρίζουσαι ποτέονται, ἐπεί κέ τις ἀποπέσῃσιν 24.9. ὣς αἱ τετριγυῖαι ἅμʼ ἤϊσαν· ἦρχε δʼ ἄρα σφιν | 11.635. the head of Gorgon, the dread monster. Then I went aboard my ship at once and bid my comrades get aboard themselves and free up the stern cables. Then they went aboard at once and sat down at the oarlocks, and the current's wave carried her through river Ocean, |
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| 5. Pindar, Olympian Odes, 14.21 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 |
| 6. Pindar, Nemean Odes, 4.79-4.85, 4.89-4.90, 10.90 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 |
7. Aeschylus, Persians, 299 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 149| 299. Ξέρξης μὲν αὐτὸς ζῇ τε καὶ βλέπει φάος. Ἄτοσσα | |
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| 8. Aeschylus, Agamemnon, 413, 430-436, 454-455, 412 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 149 |
9. Herodotus, Histories, 1.31.5, 4.14-4.15, 6.58.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •deceased person, image of Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 6, 7| 4.14. καὶ ὅθεν μὲν ἦν Ἀριστέης ὁ ταῦτα εἴπας, εἴρηκα, τὸν δὲ περὶ αὐτοῦ ἤκουον λόγον ἐν Προκοννήσῳ καί Κυζίκῳ, λέξω. Ἀριστέην γὰρ λέγουσι, ἐόντα τῶν ἀστῶν οὐδενὸς γένος ὑποδεέστερον, ἐσελθόντα ἐς κναφήιον ἐν Προκοννήσῳ ἀποθανεῖν, καὶ τόν κναφέα κατακληίσαντα τὸ ἐργαστήριον οἴχεσθαι ἀγγελέοντα τοῖσι προσήκουσι τῷ νεκρῷ. ἐσκεδασμένου δὲ ἤδη τοῦ λόγου ἀνὰ τὴν πόλιν ὡς τεθνεώς εἴη ὁ Ἀριστέης, ἐς ἀμφισβασίας τοῖσι λέγουσι ἀπικνέεσθαι ἄνδρα Κυζικηνὸν ἥκοντα ἐξ Ἀρτάκης πόλιος, φάντα συντυχεῖν τε οἱ ἰόντι ἐπὶ Κυζίκου καὶ ἐς λόγους ἀπικέσθαι. καὶ τοῦτον μὲν ἐντεταμένως ἀμφισβατέειν, τοὺς δὲ προσήκοντας τῷ νεκρῷ ἐπὶ τὸ κναφήιον παρεῖναι ἔχοντας τὰ πρόσφορα ὡς ἀναιρησομένους· ἀνοιχθέντος δὲ τοῦ οἰκήματος οὔτε τεθνεῶτα οὔτε ζῶντα φαίνεσθαι Ἀριστέην. μετὰ δὲ ἑβδόμῳ ἔτει φανέντα αὐτὸν ἐς Προκόννησον ποιῆσαι τὰ ἔπεα ταῦτα τὰ νῦν ὑπʼ Ἑλλήνων Ἀριμάσπεα καλέεται, ποιήσαντα δὲ ἀφανισθῆναι τὸ δεύτερον. 4.15. ταῦτα μὲν αἱ πόλιες αὗται λέγουσι, τάδε δὲ οἶδα Μεταποντίνοισι τοῖσι ἐν Ἰταλίῃ συγκυρήσαντα μετὰ τὴν ἀφάνισιν τὴν δευτέρην Ἀριστέω ἔτεσι τεσσεράκοντα καὶ διηκοσίοισι, ὡς ἐγὼ συμβαλλόμενος ἐν Προκοννήσῳ τε καὶ Μεταποντίῳ εὕρισκον. Μεταποντῖνοι φασὶ αὐτὸν Ἀριστέην φανέντα σφι ἐς τὴν χώρην κελεῦσαι βωμὸν Ἀπόλλωνος ἱδρύσασθαι καὶ Ἀριστέω τοῦ Προκοννησίου ἐπωνυμίην ἔχοντα ἀνδριάντα πὰρʼ αὐτὸν ἱστάναι· φάναι γὰρ σφι τὸν Ἀπόλλωνα Ἰταλιωτέων μούνοισι δὴ ἀπικέσθαι ἐς τὴν χώρην, καὶ αὐτὸς οἱ ἕπεσθαι ὁ νῦν ἐὼν Ἀριστέης· τότε δὲ, ὅτε εἵπετο τῷ θεῷ, εἶναι κόραξ. καὶ τὸν μὲν εἰπόντα ταῦτα ἀφανισθῆναι, σφέας δὲ Μεταποντῖνοι λέγουσι ἐς Δελφοὺς πέμψαντας τὸν θεὸν ἐπειρωτᾶν ὃ τι τὸ φάσμα τοῦ ἀνθρώπου εἴη. τὴν δὲ Πυθίην σφέας κελεύειν πείθεσθαι τῷ φάσματι, πειθομένοισι δὲ ἄμεινον συνοίσεσθαι. καὶ σφέας δεξαμένους ταῦτα ποιῆσαι ἐπιτελέα. καὶ νῦν ἔστηκε ἀνδριὰς ἐπωνυμίην ἔχων Ἀριστέω παρʼ αὐτῷ τῷ ἀγάλματι τοῦ Ἀπόλλωνος, πέριξ δὲ αὐτὸν δάφναι ἑστᾶσι· τὸ δὲ ἄγαλμα ἐν τῇ ἀγορῇ ἵδρυται. Ἀριστέω μέν νυν πέρι τοσαῦτα εἰρήσθω. | 1.31.5. After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” 4.14. Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus, who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the |
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10. Euripides, Medea, 27-28 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 150| 28. πρόσωπον: ὡς δὲ πέτρος ἢ θαλάσσιος | 28. wasting away in tears ever since she learnt that she was wronged by her husband, never lifting her eye nor raising her face from off the ground; and she lends as deaf an ear to her friend’s warning as if she were a rock or ocean billow, save when she turns her snow-white neck aside |
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| 11. Euripides, Iphigenia Among The Taurians, 564 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 149 |
| 12. Euripides, Helen, 1240, 1243, 341 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 149 |
13. Euripides, Alcestis, 1118, 1124, 1129, 1133-1134, 1143-1146, 348-354, 869, 1121 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 150, 151 | 1121. But he stepped back, for it was not a mortal wound he had received, and drew his sword, and snatching armour from the pegs where it hung on a pillar, took his stand upon the altar-steps, the picture of a warrior grim; then cried he to the sons of Delphi, and asked them: |
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14. Thucydides, The History of The Peloponnesian War, 1.134-1.135, 3.38.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •deceased person, image of Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 7| 3.38.4. αἴτιοι δ’ ὑμεῖς κακῶς ἀγωνοθετοῦντες, οἵτινες εἰώθατε θεαταὶ μὲν τῶν λόγων γίγνεσθαι, ἀκροαταὶ δὲ τῶν ἔργων, τὰ μὲν μέλλοντα ἔργα ἀπὸ τῶν εὖ εἰπόντων σκοποῦντες ὡς δυνατὰ γίγνεσθαι, τὰ δὲ πεπραγμένα ἤδη, οὐ τὸ δρασθὲν πιστότερον ὄψει λαβόντες ἢ τὸ ἀκουσθέν, ἀπὸ τῶν λόγῳ καλῶς ἐπιτιμησάντων: | 1.134. The Ephors listened carefully, and then departed, taking no action for the moment, but, having at last attained to certainty, were preparing to arrest him in the city. It is reported that, as he was about to be arrested in the street, he saw from the face of one of the Ephors what he was coming for; another, too, made him a secret signal, and betrayed it to him from kindness. Setting off with a run for the sanctuary of the goddess of the Brazen House, the enclosure of which was near at hand, he succeeded in taking refuge before they took him, and entering into a small structure, which formed part of the sanctuary, to avoid being exposed to the weather, lay still there. 2 The Ephors, for the moment distanced in the pursuit, afterwards took off the roof of the structure, and having made sure that he was inside, shut him in, barricaded the doors, and staying before the place, reduced him by starvation. 3 When they found that he was on the point of expiring, just as he was, in the chamber, they brought him out of the sanctuary, while the breath was still in him, and as soon as he was brought out he died. 4 They were going to throw him into the Kaiadas, where they cast criminals, but finally decided to inter him somewhere near. But the god at Delphi afterwards ordered the Lacedaemonians to remove the tomb to the place of his death — where he now lies just outside the sacred enclosure, as an inscription on a monument declares — and, as what had been done was a curse to them, to give back two bodies instead of one to the goddess of the Brazen House. So they had two brazen statues made, and dedicated them as a substitute for Pausanias. 1.134. , The Ephors listened carefully, and then departed, taking no action for the moment, but, having at last attained to certainty, were preparing to arrest him in the city. It is reported that, as he was about to be arrested in the street, he saw from the face of one of the Ephors what he was coming for; another, too, made him a secret signal, and betrayed it to him from kindness. Setting off with a run for the temple of the goddess of the Brazen House, the enclosure of which was near at hand, he succeeded in taking sanctuary before they took him, and entering into a small chamber, which formed part of the temple, to avoid being exposed to the weather, lay still there. ,The Ephors, for the moment distanced in the pursuit, afterwards took off the roof of the chamber, and having made sure that he was inside, shut him in, barricaded the doors, and staying before the place, reduced him by starvation. ,When they found that he was on the point of expiring, just as he was, in the chamber, they brought him out of the temple, while the breath was still in him, and as soon as he was brought out he died. ,They were going to throw him into the Kaiadas, where they cast criminals, but finally decided to inter him somewhere near. But the god at Delphi afterwards ordered the Lacedaemonians to remove the tomb to the place of his death—where he now lies in the consecrated ground, as an inscription on a monument declares—and, as what had been done was a curse to them, to give back two bodies instead of one to the goddess of the Brazen House. So they had two brazen statues made, and dedicated them as a substitute for Pausanias. 1.135. Accordingly the Athenians retorted by telling the Lacedaemonians to drive out what the god himself had pronounced to be a curse. 2 To return to the Medism of Pausanias. Matter was found in the course of the inquiry to implicate Themistocles; and the Lacedaemonians accordingly sent envoys to the Athenians, and required them to punish him as they had punished Pausanias. The Athenians consented to do so. 3 But he had, as it happened, been ostracized, and, with a residence at Argos, was in the habit of visiting other parts of Peloponnese. So they sent with the Lacedaemonians, who were ready to join in the pursuit, persons with instructions to take him wherever they found him. 1.135. , Accordingly the Athenians retorted by telling the Lacedaemonians to drive out what the god himself had pronounced to be a curse. , To return to the Medism of Pausanias. Matter was found in the course of the inquiry to implicate Themistocles; and the Lacedaemonians accordingly sent envoys to the Athenians, and required them to punish him as they had punished Pausanias. The Athenians consented to do so. ,But he had, as it happened, been ostracized, and, with a residence at Argos, was in the habit of visiting other parts of Peloponnese . So they sent with the Lacedaemonians, who were ready to join in the pursuit, persons with instructions to take him wherever they found him. 3.38.4. The persons to blame are you who are so foolish as to institute these contests; who go to see an oration as you would to see a sight, take your facts on hearsay, judge of the practicability of a project by the wit of its advocates, and trust for the truth as to past events not to the fact which you saw more than to the clever strictures which you heard; |
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15. Hebrew Bible, Ecclesiastes, 7.21 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •Intercession, of deceased Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 326| 7.21. גַּם לְכָל־הַדְּבָרִים אֲשֶׁר יְדַבֵּרוּ אַל־תִּתֵּן לִבֶּךָ אֲשֶׁר לֹא־תִשְׁמַע אֶת־עַבְדְּךָ מְקַלְלֶךָ׃ | 7.21. Also take not heed unto all words that are spoken, lest thou hear thy servant curse thee; |
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| 16. Isaeus, Orations, 2.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •Mourner, relation to the deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 219 |
17. Aristophanes, Frogs, 913-915, 917-924, 916 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 916. ἐγὼ δ' ἔχαιρον τῇ σιωπῇ, καί με τοῦτ' ἔτερπεν 916. > | |
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| 18. Philemon, Fragments, 101 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 |
| 19. Palaephatus, De Incredibilibus, 8 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 147 |
20. Septuagint, Tobit, 1.16-2.8, 3.6, 13.2 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 63 | 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. |
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| 21. Philemon, Fragments, 101 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 |
| 22. Plautus, Trinummus, 756 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •Osiris, king of dead, and deceased king Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
| 23. Plautus, Mostellaria, 847 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •Osiris, king of dead, and deceased king Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
24. Septuagint, 3 Maccabees, 1.18, 4.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •deceased Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 63 | 1.18. The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations. 4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen. |
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25. Cicero, Tusculan Disputations, 3.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148| 3.63. Sed haec omnia faciunt opites ita fieri oportere. itaque et Aeschines aescinnes X corr. V c in de cor. 77 Demosthenem demostenem X (de- monstenem K) invehitur, quod is septimo die post filiae mortem hostias immolavisset. at quam quam excopiose X (ex del. V 1 aut c ) quam et copiose s (et in r. B) rhetorice, quam cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) copiose! quas sententias colligit, quae verba contorquet! ut licere quidvis quodvis V 1 rhetori intellegas. quae nemo probaret, nisi insitum illud in animis haberemus, omnis bonos interitu suorum quam gravissime maerere oportere. ex hoc evenit, ut in animi doloribus alii solitudines captent, ut ait Homerus de Bellerophonte: Qui miser in campis maerens errabat Aleis Z 201 Aleis Be- roaldus alienis ( unde V c errat, tum errat maerens V rec ) Ipse suum cor edens, edens V 2 M evidens X hominum vestigia vitans; vitas X corr. V c et Nioba fingitur lapidea propter aeternum, credo, in cf. Hier. epist. 60, 14 ( qui Cic. consolationem sequitur ) luctu silentium, Hecubam haecubam X (he c ubam V) autem putant propter animi acerbitatem quandam et rabiem fingi in canem esse conversam. sunt autem alii, quos quos V 1 aut c R 2 quo X in luctu cum ipsa solitudine loqui saepe delectat, ut illa apud Ennium Enn. Med. sc. 257 nutrix: Cupi/do cepit mi/seram nunc me pro/loqui Caelo a/tque terrae Me/deai Medeai Turn. Medeae mi/serias. | |
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26. Septuagint, Wisdom of Solomon, 15.8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •deceased Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 63 | 15.8. For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. |
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27. Septuagint, Ecclesiasticus (Siracides), 16.30, 17.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •deceased Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 63 | 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. |
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| 28. Diodorus Siculus, Historical Library, 17.115.1, 17.115.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •deceased person, image of •Mourner, relation to the deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 219; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 6 |
29. Vergil, Aeneis, 1.731 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •Osiris, king of dead, and deceased king Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157| 1.731. Iuppiter, hospitibus nam te dare iura loquuntur, | 1.731. “O Queen, who hast authority of Jove |
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30. New Testament, Mark, 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Intercession, of deceased Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 326 | 9. , He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power.", After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. , His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. , Elijah and Moses appeared to them, and they were talking with Jesus. , Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.", For he didn't know what to say, for they were very afraid. , A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him.", Suddenly looking around, they saw no one with them any more, except Jesus only. , As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. , They kept the saying, questioning among themselves what the rising from the dead should mean. , They asked him, saying, "Why do the scribes say that Elijah must come first?", He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? , But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him.", Coming to the disciples, he saw a great multitude around them, and scribes questioning them. , Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. , He asked the scribes, "What are you asking them?", One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; , and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able.", He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.", They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. , He asked his father, "How long has it been since this has come to him?"He said, "From childhood. , often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us.", Jesus said to him, "If you can believe, all things are possible to him who believes.", Immediately the father of the child cried out with tears, "I believe. Help my unbelief!", When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!", Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead.", But Jesus took him by the hand, and raised him up; and he arose. , When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?", He said to them, "This kind can come out by nothing, except by prayer and fasting.", They went out from there, and passed through Galilee. He didn't want anyone to know it. , For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again.", But they didn't understand the saying, and were afraid to ask him. , He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?", But they were silent, for they had disputed one with another on the way about who was the greatest. , He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all.", He took a little child, and set him in the midst of them. Taking him in his arms, he said to them, , "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me.", John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us.", But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. , For whoever is not against us is on our side. , For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. , Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. , If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire, , 'where their worm doesn't die, and the fire is not quenched.' , If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched -- , 'where their worm doesn't die, and the fire is not quenched.' , If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire, , 'where their worm doesn't die, and the fire is not quenched.' , For everyone will be salted with fire, and every sacrifice will be seasoned with salt. , Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another." |
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31. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •Intercession, of deceased Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 326| 5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: | 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.” |
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| 32. Plutarch, Pelopidas, 34 (philistos.grhist.556 40 b) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Mourner, relation to the deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 219 |
| 33. Mishnah, Kilayim, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •Osiris, king of dead, and deceased king Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
34. New Testament, Acts, 2.44, 2.45, 4.34-5.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 207| 2.45. καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν· | 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. |
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35. New Testament, Luke, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 207| 3.11. ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω. | 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise." |
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| 36. Plutarch, Timoleon, 39 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Mourner, relation to the deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 219 |
| 37. Tosefta, Shekalim, 3.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 163 |
| 38. Tosefta, Bava Qamma, 9.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 207 |
| 39. Tosefta, Ketuvot, 10.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 163 |
| 40. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Intercession, of deceased Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 326 |
| 41. Tosefta, Peah, 2.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 163 |
| 42. Tosefta, Yevamot, 11.2, 12a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 163 |
43. Mishnah, Bava Qamma, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 207| 5.4. שׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, פָּטוּר מִדְּמֵי וְלָדוֹת. וְאָדָם שֶׁהָיָה מִתְכַּוֵּן לַחֲבֵרוֹ וְהִכָּה אֶת הָאִשָּׁה וְיָצְאוּ יְלָדֶיהָ, מְשַׁלֵּם דְּמֵי וְלָדוֹת. כֵּיצַד מְשַׁלֵּם דְּמֵי וְלָדוֹת, שָׁמִין אֶת הָאִשָּׁה כַּמָּה הִיא יָפָה עַד שֶׁלֹּא יָלְדָה וְכַמָּה הִיא יָפָה מִשֶּׁיָּלָדָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אִם כֵּן, מִשֶּׁהָאִשָּׁה יוֹלֶדֶת, מַשְׁבַּחַת. אֶלָּא שָׁמִין אֶת הַוְּלָדוֹת כַּמָּה הֵן יָפִין, וְנוֹתֵן לַבַּעַל. וְאִם אֵין לָהּ בַּעַל, נוֹתֵן לְיוֹרְשָׁיו. הָיְתָה שִׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ גִיּוֹרֶת, פָּטוּר: | 5.4. If an ox intended [to gore] another ox and struck a woman and her offspring came forth [as a miscarriage], its owner is not liable for the value of the offspring. But if a man intended to strike his fellow and struck a woman and her offspring came forth [as a miscarriage], he must pay the value of the offspring. How does he pay the value of the offspring? They assess the value of the woman before she gave birth and the value after she gave birth. Rabban Shimon ben Gamaliel said: “If so, once a woman gives birth she is more valuable. Rather, they assess how much the offspring would be worth, and he pays it to the husband, or if she has no husband to his heirs.” If she was a freed bondwoman or a proselyte no penalty is incurred. |
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| 44. Plutarch, Demetrius, 53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Mourner, relation to the deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 219 |
45. Pliny The Elder, Natural History, 35.58 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deceased person, image of Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 31 | 35.58. There is another cretaceous earth called silversmiths' powder as used for polishing silver; but the most inferior kind is the one which our ancestors made it the practice to use for tracing the line indicating victory in circus-races and for marking the feet of slaves on sale that had been imported from overseas; instances of these being Publilius of Antioch the founder of our mimic stage and his cousin Manilius Antiochus the originator of our astronomy, and likewise Staberius Eros our first grammarian, all of whom our ancestors saw brought over in the same ship. But why need anybody mention these men, recommended to notice as they are by their literary honours? Other instances that have been seen on the stand in the slave market are Chrysogonus, freedman of Sulla, Amphion, freedman of Quintus Catulus, Hector, freedman of Lucius Lucullus, Demetrius, freedman of Pompey, and Auge, freedwoman of Demetrius, although she herself also was believed to have belonged to Pompey; Hipparchus freedman of Mark Antony, Menas and Menecrates freedmen of Sextus Pompeius, and a list of others whom this is not the occasion to enumerate, who have enriched themselves by the bloodshed of Roman citizens and by the licence of the proscriptions. Such is the mark set on these herds of slaves for sale, and the disgrace attached to us by capricious fortune persons whom even we have seen risen to such power that we actually beheld the honour of the praetorship awarded to them by decree of the Senate at the bidding of Claudius Caesar's wife Agrippina and all but sent back with the rods of office wreathed in laurels to the places from which they came to Rome with their feet whitened with white earth. |
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| 46. Plutarch, Moralia, 397e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •deceased person, image of •funerary monuments, depiction of deceased Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 156 |
| 47. Aelius Aristides, Orations, 48.35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Religion (Roman), dream of deceased in Roman funerary epigram Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 616 |
48. Pausanias, Description of Greece, 5.25.2-5.25.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •deceased person, image of Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 31| 5.25.4. τότε δὲ ἐπὶ τῇ ἀπωλείᾳ τῶν παίδων οἱ Μεσσήνιοι πένθος ἦγον, καὶ ἄλλα τέ σφισιν ἐς τιμὴν αὐτῶν ἐξευρέθη καὶ εἰκόνας ἐς Ὀλυμπίαν ἀνέθεσαν χαλκᾶς, σὺν δὲ αὐτοῖς τὸν διδάσκαλον τοῦ χοροῦ καὶ τὸν αὐλητήν. τὸ μὲν δὴ ἐπίγραμμα ἐδήλου τὸ ἀρχαῖον ἀναθήματα εἶναι τῶν ἐν πορθμῷ Μεσσηνίων· χρόνῳ δὲ ὕστερον Ἱππίας ὁ λεγόμενος ὑπὸ Ἑλλήνων γενέσθαι σοφὸς τὰ ἐλεγεῖα ἐπʼ αὐτοῖς ἐποίησεν. ἔργα δέ εἰσιν Ἠλείου Κάλλωνος αἱ εἰκόνες. 5.25.5. ἔστι δὲ κατὰ τὴν ἄκραν ἐν Σικελίᾳ τὴν τετραμμένην ἐπὶ Λιβύης καὶ Νότου, καλουμένην δὲ Πάχυνον, Μοτύη πόλις· οἰκοῦσι δὲ Λίβυες ἐν αὐτῇ καὶ Φοίνικες. τούτοις τοῖς ἐν Μοτύῃ βαρβάροις Ἀκραγαντῖνοι καταστάντες ἐς πόλεμον καὶ λείαν τε καὶ λάφυρα ἀπʼ αὐτῶν λαβόντες ἀνέθεσαν τοὺς παῖδας ἐς Ὀλυμπίαν τοὺς χαλκοῦς, προτείνοντάς τε τὰς δεξιὰς καὶ εἰκασμένους εὐχομένοις τῷ θεῷ. κεῖνται δὲ ἐπὶ τοῦ τείχους οὗτοι τῆς Ἄλτεως· Καλάμιδος δὲ εἶναι σφᾶς ἔργα ἐγώ τε εἴκαζον καὶ ἐς αὐτοὺς κατὰ τὰ αὐτὰ εἶχεν ὁ λόγος. | 5.25.4. On this occasion the Messenians mourned for the loss of the boys, and one of the honors bestowed upon them was the dedication of bronze statues at Olympia, the group including the trainer of the chorus and the flautist. The old inscription declared that the offerings were those of the Messenians at the strait; but afterwards Hippias, called “a sage” by the Greeks, fl. 436 B.C. composed the elegiac verses on them. The artist of the statues was Callon This artist seems to have flourished between 494 and 436 B.C. of Elis . 5.25.5. At the headland of Sicily that looks towards Libya and the south, called Pachynum, there stands the city Motye, inhabited by Libyans and Phoenicians. Against these foreigners of Motye war was waged by the Agrigentines, who, having taken from them plunder and spoils, dedicated at Olympia the bronze boys, who are stretching out their right hands in an attitude of prayer to the god. They are placed on the wall of the Altis, and I conjectured that the artist was Calamis, a conjecture in accordance with the tradition about them. circa 500-460 B.C. Sicily is inhabited by the following races: |
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49. Apuleius, The Golden Ass, 2.4, 3.25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •deceased person •statues, deceased person as •Osiris, king of dead, and deceased king Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 145 | 2.4. At Byrrhena's House The reception hall, the atrium, was especially beautiful, with a column at each corner on which stood a statue of a palm-bearing goddess, wings outspread, the motionless dew-wet feet barely touching the polished surface of the spinning globe, so as to appear in flight not stationary. Then a Parian marble at the centre to balance these, an absolutely excellent work, carved in the likeness of Diana running towards you as you entered, awing you with her divine majesty, her tunic sculpted by the wind. There were hounds of marble too, protecting her flanks; their eyes menacing, ears pricked, nostrils flaring, and jaws open so fiercely that if the sound of barking had reach you from nearby, you'd have thought it had emerged from the marble; and then the noted artist had shown the best proof of his skill by having the dogs leap up, so that with chests held high, and their rear paws firm on the ground, with their front ones they yet seemed to be bounding forward. Behind the goddess was a cave in the rock, with moss and grass, and leaves, and bushes, and vines everywhere, and little trees blossoming in stone. Inside the cavern the statue's reflection shone from the polished marble, and under its lip hung apples and skilfully carved grapes, art emulating nature in a work resembling reality: you would have thought them ripe for picking, at that moment when Autumn the harvester breathes rich colour into the fruits, and if you bent and stared into the pool, where a gently shimmering wave flowed, beneath the goddess's feet, you would have thought the grapes hanging there in reflection possessed the quality of movement, besides those other aspects of reality. Actaeon was represented too, amongst the marble foliage, both in the stone and mirrored in the water, leaning towards the goddess, waiting with eager gaze for her to step into the pool, at the very moment of his transformation into a stag. As I examined the statuary, time and again, with intense delight, Byrrhena spoke: 'Everything you see is yours,' she said. And with that she ordered the rest to leave so we could talk in private. When they had been dismissed she said: 'My dear Lucius, I swear by this goddess herself that I'm very anxious and fearful for you, as if you were my own son, and I want to forewarn you well in advance, beware especially of the evil arts and immoral charms of that woman Pamphile, the wife of Milo who you say is your host. They call her the first among witches, mistress of every kind of fatal charm, who by breathing on twigs and pebbles and such like can drown all the light of the starlit globe in the depths of Tartarus and plunge the whole world into primal Chaos. No sooner does she spy a handsome young man than, captivated by his looks, she directs her gaze and all her desire towards him. She sows the seeds of seduction, invades his mind, and fetters him with the eternal shackles of raging passion. Then any who are unwilling, rendered loathsome by their reluctance, in a trice she turns them into a rock, or a sheep or some other creature; there are even those she annihilates completely. That's why I fear for you and warn you to take care. She's always on heat, and you are young and handsome enough to suit.' All this Byrrhena told me with great concern. |
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| 50. Babylonian Talmud, Yevamot, 97b-98b, 98b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 162, 163 |
| 51. Babylonian Talmud, Bava Batra, 149a, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 163 |
52. Babylonian Talmud, Bava Qamma, 49a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 207 49a. א"כ משהאשה יולדת משבחת אלא שמין את הולדות כמה הן יפין ונותן לבעל ואם אין לה בעל נותן ליורשיו,היתה שפחה ונשתחררה או גיורת פטור:,| 49a. If so, the consequences would be absurd, as when a woman gives birth her value increases. Rather, the court appraises how much the offspring are worth, and the one liable for the damage gives that amount to the husband. And if she does not have a husband, e.g., her husband died, he gives the money to his heirs.,If the pregt woman was a Canaanite maidservant and then she was emancipated, or a convert, and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is exempt from pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman.,the reason the owner is exempt from paying compensation for the offspring when an ox unintentionally gores a pregt woman is specifically that it was intending to gore another ox. By inference, if it was intending to gore the woman, the owner pays compensation for miscarried offspring. Shall we say that this should be a conclusive refutation of the opinion of Rav Adda bar Ahava, as Rav Adda bar Ahava says: With regard to oxen that intended to gore a woman and then did so, the owners are exempt from paying compensation for miscarried offspring?,The Gemara answers that Rav Adda bar Ahava could have said to you: The same is true, that even if the oxen intended to gore the woman, the owners are also exempt from paying compensation for miscarried offspring. As for that which is taught in the mishna: An ox that was intending to gore another ox, it is taught this way since it wants to teach the latter clause: A person that was intending to injure another person, as this case is written explicitly in the verse: “And if men struggle and hurt a pregt woman and her offspring emerge” (Exodus 21:22). In the case in the verse, the assailant intended to injure another person but injured the woman instead. Therefore, the mishna also teaches the first clause in that style: An ox that was intending to gore another ox.,Rav Pappa says: In the case of an ox that gored a Canaanite maidservant, and her offspring emerged due to miscarriage, the owner pays compensation for miscarried offspring. What is the reason? The ox injured a mere pregt donkey. With regard to the matter of compensation for offspring, who would be the property of the master were they to be born, a Canaanite slave is considered property of the master. As the verse states that Abraham addressed Eliezer, who was a Canaanite, by saying: “You remain here with [im] the donkey” (Genesis 22:5), on which the Sages expound that he was alluding to the idea that Eliezer is of a people [am] that is similar to a donkey. Therefore, the case of an ox goring a Canaanite maidservant is not included in the Torah’s exemption from paying compensation for miscarried offspring.,§ The mishna teaches: How does he pay compensation for miscarried offspring? The court appraises how much the value of the woman increased due to the offspring. The Gemara asks: Would this be a correct interpretation of the term: Compensation for miscarried offspring? If this is how the sum is calculated, the mishna should have stated: How does he pay the increase in value due to the offspring? The Gemara answers: That is also what the tanna is saying: How does he pay compensation for miscarried offspring and the increase in value due to the offspring? In other words, apart from evaluating the compensation for the miscarried offspring, the court also appraises the value of the woman by calculating how much she would be worth if sold as a maidservant before giving birth, and how much she would be worth after giving birth.,he mishna teaches: Rabban Shimon ben Gamliel said: If so, the consequences would be absurd, as when a woman gives birth her value increases. The Gemara asks: What is Rabban Shimon ben Gamliel saying? Rabba said: This is what he is saying: But is the monetary value of a woman higher before she gives birth than after she gives birth? But isn’t the opposite true, that the monetary value of a woman is higher after giving birth than before giving birth, since the concern for her dying during childbirth, which lowers her monetary value prior to giving birth, is no longer a concern? Rather, the court appraises the value of the fetuses and gives that amount to the husband.,This explanation of Rabban Shimon ben Gamliel’s statement is also taught in a baraita: But is the monetary value of a woman higher before she gives birth than after she gives birth? But isn’t the opposite true, that the monetary value of a woman is higher after giving birth than before giving birth? Rather, the court appraises the value of the fetuses and gives that amount to the husband.,Rava said: This is what Rabban Shimon ben Gamliel is teaching: But is the value of the woman higher only for the one for whom she gives birth, i.e., her husband, and she herself does not have any increase in value at all due to the offspring? A pregt woman’s monetary value is increased on account of her pregcy, beyond the monetary value of the offspring. Rather, the court appraises the value of the offspring and gives it to the husband. And in addition, the husband and wife divide the increase in her value due to the offspring.,This explanation of Rabban Shimon ben Gamliel’s opinion is also taught in a baraita: Rabban Shimon ben Gamliel said: But is the value of the woman higher only for the one for whom she gives birth, i.e., her husband, and she herself does not have any increase in value at all due to the offspring? Rather, the court appraises damage by itself and pain by itself, and appraises the value of the offspring and gives it to the husband, and the husband and wife divide the increase in her value due to the offspring.,The Gemara asks: The opinion of Rabban Shimon ben Gamliel in the first baraita, that the woman’s value decreases because of pregcy, poses a difficulty for that of Rabban Shimon ben Gamliel in the second baraita, that it increases.,The Gemara answers: This is not difficult, since each baraita is referring to a different case: Here, the first baraita, which stated that the woman’s value increases after giving birth, is referring to a woman giving birth to her firstborn. Her value decreases prior to birth out of concern that she might die in childbirth. There, the second baraita, which stated that her value increases due to pregcy, is referring to a woman who is not giving birth to her firstborn.,The Gemara asks: And what is the reason of the Rabbis in the second baraita, who say: The increase in her value due to the offspring is also given to the husband? The Gemara answers: They derive it from a redundancy in a verse, as we learned in a baraita: The verse states: “And hurt a pregt woman and her offspring emerge” (Exodus 21:22). From the fact that it is stated: “And her offspring emerge,” don’t I know by inference that she was pregt? If so, what is the meaning when the verse states: “A pregt woman,” and not just “a woman”? To inform you that even the increase in her value due to the pregcy is given to the husband.,The Gemara asks: And what halakha does Rabban Shimon ben Gamliel expound on this extra word “pregt”? The Gemara answers: He requires it for that which is taught in a baraita: Rabbi Eliezer ben Ya’akov says that one who injures a woman is never liable to pay compensation for miscarried offspring unless he strikes her opposite the womb, i.e., on the abdomen. Rav Pappa said: Do not say that it must be literally opposite the womb. Rather, he is liable if she was struck anywhere that the wound’s impact could reach the offspring, i.e., any part of the torso, to exclude a wound to her hand or foot, for which he is not liable, since it could be argued that it was not the wound to the hand or foot that caused the miscarriage.,§ The mishna teaches: If the pregt woman was a maidservant and then she was emancipated, or a convert, he is exempt from the payment of damages for miscarried offspring. Rabba says: They taught this halakha only in a case where one injured her during the lifetime of the convert, i.e., her husband, and the convert died before the payment was given. The reason for this is that since the assailant injured her during the lifetime of the convert, the convert acquires the money, although it is still in the possession of the one liable for the damage. And once the convert dies without heirs, the money is ownerless. Therefore, the assailant acquires it from the convert. Since anyone can assume ownership of ownerless property, the assailant, who already possesses the money, becomes the owner. But if he injured her after the convert had died, she acquires the money, and he must pay the woman herself.,Rav Ḥisda said in amazement: Master of this ruling! Is that to say that compensation for the offspring is like bundles of money, and she acquires them when her husband dies? Rabba seems to understand that the pregt woman assumes ownership of the offspring by virtue of being in possession of them when the husband dies, and therefore has the right to compensation for them. That is not the case. Rather, if the husband is present, the Merciful One grants compensation for the offspring to him, but if the husband is not alive, the Torah does not grant compensation to anyone else.,The Gemara raises an objection against the opinion of Rabba from the following: If the assailant struck the woman and her offspring emerged due to miscarriage, he gives compensation for damage and pain to the woman and compensation for miscarried offspring to the husband. If the husband is not alive, he gives the compensation for the offspring to his heirs. If the woman is not alive, he gives the payment owed to her to her heirs. If she was a maidservant and then she was emancipated, or a convert, the assailant acquires the money. This indicates that if the husband is no longer alive, the woman doesn’t receive anything.,The Sages said in response to this: But is the baraita preferable to the mishna, which we interpreted as a referring to case where he injured her during the lifetime of the convert, and the convert then died? Here also, it must be explained that he injured her during the lifetime of the convert, and the convert then died. And if you wish, say instead that he injured her even after the death of the convert. | |
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53. Babylonian Talmud, Eruvin, 64a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 163| 64a. אם כן ביטלת תורת עירוב מאותו מבוי,דמערבי יאמרו עירוב מועיל במקום נכרי דמכרזינן,אכרזתא לדרדקי,אלא אמר רבא ליזיל חד מינייהו ליקרב ליה ולשאול מיניה דוכתא ולינח ביה מידי דהוה ליה כשכירו ולקיטו ואמר רב יהודה אמר שמואל אפילו שכירו ואפילו לקיטו נותן עירובו ודיו,אמר ליה אביי לרב יוסף היו שם חמשה שכירו וה' לקיטו מהו אמר ליה אם אמרו שכירו ולקיטו להקל יאמרו שכירו ולקיטו להחמיר,גופא אמר רב יהודה אמר שמואל אפילו שכירו ואפי' לקיטו נותן עירובו ודיו אמר רב נחמן כמה מעליא הא שמעתא,אמר רב יהודה אמר שמואל שתה רביעית יין אל יורה אמר רב נחמן לא מעליא הא שמעתא דהא אנא כל כמה דלא שתינא רביעתא דחמרא לא צילא דעתאי,אמר ליה רבא מאי טעמא אמר מר הכי האמר ר' אחא בר חנינא מאי דכתיב (משלי כט, ג) ורועה זונות יאבד הון כל האומר שמועה זו נאה וזו אינה נאה מאבד הונה של תורה אמר ליה הדרי בי,אמר רבה בר רב הונא שתוי אל יתפלל ואם התפלל תפלתו תפלה שיכור אל יתפלל ואם התפלל תפלתו תועבה,היכי דמי שתוי והיכי דמי שיכור כי הא דרבי אבא בר שומני ורב מנשיא בר ירמיה מגיפתי הוו קא מפטרי מהדדי אמעברא דנהר יופטי אמרו כל חד מינן לימא מילתא דלא שמיע לחבריה דאמר מרי בר רב הונא לא יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרו,פתח חד ואמר היכי דמי שתוי והיכי דמי שיכור שתוי כל שיכול לדבר לפני המלך שיכור כל שאינו יכול לדבר לפני המלך,פתח אידך ואמר המחזיק בנכסי הגר מה יעשה ויתקיימו בידו יקח בהן ספר תורה אמר רב ששת: אפילו | 64a. If so, you have abolished the halakhic category of eiruv from that alleyway. Since from a halakhic perspective it is considered as though only one person lives in that alleyway, there is no need for an eiruv. Consequently, when the residents carry in it without an eiruv, observers will mistakenly think that it is permitted to carry in an alleyway even without an eiruv.,Rav Huna, son of Rav Yehoshua, replied: It is required that they establish an eiruv anyway, as a reminder of the laws of eiruvin, even though it serves no halakhic purpose. Rava retorted that this in turn results in a different problem: Observers will then say that an eiruv is effective even in the place of a gentile, even if he does not rent out his domain, which is against the halakha. He replied: We make an announcement to the effect that they are not carrying because of the eiruv, and that it only serves as a reminder.,Rava rejected this option as well: Can we make an announcement for the children? Even if it is assured that all adults present will hear the announcement, how will the children, who do not hear or understand the announcement, know the halakha later in life? Recalling that their fathers established an eiruv in this alleyway, they will think that an eiruv is effective even in the place of a gentile. Therefore, one cannot rely on Abaye’s solution.,Rather, Rava said that the gentile’s Jewish neighbors should proceed as follows: Let one of them go and become friendly with the gentile, and ask him for permission to make use of a place in his domain, and set something down there, thus becoming like the gentile’s hired laborer or harvester. And Rav Yehuda said that Shmuel said: Not only can the gentile himself rent out his domain for the purpose of an eiruv, but even his hired laborer, and even his harvester, if he is a Jew, may rent out the space and contribute to the eiruv on his behalf, and this is enough.,Abaye said to Rav Yosef: If there were five hired laborers or five harvesters there, what is the halakha? Does the presence of more than one of these, if they are all Jews, entail a stringency, such that they are all required to join in the eiruv or that they are all required to rent out his domain? Rav Yosef said to him: If the Sages said that the gentile’s hired laborer or harvester stands in his place as a leniency, would they say that his hired laborer or harvester stands in his place as a stringency? This law was stated only as a leniency with regard to the laws of renting for the purpose of an eiruv, not in order to introduce more stringencies.,The Gemara proceeds to examine the ruling cited in the course of the previous discussion. Returning to the matter itself, Rav Yehuda said that Shmuel said: Even the gentile’s hired laborer, and even his harvester, may contribute to the eiruv in his stead, and this is enough. Rav Naḥman said: How excellent is this halakha. Even Rav Naḥman agreed with this statement, and viewed it as correct and substantiated.,However, Rav Naḥman did not give his approval to all of Rav Yehuda’s rulings, as Rav Yehuda said that Shmuel said: If one drank a quarter-log of wine, he may not issue a halakhic ruling, as the wine is liable to confuse his thinking. With regard to this second statement, Rav Naḥman said: This halakha is not excellent, as concerning myself, as long as I have not drunk a quarter-log of wine, my mind is not clear. It is only after drinking wine that I can issue appropriate rulings.,Rava said to Rav Naḥman: What is the reason that the Master said this, making a statement that praises one halakha and disparages another? Didn’t Rabbi Aḥa bar Ḥanina say: What is the meaning of that which is written: “But he who keeps company with prostitutes [zonot] wastes his fortune” (Proverbs 29:3)? It alludes to the following: Anyone who says: This teaching is pleasant [zo na’a] but this is not pleasant, loses the fortune of Torah. It is not in keeping with the honor of Torah to make such evaluations. Rav Naḥman said to him: I retract, and I will no longer make such comments concerning words of Torah.,On the topic of drinking wine, Rabba bar Rav Huna said: One who has drunk wine must not pray, but if he nonetheless prayed, his prayer is a prayer, i.e., he has fulfilled his obligation. On the other hand, one who is intoxicated with wine must not pray, and if he prayed, his prayer is an abomination.,The Gemara poses a question: What are the circumstances in which a person is considered one who has drunk wine; and what are the circumstances in which a person is considered one who is intoxicated with wine? The Gemara answers that one can learn this from the following event: As Rabbi Abba bar Shumni and Rav Menashya bar Yirmeya from Gifti were taking leave of each other at the ford of the Yofti River, they said: Let each one of us say something that his fellow scholar has not yet heard, for Mari bar Rav Huna said: A person must take leave of his fellow only in the midst of a discussion of a matter of halakha, as due to this he will remember him.,One of them opened the discussion and said: What are the circumstances where a person is considered one who has drunk wine, and what are the circumstances where a person is considered one who is intoxicated with wine? One who has drunk wine refers to anyone who has drunk wine but whose mind remains clear enough that he is able to talk in the presence of a king. One who is intoxicated refers to anyone who is so disoriented by the wine he has drunk that he is not able to talk in the presence of a king.,The other one then opened a different discussion and said: With regard to one who took possession of a convert’s property, what should he do so that it remains in his hands? The property of a convert who died without children is regarded as ownerless, and is acquired by the first person to perform a valid act of acquisition upon it. Since in this case the one who took possession of the property did not acquire it through his own labor, his ownership is tenuous, and he is liable to lose it unless he uses it for the purpose of a mitzva. One in this situation should buy a Torah scroll with part of the revenue, and by the merit of this act, he will retain the rest. Rav Sheshet said: Even |
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| 54. Servius, Commentary On The Aeneid, 1.731 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Osiris, king of dead, and deceased king Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 157 |
| 55. Homeric Hymns, Ven., 233-234, 237 Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 |
| 56. Epigraphy, Tam, 15.1.13 Tagged with subjects: •Mourner, relation to the deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 220 |
| 57. Anon., Ruthrabbah, 2.13, 5.3 Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 204 |
| 58. Ancient Near Eastern Sources, Brit.Mus., 104727, 55498+55499 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 616 |
| 59. Ancient Near Eastern Sources, Etcsl, No.2.1.4 Tagged with subjects: •Religion (Roman), dream of deceased in Roman funerary epigram Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 616 |
| 60. Epigraphy, Cil, 6.21521 Tagged with subjects: •Religion (Roman), dream of deceased in Roman funerary epigram Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 616 |
| 61. Epigraphy, Ik Prusias Ad Hypium, 86 Tagged with subjects: •Gaianos, prematurely deceased boy •Hermokrates, early deceased Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 466 |
| 62. Epigraphy, Knidos, 71 Tagged with subjects: •Family, of deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 224 |
| 63. Philemon Iunior, Fragments, 101 Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 148 |
| 64. Epigraphy, Seg, 45.1502, 50.1109 Tagged with subjects: •Family, of deceased Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 224 |
| 65. Papyri, P.Cairo Cg, 10313 + 10328 + 30961 Tagged with subjects: •Religion (Roman), dream of deceased in Roman funerary epigram Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 616 |
| 66. Epigraphy, Ms, 2.56, 2.104, 3.265, 3.271, 3.293, 3.314, i502, i539 Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 466 |
| 67. Epigraphy, I 04/19/03, 2.08/05/06, 2.09/12/04, 2.09/12/06, 2.10/01/01, 4.17/16/01, 4.18/01/23, 4.22/37/01, 2.09/05/14, 2.10/05/02, 4.17/03/03, 4.20/03/06, 4.21/01/92, 4.18/18/01, i05/01/46 Tagged with subjects: •nan Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 220, 221 |
| 68. Epigraphy, Sgo, i01/12/17, i02/03/01, i02/09/34, i01/01/07 Tagged with subjects: •nan Found in books: Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (2006) 220 |
| 69. Orphic Hymns., Fragments, 476.12, 487.5, 488.4a, 489.5, 490.5, 491.3, 496 k (vergina), 487.3 Tagged with subjects: •nan Found in books: McClay, The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance (2023) 84 |
| 70. Philo of Alexandria, 1Qs, khq2 Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 207 |
| 71. Anon., Lech Lechah, lech lechah 3, lech lechah 30a Tagged with subjects: •nan Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 204 |
| 72. Josephus, Book of Judith, 59 Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 204 |
| 73. Tacitus, Esther, 203 Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 204 |
| 74. Mishnah, Malachi, 8 Tagged with subjects: •property, of a deceased convert Found in books: Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 162, 207 |
| 75. Anon., Pseudo Phocylides, 100, 101, 102, 103, 104, 105, 106, 106/108, 107, 107/108, 108, 110, 111, 112, 113, 114, 115, 97, 98, 99, 99-101a, 109 Tagged with subjects: •nan Found in books: Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 62 |
| 76. Homeric Hymns, Merc., 92 Tagged with subjects: •deceased person •statues, deceased person as Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 145 |
| 77. Various, Carmina Epigraphica Graeca, 108, 13, 171, 18, 27-28, 51, 68, 89, 153 Tagged with subjects: •nan Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 147 |
| 78. Papyri, P.Ups.8, 1.79 Tagged with subjects: •Religion (Roman), dream of deceased in Roman funerary epigram Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 616 |
