1. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sadducees, as mocking realists • mockery, in rabbinic literature • mocking
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 131; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 263
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃'' None | sup>
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.’'' None |
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2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes ridicule of seers in • mockery, cf. taunting
Found in books: Parker (2005), Polytheism and Society at Athens, 113; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 263
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3. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cicero, Platonizing Roman statesman, orator, Aristotelian metriopatheia ridiculed as belief in moderate perturbation, vice or evil • Seneca, the Younger, Stoic, Aristotelian metriopatheia ridiculed as belief in moderate disease • the Gnostic laughter, mockery in
Found in books: Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 355; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 208
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4. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • chorus, khoros, mocking • mocking, ritual
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 263; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39
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5. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Sadducees, as mocking realists • heretics as mocking realists • minim, mock rabbis • mockery, in rabbinic literature • nominalism, legal, mockery of
Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 227; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 193
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3.3 בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ:'' None | sup>
3.3 They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male sheep was so that it started backwards. And a child took the ashes and put it enough so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, a child himself took it and mixed it.'' None |
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6. New Testament, John, 19.2-19.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mocking of Christ (paintings) • mockery, as part of martyrdom • musical performance, in Mocking of Christ • torture, and mockery
Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 249; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 137
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19.2 καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν, 19.3 καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον Χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα. 19.5 ἐξῆλθεν οὖν ὁ Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς Ἰδοὺ ὁ ἄνθρωπος.' ' None | sup>
19.2 The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. 19.3 They kept saying, "Hail, King of the Jews!" and they kept slapping him. 19.5 Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, "Behold, the man!"' ' None |
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7. New Testament, Matthew, 27.27-27.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mocking of Christ (paintings) • mockery, as part of martyrdom • musical performance, in Mocking of Christ • torture, and mockery
Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 249; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 137
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27.27 Τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπʼ αὐτὸν ὅλην τὴν σπεῖραν. 27.28 καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ, 27.29 καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες Χαῖρε, βασιλεῦ τῶν Ἰουδαίων, 27.30 καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ.'' None | sup>
27.27 Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. " '27.28 They stripped him, and put a scarlet robe on him. 27.29 They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!" 27.30 They spat on him, and took the reed and struck him on the head. '" None |
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8. Quintilian, Institutes of Oratory, 6.3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Laughter, connotes derision • Quintilian, rhetorician, Laughter connotes derision • Ridicule, derision
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 44; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
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6.3.7 \xa0For I\xa0do not think that anybody can give an adequate explanation, though many have attempted to do so, of the cause of laughter, which is excited not merely by words or deeds, but sometimes even by touch. Moreover, there is great variety in the things which raise a laugh, since we laugh not merely at those words or actions which are smart or witty, but also at those which reveal folly, anger or fear. Consequently, the cause of laughter is uncertain, since laughter is never far removed from derision.'' None |
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9. Quintilian, Institutio Oratoria, 6.3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Laughter, connotes derision • Quintilian, rhetorician, Laughter connotes derision • Ridicule, derision
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 44; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
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6.3.7 \xa0For I\xa0do not think that anybody can give an adequate explanation, though many have attempted to do so, of the cause of laughter, which is excited not merely by words or deeds, but sometimes even by touch. Moreover, there is great variety in the things which raise a laugh, since we laugh not merely at those words or actions which are smart or witty, but also at those which reveal folly, anger or fear. Consequently, the cause of laughter is uncertain, since laughter is never far removed from derision.'' None |
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10. Tacitus, Histories, 5.3-5.4, 5.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • mockery/irony/parody, of Jews • scorn gods, ; ridicule Christian beliefs
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 86; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35
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5.3 \xa0Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4 \xa0To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven.' "
5.9 \xa0The first Roman to subdue the Jews and set foot in their temple by right of conquest was Gnaeus Pompey; thereafter it was a matter of common knowledge that there were no representations of the gods within, but that the place was empty and the secret shrine contained nothing. The walls of Jerusalem were razed, but the temple remained standing. Later, in the time of our civil wars, when these eastern provinces had fallen into the hands of Mark Antony, the Parthian prince, Pacorus, seized Judea, but he was slain by Publius Ventidius, and the Parthians were thrown back across the Euphrates: the Jews were subdued by Gaius Sosius. Antony gave the throne to Herod, and Augustus, after his victory, increased his power. After Herod's death, a certain Simon assumed the name of king without waiting for Caesar's decision. He, however, was put to death by Quintilius Varus, governor of Syria; the Jews were repressed; and the kingdom was divided into three parts and given to Herod's sons. Under Tiberius all was quiet. Then, when Caligula ordered the Jews to set up his statue in their temple, they chose rather to resort to arms, but the emperor's death put an end to their uprising. The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practised every kind of cruelty and lust, wielding the power of king with all the instincts of a slave; he had married Drusilla, the grand-daughter of Cleopatra and Antony, and so was Antony's grandson-inâ\x80\x91law, while Claudius was Antony's grandson."' None |
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11. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Mockery • ridicule and laughter
Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 165; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 58
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12. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • insult / mockery / ridicule • ridicule and laughter
Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 207; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 81
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