Tiresias: The Ancient Mediterranean Religions Source Database

9155

Petronius Arbiter, Satyricon, 34

nan Trimalchio had now stopped his game, and asked for all the same dishes, and in a loud voice invited any of us, who wished, to take a second glass of mead. Suddenly the music gave the sign, and the light dishes were swept away by a troop of singing servants. An entrée-dish happened to fall in the rush, and a boy picked it up from the ground. Trimalchio saw him, and directed that he should be punished by a box on the ear, and made to throw down the dish again. A chairman followed and began to sweep out the silver with a broom among the other rubbish. Then two long-haired Ethiopians with little wineskins, just like the men who scatter sand in an amphitheatre, came in and gave us wine to wash our hands in, for no one offered us water. We complimented our host on his arrangements."Mars loves a fair field," said he, "and so I gave orders that every one should have a separate table. In that way these filthy slaves will not make us so hot by crowding past us." Just then some glass jars carefully fastened with gypsum were brought on, with labels tied to their necks, inscribed, "Falernian of Opimius's vintage, 100 years in bottle." As we were poring over the labels Trimalchio clapped his hands and cried, "Ah me, so wine lives longer than miserable man. So let us be merry. Wine is life. I put on real wine of Opimius's year. I produced some inferior stuff yesterday, and there was a much finer set of people to dinner." As we drank and admired each luxury in detail, a slave brought in a silver skeleton, made so that its limbs and spine could be moved and bent in every direction. He put it down once or twice on the table so that the supple joints showed several attitudes, and Trimalchio said appropriately: "Alas for us poor mortals, all that poor man is is nothing. So we shall all be, after the world below takes us away. Let us live then while it goes well with us.

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33 results
1. Hebrew Bible, Jonah, 1.5, 1.7-1.10, 1.14-1.16 (9th cent. BCE - 3rd cent. BCE) 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.7. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃ 1.8. וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9. וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃ 1.14. וַיִּקְרְאוּ אֶל־יְהוָה וַיֹּאמְרוּ אָנָּה יְהוָה אַל־נָא נֹאבְדָה בְּנֶפֶשׁ הָאִישׁ הַזֶּה וְאַל־תִּתֵּן עָלֵינוּ דָּם נָקִיא כִּי־אַתָּה יְהוָה כַּאֲשֶׁר חָפַצְתָּ עָשִׂיתָ׃ 1.15. וַיִּשְׂאוּ אֶת־יוֹנָה וַיְטִלֻהוּ אֶל־הַיָּם וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ׃ 1.16. וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת־יְהוָה וַיִּזְבְּחוּ־זֶבַח לַיהוָה וַיִּדְּרוּ נְדָרִים׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep." 1.7. And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah." 1.8. Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’" 1.9. And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’" 1.10. Then were the men exceedingly afraid, and said unto him: ‘What is this that thou hast done?’ For the men knew that he fled from the presence of the LORD, because he had told them." 1.14. Wherefore they cried unto the LORD, and said: ‘We beseech Thee, O LORD, we beseech Thee, let us not perish for this man’s life, and lay not upon us innocent blood; for Thou, O LORD, hast done as it pleased Thee.’" 1.15. So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging." 1.16. Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows."
2. Hebrew Bible, Proverbs, 1.11-1.14, 23.34 (9th cent. BCE - 3rd cent. BCE) 1.11. אִם־יֹאמְרוּ לְכָה אִתָּנוּ נֶאֶרְבָה לְדָם נִצְפְּנָה לְנָקִי חִנָּם׃ 1.12. נִבְלָעֵם כִּשְׁאוֹל חַיִּים וּתְמִימִים כְּיוֹרְדֵי בוֹר׃ 1.13. כָּל־הוֹן יָקָר נִמְצָא נְמַלֵּא בָתֵּינוּ שָׁלָל׃ 1.14. גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃ 23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ 1.11. If they say: ‘Come with us, Let us lie in wait for blood, Let us lurk for the innocent without cause;" 1.12. Let us swallow them up alive as the grave, and whole, as those that go down into the pit;" 1.13. We shall find all precious substance, We shall fill our houses with spoil;" 1.14. Cast in thy lot among us; Let us all have one purse’—" 23.34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast."
3. Hebrew Bible, Isaiah, 22.13 (8th cent. BCE - 5th cent. BCE) 22.13. וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה הָרֹג בָּקָר וְשָׁחֹט צֹאן אָכֹל בָּשָׂר וְשָׁתוֹת יָיִן אָכוֹל וְשָׁתוֹ כִּי מָחָר נָמוּת׃ 22.13. And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine— 'Let us eat and drink, for tomorrow we shall die!’"
4. Euripides, Alcestis, 783-787, 782 (5th cent. BCE - 5th cent. BCE)
5. Hebrew Bible, Ecclesiastes, 2.24, 3.12, 5.18, 8.15, 9.7 (5th cent. BCE - 2nd cent. BCE) 2.24. אֵין־טוֹב בָּאָדָם שֶׁיֹּאכַל וְשָׁתָה וְהֶרְאָה אֶת־נַפְשׁוֹ טוֹב בַּעֲמָלוֹ גַּם־זֹה רָאִיתִי אָנִי כִּי מִיַּד הָאֱלֹהִים הִיא׃ 3.12. יָדַעְתִּי כִּי אֵין טוֹב בָּם כִּי אִם־לִשְׂמוֹחַ וְלַעֲשׂוֹת טוֹב בְּחַיָּיו׃ 5.18. גַּם כָּל־הָאָדָם אֲשֶׁר נָתַן־לוֹ הָאֱלֹהִים עֹשֶׁר וּנְכָסִים וְהִשְׁלִיטוֹ לֶאֱכֹל מִמֶּנּוּ וְלָשֵׂאת אֶת־חֶלְקוֹ וְלִשְׂמֹחַ בַּעֲמָלוֹ זֹה מַתַּת אֱלֹהִים הִיא׃ 8.15. וְשִׁבַּחְתִּי אֲנִי אֶת־הַשִּׂמְחָה אֲשֶׁר אֵין־טוֹב לָאָדָם תַּחַת הַשֶּׁמֶשׁ כִּי אִם־לֶאֱכוֹל וְלִשְׁתּוֹת וְלִשְׂמוֹחַ וְהוּא יִלְוֶנּוּ בַעֲמָלוֹ יְמֵי חַיָּיו אֲשֶׁר־נָתַן־לוֹ הָאֱלֹהִים תַּחַת הַשָּׁמֶשׁ׃ 9.7. לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשֲׁתֵה בְלֶב־טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת־מַעֲשֶׂיךָ׃ 2.24. There is nothing better for a man than that he should eat and drink, and make his soul enjoy pleasure for his labour. This also I saw, that it is from the hand of God." 3.12. I know that there is nothing better for them, than to rejoice, and to get pleasure so long as they live." 5.18. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour—this is the gift of God." 8.15. So I commended mirth, that a man hath no better thing under the sun, than to eat, and to drink, and to be merry, and that this should accompany him in his labour all the days of his life which God hath given him under the sun." 9.7. Go thy way, eat thy bread with joy, And drink thy wine with a merry heart; For God hath already accepted thy works."
6. Anon., 1 Enoch, 101.5, 102.9-102.11 (3rd cent. BCE - 2nd cent. BCE) 101.5. in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 102.11. of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation.
7. Cicero, On Duties, 1.150-1.151 (2nd cent. BCE - 1st cent. BCE) 1.150. Iam de artificiis et quaestibus, qui liberales habendi, qui sordidi sint, haec fere accepimus. Primum improbantur ii quaestus, qui in odia hominum incurrunt, ut portitorum, ut faeneratorum. Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Sordidi etiam putandi, qui mercantur a mercatoribus, quod statim vendant; nihil enim proficiant, nisi admodum mentiantur; nec vero est quicquam turpius vanitate. Opificesque omnes in sordida arte versantur; nec enim quicquam ingenuum habere potest officina. Minimeque artes eae probandae, quae ministrae sunt voluptatum: Cetárii, lanií, coqui, fartóres, piscatóres, ut ait Terentius; adde hue, si placet, unguentarios, saltatores totumque ludum talarium. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. 1.150.  Now in regard to trades and other means of livelihood, which ones are to be considered becoming to a gentleman and which ones are vulgar, we have been taught, in general, as follows. First, those means of livelihood are rejected as undesirable which incur people's ill-will, as those of tax-gatherers and usurers. Unbecoming to a gentleman, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labour, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery. Vulgar we must consider those also who buy from wholesale merchants to retail immediately; for they would get no profits without a great deal of downright lying; and verily, there is no action that is meaner than misrepresentation. And all mechanics are engaged in vulgar trades; for no workshop can have anything liberal about it. Least respectable of all are those trades which cater for sensual pleasures: "Fishmongers, butchers, cooks, and poulterers, And fishermen," as Terence says. Add to these, if you please, the perfumers, dancers, and the whole corps de ballet. 1.151.  But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived — medicine and architecture, for example, and teaching — these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point.
8. Septuagint, 1 Maccabees, 3.41 (2nd cent. BCE - 2nd cent. BCE) 3.41. When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them.
9. Septuagint, 2 Maccabees, 8.34 (2nd cent. BCE - 2nd cent. BCE) 8.34. The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'
10. Septuagint, Ecclesiasticus (Siracides), 26.29 (2nd cent. BCE - 2nd cent. BCE)
11. Septuagint, Wisdom of Solomon, 2.6-2.12 (2nd cent. BCE - 1st cent. BCE) 2.6. Come, therefore, let us enjoy the good things that exist,and make use of the creation to the full as in youth. 2.7. Let us take our fill of costly wine and perfumes,and let no flower of spring pass by us. 2.8. Let us crown ourselves with rosebuds before they wither. 2.9. Let none of us fail to share in our revelry,everywhere let us leave signs of enjoyment,because this is our portion, and this our lot. 2.10. Let us oppress the righteous poor man;let us not spare the widow nor regard the gray hairs of the aged. 2.11. But let our might be our law of right,for what is weak proves itself to be useless. 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training.
12. Septuagint, 4 Maccabees, 7.1 (2nd cent. BCE - 2nd cent. BCE) 7.1. For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions
13. Horace, Odes, 1.4, 2.3, 4.7 (1st cent. BCE - 1st cent. BCE) 1.4. 2. Now at the time when this great concussion of affairs happened, the affairs of the Romans were themselves in great disorder. Those Jews also, who were for innovations, then arose when the times were disturbed; they were also in a flourishing condition for strength and riches, insomuch that the affairs of the East were then exceeding tumultuous, while some hoped for gain, and others were afraid of loss in such troubles; 1.4. and when the city had already received its sacred constitution again, Antiochus died; whose son Antiochus succeeded him in the kingdom, and in his hatred to the Jews also. 1.4. but when Zenodorus was dead, Caesar bestowed on him all that land which lay between Trachonitis and Galilee. Yet, what was still of more consequence to Herod, he was beloved by Caesar next after Agrippa, and by Agrippa next after Caesar; whence he arrived at a very great degree of felicity. Yet did the greatness of his soul exceed it, and the main part of his magimity was extended to the promotion of piety.
14. Horace, Sermones, 2.6.106, 2.6.110-2.6.115, 2.8 (1st cent. BCE - 1st cent. BCE) 2.8. 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort 2.8. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money.
15. Lucretius Carus, On The Nature of Things, 3.914 (1st cent. BCE - 1st cent. BCE)
16. Strabo, Geography, 14.5.9 (1st cent. BCE - 1st cent. BCE) 14.5.9. Then to Zephyrium, which bears the same name as the place near Calycadnus. Then, a little above the sea, to Anchiale, which, according to Aristobulus, was founded by Sardanapallus. Here, he says, is the tomb of Sardanapallus, and a stone figure which represents the fingers of the right hand as snapping together, and the following inscription in Assyrian letters: Sardanapallus, the son of Anacyndaraxes, built Anchiale and Tarsus in one day. Eat, drink, be merry, because all things else are not worth this, meaning the snapping of the fingers. Choerilus also mentions this inscription; and indeed the following verses are everywhere known: Mine are all that I have eaten, and the delights of love that I have enjoyed; but those numerous blessings have been left behind.
17. Juvenal, Satires, 5, 11 (1st cent. CE - 2nd cent. CE)
18. Mishnah, Berachot, 7.5 (1st cent. CE - 3rd cent. CE) 7.5. Two eating companies that were eating in the same room: When some of them can see some of the other they combine [for a zimun], but if not each group makes a zimun for itself. They do not bless over the wine until they put water into it, the words of Rabbi Eliezer. The sages say they bless."
19. New Testament, 1 Corinthians, 15.32 (1st cent. CE - 1st cent. CE) 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die.
20. New Testament, Acts, 27.18-27.19 (1st cent. CE - 2nd cent. CE)
21. New Testament, Luke, 12.19-12.20 (1st cent. CE - 1st cent. CE) 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?'
22. Persius, Satires, 5.151 (1st cent. CE - 1st cent. CE)
23. Persius, Saturae, 5.151 (1st cent. CE - 1st cent. CE)
24. Petronius Arbiter, Satyricon, 2, 26-29, 3, 30-33, 35-39, 4, 40-49, 5, 50-78, 1 (1st cent. CE - 1st cent. CE)
25. Petronius Arbiter, Satyricon, 2, 26-29, 3, 30-39, 4, 40-49, 5, 50-78, 1 (1st cent. CE - 1st cent. CE)
26. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE)
27. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE)
28. Quintilian, Institutes of Oratory, 8.5.28 (1st cent. CE - 1st cent. CE) 8.5.28.  Further, the colour, though bright enough, has no unity, but consists of a number of variegated splashes. A purple stripe appropriately applied lends brilliance to a dress, but a dress decorated with a quantity of patches can never be becoming to anybody.
29. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.3.7, 5.5.8, 5.7.8 (2nd cent. CE - 2nd cent. CE)
30. Philostratus The Athenian, Life of Apollonius, 4.32 (2nd cent. CE 4.32. And about this time it happened that a certain youth of Lacedaemon was charged by his fellow citizens with violating the customs of his country. For though he was descended from Callicratidas who led the navy at the battle of Arginusae, yet he was devoted to seafaring and paid no attention to public affairs; but, instead of doing so, would sail off to Carthage or Sicily in the ships which he had had built. Apollonius then hearing that he was arraigned for this conduct, thought it a pity to desert the youth who had just fallen under the hand of justice, and said to him: My excellent fellow, why do you go about so full of anxiety and with such a gloomy air? A public prosecution, said the other, has been instituted against me, because I go in for seafaring and take no part in public affairs. And was your father or your grandfather a mariner? of course not, said the other; they were all of them chiefs of the gymnasium and Ephors and public guardians; Callicratidas, however, my ancestor, was a real admiral of the fleet. I suppose, said Apollonius, you hardly mean him of Arginusae fame? Yes, that fell in the naval action leading his fleet. Then, said Apollonius, your ancestor's mode of death has not given you any prejudice against a seafaring life? No, by Zeus, said the other, for it is not with a view to conducting battles by sea that I set sail. Well, and can you mention any rabble of people more wretched and ill-starred than merchants and skippers? In the first place they roam from sea to sea, looking for some market that is badly stocked; and then they sell and are sold, associating with factors and brokers, and they subject their own heads to the most unholy rate of interest in their hurry to get back to the principal; and if they do well, their ship has a lucky voyage, and they tell you a long story of how they never wrecked it either willingly or unwillingly; but if their gains do not balance their debts, they jump into their long boats and dash their ships on to the rocks, and make no bones as sailors of robbing others of their substance, pretending in the most blasphemous manner that it is an act of God. And even if the seafaring crowd who go on voyages be not so bad as I make them out to be; yet is there any shame worse than this, for a man who is a citizen of Sparta and the child of forbears who of old lived in the heart of Sparta, to secrete himself in the hold of a ship, oblivious of Lycurgus and Iphitus, thinking of nought but of cargoes and petty bills of lading? For if he thinks of nothing else, he might at least bear in mind that Sparta herself, so long as she stuck to the land, enjoyed a fame reaching to heaven; but when she began to covet the sea, she sank down and down, and was blotted out at last, not only on the sea but on the land as well. The young man was so overcome by these arguments, that he bowed his head to the earth and wept, because he heard he was so degenerate from his fathers; and he sold the ships by which he lived. And when Apollonius saw that he was restored to his senses and inclined to embrace a career on land, he led him before the Ephors and obtained his acquittal.
31. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 50b. ולא אמרן אלא דלא אקדימו הנך ואזמון עלייהו בדוכתייהו אבל אזמון עלייהו בדוכתייהו פרח זימון מינייהו,אמר רבא מנא אמינא לה דתנן מטה שנגנבה חציה או שאבדה חציה או שחלקוה אחין או שותפין טהורה החזירוה מקבלת טומאה מכאן ולהבא,מכאן ולהבא אין למפרע לא אלמא כיון דפלגוה פרח לה טומאה מינה ה"נ כיון דאזמון עלייהו פרח זימון מינייהו:,ב' חבורות וכו': תנא אם יש שמש ביניהם שמש מצרפן:,אין מברכין על היין: ת"ר יין עד שלא נתן לתוכו מים אין מברכין עליו ב"פ הגפן אלא בורא פרי העץ ונוטלין ממנו לידים משנתן לתוכו מים מברכין עליו בורא פרי הגפן ואין נוטלין ממנו לידים דברי ר"א וחכ"א בין כך ובין כך מברכין עליו ב"פ הגפן ואין נוטלין הימנו לידים,כמאן אזלא הא דאמר שמואל עושה אדם כל צרכיו בפת כמאן כר' אליעזר,א"ר יוסי ברבי חנינא מודים חכמים לר"א בכוס של ברכה שאין מברכין עליו עד שיתן לתוכו מים מ"ט אמר רב אושעיא בעינן מצוה מן המובחר,ורבנן למאי חזי א"ר זירא חזי לקורייטי,ת"ר ד' דברים נאמרו בפת אין מניחין בשר חי על הפת ואין מעבירין כוס מלא על הפת ואין זורקין את הפת ואין סומכין את הקערה בפת,אמימר ומר זוטרא ורב אשי כרכו ריפתא בהדי הדדי אייתי לקמייהו תמרי ורמוני שקל מר זוטרא פתק לקמיה דרב אשי דסתנא א"ל לא סבר לה מר להא דתניא אין זורקין את האוכלין ההיא בפת תניא והתניא כשם שאין זורקין את הפת כך אין זורקין את האוכלין א"ל והתניא אף על פי שאין זורקין את הפת אבל זורקין את האוכלין,אלא לא קשיא הא במידי דממאיס הא במידי דלא ממאיס,ת"ר ממשיכין יין בצנורות לפני חתן ולפני כלה וזורקין לפניהם קליות ואגוזים בימות החמה אבל לא בימות הגשמים אבל לא גלוסקאות לא בימות החמה ולא בימות הגשמים:,א"ר רב יהודה שכח והכניס אוכלין לתוך פיו בלא ברכה מסלקן לצד א' ומברך,תניא חדא בולען ותניא אידך פולטן ותניא אידך מסלקן,ל"ק הא דתניא בולען במשקין והא דתניא פולטן במידי דלא ממאיס והא דתניא מסלקן במידי דממאיס 50b. bWe only saidthis ihalakhain a case bwhere thosemembers of the previous groups bdid not include them in the izimmunin theiroriginal bplace, but in a case where they included them in the izimmunin theiroriginal bplace, theirobligation to participate in a izimmunhas left them.The obligation incumbent upon these three individuals to form a izimmunstems from their obligation to form a izimmunwith the members of their original groups. If their groups already included them in a izimmun /i, their obligation as individuals has lapsed and they can no longer form another izimmun /i.,In order to explain the general principle contained in this halakhic ruling, bRava said: From where do Iderive to bsay this ihalakha /i? bAs we learnedin a mishna: bAritually impure bbed, half of which was stolen or half of which was lost, or it was divided by brothersafter they inherited it from their father, or was divided by bpartners, it is ritually pure.This is true with regard to any ritually impure utensil that was broken or divided; it is no longer a utensil and is therefore ritually pure. However, bif they restored itand reattached the parts, bit is susceptible to ritual impurity from here on. /b,Rava infers: bFrom here on, yes,it is susceptible to ritual impurity, bretroactively, no,it does not reassume its previous status of ritual impurity. bApparently, once they divided it, the ritual impurity left it.Although it was restored, it does not reassume its previous status of ritual impurity. bHere, too, once they included them in the izimmun /i, theirobligation bleft themand they do not reassume their previous obligation.,The mishna explained the circumstances in which btwo groupsthat were eating in one house may combine to form a izimmun /i. The Gemara adds: bIt was taught: If there is acommon bwaiter among them,serving both groups, bthe waiter joins theminto a single group, even if they cannot see each other.,In the mishna, we learned: bOne does not recite a blessing over wineuntil he adds water to it, that is the statement of Rabbi Eliezer. And the Rabbis say: One recites a blessing over it. Regarding this, bthe Sages taughtin the iTosefta /i: bOver wine, until he added water to it, one does not recite: Who creates fruit of the vine; rather,he recites: bWho creates fruit of the tree,as it is merely fruit juice and not wine. Moreover, since it is not halakhically considered wine, boneritually bwashes his hands with it. Once he added water to it,however, it is considered wine, and bone recites over it: Who creates fruit of the vine, and one does notritually bwash his hands with it,that is bthe statement of Rabbi Eliezer. The Rabbis say: In either case,whether water has been added or not, it is considered wine for all intents and purposes, and bone recites over it: Who creates fruit of the vine, and one may notritually bwash his hands from it. /b, bIn accordance with whoseopinion bis that ihalakha bwhich Shmuel said: A person may perform all his needs with bread?He may use it for purposes other than food, and he need not be concerned that he is treating the food contemptuously. bIn accordance with whoseopinion among the tannaitic opinions cited above? The Gemara answers: It is bin accordance withthe opinion of bRabbi Eliezer,who permits one to wash his hands with undiluted wine., bRabbi Yosei bar Rabbi Ḥanina said: The Rabbis agree with Rabbi Eliezer with regard to a cup of blessing,e.g., the cup of wine over which Grace after Meals is recited, bthat one does not recite a blessing over it until he adds water to it. What is the reason? Rav Oshaya said: We requirethat ba mitzva beperformed bin the bestpossible manner.,With regard the issue of wine itself, the Gemara asks: bAnd according to the Rabbis, for what isundiluted wine, which is virtually undrinkable, bfit? Rabbi Zeira said:It is good bfor ikoraiytei /i,a medicinal drink made of wine and oil.,The Gemara continues to discuss the topic of using food. bThe Sages taught: Four things were said with regard to bread: One may not place raw meat on breadso the blood will not drip onto the bread and render it inedible; band one may not pass a full cupof wine bover breadlest the wine drip on it and ruin the bread; band one may not throw bread; and one may not prop up a dish witha piece of bbread.The basis for these laws is the need to treat bread with respect.,The Gemara recounts: bAmeimar, Mar Zutra and Rav Ashi ate bread together when they brought dates and pomegranates before them. Mar Zutra tookfruit band threw a portion before Rav Ashi.Rav Ashi was astounded and bsaid to him:Does bthe Master not hold with that which was taughtin a ibaraita /i: bOne may not throw food?He responded: bThat was taught with regard to bread,not other foods. Rav Ashi challenged him again: bWasn’t it taughtin a ibaraita /i: bJust as one may not throw bread, so too one may not throwother bfoods?Mar Zutra bsaid to him: Wasn’tthe opposite btaughtin another ibaraita /i: bAlthough one may not throw bread, he may throwother bfoods? /b, bRather,that is bnot difficult,as the two ibaraitotaddress two different cases. bThis ibaraita /i, in which it is taught that one may not throw other foods, refers to bafood bitem that becomes disgustingwhen thrown, whereas bthat ibaraita /i, in which it is taught that one may throw other foods, refers to bafood bitem that does not become disgustingwhen thrown.,Similarly, bthe Sages taught: One may draw wine through pipes before a bride and groomas a blessed omen, and one may bthrow roasted grain and nuts before them in the summer, but not in the rainy season,as in the summer they can be retrieved and eaten, which is not the case in the rainy season. bBut one may not throw cakes, neither in the summer nor in the rainy season. /b, bRav Yehuda said: If one forgot and put fooditems bin his mouth withoutreciting ba blessing, he moves them to one sideof his mouth band recites the blessing. /b,The Gemara notes that there are three ibaraitoton this topic: bIt was taughtin bone ibaraita /i: bHe swallows them. It was taughtin banother ibaraita /i: bHe spits them out. Another ibaraita btaught: He moves themto the side of his mouth.,The Gemara explains: That is bnot difficult,as each ibaraitaaddresses a different case. bThis ibaraita bin which it was taught: He swallows themrefers bto liquids,as there is no alternative. bThis ibaraita bin which it was taught: He spits them out,refers to bafood bitem that does not become disgustingand if he removes it from his mouth he can subsequently eat it. bThis ibaraita bin which it was taught: He moves themto the side of his mouth, refers to bafood bitem that becomes disgusting,in which case it is sufficient to move it to the side.
32. Stobaeus, Anthology, 4.34.28 (5th cent. CE - 5th cent. CE)
33. Papyri, P.Oxy., None

Subjects of this text:

subject	book bibliographic info
achilles tatius, leukippe and kleitophon	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
afterlife, eschatological punishment	Stuckenbruck, 1 Enoch 91-108 (2007) 510
afterlife, reward	Stuckenbruck, 1 Enoch 91-108 (2007) 510
afterlife	Stuckenbruck, 1 Enoch 91-108 (2007) 510
alexander jannaeus	Stuckenbruck, 1 Enoch 91-108 (2007) 510
allotment	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
apocalyptic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
apuleius, metamorphoses	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
banquet, and cutting meat	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 208, 209
banquet, and excerpting poetry	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 206, 207, 208, 209, 210
banquet, and fable	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205
banquet	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
beast, passions as	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
benefaction	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
calories	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
cannibalism, and consumption of human flesh in fiction'	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
carpe diem, expression of	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 209
census	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
chrysippus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
classicism	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
commerce	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
conspicuous consumption	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
custom	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
cynics/cynicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
decadence	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
decline	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
demographics	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
divine commands, violation of sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, animals	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, religious	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, violation of sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dum licet	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 206
economics, debt	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, employment	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, labor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, property, assets, goods	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, reciprocal exchange	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, wealth	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics of status	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
eliezer, rr.	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
empire, roman	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
epicureanism, afterlife, view of	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
epicureanism, attacks against	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
epicureanism, pleasure	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
epicurus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
equality	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
fiscal regimes	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
florilegium gallicum	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 209
food, association with wealth	Stuckenbruck, 1 Enoch 91-108 (2007) 510
freedmen	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
friendship	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
frugality, enforced	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugality, legislated	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugality, rhetoric of	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
gellius, aulus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
genre, lyric and satire	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205
gift	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
gratitude	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
greece	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
greed	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
hands	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
heart	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
hebrew bible	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
heracles/hercules	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
historia augusta	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
homer, in petronius	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 208, 209
honor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
horace, quintus horatius flaccus	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 206
husbandry	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
imperial cults	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
irony	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
iugera	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
juvenal, sardanapalus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
kindness	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
kraybill, j.	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
lexiphanes, on salaried posts	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
lucretius, titus lucretius carus	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 206
lyric, and satire	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205
merchants	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
mesomedes	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
methodology, sociological criticism	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
mobility, social	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
music, and banquet	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 208
nakedness	Stuckenbruck, 1 Enoch 91-108 (2007) 510
nan, and excerpt	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 206, 207, 208, 209, 210
nan, and locus communis	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 210
nan, anthology	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 207, 208, 209
nan, integrative	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 210
nan, reflective	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 210
nero	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 207, 208
orpheus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
patrimony	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
patronage	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
peter and cornelius' visions, content"	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
peter and cornelius' visions, form"	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
petronius, satyrica, imitation of plato's symposium"	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
petronius, satyrica, trimalchio the technophile	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
petronius, satyrica	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
petronius	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 206, 207, 208, 209, 210
petronius arbiter	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
philosophy, of epicurus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
politics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
poverty	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
prometheus	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
punishment of wrongdoers	Stuckenbruck, 1 Enoch 91-108 (2007) 510
revenues	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
revolution, literary	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
rhetoric	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
rimell, victoria	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 277
rome	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
sailors	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
sardanapalus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
satire	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 206, 207, 208, 209, 210
satisficing	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
seafarers	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
self-fashioning	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
self-sufficiency	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
sensual, life	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
ship captain	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
slavery (servant)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
slaves	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
socrates	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
stobaeus, joannes	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 207, 208
subsistence	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
surplus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
tarsus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
trade	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
trade guilds	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
trimalchio	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 206, 207, 208, 209, 210
tyre, destruction of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
urbanitas	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 208
water	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
wealth, critique of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
wealth/prosperity	Stuckenbruck, 1 Enoch 91-108 (2007) 510
wettstein, johann j.	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 47
wife, wives	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
wine, and horace	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 210
wine, and opimian	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 205, 209, 210
wine	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224
wine label	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 209
wisdom	Stuckenbruck, 1 Enoch 91-108 (2007) 510
wonder-culture, commodus the technophile	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
wonder-culture, in imperial fiction, mesomedes	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
wonder-culture, in imperial fiction, petronius	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
wonder-culture, in imperial fiction	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
wonder-culture	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 277
yishmael, rabbi	Katzoff, On Jews in the Roman World: Collected Studies (2019) 224