Tiresias: The Ancient Mediterranean Religions Source Database

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Homer, Odyssey, 10
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14 results
1. Hebrew Bible, Exodus, 11, 7-10 (9th cent. BCE - 3rd cent. BCE)
2. Hebrew Bible, Genesis, 2.10-2.14, 3.1-3.5, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE) 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.12. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ 2.13. וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ 2.14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.12. and the gold of that land is good; there is bdellium and the onyx stone." 2.13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush." 2.14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates." 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown."
3. Homer, Iliad, 3.200-3.203, 10.246-10.247 (8th cent. BCE - 7th cent. BCE) 3.200. / This again is Laertes' son, Odysseus of many wiles, that was reared in the land of Ithaca, rugged though it be, and he knoweth all manner of craft and cunning devices. Then to her again made answer Antenor, the wise:Lady, this verily is a true word that thou hast spoken 3.201. / This again is Laertes' son, Odysseus of many wiles, that was reared in the land of Ithaca, rugged though it be, and he knoweth all manner of craft and cunning devices. Then to her again made answer Antenor, the wise:Lady, this verily is a true word that thou hast spoken 3.202. / This again is Laertes' son, Odysseus of many wiles, that was reared in the land of Ithaca, rugged though it be, and he knoweth all manner of craft and cunning devices. Then to her again made answer Antenor, the wise:Lady, this verily is a true word that thou hast spoken 3.203. / This again is Laertes' son, Odysseus of many wiles, that was reared in the land of Ithaca, rugged though it be, and he knoweth all manner of craft and cunning devices. Then to her again made answer Antenor, the wise:Lady, this verily is a true word that thou hast spoken 10.246. /in all manner of toils; and Pallas Athene loveth him. If he but follow with me, even out of blazing fire might we both return, for wise above all is he in understanding. Then spake unto him much enduring goodly Odysseus:Son of Tydeus, praise me not over-much, neither blame me in aught: 10.247. /in all manner of toils; and Pallas Athene loveth him. If he but follow with me, even out of blazing fire might we both return, for wise above all is he in understanding. Then spake unto him much enduring goodly Odysseus:Son of Tydeus, praise me not over-much, neither blame me in aught:
4. Homer, Odyssey, 4.555-4.560, 5.70-5.71, 5.130, 5.203-5.224 (8th cent. BCE - 7th cent. BCE)
5. Crates, Letters, 15 (4th cent. BCE - 3rd cent. BCE)
6. Anon., Sibylline Oracles, 3.815 (1st cent. BCE - 5th cent. CE) 3.815. 815 And shields and javelins and all sorts of arms;
7. Strabo, Geography, 1.2.9-1.2.10, 1.2.17 (1st cent. BCE - 1st cent. BCE) 1.2.9. Thus it is that our poet, though he sometimes employs fiction for the purposes of instruction, always gives the preference to truth; he makes use of what is false, merely tolerating it in order the more easily to lead and govern the multitude. As a man Binds with a golden verge Bright silver, so Homer, heightening by fiction actual occurrences, adorns and embellishes his subject; but his end is always the same as that of the historian, who relates nothing but facts. In this manner he undertook the narration of the Trojan war, gilding it with the beauties of fancy and the wanderings of Ulysses; but we shall never find Homer inventing an empty fable apart from the inculcation of truth. It is ever the case that a person lies most successfully, when he intermingles [into the falsehood] a sprinkling of truth. Such is the remark of Polybius in treating of the wanderings of Ulysses; such is also the meaning of the verse, He fabricated many falsehoods, relating them like truths: [Od. xix. 203.] not all, but many falsehoods, otherwise it would not have looked like the truth. Homer's narrative is founded on history. He tells us that king Aeolus governed the Lipari Islands, that around Mount Aetna and Leontini dwelt the Cyclopae, and certain Laestrygonians inhospitable to strangers. That at that time the districts surrounding the strait were unapproachable; and Scylla and Charybdis were infested by banditti. In like manner in the writings of Homer we are informed of other freebooters, who dwelt in divers regions. Being aware that the Cimmerians dwelt on the Cimmerian Bosphorus, a dark northern country, he felicitously locates them in a gloomy region close by Hades, a fit theatre for the scene in the wanderings of Ulysses. That he was acquainted with these people we may satisfy ourselves from the chroniclers, who report an incursion made by the Cimmerians either during his life-time or just before. 1.2.10. Being acquainted with Colchis, and the voyage of Jason to Aea, and also with the historical and fabulous relations concerning Circe and Medea, their enchantments and their various other points of resemblance, he feigns there was a relationship between them, notwithstanding the vast distance by which they were separated, the one dwelling in an inland creek of the Euxine, and the other in Italy, and both of them beyond the ocean. It is possible that Jason himself wandered as far as Italy, for traces of the Argonautic expedition are pointed out near the Ceraunian mountains, by the Adriatic, at the Posidonian Gulf, and the isles adjacent to Tyrrhenia. The Cyaneae, called by some the Symplegades, or Jostling Rocks, which render the passage through the Strait of Constantinople so difficult, also afforded matter to our poet. The actual existence of a place named Aea, stamped credibility upon his Aeaea; so did the Symplegades upon the Planctae, (the Jostling Rocks upon the Wandering Rocks) and the passage of Jason through the midst of them; in the same way Scylla and Charybdis accredited the passage [of Ulysses] past those rocks. In his time people absolutely regarded the Euxine as a kind of second ocean, and placed those who had crossed it in the same list with navigators who had passed the Pillars. It was looked upon as the largest of our seas, and was therefore par excellence styled the Sea, in the same way as Homer [is called] the Poet. In order therefore to be well received, it is probable he transferred the scenes from the Euxine to the ocean, so as not to stagger the general belief. And in my opinion those Solymi who possess the highest ridges of Taurus, lying between Lycia and Pisidia, and those who in their southern heights stand out most conspicuously to the dwellers on this side Taurus, and the inhabitants of the Euxine by a figure of speech, he describes as being beyond the ocean. For narrating the voyage of Ulysses in his ship, he says, But Neptune, traversing in his return From Ethiopia's sons, the mountain heights of Solyme, descried him from afar. [Od. v. 282.] It is probable he took his account of the one-eyed Cyclopae from Scythian history, for the Arimaspi, whom Aristaeus of Proconnesus describes in his Tales of the Arimaspi, are said to be distinguished by this peculiarity. 1.2.17. The customs of the inhabitants of Meninx closely correspond to the description of the Lotophagi. If any thing does not correspond, it should be attributed to change, or to misconception, or to poetical licence, which is made up of history, rhetoric, and fiction. Truth is the aim of the historical portion, as for instance in the Catalogue of Ships, where the poet informs us of the peculiarities of each place, that one is rocky, another the furthest city, that this abounds in doves. and that is maritime. A lively interest is the end of the rhetorical, as when he points to us the combat; and of the fiction, pleasure and astonishment. A mere fabrication would neither be persuasive nor Homeric; and we know that his poem is generally considered a scientific treatise, notwithstanding what Eratosthenes may say, when he bids us not to judge poems by the standard of intellect, nor yet look to them for history. It is most probable that the line Nine days by cruel storms thence was I borne Athwart the fishy deep, [Od. ix. 82.] should be understood of merely a short distance, (for cruel storms do not blow in a right course,) and not of being carried beyond the ocean, as if impelled by favourable winds. And, says Polybius, allowing the distance from Malea to the Pillars to be 22,500 stadia, and supposing the rate of passage was the same throughout the nine days, the voyage must have been accomplished at the speed of 2500 stadia per diem: now who has ever recorded that the passage from Lycia or Rhodes to Alexandria, a distance of 4000 stadia, has been made in two days? To those who demand how it was that Ulysses, though he journeyed thrice to Sicily, never once navigated the Strait, we reply that, long after his time, voyagers always sedulously avoided that route.
8. Vergil, Aeneis, 2 (1st cent. BCE - 1st cent. BCE)
9. New Testament, Acts, 1.23-1.26 (1st cent. CE - 2nd cent. CE) 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
10. New Testament, Matthew, 26.14-26.16 (1st cent. CE - 1st cent. CE) 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him.
11. Anon., Acts of Thomas, 31-33, 30 (2nd cent. CE - 3rd cent. CE) 30. And the apostle went forth to go where the Lord had bidden him; and when he was near to the second mile (stone) and had turned a little out of the way, he saw the body of a comely youth lying, and said: Lord, is it for this that thou hast brought me forth, to come hither that I might see this (trial) temptation? thy will therefore be done as thou desirest. And he began to pray and to say: O Lord, the judge of quick and dead, of the quick that stand by and the dead that lie here, and master and father of all things; and father not only of the souls that are in bodies but of them that have gone forth of them, for of the souls also that are in pollutions (al. bodies) thou art lord and judge; come thou at this hour wherein I call upon thee and show forth thy glory upon him that lieth here. And he turned himself unto them that followed him and said: This thing is not come to pass without cause, but the enemy hath effected it and brought it about that he may assault (?) us thereby; and see ye that he hath not made use of another sort, nor wrought through any other creature save that which is his subject.
12. Apuleius, The Golden Ass, 1.9.3, 1.24-1.26, 2.5.7, 2.22.3, 3.7 (2nd cent. CE - 2nd cent. CE)
13. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) 67b. מיתה אחת,בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר (שמות כב, יח) כל שוכב עם בהמה מות יומת סמכו ענין לו מה שוכב עם בהמה בסקילה אף מכשף בסקילה,אמר לו רבי יהודה וכי מפני שסמכו ענין לו נוציא לזה בסקילה אלא אוב וידעוני בכלל מכשפים היו ולמה יצאו להקיש עליהן ולומר לך מה אוב וידעוני בסקילה אף מכשף בסקילה,לרבי יהודה נמי ליהוו אוב וידעוני שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדין,אמר רבי זכריה עדא אמרה קסבר ר' יהודה שני כתובין הבאין כאחד מלמדין,אמר רבי יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה:,(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא אפילו לדבר כשפים,ההיא איתתא דהות קא מהדרא למשקל עפרא מתותי כרעיה דרבי חנינא אמר לה אי מסתייעת זילי עבידי אין עוד מלבדו כתיב,איני והאמר רבי יוחנן למה נקרא שמן מכשפים שמכחישין פמליא של מעלה שאני רבי חנינא דנפיש זכותיה,אמר רבי אייבו בר נגרי אמר רבי חייא בר אבא בלטיהם אלו מעשה שדים בלהטיהם אלו מעשה כשפים וכן הוא אומר (בראשית ג, כד) ואת להט החרב המתהפכת,אמר אביי דקפיד אמנא שד דלא קפיד אמנא כשפים,אמר אביי הלכות כשפים כהלכות שבת יש מהן בסקילה ויש מהן פטור אבל אסור ויש מהן מותר לכתחלה,העושה מעשה בסקילה האוחז את העינים פטור אבל אסור מותר לכתחלה כדרב חנינא ורב אושעיא כל מעלי שבתא הוו עסקי בהלכות יצירה ומיברי להו עיגלא תילתא ואכלי ליה,אמר רב אשי חזינא ליה לאבוה דקרנא דנפיץ ושדי כריכי דשיראי מנחיריה,(שמות ח, טו) ויאמרו החרטומים אל פרעה אצבע אלהים היא אמר ר' אליעזר מיכן שאין השד יכול לבראות בריה פחות מכשעורה,רב פפא אמר האלהים אפילו כגמלא נמי לא מצי ברי האי מיכניף ליה והאי לא מיכניף ליה,א"ל רב לרבי חייא לדידי חזי לי ההוא טייעא דשקליה לספסירא וגיידיה לגמלא וטרף ליה בטבלא וקם אמר ליה לבתר הכי דם ופרתא מי הואי אלא ההיא אחיזת עינים הוה,זעירי איקלע לאלכסנדריא של מצרים זבן חמרא כי מטא לאשקוייה מיא פשר וקם גמלא דוסקניתא אמרו ליה אי לאו זעירי את לא הוה מהדרינן לך מי איכא דזבין מידי הכא ולא בדיק ליה אמיא:,ינאי איקלע לההוא אושפיזא אמר להו אשקין מיא קריבו שתיתא חזא דקא מרחשן שפוותה שדא פורתא מיניה הוו עקרבי אמר להו אנא שתאי מדידכו אתון נמי שתו מדידי אשקייה הואי חמרא רכבה סליק לשוקא אתא חברתה פשרה לה חזייה דרכיב וקאי אאיתתא בשוקא,(שמות ח, ב) ותעל הצפרדע ותכס את ארץ מצרים אמר ר' אלעזר צפרדע אחת היתה השריצה ומלאה כל ארץ מצרים,כתנאי רבי עקיבא אומר צפרדע אחת היתה ומלאה כל ארץ מצרים אמר לו רבי אלעזר בן עזריה עקיבא מה לך אצל הגדה כלה מדברותיך ולך אצל נגעים ואהלות צפרדע אחת היתה שרקה להם והם באו:,אמר ר' עקיבא כו': 67b. bonetype of bdeathpenalty, namely, decapitation. Since that is the only type of capital punishment that applies to gentiles, it cannot be derived through a verbal analogy that the same type applies to a Jewish sorceror.,The ibaraitacontinues: bBen Azzai saysthat bit is stated: “You shall not allow a witch to live”(Exodus 22:17), band it is statedin the following verse: b“Whoever lies with an animal shall be put to death”(Exodus 22:18). The fact that the Torah bjuxtaposes this matter to thatmatter is btoteach that bjust asone who blies with an animalis executed bby stoning(see Leviticus, chapter 20), bso too, a warlockis executed bby stoning. /b,With regard to this derivation, bRabbi Yehuda said to him: And becausethe Torah bjuxtaposes this matter with thatmatter, bshall we take thisperson bout to be stoned?Should he be sentenced to the most severe type of capital punishment on that basis? bRather,the source is as follows: bA necromancer and a sorcerer wereincluded bin thegeneral bcategory of warlocks, and why were they singled outfrom the rest, with their prohibition and punishment stated independently? This was done in order bto draw an analogy to them and say to you: Just as a necromancer and a sorcererare executed bby stoning, so too, a warlockis executed bby stoning. /b,The Gemara asks: bAccording tothe opinion of bRabbi Yehuda as well, letthe punishment with regard to ba necromancer and a sorcerer beconsidered btwo verses that come as one,i.e., that teach the same matter, bandtherefore the ihalakhaof other cases cannot be derived from it, according to the principle that bany two verses that come as one do not teachabout other cases. In other words, if a ihalakhais taught with regard to two individual cases in the Torah, the understanding is that this ihalakhaapplies only to those cases. Had this ihalakhaapplied to all other relevant cases as well, it would not have been necessary for the Torah to teach it twice. The fact that two cases are mentioned indicates that they are the exceptions rather than the rule., bRabbi Zekharya says: This meansthat bRabbi Yehuda holdsthat btwo verses that come as one do teachabout other cases.,§ bRabbi Yoḥa says: Whyis sorcery bcalled ikeshafim /i? Becauseit is an acronym for: bContradicts the heavenly entourage [ ishemakhḥishin pamalia shel mala /i].Sorcery appears to contradict the laws of nature established by God.,The verse states: “To you it was shown, so that you should know that the Lord is God; bthere is none else besides Him”(Deuteronomy 4:35). bRabbi Ḥanina says:This is true bevenwith regard bto a matter of sorcery;sorcery is ineffective against a righteous person.,The Gemara relates: There was ba certain woman who was attempting to take dust from under the feet of Rabbi Ḥaninain order to perform sorcery on him and harm him. Rabbi Ḥanina bsaid to her: If you succeed, goand bdoit. I am not concerned about it, as bit is written: “There is none else besides Him.” /b,The Gemara asks: bIs that so? But doesn’t Rabbi Yoḥa say: Whyare sorcerers bcalled imekhashefim /i? Becauseit is an acronym for: bContradicts the heavenly entourage.This indicates that one should be wary of sorcery. The Gemara answers: bRabbi Ḥanina is different, as his merit is great,and sorcery certainly has no effect on such a righteous person., bRabbi Aivu bar Nagri saysthat bRabbi Ḥiyya bar Abba saysthat in the verse: “And the magicians of Egypt did in that manner bwith their secret arts [ ibelateihem /i]”(Exodus 7:22), bthesewords baredescribing bacts ofemploying bdemons,which are invisible, and their actions are therefore hidden [ ibalat /i]. With regard to the similar term b“ ibelahateihem /i”(Exodus 7:11), bthese are acts of sorcery,which sorcerers perform themselves, without using demons. bAnd likewise it says: “And the flaming [ ilahat /i] sword that turned every way”(Genesis 3:24), referring to a sword that revolves by itself., bAbaye says:A sorcerer bwho is particular aboutusing a certain butensilfor his sorcery is employing ba demon;one bwho is not particular aboutusing a certain butensilis performing an act of bsorcery. /b, bAbaye says: The ihalakhotof sorcery are like the ihalakhotof Shabbat,in that their actions can be divided into three categories: bThere aresome bof themfor which one is liable to be executed bby stoning, and there aresome bof themfor which one is bexemptfrom punishment by Torah law bbutthey are bprohibitedby rabbinic law, band there aresome bof themthat are bpermitted iab initio /i. /b,Abaye elaborates: bOne who performsa real bactof sorcery is liable to be executed bby stoning. One who deceives the eyes is exemptfrom punishment, bbutit is bprohibitedfor him to do so. What is bpermitted iab initio /iis to act blike Rav Ḥanina and Rav Oshaya: Every Shabbat eve they would engage inthe study of bthe ihalakhotof creation, and a third-born calf would be created for them, and they would eat itin honor of Shabbat., bRav Ashi said: I saw Karna’s fatherperform a magic trick in bwhich he would blowhis nose band cast rolls of silk from his nostrilsby deceiving the eye.,With regard to the verse: b“And the magicians said to Pharaoh: This is the finger of God”(Exodus 8:15), bRabbi Eliezer says:It is derived bfrom here that a demon cannot create an entity smaller thanthe size of ba barley grain.Consequently, the magicians were not capable of duplicating the plague of lice, and they realized that this was not an act of sorcery but was performed by God., bRav Pappa said: By God! They cannot create evenan entity as large bas a camel.They do not create anything. Rather, bthey can gather theselarge animals, leading them from one place to another, bbut they cannot gather thosesmall animals., bRav said to Rabbi Ḥiyya: I myself saw a certain Arab who took a sword and sliced a camel andthen bbeat a drum [ ibetavla /i], andthe camel barosefrom the dead. Rabbi Ḥiyya bsaid to him: Was there blood and excretion afterwardin that place, which flowed from the camel when it was sliced? bRather,since there was none, bthat wasclearly ba deception of the eyesand not sorcery.,The Gemara relates: bZe’eiri happenedto come bto Alexandria of Egypt. He bought a donkey. When he was about to give itwater bto drinkthe magic bthawedwhen the donkey touched the water and it was revealed that it was not a donkey, band it turned into the plank of a bridge.The ones who sold it to him bsaid to him: If you were not Ze’eiri,a distinguished person, bwe would not refund youthe money for the donkey. bIs thereanyone bwho buys an item here and does not examine itfirst bwith water?Since sorcery was widespread there, anyone who bought an item examined it in order to find out if it was affected by sorcery, and if one did not examine an acquired item by exposing it to water and it turned out to be under a spell, he suffered the loss.,The Gemara relates: A man named bYannai arrived at a certain inn. He said tothe innkeepers: bGive me water to drink. They broughthim bflour mixed with water. He saw that the lips ofthe innkeeper woman bwere moving,and he bcast a bit ofthe drink to the ground, and it bturned into scorpions,and he understood that the innkeepers performed sorcery on the drink. Yannai bsaid to them: I drank from yours; you too drink from mine,and he also performed sorcery on the drink. bHe gaveit to bher to drinkand bshe turned into a donkey. He rode upon herand bwent to the marketplace. Her friend cameand breleased herfrom the sorcery, bandpeople bsaw him riding on a woman in the marketplace. /b,It is stated with regard to the plagues of Egypt: b“And the frog came up and covered the land of Egypt”(Exodus 8:2). Noting that the term “the frog” is written in the singular, bRabbi Elazar says:At first bit was one frog; it spawned and filled the entire land of Egyptwith frogs.,The Gemara comments: This matter is bsubject toa dispute between itanna’im /i: Rabbi Akiva says: It was one frog, and itspawned and bfilled the entire land of Egyptwith frogs. bRabbi Elazar ben Azarya said to him: Akiva, what are you doingoccupying yourself bwiththe study of iaggada /i?This is not your field of expertise. bTake your statements tothe tractates of iNega’imand iOholot /i.In other words, it is preferable that you teach the ihalakhotof the impurity of leprosy and the impurity imparted in a tent, which are among the most difficult areas of ihalakhaand are within your field of expertise. Rather, the verse is to be understood as follows: bIt was one frog; it whistled tothe other frogs, band theyall bcameafter it.,§ In the mishna, bRabbi Akiva saysin the name of Rabbi Yehoshua that two people can each gather cucumbers by sorcery, one of whom is exempt, as he merely deceives the eyes, and one of whom is liable, as he performs real sorcery.
14. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 10.13 (6th cent. CE - 6th cent. CE)

Subjects of this text:

subject	book bibliographic info
achilles	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
aegina	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
ambition (φιλοτιμία)	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
andrew (apostle)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
angels, evil, fallen, or impure	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
animal	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
apocrypha	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
apostles, and liturgies	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
appianus	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
authority, political	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
authority, textual	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
buonajuto, a.	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
cain	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
calypso (gr. kalypsō)	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
cannibalism	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
characters	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
circe	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 134; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
circe (gr. kirkē)	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
constitution	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
courage	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
crates (pseudo-)	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
cross	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
curiosity	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
cynicism	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
danger	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
death, of humans	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
death	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
democracy	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
desire	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
destruction of troy	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 215
dialectic, socratic	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
eden	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
education	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
eucharist, power of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
euhemerus	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
eve	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
evil, destruction of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
excrement	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
exokeanismós	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
eyes, cutting out	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
fart	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
fictionality, anc. debate on	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
figurative and literal	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
frangoulidis, s.	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
garden (gardens)	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
generals speech	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
habit	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
hammath tiberius (synagogue), hands, laying of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
heart (καρδία)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
heliodorus	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
heortius	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
hermes	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
homer	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
homerus, odyssey	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
imagination, the imagined and the imaginary	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 215
india	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
isis	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
ithaca	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
josephus, titus flavius	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 215
journeys	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
judas	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
kim, l.	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
love	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
magic, apuleius, accused of	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
maieutic	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
marcus aurelius	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
matthias (apostle)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
mette, h.j.	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
midas	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
morgan, j. r.	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
motivational devices	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
myrmidonia	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
odysseus	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 134; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
owl	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
parody	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
penelope (gr. pēnelopē)	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
pharaoh	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
phormio	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 140
plot	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prayers, liturgical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prayers, silent	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prison	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prophecy	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
protreptic	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
psychagogia	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
rationality	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
refutation	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
romm, j.	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
satan	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
self-, care	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
sex	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
sight	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
sign (σφραγίς, signo)	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
singing, of psalms	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
snakes	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
socrates	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
soul, parts of the -	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
soul, tripartition of the -	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
sound	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
spirit (θυμός)	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
strabo	Pinheiro et al., Philosophy and the Ancient Novel (2015) 33
symbolism	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
temptations	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
tongue	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
trauma	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 215
troy	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
unbearable	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
unity, of the moral agent	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
unity, of the virtues	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
venus	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 290
virtue, ethical	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
virtue, natural	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 62
weeping	Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 376
womb'	Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 229
women, and sex	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
zeus	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220