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Tiresias: The Ancient Mediterranean Religions Source Database



1510
Augustine, De Ordine Libri Duo, 2.11.31
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16 results
1. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

266b. but divine, which it held up to view and praised as the author of our greatest blessings. Phaedrus. Very true. Socrates. Now I myself, Phaedrus, am a lover of these processes of division and bringing together, as aids to speech and thought; and if I think any other man is able to see things that can naturally be collected into one and divided into many, him I follow after and walk in his footsteps as if he were a god. Home. Od. 5.193 ὃ δ’ ἔπειτα μετ’ ἴχνια βαῖνε θεοῖο, and he walked in the footsteps of the god. And whether the name I give to those who can do this is right or wrong, God knows
2. Juvenal, Satires, 7.232-7.236 (1st cent. CE - 2nd cent. CE)

3. Martial, Epigrams, 3.44 (1st cent. CE - 2nd cent. CE)

4. Martial, Epigrams, 3.44 (1st cent. CE - 2nd cent. CE)

5. Mishnah, Avodah Zarah, 1.7, 3.7 (1st cent. CE - 3rd cent. CE)

1.7. One should not sell them bears, lions or anything which may injure the public. One should not join them in building a basilica, a scaffold, a stadium, or a platform. But one may join them in building public or private bathhouses. When however he reaches the cupola in which the idol is placed he must not build." 3.7. There are three types of shrines: A shrine originally built for idolatrous worship behold this is prohibited. If one plastered and tiled [an ordinary house] for idolatry and renovated it, one may remove the renovations. If he had only brought an idol into it and taken it out again, [the house] is permitted. There are three kinds of [idolatrous] stones: A stone which a man hewed originally to serve as a pedestal [for an idol] behold this is prohibited. If one plastered and tiled [a stone] for idolatry, one may remove the plaster and tile, and it is then permitted. If he set an idol upon it and took it off, behold [the stone] is permitted. There are three kinds of asherah: a tree which has originally been planted for idolatry behold this is prohibited. If he chopped and trimmed [a tree] for idolatry, and its sprouted afresh, he removes the new growth. If he only set [an idol] under it and took it away, behold the tree is permitted. What is an asherah? Any [tree] beneath which there is an idol. Rabbi Shimon says: any [tree] which is worshipped. It happened at Sidon that there was a tree which was worshipped and they found a heap of stones beneath it. Rabbi Shimon said to them, “examine this heap.” They examined it and discovered an image in it. He said to them, “since it is the image that they worship, we permit the tree for you.”"
6. Tosefta, Berachot, 2.20 (1st cent. CE - 2nd cent. CE)

2.20. [A person] should not spill water [with feces in it] in a place where he [wants to] pray [Shemoneh Esreh], but rather he should [spill it] four Amot away [from that place]. If [the feces have] dried up or reabsorbed (i.e. dissolved) then it is permitted [to pray Shmoneh Esreh next to them]."
7. Anon., Genesis Rabba, 33.3 (2nd cent. CE - 5th cent. CE)

33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. bGod is good to all and His mercies are upon all of His works (Psalms 145:9):Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' iElohim /i,' it is the trait of mercy: 'Judges ( iElohim /i) you shall not curse' (Exodus 22:27); 'to the judges ( ielohim /i) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( inichoach /i) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( itanach /i) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\""
8. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)

33a. מפני שיבה תקום והדרת תקום והדרת פני זקן ומדלא כתב הכי ש"מ חד הוא,אמר מר יכול יהדרנו בממון ת"ל תקום והדרת מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס וקימה לית בה חסרון כיס מי לא עסקינן דקא נקיב מרגניתא אדהכי והכי קאים מקמיה ובטיל ממלאכתו,אלא אקיש קימה להידור מה הידור שאין בו ביטול אף קימה שאין בה ביטול ואקיש נמי הידור לקימה מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס מכאן אמרו אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתם,ולא והתנן כל בעלי אומניות עומדים מפניהם ושואלים בשלומם ואומרים להם אחינו אנשי מקום פלוני בואכם לשלום א"ר יוחנן מפניהם עומדים מפני תלמידי חכמים אין עומדים,אמר רבי יוסי בר אבין בוא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדים מפני תלמידי חכמים אין עומדים ודלמא שאני התם דא"כ אתה מכשילן לעתיד לבא,אמר מר יכול יעמוד מפניו מבית הכסא ומבית המרחץ ולא והא ר' חייא הוה יתיב בי מסחותא וחליף ואזיל רבי שמעון בר רבי ולא קם מקמיה ואיקפד ואתא אמר ליה לאבוה שני חומשים שניתי לו בספר תהלים ולא עמד מפני,ותו בר קפרא ואמרי לה ר' שמואל בר ר' יוסי הוה יתיב בי מסחותא על ואזיל ר' שמעון בר רבי ולא קם מקמיה ואיקפד ואתא א"ל לאבוה שני שלישי שליש שניתי לו בתורת כהנים ולא עמד מפני ואמר לו שמא בהן יושב ומהרהר,טעמא דבהן יושב ומהרהר הא לאו הכי לא,לא קשיא הא בבתי גואי הא בבתי בראי,ה"נ מסתברא דאמר רבה בר בר חנה אמר ר' יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא דילמא לאונסיה שאני,יכול יעצים עיניו כמי שלא ראהו אטו ברשיעי עסקינן,אלא יכול יעצים עיניו מקמי דלימטיה זמן חיובא דכי מטא זמן חיובא הא לא חזי ליה דקאים מקמיה ת"ל תקום ויראת,תנא איזוהי קימה שיש בה הידור הוי אומר זה ד' אמות אמר אביי לא אמרן אלא ברבו שאינו מובהק אבל ברבו המובהק מלא עיניו,אביי מכי הוה חזי ליה לאודניה דחמרא דרב יוסף דאתי הוה קאים אביי הוה רכיב חמרא וקא מסגי אגודא דנהר סגיא יתיב רב משרשיא ורבנן באידך גיסא ולא קמו מקמיה אמר להו ולאו רב מובהק אנא אמרו ליה לאו אדעתין:,ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת אמר אביי נקטינן דאי מקיף חיי אביי מקיף רבי זירא מקיף,רבינא הוה יתיב קמיה דר' ירמיה מדיפתי חלף ההוא גברא קמיה ולא מיכסי רישא אמר כמה חציף הא גברא א"ל דלמא ממתא מחסיא ניהו דגיסי בה רבנן,איסי בן יהודה אומר מפני שיבה תקום ואפילו כל שיבה במשמע אמר ר' יוחנן הלכה כאיסי בן יהודה ר' יוחנן הוה קאי מקמי סבי דארמאי אמר כמה הרפתקי עדו עלייהו דהני רבא מיקם לא קאי הידור עבד להו,אביי יהיב ידא לסבי רבא משדר שלוחיה רב נחמן משדר גוזאי אמר אי לאו תורה כמה נחמן בר אבא איכא בשוקא,א"ר אייבו אמר ר' ינאי 33a. bBefore the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. Fromthe fact bthatthe Merciful One bdid not write thisand thereby divide the two concepts, blearn from itthat “elder” and “hoary head” are together referring to bonetype of person., bThe Master saidpreviously in the ibaraita /i: One bmighthave thought that bhe should revere him through money,i.e., he is required to give him money in his honor; therefore, bthe verse states: “You shall stand and you shall revere”(Leviticus 19:32). bJust as standing includes no monetary loss, so too, reverenceis referring to an action bthat includes no monetary loss.The Gemara asks: bAnddoes bstanding include no monetary lossat all? bAre we not dealingwith a case bwhere he was piercing pearls,a highly remunerative task, band in the meantime he must standfor the elder bandthereby bneglect his work,which causes him a loss?, bRather,the verse bjuxtaposes standing to reverence: Just as reverence does not include neglectof work, bso too, standing does not include neglectof work; therefore, one who is engaged in work is not obligated to stand before an elder. bAndthe verse balso juxtaposes reverence to standing: Just as standing includes no monetary loss,as standing applies only when it does not entail neglect of work, as explained previously, bso too, reverenceis referring to an action bthat includes no monetary loss. From herethe Sages bstated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work. /b,The Gemara asks: bAndare craftsmen bnotrequired to stand before Torah scholars? bBut didn’t we learnin a mishna ( iBikkurim3:3): When farmers bring their first fruits to Jerusalem, ball craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome!Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. bRabbi Yoḥa says:There is no difficulty here, as indeed bthey stood beforethose bringing first fruits, and yet bthey would not stand before Torah scholars. /b,Based on this bRabbi Yosei bar Avin says: Come and see how beloved is a mitzvaperformed bin itsproper btime, asthe craftsmen bstood before thosewho were fulfilling a mitzva, whereas bthey did not stand before Torah scholars.The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as bperhaps it is different there,with regard to the bringing of the first fruits; for bif so,i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, band you will cause them to stumbleand sin bin the future.Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot., bThe Master saidpreviously: One bmighthave thought that bone shouldalso bstand beforean Elder bin the lavatory or in the bathhouse;therefore, the verse said: “You shall stand and you shall revere,” which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: bAnddoes one bnotshow honor in a lavatory? bBut Rabbi Ḥiyya was sittingin ba bathhouse and Rabbi Shimon bar RabbiYehuda HaNasi bpassed by, and he did not stand before him. AndRabbi Shimon bar Rabbi Yehuda HaNasi bbecame angry and went and said to his father,Rabbi Yehuda HaNasi: bI taughtRabbi Ḥiyya btwoof the bfiveparts bof the book of Psalms, andyet bhe did not stand before me.This indicates that a display of honor is appropriate even in a bathhouse., bAnd furthermore, bar Kappara, and some sayit was bRabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar RabbiYehuda HaNasi bentered and passed by, and he did not stand before him.Rabbi Shimon bbecame angry and went and said to his father: I taught him twoof the bnineparts bof iTorat Kohanim /i,the halakhic midrash on Leviticus, bandyet bhe did not stand before me. AndRabbi Yehuda HaNasi bsaid toRabbi Shimon: bPerhaps he was sitting and contemplatingwhat you taught him and did not see you come in.,The Gemara explains the proof: The fact that bthe reasonhe might have been exempt was bthat he was sitting and ponderingthe lessons indicates that bif that were not so,Rabbi Yehuda HaNasi would bnothave justified such behavior. One must stand before a Sage even in a bathhouse.,The Gemara answers that this is bnot difficult: This ihalakha /i, that one is not required to stand in a bathhouse, applies bto the inner rooms,where everyone is naked; standing in a place of this kind certainly does not bestow honor. bThat ihalakha /i, that one is obligated to stand in a bathhouse, applies bto the outer rooms,where people are still dressed. Standing is a sign of respect in these rooms.,The Gemara comments: bSo too, it is reasonablethat this is the correct explanation, bas Rabba bar bar Ḥana saysthat bRabbi Yoḥa says: One is permitted to contemplatematters of Torah beverywhere, except for the bathhouse and the lavatory.Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the ihalakhotgoverning one’s behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: bPerhaps onewhose studies are bbeyond his control is different;it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.,It is taught in the same ibaraita /i: One bmighthave thought that bone may close his eyes like one who does not seethe elder; therefore, the verse states: “Before the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). The Gemara expresses surprise at this statement: bIs that to saythat bwe are dealing with wicked peoplewho would intentionally act this way to avoid fulfilling a mitzva?, bRather,this means: One bmighthave thought that bone may close his eyes before the obligationto stand barrives,i.e., when the elder is still far off. This would mean bthat when the obligationdoes barrive he will not see him,such bthathe would be required bto stand before him.In this manner he thinks that he can avoid the obligation altogether. Therefore bthe verse states: “You shall stand…and you shall fear,”i.e., one should fear He who knows the secrets of one’s heart.,§ A Sage btaught: What isthe type of bstanding that indicates reverence? You must saythat this applies when it is clear that one is standing in the elder’s honor, which is within bfour cubitsof him. bAbaye said: We saidthis ihalakha /i, that one must stand within four cubits of the elder, bonly with regard toone bwho is not his primary teacher; but for his primary teacherhe must stand when he is bwithin his range of vision,i.e., as soon as he sees him, even if he is more than four cubits away.,The Gemara likewise reports that bAbaye would stand as soon as he saw the ear of Rav Yosef’s donkey comingtoward him. The Gemara relates: bAbaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya andother brabbis were sitting on the other bankof the river, band they did not stand before him.Abaye bsaid to them: Am I notyour bprimary teacher?You are therefore required to stand before me, despite the fact that I am far away. bThey said to him: Thatdid bnotenter bour minds,i.e., we did not see you at all.,§ It was further stated in the ibaraitathat bRabbi Shimon ben Elazar says: From whereis it derived that ban elder should not troubleothers to honor him? bThe verse states:“And you shall revere the face of ban elder, and you shall fearyour God.” bAbaye said: We have a tradition that ifa Sage bcircumnavigatesan area so that people will not have to stand before him, he bwill livea long life. The Gemara relates that bAbayewould bcircumnavigatean area, and likewise bRabbi Zeirawould bcircumnavigatean area.,The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when bRavina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head.Ravina bsaid: How rude is this man,who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti bsaid to him: Perhaps he is fromthe city of bMata Meḥasya, where rabbis are commonand the people living there are consequently not as careful to display honor as those in other places.,§ It was stated previously that bIsi ben Yehuda saysthat as the verse states: b“Before the hoary head you shall stand,”it indicates that beven anyone of hoary head is included,not only a Torah scholar. bRabbi Yoḥa said:The ihalakha /iis bin accordance withthe opinion of bIsi ben Yehuda.The Gemara relates: bRabbi Yoḥahimself bwould stand before Aramean,i.e., gentile, belders. He said: How many experiences [ iharpatkei /i] have occurred to theseindividuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. bRava would not stand before them,but bhe displayed reverence to them. /b, bAbaye would extend a hand to eldersso that they could lean on him. bRava would send his agentto help them. bRav Naḥman would send officers [ igoza’ei /i],his servants, to assist elders. bHe said: If not for the Torah, how manypeople named bNaḥman bar Abba would there be in the marketplace?In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others., bRabbi Aivu saysthat bRabbi Yannai says: /b
9. Porphyry, Introduction, Or The Predictables, 1.5-1.6 (3rd cent. CE - 4th cent. CE)

10. Porphyry, Life of Pythagoras, 47, 46 (3rd cent. CE - 4th cent. CE)

46. He cultivated philosophy, the scope of which is to free the mind implanted within us from the impediments and fetters within which it is confined; without whose freedom none can learn anything sound or true, or perceive the unsoundedness in the operation of sense. Pythagoras thought that mind alone sees and hears, while all the rest are blind and deaf. The purified mind should be applied to the discovery of beneficial things, which can be effected by, certain artificial ways, which by degrees induce it to the contemplation of eternal and incorporeal things, which never vary. This orderliness of perception should begin from consideration of the most minute things, lest by any change the mind should be jarred and withdraw itself, through the failure of continuousness in its subject-matter. SPAN
11. Augustine, Confessions, 9.12 (4th cent. CE - 5th cent. CE)

9.12. 29. I closed her eyes; and there flowed a great sadness into my heart, and it was passing into tears, when my eyes at the same time, by the violent control of my mind, sucked back the fountain dry, and woe was me in such a struggle! But, as soon as she breathed her last the boy Adeodatus burst out into wailing, but, being checked by us all, he became quiet. In like manner also my own childish feeling, which was, through the youthful voice of my heart, finding escape in tears, was restrained and silenced. For we did not consider it fitting to celebrate that funeral with tearful plaints and groanings; for on such wise are they who die unhappy, or are altogether dead, wont to be mourned. But she neither died unhappy, nor did she altogether die. For of this were we assured by the witness of her good conversation, her faith unfeigned, 1 Timothy 1:5 and other sufficient grounds. 3o. What, then, was that which did grievously pain me within, but the newly-made wound, from having that most sweet and dear habit of living together suddenly broken off? I was full of joy indeed in her testimony, when, in that her last illness, flattering my dutifulness, she called me kind, and recalled, with great affection of love, that she had never heard any harsh or reproachful sound come out of my mouth against her. But yet, O my God, who made us, how can the honour which I paid to her be compared with her slavery for me? As, then, I was left destitute of so great comfort in her, my soul was stricken, and that life torn apart as it were, which, of hers and mine together, had been made but one. 31. The boy then being restrained from weeping, Evodius took up the Psalter, and began to sing - the whole house responding - the Psalm, I will sing of mercy and judgment: unto You, O Lord. But when they heard what we were doing, many brethren and religious women came together; and while they whose office it was were, according to custom, making ready for the funeral, I, in a part of the house where I conveniently could, together with those who thought that I ought not to be left alone, discoursed on what was suited to the occasion; and by this alleviation of truth mitigated the anguish known unto You - they being unconscious of it, listened intently, and thought me to be devoid of any sense of sorrow. But in Your ears, where none of them heard, did I blame the softness of my feelings, and restrained the flow of my grief, which yielded a little unto me; but the paroxysm returned again, though not so as to burst forth into tears, nor to a change of countece, though I knew what I repressed in my heart. And as I was exceedingly annoyed that these human things had such power over me, which in the due order and destiny of our natural condition must of necessity come to pass, with a new sorrow I sorrowed for my sorrow, and was wasted by a twofold sadness. 32. So, when the body was carried forth, we both went and returned without tears. For neither in those prayers which we poured forth unto You when the sacrifice of our redemption was offered up unto You for her - the dead body being now placed by the side of the grave, as the custom there is, prior to its being laid therein - neither in their prayers did I shed tears; yet was I most grievously sad in secret all the day, and with a troubled mind entreated You, as I was able, to heal my sorrow, but You did not; fixing, I believe, in my memory by this one lesson the power of the bonds of all habit, even upon a mind which now feeds not upon a fallacious word. It appeared to me also a good thing to go and bathe, I having heard that the bath [balneum] took its name from the Greek βαλανεῖον, because it drives trouble from the mind. Lo, this also I confess unto Your mercy, Father of the fatherless, that I bathed, and felt the same as before I had done so. For the bitterness of my grief exuded not from my heart. Then I slept, and on awaking found my grief not a little mitigated; and as I lay alone upon my bed, there came into my mind those true verses of Your Ambrose, for You are - Deus creator omnium, Polique rector, vestiens Diem decora lumine, Noctem sopora gratia; Artus solutos ut quies Reddat laboris usui, Mentesque fessas allevet, Luctusque solvat anxios. 33. And then little by little did I bring back my former thoughts of Your handmaid, her devout conversation towards You, her holy tenderness and attentiveness towards us, which was suddenly taken away from me; and it was pleasant to me to weep in Your sight, for her and for me, concerning her and concerning myself. And I set free the tears which before I repressed, that they might flow at their will, spreading them beneath my heart; and it rested in them, for Your ears were near me - not those of man, who would have put a scornful interpretation on my weeping. But now in writing I confess it unto You, O Lord! Read it who will, and interpret how he will; and if he finds me to have sinned in weeping for my mother during so small a part of an hour - that mother who was for a while dead to my eyes, who had for many years wept for me, that I might live in Your eyes - let him not laugh at me, but rather, if he be a man of a noble charity, let him weep for my sins against You, the Father of all the brethren of Your Christ.
12. Augustine, Contra Academicos, 1.3.9, 1.7.20 (4th cent. CE - 5th cent. CE)

13. Augustine, De Beata Vita, 1.6, 4.23 (4th cent. CE - 5th cent. CE)

14. Augustine, De Ordine Libri Duo, 1.8.25, 2.5.16, 2.9.26, 2.11.30, 2.13.38, 2.19.49 (4th cent. CE - 5th cent. CE)

15. Augustine, The City of God, 10.29 (4th cent. CE - 5th cent. CE)

10.29. You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, Few have thought fit or have wished, but, It has been granted to few,- distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace! But what am I doing? I know it is useless to speak to a dead man - useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off - the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us. But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this - what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many? Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and you are proud? The precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation, by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and you proud? Are you ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because the Word was made flesh and dwelt among us. John 1:14 So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall.
16. Augustine, Letters, 46.14 (7th cent. CE - 7th cent. CE)



Subjects of this text:

subject book bibliographic info
antiochus of ascalon Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 77
architecture Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76
auctoritas Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 188
augustine, at cassiciacum Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64
augustine, de ordine Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64, 76, 77, 188
augustine, develops incarnational theology Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64
augustine, on ascent to truth/god Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 188
augustine, on canon of liberal arts Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76
augustine, on dialectic, logic Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 188
augustine, on memory Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64
augustine, on philosophy, sapientia Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 188
augustine, platonism, neoplatonism Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64, 76, 77, 188
augustine Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
augustine of hippo, cassiciacum dialogues Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 446, 447
augustine of hippo, defining authority and reason Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 446, 447
bathhouse activities in Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
body, human Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
christians Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
cicero, his definition of homo Conybeare, The Irrational Augustine (2006) 144, 162
dialectic, logic Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 188
dicibile Conybeare, The Irrational Augustine (2006) 162
embodiment (being in the body)' Conybeare, The Irrational Augustine (2006) 162
god of israel Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
hadot, i. Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76, 77
idolatry Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
interior and structure, maintece, repair, and staff Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
jewish society, views of roman institutions and buildings Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
judah the patriarch Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
libations Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
magic, miracles, and magicians Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
memory Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64
neoplatonism Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76
niches Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
nudity Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
omeara, john Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 446
operating hours, preferential treatment in Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
operating hours, scholars studying there and exhibiting erudition Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
operating hours, used for religious rituals Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
paideia Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
plato, platonism Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 77
porphyry Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76, 77
rabbinic etiquette Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
rabbinic halakhah Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
rabbis, and other jews Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
rabbis, as legal scholars Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
rabbis, attending the baths Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
rabbis Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
ratio, reason Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 64, 188
reish lakish Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
religion Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
religious ceremonies (processions, festivals, rituals) Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
ritschl, f. Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76, 77
roman civilization, gods Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
roman civilization, scholars and scholarship Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
saturnalia Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture, ceremonies and rituals for Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture, in baths Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture, messages, symbolism, and perceptions of Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
social hierarchy Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
society Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
splendor and beauty, as social arena Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
temples and sanctuaries Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
tertullian Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
torah (pentateuch) and its study Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
varro, marcus terentius, disciplinarum libri Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 76, 77
yishmael, r. Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
yoḥanan, r. Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
ḥiya, r. Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224