1. Hebrew Bible, Esther, 1.7, 1.10-1.11, 5.4, 5.6, 7.1-7.10, 8.3-8.6, 8.16-8.17, 9.17-9.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • drink • drink, drinking • drink, drinking, types • drink, drinking, vessels • drink, drinking, wine • wine and drunkenness • wine and drunkenness, drinking parties
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 91, 92, 94, 95, 97; Gera (2014), Judith, 346, 350, 377, 384, 385, 387; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 61
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1.7 וְהַשְׁקוֹת בִּכְלֵי זָהָב וְכֵלִים מִכֵּלִים שׁוֹנִים וְיֵין מַלְכוּת רָב כְּיַד הַמֶּלֶךְ׃' '1.11 לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת־יָפְיָהּ כִּי־טוֹבַת מַרְאֶה הִיא׃
5.4 וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יָבוֹא הַמֶּלֶךְ וְהָמָן הַיּוֹם אֶל־הַמִּשְׁתֶּה אֲשֶׁר־עָשִׂיתִי לוֹ׃
5.6 וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר בְּמִשְׁתֵּה הַיַּיִן מַה־שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עַד־חֲצִי הַמַּלְכוּת וְתֵעָשׂ׃
7.1 וַיִּתְלוּ אֶת־הָמָן עַל־הָעֵץ אֲשֶׁר־הֵכִין לְמָרְדֳּכָי וַחֲמַת הַמֶּלֶךְ שָׁכָכָה׃
7.1 וַיָּבֹא הַמֶּלֶךְ וְהָמָן לִשְׁתּוֹת עִם־אֶסְתֵּר הַמַּלְכָּה׃ 7.2 וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר גַּם בַּיּוֹם הַשֵּׁנִי בְּמִשְׁתֵּה הַיַּיִן מַה־שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה וְתִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עַד־חֲצִי הַמַּלְכוּת וְתֵעָשׂ׃ 7.3 וַתַּעַן אֶסְתֵּר הַמַּלְכָּה וַתֹּאמַר אִם־מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ וְאִם־עַל־הַמֶּלֶךְ טוֹב תִּנָּתֶן־לִי נַפְשִׁי בִּשְׁאֵלָתִי וְעַמִּי בְּבַקָּשָׁתִי׃ 7.4 כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ הֶחֱרַשְׁתִּי כִּי אֵין הַצָּר שֹׁוֶה בְּנֵזֶק הַמֶּלֶךְ׃ 7.5 וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וַיֹּאמֶר לְאֶסְתֵּר הַמַּלְכָּה מִי הוּא זֶה וְאֵי־זֶה הוּא אֲשֶׁר־מְלָאוֹ לִבּוֹ לַעֲשׂוֹת כֵּן׃ 7.6 וַתֹּאמֶר־אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה׃ 7.7 וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶל־גִּנַּת הַבִּיתָן וְהָמָן עָמַד לְבַקֵּשׁ עַל־נַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה כִּי רָאָה כִּי־כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ׃ 7.8 וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל־בֵּית מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל־הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת־הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ׃ 7.9 וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן־הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה־הָעֵץ אֲשֶׁר־עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר־טוֹב עַל־הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו׃
8.3 וַתּוֹסֶף אֶסְתֵּר וַתְּדַבֵּר לִפְנֵי הַמֶּלֶךְ וַתִּפֹּל לִפְנֵי רַגְלָיו וַתֵּבְךְּ וַתִּתְחַנֶּן־לוֹ לְהַעֲבִיר אֶת־רָעַת הָמָן הָאֲגָגִי וְאֵת מַחֲשַׁבְתּוֹ אֲשֶׁר חָשַׁב עַל־הַיְּהוּדִים׃ 8.4 וַיּוֹשֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֵת שַׁרְבִט הַזָּהָב וַתָּקָם אֶסְתֵּר וַתַּעֲמֹד לִפְנֵי הַמֶּלֶךְ׃ 8.5 וַתֹּאמֶר אִם־עַל־הַמֶּלֶךְ טוֹב וְאִם־מָצָאתִי חֵן לְפָנָיו וְכָשֵׁר הַדָּבָר לִפְנֵי הַמֶּלֶךְ וְטוֹבָה אֲנִי בְּעֵינָיו יִכָּתֵב לְהָשִׁיב אֶת־הַסְּפָרִים מַחֲשֶׁבֶת הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי אֲשֶׁר כָּתַב לְאַבֵּד אֶת־הַיְּהוּדִים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ׃ 8.6 כִּי אֵיכָכָה אוּכַל וְרָאִיתִי בָּרָעָה אֲשֶׁר־יִמְצָא אֶת־עַמִּי וְאֵיכָכָה אוּכַל וְרָאִיתִי בְּאָבְדַן מוֹלַדְתִּי׃
8.16 לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשֹׂן וִיקָר׃ 8.17 וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃
9.17 בְּיוֹם־שְׁלֹשָׁה עָשָׂר לְחֹדֶשׁ אֲדָר וְנוֹחַ בְּאַרְבָּעָה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה׃ 9.18 והיהודיים וְהַיְּהוּדִים אֲשֶׁר־בְּשׁוּשָׁן נִקְהֲלוּ בִּשְׁלֹשָׁה עָשָׂר בּוֹ וּבְאַרְבָּעָה עָשָׂר בּוֹ וְנוֹחַ בַּחֲמִשָּׁה עָשָׂר בּוֹ וְעָשֹׂה אֹתוֹ יוֹם מִשְׁתֶּה וְשִׂמְחָה׃ 9.19 עַל־כֵּן הַיְּהוּדִים הפרוזים הַפְּרָזִים הַיֹּשְׁבִים בְּעָרֵי הַפְּרָזוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר שִׂמְחָה וּמִשְׁתֶּה וְיוֹם טוֹב וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ׃'' None | sup>
1.7 And they gave them drink in vessels of gold—the vessels being diverse one from another—and royal wine in abundance, according to the bounty of the king.
1.10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king, 1.11 to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on.
5.4 And Esther said: ‘If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.’
5.6 And the king said unto Esther at the banquet of wine: ‘Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’
7.1 So the king and Haman came to banquet with Esther the queen. 7.2 And the king said again unto Esther on the second day at the banquet of wine: ‘Whatever thy petition, queen Esther, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’ 7.3 Then Esther the queen answered and said: ‘If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request; 7.4 for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.’ 7.5 Then spoke the king Ahasuerus and said unto Esther the queen: ‘Who is he, and where is he, that durst presume in his heart to do so?’ 7.6 And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen. 7.7 And the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman remained to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. 7.8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: ‘Will he even force the queen before me in the house?’ As the word went out of the king’s mouth, they covered Haman’s face. 7.9 Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’
7.10 So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged.
8.3 And Esther spoke yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. 8.4 Then the king held out to Esther the golden sceptre. So Esther arose, and stood before the king. 8.5 And she said: ‘If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews that are in all the king’s provinces; 8.6 for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?’
8.16 The Jews had light and gladness, and joy and honour. 8.17 And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.
9.17 on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness. 9.18 But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness and they ate. 9.19 Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.'' None |
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2. Hebrew Bible, Genesis, 9.20-9.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Basil of Caesarea, Noah’s drunkenness • Eusebius of Emesa, Noah’s drunkenness • Noah, drunken • Noah, drunkenness of • Origen, Noah’s drunkenness, sons • drunkenness • food, eating and drinking • glossing, Noah’s drunkenness • thirst, drink, post-mortality • wine and drunkenness, drinking parties
Found in books: Estes (2020), The Tree of Life, 254; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 26, 28, 94, 259, 261; Gera (2014), Judith, 377, 386, 387; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 102, 104, 265, 266, 267; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 11; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 200; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
| sup>9.21 וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22 וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23 וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24 וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃' ' None | sup>
9.20 And Noah, the man of the land, began and planted a vineyard. 9.21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 9.22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 9.23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 9.24 And Noah awoke from his wine, and knew what his youngest son had done unto him.' ' None |
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3. Hebrew Bible, Proverbs, 9.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Water, drinking • wine and drunkenness • wine and drunkenness, drinking parties
Found in books: Gera (2014), Judith, 390; Schiffman (1983), Testimony and the Penal Code, 203
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9.2 טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃'' None | sup>
9.2 She hath prepared her meat, she hath mingled her wine; she hath also furnished her table.'' None |
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4. Hebrew Bible, 1 Samuel, 17.43 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • food, eating and drinking • wine and drunkenness
Found in books: Gera (2014), Judith, 395; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55
sup>
17.43 וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל־דָּוִד הֲכֶלֶב אָנֹכִי כִּי־אַתָּה בָא־אֵלַי בַּמַּקְלוֹת וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת־דָּוִד בֵּאלֹהָיו׃'' None | sup>
17.43 And the Pelishtian said to David, Am I a dog, that thou comest to me with sticks? And the Pelishtian cursed David by his gods.'' None |
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5. Hebrew Bible, 2 Kings, 9.36 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • drunkenness • food, eating and drinking
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 295; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55
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9.36 וַיָּשֻׁבוּ וַיַּגִּידוּ לוֹ וַיֹּאמֶר דְּבַר־יְהוָה הוּא אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר בְּחֵלֶק יִזְרְעֶאל יֹאכְלוּ הַכְּלָבִים אֶת־בְּשַׂר אִיזָבֶל׃'' None | sup>
9.36 Wherefore they came back, and told him. And he said: ‘This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying: In the portion of Jezreel shall the dogs eat the flesh of Jezebel;'' None |
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6. Hebrew Bible, 2 Samuel, 16.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • food, eating and drinking • wine and drunkenness, drinking parties
Found in books: Gera (2014), Judith, 397; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55
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16.9 וַיֹּאמֶר אֲבִישַׁי בֶּן־צְרוּיָה אֶל־הַמֶּלֶךְ לָמָּה יְקַלֵּל הַכֶּלֶב הַמֵּת הַזֶּה אֶת־אֲדֹנִי הַמֶּלֶךְ אֶעְבְּרָה־נָּא וְאָסִירָה אֶת־רֹאשׁוֹ׃'' None | sup>
16.9 Then said Avishay the son of Żeruya to the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.'' None |
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7. Hebrew Bible, Isaiah, 29.8, 47.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Natural dreaming, food and drink • cup of poison, drinking of • drink • wine and drunkenness
Found in books: Gera (2014), Judith, 392; Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 144; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
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47.10 And thou hast been secure in thy wickedness, Thou hast said: ‘None seeth me’; Thy wisdom and thy knowledge, It hath perverted thee; And thou hast said in thy heart. ’I am, and there is none else beside me.’' ' None |
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8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Alcohol, drunkenness • drunkenness
Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 105; Wolfsdorf (2020), Early Greek Ethics, 505
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9. Herodotus, Histories, 1.207, 1.212, 4.65 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • drinking/drunkenness • drunkenness • wine and drunkenness • wine and drunkenness, drinking parties
Found in books: Gera (2014), Judith, 66, 67, 397; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 84, 174, 175; Wolfsdorf (2020), Early Greek Ethics, 505
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1.207 παρεὼν δὲ καὶ μεμφόμενος τὴν γνώμην ταύτην Κροῖσος ὁ Λυδὸς ἀπεδείκνυτο ἐναντίην τῇ προκειμένῃ γνώμῃ, λέγων τάδε. “ὦ βασιλεῦ, εἶπον μὲν καὶ πρότερόν τοι ὅτι ἐπεί με Ζεὺς ἔδωκέ τοι, τὸ ἂν ὁρῶ σφάλμα ἐὸν οἴκῳ τῷ σῷ κατὰ δύναμιν ἀποτρέψειν· τὰ δὲ μοι παθήματα ἐόντα ἀχάριτα μαθήματα γέγονε. εἰ μὲν ἀθάνατος δοκέεις εἶναι καὶ στρατιῆς τοιαύτης ἄρχειν, οὐδὲν ἂν εἴη πρῆγμα γνώμας ἐμὲ σοὶ ἀποφαίνεσθαι· εἰ δʼ ἔγνωκας ὅτι ἄνθρωπος καὶ σὺ εἶς καὶ ἑτέρων τοιῶνδε ἄρχεις, ἐκεῖνο πρῶτον μάθε, ὡς κύκλος τῶν ἀνθρωπηίων ἐστὶ πρηγμάτων, περιφερόμενος δὲ οὐκ ἐᾷ αἰεὶ τοὺς αὐτοὺς; εὐτυχέειν. ἤδη ὦν ἔχω γνώμην περὶ τοῦ προκειμένου πρήγματος τὰ ἔμπαλιν ἢ οὗτοι. εἰ γὰρ ἐθελήσομεν ἐσδέξασθαι τοὺς πολεμίους ἐς τὴν χώρην, ὅδε τοι ἐν αὐτῷ κίνδυνος ἔνι· ἑσσωθεὶς μὲν προσαπολλύεις πᾶσαν τὴν ἀρχήν. δῆλα γὰρ δὴ ὅτι νικῶντες Μασσαγέται οὐ τὸ ὀπίσω φεύξονται ἀλλʼ ἐπʼ ἀρχὰς τὰς σὰς ἐλῶσι. νικῶν δὲ οὐ νικᾷς τοσοῦτον ὅσον εἰ διαβὰς ἐς τὴν ἐκείνων, νικῶν Μασσαγέτας, ἕποιο φεύγουσι. τὠυτὸ γὰρ ἀντιθήσω ἐκείνῳ, ὅτι νικήσας τοὺς ἀντιουμένους ἐλᾷς ἰθὺ τῆς ἀρχῆς τῆς Τομύριος. χωρίς τε τοῦ ἀπηγημένου αἰσχρὸν καὶ οὐκ ἀνασχετὸν Κῦρόν γε τὸν Καμβύσεω γυναικὶ εἴξαντα ὑποχωρῆσαι τῆς χώρης. νῦν ὦν μοι δοκέει διαβάντας προελθεῖν ὅσον ἂν ἐκεῖνοι ὑπεξίωσι, ἐνθεῦτεν δὲ τάδε ποιεῦντας πειρᾶσθαι ἐκείνων περιγενέσθαι. ὡς γὰρ ἐγὼ πυνθάνομαι, Μασσαγέται εἰσὶ ἀγαθῶν τε Περσικῶν ἄπειροι καὶ καλῶν μεγάλων ἀπαθέες. τούτοισι ὦν τοῖσι ἀνδράσι τῶν προβάτων ἀφειδέως πολλὰ κατακόψαντας καὶ σκευάσαντας προθεῖναι ἐν τῷ στρατοπέδῳ τῷ ἡμετέρῳ δαῖτα, πρὸς δὲ καὶ κρητῆρας ἀφειδέως οἴνου ἀκρήτου καὶ σιτία παντοῖα· ποιήσαντας δὲ ταῦτα, ὑπολιπομένους τῆς στρατιῆς τὸ φλαυρότατον, τοὺς λοιποὺς αὖτις ἐξαναχωρέειν ἐπὶ τὸν ποταμόν. ἢν γὰρ ἐγὼ γνώμης μὴ ἁμάρτω, κεῖνοι ἰδόμενοι ἀγαθὰ πολλὰ τρέψονταί τε πρὸς αὐτὰ καὶ ἡμῖν τὸ ἐνθεῦτεν λείπεται ἀπόδεξις ἔργων μεγάλων.”
1.212 ἣ δὲ πυθομένη τά τε περὶ τὴν στρατιὴν γεγονότα καὶ τὰ περὶ τὸν παῖδα, πέμπουσα κήρυκα παρὰ Κῦρον ἔλεγε τάδε. “ἄπληστε αἵματος Κῦρε, μηδὲν ἐπαερθῇς τῷ γεγονότι τῷδε πρήγματι, εἰ ἀμπελίνῳ καρπῷ, τῷ περ αὐτοὶ ἐμπιπλάμενοι μαίνεσθε οὕτω ὥστε κατιόντος τοῦ οἴνου ἐς τὸ σῶμα ἐπαναπλέειν ὑμῖν ἔπεα κακά, τοιούτῳ φαρμάκῳ δολώσας ἐκράτησας παιδὸς τοῦ ἐμοῦ, ἀλλʼ οὐ μάχῃ κατὰ τὸ καρτερόν. νῦν ὦν μευ εὖ παραινεούσης ὑπόλαβε τὸν λόγον· ἀποδούς μοι τὸν παῖδα ἄπιθι ἐκ τῆσδε τῆς χώρης ἀζήμιος, Μασσαγετέων τριτημορίδι τοῦ στρατοῦ κατυβρίσας. εἰ δὲ ταῦτα οὐ ποιήσεις, ἥλιον ἐπόμνυμί τοι τὸν Μασσαγετέων δεσπότην, ἦ μέν σε ἐγὼ καὶ ἄπληστον ἐόντα αἵματος κορέσω.”
4.65 ταῦτα μὲν δὴ οὕτω σφι νενόμισται, αὐτὰς δὲ τὰς κεφαλάς, οὔτι πάντων ἀλλὰ τῶν ἐχθίστων, ποιεῦσι τάδε· ἀποπρίσας ἕκαστος πᾶν τὸ ἔνερθε τῶν ὀφρύων ἐκκαθαίρει· καὶ ἢν μὲν ᾖ πένης, ὁ δὲ ἔξωθεν ὠμοβοέην μούνην περιτείνας οὕτω χρᾶται, ἢν δὲ ᾖ πλούσιος, τὴν μὲν ὠμοβοέην περιτείνει, ἔσωθεν δὲ καταχρυσώσας οὕτω χρᾶται ποτηρίῳ. ποιεῦσι δὲ τοῦτο καὶ ἐκ τῶν οἰκηίων ἤν σφι διάφοροι γένωνται καὶ ἢν ἐπικρατήσῃ αὐτοῦ παρὰ τῷ βασιλέι, ξείνων δέ οἱ ἐλθόντων τῶν ἂν λόγον ποιέηται, τὰς κεφαλὰς ταύτας παραφέρει καὶ ἐπιλέγει ὡς οἱ ἐόντες οἰκήιοι πόλεμον προσεθήκαντο καί σφεων αὐτὸς ἐπεκράτησε, ταύτην ἀνδραγαθίην λέγοντες.'' None | sup>
1.207 But Croesus the Lydian, who was present, was displeased by their advice and spoke against it. “O King,” he said, “you have before now heard from me that since Zeus has given me to you I will turn aside to the best of my ability whatever misadventure I see threatening your house. And disaster has been my teacher. ,Now, if you think that you and the army that you lead are immortal, I have no business giving you advice; but if you know that you and those whom you rule are only men, then I must first teach you this: men's fortunes are on a wheel, which in its turning does not allow the same man to prosper forever. ,So, if that is the case, I am not of the same opinion about the business in hand as these other counsellors of yours. This is the danger if we agree to let the enemy enter your country: if you lose the battle, you lose your empire also, for it is plain that if the Massagetae win they will not retreat but will march against your provinces. ,And if you conquer them, it is a lesser victory than if you crossed into their country and routed the Massagetae and pursued them; for I weigh your chances against theirs, and suppose that when you have beaten your adversaries you will march for the seat of Tomyris' power. ,And besides what I have shown, it would be a shameful thing and not to be endured if Cyrus the son of Cambyses should yield and give ground before a woman. Now then, it occurs to me that we should cross and go forward as far as they draw back, and that then we should endeavor to overcome them by doing as I shall show. ,As I understand, the Massagetae have no experience of the good things of Persia, and have never fared well as to what is greatly desirable. Therefore, I advise you to cut up the meat of many of your sheep and goats into generous portions for these men, and to cook it and serve it as a feast in our camp, providing many bowls of unmixed wine and all kinds of food. ,Then let your army withdraw to the river again, leaving behind that part of it which is of least value. For if I am not mistaken in my judgment, when the Massagetae see so many good things they will give themselves over to feasting on them; and it will be up to us then to accomplish great things.” " 1.212 When Tomyris heard what had happened to her army and her son, she sent a herald to Cyrus with this message: ,“Cyrus who can never get enough blood, do not be elated by what you have done; it is nothing to be proud of if, by the fruit of the vine—with which you Persians fill yourselves and rage so violently that evil words rise in a flood to your lips when the wine enters your bodies—if, by tricking him with this drug, you got the better of my son, and not by force of arms in battle. ,Now, then, take a word of good advice from me: give me back my son and leave this country unpunished, even though you have savaged a third of the Massagetae army. But if you will not, then I swear to you by the sun, lord of the Massagetae, that I shall give even you who can never get enough of it your fill of blood.”
4.65 The heads themselves, not all of them but those of their bitterest enemies, they treat this way. Each saws off all the part beneath the eyebrows, and cleans the rest. If he is a poor man, then he covers the outside with a piece of raw hide, and so makes use of it; but if he is rich, he covers the head with the raw hide, and gilds the inside of it and uses it for a drinking-cup. ,Such a cup a man also makes out of the head of his own kinsman with whom he has been feuding, and whom he has defeated in single combat before the king; and if guests whom he honors visit him he will serve them with these heads, and show how the dead were his kinsfolk who fought him and were beaten by him; this they call manly valor. '" None |
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10. Xenophon, The Education of Cyrus, 8.8.15 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • drinking / drinking parties • drinking/drunkenness
Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 32; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 54
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8.8.15 ἀλλὰ μὴν καὶ θρυπτικώτεροι πολὺ νῦν ἢ ἐπὶ Κύρου εἰσί. τότε μὲν γὰρ ἔτι τῇ ἐκ Περσῶν παιδείᾳ καὶ ἐγκρατείᾳ ἐχρῶντο, τῇ δὲ Μήδων στολῇ καὶ ἁβρότητι· νῦν δὲ τὴν μὲν ἐκ Περσῶν καρτερίαν περιορῶσιν ἀποσβεννυμένην, τὴν δὲ τῶν Μήδων μαλακίαν διασῴζονται.'' None | sup>
8.8.15 Furthermore, they are much more effeminate now than they were in Cyrus’s day. For at that time they still adhered to the old discipline and the old abstinence that they received from the Persians, but adopted the Median garb and Median luxury; now, on the contrary, they are allowing the rigour of the Persians to die out, while they keep up the effeminacy of the Medes. '' None |
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11. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • drinking/drunkenness • drunkenness,
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 293, 294, 301, 306; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 262
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12. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Chrysippus, on drunkenness • drink
Found in books: Graver (2007), Stoicism and Emotion, 240; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 156
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13. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Chrysippus, on drunkenness • drunkenness
Found in books: Graver (2007), Stoicism and Emotion, 240; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 148
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14. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • drinking/drunkenness • drunkenness,
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 170, 206, 207; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 139
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15. Septuagint, Ecclesiasticus (Siracides), 31.28-31.29 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • drinking • drunkenness
Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 29; Wilson (2012), The Sentences of Sextus, 274
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31.28 Wine drunk in season and temperately is rejoicing of heart and gladness of soul. 31.29 Wine drunk to excess is bitterness of soul,with provocation and stumbling.'' None |
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16. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • eating, drinking • wine and drunkenness, drinking parties
Found in books: Gera (2014), Judith, 387; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 137
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17. Diodorus Siculus, Historical Library, 5.27.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Posidonius, on the Cimbri, on the Germans’ drinking habits • drink, excessive, as characteristic of Celts
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 143; Isaac (2004), The invention of racism in classical antiquity, 416
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5.27.4 \xa0And a peculiar and striking practice is found among the upper Celts, in connection with the sacred precincts of the gods; as for in the temples and precincts made consecrate in their land, a great amount of gold has been deposited as a dedication to the gods, and not a native of the country ever touches it because of religious scruple, although the Celts are an exceedingly covetous people.'' None |
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18. Philo of Alexandria, On Dreams, 1.124 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • drinking • drinking/drunkenness
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 394; Wilson (2012), The Sentences of Sextus, 155
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1.124 Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as to not be ashamed of ever such cheap or shabby clothes, think rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life. '' None |
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19. Philo of Alexandria, On The Contemplative Life, 42, 48 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • drinking/drunkenness • drunkenness
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 168; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 280; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 394
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42 For that which those men who gain victories in the Olympic games, when perfectly sober in the arena, and having all the Greeks for spectators do by day, exerting all their skill for the purpose of gaining victory and the crown, these men with base designs do at convivial entertainments, getting drunk by night, in the hour of darkness, when soaked in wine, acting without either knowledge, or art, or skill, to the insult, and injury, and great disgrace of those who are subjected to their violence. 48 And perhaps some people may be inclined to approve of the arrangement of such entertainments which at present prevails everywhere, from an admiration of, and a desire of imitating, the luxury and extravagance of the Italians which both Greeks and barbarians emulate, making all their preparations with a view to show rather than to real enjoyment, ' None |
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20. Anon., Didache, 10.2-10.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Drink • anthropological approaches to eating and drinking • spiritual food and drink
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 90; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 239, 254, 255, 262, 263
| 10 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 ' "' None |
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21. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • cup of poison, drinking of • drink
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
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3.4 אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם:'' None | sup>
3.4 She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And those who see her exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it causes the water to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink the water of bitterness, she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.'' None |
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22. Mishnah, Taanit, 4.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Drink-offering • drink
Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 53; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151
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4.6 חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה:'' None | sup>
4.6 There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The walls of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.'' None |
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23. New Testament, 1 Corinthians, 10.16, 11.24-11.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • anthropological approaches to eating and drinking • drinking • water drinking of
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 33; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 137; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
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10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν;
11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.'' None | sup>
10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" 11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes."" None |
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24. New Testament, Acts, 2.38 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Spirit, effects of,, drunkenness • water drinking of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 137; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 87
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2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·'' None | sup>
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. '' None |
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25. New Testament, Ephesians, 2.18, 5.8, 5.18-5.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • drinking • drunkenness • spiritual food and drink
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 213; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 28; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 254; Wilson (2012), The Sentences of Sextus, 275; deSilva (2022), Ephesians, 252, 253, 265, 269
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2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·
5.18 καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19 λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ,'' None | sup>
2.18 For through him we both have our access in one Spirit to the Father.
5.8 For you were once darkness, but are now light in the Lord. Walk as children of light, ' "
5.18 Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, " '5.19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; '' None |
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26. New Testament, Galatians, 5.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • drunkenness
Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 28; deSilva (2022), Ephesians, 253
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5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια,'' None | sup>
5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, '' None |
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27. New Testament, Romans, 13.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • drunkenness
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 168; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 28
sup>
13.13 ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ.'' None | sup>
13.13 Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. '' None |
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28. New Testament, John, 1.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Origen, Noah’s drunkenness, sons • food and drink, and literary status
Found in books: Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 82, 83; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 265
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.'' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. '' None |
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29. New Testament, Matthew, 5.28, 5.43-5.47 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Drinking • drinking • spiritual food and drink
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 256; Wilson (2012), The Sentences of Sextus, 244
sup>
5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46 ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47 καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν;'' None | sup>
5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.
5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ' "5.46 For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? " "5.47 If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? "' None |
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30. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Iced drinks • Stoa/Stoic/Stoicism, on drunkenness
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 295; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 156
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31. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • drinking • drinks • ethnographic writing, barbarian eating and drinking
Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 21, 22; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 286; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 217; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 323
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32. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • blood drinking • drinking blood • wine and drunkenness, drinking parties
Found in books: Gera (2014), Judith, 382; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 351
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33. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • drink • thirst, drink, post-mortality • thirst, drinking, commensality
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 173; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 168
| 17a בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר\' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה\' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור\' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה\' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה\' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר\' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה\' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב לא כעולם הזה העולם הבא העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא\' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר\' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר\' אמי ואמרי לה מבי ר\' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר\' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו\',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור\' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים'' None | 17a in the heavenly entourage pamalia of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; rand in the earthly entourage, the Sages, rand among the disciples engaged in the study of Your Torah, rwhether they engage in its study for its own sake or not for its own sake. rAnd all those engaged in Torah study not for its own sake, rmay it be Your will that they will come to engage in its study for its own sake.,After his prayer, Rabbi Alexandri said the following: rMay it be Your will, Lord our God, rthat You station us in a lighted corner and not in a darkened corner, rand do not let our hearts become faint nor our eyes dim. rSome say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: rMaster of the Universe, it is revealed and known before You rthat our will is to perform Your will, and what prevents us? rOn the one hand, the yeast in the dough, the evil inclination that is within every person; rand the subjugation to the kingdoms on the other. rMay it be Your will rthat You will deliver us from their hands, of both the evil inclination and the foreign kingdoms, rso that we may return to perform the edicts of Your will with a perfect heart.,After his prayer, Rava said the following: rMy God, before I was created I was worthless, rand now that I have been created it is as if I had not been created, I am no more significant. rI am dust in life, all the more so in my death. rI am before You as a vessel filled with shame and humiliation. rTherefore, may it be Your will, Lord my God, that I will sin no more, rand that those transgressions that I have committed, rcleanse in Your abundant mercy; rbut may this cleansing not be by means of suffering and serious illness, but rather in a manner I will be able to easily endure. rAnd this is the confession of Rav Hamnuna Zuti on Yom Kippur.,When Mar, son of Ravina, would conclude his prayer, he said the following: rMy God, guard my tongue from evil and my lips from speaking deceit. rTo those who curse me let my soul be silent rand may my soul be like dust to all. rOpen my heart to Your Torah, rand may my soul pursue your mitzvot. rAnd save me from a bad mishap, from the evil inclination, rfrom a bad woman, and from all evils that suddenly come upon the world. rAnd all who plan evil against me, rswiftly thwart their counsel, and frustrate their plans. rMay the words of my mouth and the meditation of my heart find favor before You, rLord, my Rock and my Redeemer.,The Gemara recounts that when Rav Sheshet would sit in observance of a fast, after he prayed he said as follows: rMaster of the Universe, it is revealed before You rthat when the Temple is standing, one sins and offers a sacrifice. rAnd although only its fat and blood were offered from that sacrifice on the altar, his transgression is atoned for him. rAnd now, I sat in observance of a fast and my fat and blood diminished. rMay it be Your will that my fat and blood that diminished be considered as if I offered a sacrifice before You on the altar, rand may I find favor in Your eyes.rHaving cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions.,When Rabbi Yoḥa would conclude study of the book of Job, he said the following: rA person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death. Therefore, death itself is not a cause for great anguish. rRather, happy is he who grew up in Torah, whose labor is in Torah, rwho gives pleasure to his Creator, rwho grew up with a good name and who took leave of the world with a good name. rSuch a person lived his life fully, and about him, Solomon said: r“A good name is better than fine oil, and the day of death than the day of one’s birth” (Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset.,Rabbi Meir was wont to say the following idiom: rStudy with all your heart and with all your soul to know My ways rand to be diligent at the doors of My Torah. rKeep My Torah in your heart, rand fear of Me should be before your eyes. rGuard your mouth from all transgression, rand purify and sanctify yourself from all fault and iniquity. rAnd if you do so, I, God, will be with you everywhere.,The Sages in Yavne were wont to say: rI who learn Torah am God’s creature and my counterpart who engages in other labor is God’s creature. rMy work is in the city and his work is in the field. rI rise early for my work and he rises early for his work. rAnd just as he does not presume to perform my work, so I do not presume to perform his work. rLest you say: I engage in Torah study a lot, while he only engages in Torah study a little, so I am better than he, rit has already been taught: rOne who brings a substantial sacrifice and one who brings a meager sacrifice have equal merit, ras long as he directs his heart towards Heaven (Rav Hai Gaon, Arukh).,Abaye was wont to say: rOne must always be shrewd and utilize every strategy in order to achieve fear of Heaven and performance of mitzvot. rOne must fulfill the verse: “A soft answer turns away wrath” (Proverbs 15:1) rand take steps to increase peace with one’s brethren and with one’s relatives, rand with all people, even with a non-Jew in the marketplace, despite the fact that he is of no importance to him and does not know him at all (Me’iri), rso that he will be loved above in God’s eyes, rpleasant below in the eyes of the people, rand acceptable to all of God’s creatures.,Tangentially, the Gemara mentions that they said about Rabban Yoḥa ben Zakkai that no one ever preceded him in issuing a greeting, not even a non-Jew in the marketplace, as Rabban Yoḥa would always greet him first.,Rava was wont to say: rThe objective of Torah wisdom is to achieve repentance and good deeds; rthat one should not read the Torah and study mishna and become arrogant rand spurn his father and his mother and his teacher rand one who is greater than he in wisdom or in the number of students who study before him, ras it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them” (Psalms 111:10). rIt is not stated simply: All who fulfill, but rather: All who fulfill them, those who perform these actions as they ought to be performed, meaning those who do such deeds for their own sake, for the sake of the deeds themselves, not those who do them not for their own sake. rRava continued: One who does them not for their own sake, it would have been preferable for him had he not been created.,Rav was wont to say: rThe World-to-Come is not like this world. rIn the World-to-Come there is no eating, no drinking, rno procreation, no business negotiations, rno jealousy, no hatred, and no competition. rRather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: r“And they beheld God, and they ate and drank” (Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: Greater is the promise for the future made by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say” (Isaiah 32:9). This promise of ease and confidence is not given to men.,Rav said to Rabbi Ḥiyya: By what virtue do women merit to receive this reward? Rabbi Ḥiyya answered: They merit this reward for bringing their children to read the Torah in the synagogue, and for sending their husbands to study mishna in the study hall, and for waiting for their husbands until they return from the study hall.,When the Sages who had been studying there took leave of the study hall of Rabbi Ami, and some say it was the study hall of Rabbi Ḥanina, they would say to him the following blessing: rMay you see your world, may you benefit from all of the good in the world, in your lifetime, rand may your end be to life in the World-to-Come, rand may your hope be sustained for many generations. rMay your heart meditate understanding, ryour mouth speak wisdom, and your tongue whisper with praise. rMay your eyelids look directly before you, ryour eyes shine in the light of Torah, rand your face radiate like the brightness of the firmament. rMay your lips express knowledge, ryour kidneys rejoice in the upright, rand your feet run to hear the words of the Ancient of Days, God (see Daniel 7).,When the Sages took leave of the study hall of Rav Ḥisda, and some say it was the study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following, in accordance with the verse: “Our leaders are laden, there is no breach and no going forth and no outcry in our open places” (Psalms 144:14).,Our leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, disputed the proper understanding of this verse. One said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering.'' None |
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34. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Drunkenness • wine and drunkenness
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 131; Gera (2014), Judith, 361
| 74a רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו\' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה\' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי\' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי\' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי\' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב'' None | 74a Rav Pappa says: The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated with regard to a young woman who was seduced, and in the case of seduction all agree that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual.,Abaye says: The ruling of the mishna is stated with regard to a young woman who was raped in a case where one was able to save her by injuring the pursuer in one of his limbs, so that it was not necessary to kill him in order to achieve her rescue, and it is in accordance with the opinion of Rabbi Yonatan ben Shaul. As it is taught in a baraita: Rabbi Yonatan ben Shaul says: If a pursuer was pursuing another to kill him, and one was able to save the pursued party without killing the pursuer, but instead by injuring him in one of his limbs, but he did not save him in this manner and rather chose to kill him, he is executed on his account as a murderer.,The Gemara explains: What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). And concerning this Rabbi Elazar says: The verse is speaking of striving to kill, where each man was trying to kill the other. The proof is that it is written: “But if any harm ensues, then you shall give life for life” (Exodus 21:23), and if there was no intention to kill, why should he be executed? And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” teaching that he must pay the monetary value of the fetus to the woman’s husband.,Granted, if you say that in a case where one is able to save the pursued party by injuring the pursuer in one of his limbs, he may not save the pursued party at the cost of the pursuer’s life, and if he killed the pursuer rather than injure him he is liable to receive the death penalty, that is how you find the possibility that the one who ultimately struck the woman would be punished. This would be in a case where it was possible to save the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, in one of his limbs. In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine.,But if you say that even if one is able to save the pursued party by injuring the pursuer in one of his limbs, he can also save him at the cost of the pursuer’s life, how can you find the possibility that the one who ultimately struck the woman would be punished? When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the halakha is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: Perhaps it is different here because his two liabilities are not on account of the same person; rather, his liability to be put to death is on account of this person, the man with whom he fought, while his liability to give payment is on account of that person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There is no difference. As Rava says: If a pursuer was pursuing another to kill him, and during the course of the chase the pursuer broke vessels belonging either to the person being pursued or to anyone else, he is exempt from paying for the broken vessels. What is the reason for this? The reason is that he is liable to be killed, since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: And if the pursued party broke vessels while fleeing from the pursuer, if those vessels belonged to the pursuer, the pursued party is exempt. But if they belonged to anyone else, he is liable to pay for them. The Gemara explains: If the vessels belonged to the pursuer, he is exempt. The reason for this is so that the pursuer’s property should not be more precious to the pursuer than his own body. Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged to anyone else, he is liable, as he saved himself at the expense of another’s property, and that other person should not have to suffer a loss on his account.,Rava continues: But if one pursuer was pursuing another pursuer in order to save him, i.e., if he was trying to save the person being pursued by killing the pursuer, and while doing so he broke vessels belonging either to the pursuer or to the one being pursued, or to anyone else, he is exempt from paying for them. The Gemara comments: This is not by strict law, as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is because if you do not say that he is exempt, it will be found that no person will save another from a pursuer, as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: But with regard to one who pursues an animal to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. It is taught in a baraita: Rabbi Shimon ben Yoḥai says: One who seeks to worship idols may be saved from transgressing at the cost of his life. This is derived through an a fortiori inference: If to avoid the degradation of an ordinary person, such as in the case of a rapist who degrades his victim, he can be saved even at the cost of his life, all the more so is it not clear that one may kill the transgressor to avoid the degrading of the honor of God through the worship of idols? The Gemara asks: But does the court administer punishment based on an a fortiori inference? The Gemara answers: Rabbi Shimon ben Yoḥai maintains that the court administers punishment based on an a fortiori inference.,It is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says: One who seeks to desecrate Shabbat may be saved from transgressing even at the cost of his life. The Gemara explains that Rabbi Elazar holds in accordance with the opinion of his father, Rabbi Shimon, who says: The court administers punishment based on an a fortiori inference, and the halakha with regard to one who desecrates Shabbat is derived from the halakha with regard to idol worship by way of a verbal analogy between the word “desecration” mentioned in the context of Shabbat and the word “desecration” mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: The Sages who discussed this issue counted the votes of those assembled and concluded in the upper story of the house of Nitza in the city of Lod: With regard to all other transgressions in the Torah, if a person is told: Transgress this prohibition and you will not be killed, he may transgress that prohibition and not be killed, because the preserving of his own life overrides all of the Torah’s prohibitions. This is the halakha concerning all prohibitions except for those of idol worship, forbidden sexual relations, and bloodshed. Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: And should one not transgress the prohibition of idol worship to save his life? But isn’t it taught in a baraita: Rabbi Yishmael said: From where is it derived that if a person is told: Worship idols and you will not be killed, from where is it derived that he should worship the idol and not be killed? The verse states: “You shall keep My statutes and My judgments, which a person shall do, and he shall live by them” (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, but they were not given so that one will die due to their observance.,The baraita continues: One might have thought that it is permitted to worship the idol in this circumstance even in public, i.e., in the presence of many people. Therefore, the verse states: “Neither shall you profane My holy name; but I will be hallowed among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: Those in the upper story of the house of Nitza stated their opinion in accordance with the opinion of Rabbi Eliezer. As it is taught in a baraita that Rabbi Eliezer says: It is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). If it is stated: “With all your soul,” why is it also stated: “With all your might,” which indicates with all your material possessions? And if it is stated: “With all your might,” why is it also stated: “With all your soul”? One of these clauses seems to be superfluous.,Rather, this serves to teach that if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” That person must be willing to sacrifice even his life to sanctify God’s name. And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of forbidden sexual relations and the prohibition of bloodshed? This is in accordance with the opinion of Rabbi Yehuda HaNasi. As it is taught in a baraita: Rabbi Yehuda HaNasi says: With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; for as when a man rises against his neighbor, and slays him, so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? But what do we learn here from a murderer?,Now, the mention of murder came in order to teach a halakha about the betrothed young woman, and it turns out that, in addition, it derives a halakha from that case. The Torah juxtaposes the case of a murderer to the case of a betrothed young woman to indicate that just as in the case of a betrothed young woman one may save her at the cost of the rapist’s life, so too, in the case of a murderer, one may save the potential victim at the cost of the murderer’s life.,And conversely, the Torah juxtaposes a betrothed young woman to a murderer to indicate that just as with regard to a potential murderer, the halakha is that if one was ordered to murder another, he must be killed and not transgress the prohibition of bloodshed, so too, with regard to a betrothed young woman, if she is faced with rape, she must be killed and not transgress the prohibition of forbidden sexual relations.,The Gemara asks: From where do we derive this halakha with regard to a murderer himself, that one must allow himself to be killed rather than commit murder? The Gemara answers: It is based on logical reasoning that one life is not preferable to another, and therefore there is no need for a verse to teach this halakha. The Gemara relates an incident to demonstrate this: As when a certain person came before Rabba and said to him: The lord of my place, a local official, said to me: Go kill so-and-so, and if not I will kill you, what shall I do? Rabba said to him: It is preferable that he should kill you and you should not kill. Who is to say that your blood is redder than his, that your life is worth more than the one he wants you to kill? Perhaps that man’s blood is redder. This logical reasoning is the basis for the halakha that one may not save his own life by killing another.,§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: The Sages taught that one is permitted to transgress prohibitions in the face of mortal danger only when it is not a time of religious persecution. But in a time of religious persecution, when the gentile authorities are trying to force Jews to violate their religion, even if they issued a decree about a minor mitzva, one must be killed and not transgress.,When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: Even when it is not a time of religious persecution, the Sages said that one is permitted to transgress a prohibition in the face of mortal danger only when he was ordered to do so in private. But if he was ordered to commit a transgression in public, even if they threaten him with death if he does not transgress a minor mitzva, he must be killed and not transgress.,The Gemara asks: What is a minor mitzva for this purpose? Rava bar Yitzḥak says that Rav says:'' None |
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35. Diogenes Laertius, Lives of The Philosophers, 7.111, 7.158, 7.176 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle, on drunkenness • Chrysippus, on drunkenness • Noah, drunken • Stoa/Stoic/Stoicism, on drunkenness • drunkenness • drunkenness, as character trait • philosophers, characterised by eating and drinking habits
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 169, 172; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 255, 266; Graver (2007), Stoicism and Emotion, 39, 141, 240; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 239
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7.111 They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself." 7.158 We hear when the air between the sot body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent.' "
7.176 His end was as follows. He had severe inflammation of the gums, and by the advice of his doctors he abstained from food for two whole days. As it happened, this treatment succeeded, so that the doctors were for allowing him to resume his usual diet. To this, however, he would not consent, but declaring that he had already got too far on the road, he went on fasting the rest of his days until his death at the same age as Zeno according to some authorities, having spent nineteen years as Zeno's pupil.My lighter verse on him runs thus:I praise Cleanthes, but praise Hades more,Who could not bear to see him grown so old,So gave him rest at last among the dead,Who'd drawn such load of water while alive."" None |
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36. Anon., Joseph And Aseneth, 7.1
Tagged with subjects: • drink • wine and drunkenness
Found in books: Gera (2014), Judith, 369, 370; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 49
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7.1 And Joseph came into Pentephres's house and sat down on a seat; and he washed his feet, and he placed a table in front of him separately, because he would not eat with the Egyptians, for this was an abomination to him. "" None |
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37. None, None, nan
Tagged with subjects: • Chrysippus, on drunkenness • drunkenness
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 172; Graver (2007), Stoicism and Emotion, 240
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