Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



9471
Plutarch, Agesilaus, 6.5-6.6


ἅμα δέ πως ὑπῆλθε τὸν Ἀγησίλαον ὁ τῆς κόρης σφαγιασμός, ἣν ὁ πατὴρ ἔσφαξε πεισθεὶς τοῖς μάντεσιν. οὐ μὴν διετάραξεν αὐτόν, ἀλλʼ ἀναστὰς καὶ διηγησάμενος τοῖς φίλοις τὰ φανέντα τὴν μὲν θεὸν ἔφη τιμήσειν οἷς εἰκός ἐστι χαίρειν θεὸν οὖσαν, οὐ μιμήσεσθαι δὲ τὴν ἀπάθειαν ἀπάθειαν S and Amyot: ἀμαθυίαν ( stupidity ). τοῦ τότε στρατηγοῦ, καὶ καταστέψας ἔλαφον ἐκέλευσεν ἀπάρξασθαι τὸν ἑαυτοῦ μάντιν, οὐχ ὥσπερ εἰώθει τοῦτο ποιεῖν ὁ ὑπὸ τῶν Βοιωτῶν τεταγμένος. Almost at once Agesilaüs remembered the sacrifice of his own daughter which Agamemnon had there made in obedience to the soothsayers. He was not disturbed, however, but after rising up and imparting his vision to his friends, declared that he would honour the goddess with a sacrifice in which she could fitly take pleasure, being a goddess, and would not imitate the cruel insensibility of his predecessor. So he caused a hind to be wreathed with chaplets, and ordered his own seer to perform the sacrifice, instead of the one customarily appointed to this office by the Boeotians.


ἀκούσαντες οὖν οἱ βοιωτάρχαι πρὸς ὀργὴν κινηθέντες ἔπεμψαν ὑπηρέτας, ἀπαγορεύοντες τῷ Ἀγησιλάῳ μὴ θύειν παρὰ τοὺς νόμους καὶ τὰ πάτρια Βοιωτῶν, οἱ δὲ καὶ ταῦτα ἀπήγγειλαν καὶ τὰ μηρία διέρριψαν ἀπὸ τοῦ βωμοῦ, χαλεπῶς οὖν ἔχων ὁ Ἀγησίλαος ἀπέπλει, τοῖς τε Θηβαίοις διωργισμένος καὶ γεγονὼς δύσελπις διὰ τὸν οἰωνόν, ὡς ἀτελῶν αὐτῷ τῶν πράξεων γενησομένων καὶ τῆς στρατείας ἐπὶ τὸ προσῆκον οὐκ ἀφιξομένης. Accordingly, when the Boeotian magistrates heard of this, they were moved to anger, and sent their officers, forbidding Agesilaüs to sacrifice contrary to the laws and customs of the Boeotians. These officers not only delivered their message, but also snatched the thigh-pieces of the victim from the altar. Agesilaüs therefore sailed away in great distress of mind; he was not only highly incensed at the Thebans, but also full of ill-boding on account of the omen. He was convinced that his undertakings would be incomplete, and that his expedition would have no fitting issue. 7


Intertexts (texts cited often on the same page as the searched text):

34 results
1. Homer, Iliad, 9.223 (8th cent. BCE - 7th cent. BCE)

9.223. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles:
2. Aeschylus, Libation-Bearers, 33-43, 32 (6th cent. BCE - 5th cent. BCE)

32. τορὸς δὲ Φοῖβος ὀρθόθριξ 32. For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace
3. Aeschylus, Prometheus Bound, 646-657, 645 (6th cent. BCE - 5th cent. BCE)

645. αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι 645. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: q type=
4. Euripides, Bacchae, 576 (5th cent. BCE - 5th cent. BCE)

576. ἰώ 576. κλύετʼ ἐμᾶς κλύετʼ αὐδᾶς 576. within Io! Hear my voice, hear it, Io Bacchae, Io Bacchae! Choru
5. Herodotus, Histories, 2.139, 5.55-5.56, 6.69.3, 7.8-7.18 (5th cent. BCE - 5th cent. BCE)

6. Xenophon, Hellenica, 3.3.3, 3.4.3, 7.1.34-7.1.35 (5th cent. BCE - 4th cent. BCE)

3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state. 3.4.3. When Agesilaus offered to undertake the campaign, the Lacedaemonians gave him everything he asked for and provisions for six months. And when he marched forth from the country after offering all the sacrifices which were required, including that at the frontier, Spartan commanders always offered sacrifices to Zeus and Athena before crossing the Laconian frontier. he dispatched messengers to the various cities and announced how many men were to be sent from each city, and where they were to report; while as for himself, he desired to go and offer sacrifice at Aulis, the place where Agamemnon had sacrificed before he sailed to Troy. 7.1.34. When the ambassadors arrived there, Pelopidas enjoyed a great advantage with the Persian. For he was able to say that his people were the only ones among the Greeks who had fought on the side of the King at Plataea, that 367 B.C. they had never afterwards undertaken a campaign against the King, and that the Lacedaemonians had made war upon them for precisely the reason that they had declined to go with Agesilaus against him See III. v. 5. and had refused to permit Agesilaus to sacrifice to Artemis at Aulis, This incident is described in III. iv. 3-4. the very spot where Agamemnon, at the time when he was sailing forth to Asia, had sacrificed before he captured Troy. 7.1.35. It also contributed greatly toward the winning of honour for Pelopidas that the Thebans had been victorious in battle at Leuctra, and that they had admittedly ravaged the country of the Lacedaemonians. Pelopidas also said that the Argives and Arcadians had been defeated by the Lacedaemonians when the Thebans were not present with them. And the Athenian, Timagoras, bore witness in his behalf that all these things which he said were true, and so stood second in honour to Pelopidas.
7. Cicero, On Divination, 1.24-1.25 (2nd cent. BCE - 1st cent. BCE)

1.24. At non numquam ea, quae praedicta sunt, minus eveniunt. Quae tandem id ars non habet? earum dico artium, quae coniectura continentur et sunt opinabiles. An medicina ars non putanda est? quam tamen multa fallunt. Quid? gubernatores nonne falluntur? An Achivorum exercitus et tot navium rectores non ita profecti sunt ab Ilio, ut profectione laeti piscium lasciviam intuerentur, ut ait Pacuvius, nec tuendi satietas capere posset? Ínterea prope iam óccidente sóle inhorrescít mare, Ténebrae conduplicántur noctisque ét nimbum occaecát nigror. Num igitur tot clarissimorum ducum regumque naufragium sustulit artem guberdi? aut num imperatorum scientia nihil est, quia summus imperator nuper fugit amisso exercitu? aut num propterea nulla est rei publicae gerendae ratio atque prudentia, quia multa Cn. Pompeium, quaedam M. Catonem, non nulla etiam te ipsum fefellerunt? Similis est haruspicum responsio omnisque opinabilis divinatio; coniectura enim nititur, ultra quam progredi non potest. 1.25. Ea fallit fortasse non numquam, sed tamen ad veritatem saepissime derigit; est enim ab omni aeternitate repetita, in qua cum paene innumerabiliter res eodem modo evenirent isdem signis antegressis, ars est effecta eadem saepe animadvertendo ac notando. Auspicia vero vestra quam constant! quae quidem nunc a Romanis auguribus ignorantur (bona hoc tua venia dixerim), a Cilicibus, Pamphyliis, Pisidis, Lyciis tenentur. 1.24. But, it is objected, sometimes predictions are made which do not come true. And pray what art — and by art I mean the kind that is dependent on conjecture and deduction — what art, I say, does not have the same fault? Surely the practice of medicine is an art, yet how many mistakes it makes! And pilots — do they not make mistakes at times? For example, when the armies of the Greeks and the captains of their mighty fleet set sail from Troy, they, as Pacuvius says,Glad at leaving Troy behind them, gazed upon the fish at play,Nor could get their fill of gazing — thus they whiled the time away.Meantime, as the sun was setting, high uprose the angry main:Thick and thicker fell the shadows; night grew black with blinding rain.Then, did the fact that so many illustrious captains and kings suffered shipwreck deprive navigation of its right to be called an art? And is military science of no effect because a general of the highest renown recently lost his army and took to flight? Again, is statecraft devoid of method or skill because political mistakes were made many times by Gnaeus Pompey, occasionally by Marcus Cato, and once or twice even by yourself? So it is with the responses of soothsayers, and, indeed, with every sort of divination whose deductions are merely probable; for divination of that kind depends on inference and beyond inference it cannot go. 1.25. It sometimes misleads perhaps, but none the less in most cases it guides us to the truth. For this same conjectural divination is the product of boundless eternity and within that period it has grown into an art through the repeated observation and record of almost countless instances in which the same results have been preceded by the same signs.[15] Indeed how trustworthy were the auspices taken when you were augur! At the present time — pray pardon me for saying so — Roman augurs neglect auspices, although the Cilicians, Pamphylians, Pisidians, and Lycians hold them in high esteem.
8. Diodorus Siculus, Historical Library, 1.65.5-1.65.6 (1st cent. BCE - 1st cent. BCE)

1.65.5.  And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne. 1.65.6.  For he thought that the god of Thebes told him while he slept that he would not be able to reign over Egypt in happiness or for any great length of time, unless he should cut the bodies of all the priests in twain and accompanied by his retinue pass through the very midst of them.
9. Philo of Alexandria, On The Special Laws, 4.101-4.102 (1st cent. BCE - 1st cent. CE)

4.101. Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters 4.102. at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid.
10. Artemidorus, Oneirocritica, 2.69.1-2.69.3, 5.71 (1st cent. CE - 2nd cent. CE)

11. Josephus Flavius, Jewish Antiquities, 20.18-20.19 (1st cent. CE - 1st cent. CE)

20.18. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.18. Monobazus, the king of Adiabene, who had also the name of Bazeus, fell in love with his sister Helena, and took her to be his wife, and begat her with child. But as he was in bed with her one night, he laid his hand upon his wife’s belly, and fell asleep, and seemed to hear a voice, which bid him take his hand off his wife’s belly, and not hurt the infant that was therein, which, by God’s providence, would be safely born, and have a happy end. 20.19. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.19. This voice put him into disorder; so he awaked immediately, and told the story to his wife; and when his son was born, he called him Izates.
12. Josephus Flavius, Life, 209-210, 208 (1st cent. CE - 1st cent. CE)

13. New Testament, Acts, 9.5 (1st cent. CE - 2nd cent. CE)

9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting.
14. New Testament, John, 11 (1st cent. CE - 1st cent. CE)

15. New Testament, Mark, 7.26 (1st cent. CE - 1st cent. CE)

7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.
16. Plutarch, Agesilaus, 6.4, 6.6 (1st cent. CE - 2nd cent. CE)

17. Plutarch, Aristides, 11.5-11.6, 19.1-19.2 (1st cent. CE - 2nd cent. CE)

18. Plutarch, Julius Caesar, 32.9, 69.6-69.12 (1st cent. CE - 2nd cent. CE)

19. Plutarch, Cicero, 44.2-44.4 (1st cent. CE - 2nd cent. CE)

20. Plutarch, Cimon, 18.4 (1st cent. CE - 2nd cent. CE)

21. Plutarch, Demetrius, 29.2 (1st cent. CE - 2nd cent. CE)

22. Plutarch, Demosthenes, 29.2-29.5 (1st cent. CE - 2nd cent. CE)

23. Plutarch, Lucullus, 10.2, 12.1, 23.3 (1st cent. CE - 2nd cent. CE)

24. Plutarch, Marius, 45.3 (1st cent. CE - 2nd cent. CE)

25. Plutarch, Pelopidas, 21.3-21.4, 22.2 (1st cent. CE - 2nd cent. CE)

21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. 21.4. Others, on the contrary, argued against it, declaring that such a lawless and barbarous sacrifice was not acceptable to any one of the superior beings above us, for it was not the fabled typhons and giants who governed the world, but the father of all gods and men; even to believe in the existence of divine beings who take delight in the slaughter and blood of men was perhaps a folly, but if such beings existed, they must be disregarded, as having no power; for only weakness and depravity of soul could produce or harbour such unnatural and cruel desires. 22.2. Theocritus the seer, after taking thought, cried out to Pelopidas: Thy sacrificial victim is come, good man; so let us not wait for any other virgin, but do thou accept and use the one which Heaven offers thee. So they took the mare and led her to the tombs of the maidens, upon which, after decking her with garlands and consecrating her with prayers they sacrificed her, rejoicing themselves, and publishing through the camp an account of the vision of Pelopidas and of the sacrifice.
26. Plutarch, Pericles, 13.8 (1st cent. CE - 2nd cent. CE)

13.8. One of its artificers, the most active and zealous of them all, lost his footing and fell from a great height, and lay in a sorry plight, despaired of by the physicians. Pericles was much cast down at this, but the goddess appeared to him in a dream and prescribed a course of treatment for him to use, so that he speedily and easily healed the man. It was in commemoration of this that he set up the bronze statue of Athena Hygieia on the acropolis near the altar of that goddess, which was there before, as they say.
27. Plutarch, Romulus, 2.5 (1st cent. CE - 2nd cent. CE)

2.5. When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them.
28. Plutarch, Sulla, 9.4, 37.3 (1st cent. CE - 2nd cent. CE)

29. Plutarch, Themistocles, 30.1-30.2 (1st cent. CE - 2nd cent. CE)

30. Plutarch, Timoleon, 8.1 (1st cent. CE - 2nd cent. CE)

8.1. When the fleet was ready, and the soldiers provided with what they needed, the priestesses of Persephone fancied they saw in their dreams that goddess and her mother making ready for a journey, and heard them say that they were going to sail with Timoleon to Sicily.
31. Aelius Aristides, Orations, 47.71, 47.77, 48.55, 49.15, 49.39, 50.15, 51.44-51.45, 51.49-51.52 (2nd cent. CE - 2nd cent. CE)

32. Pausanias, Description of Greece, 3.9.3 (2nd cent. CE - 2nd cent. CE)

3.9.3. The envoy dispatched to Thebes was Aristomelidas, the father of the mother of Agesilaus, a close friend of the Thebans who, when the wall of Plataea had been taken, had been one of the judges voting that the remt of the garrison should be put to death. Now the Thebans like the Athenians refused, saying that they would give no help. When Agesilaus had assembled his Lacedaemonian forces and those of the allies, and at the same time the fleet was ready, he went to Aulis to sacrifice to Artemis, because Agamemnon too had propitiated the goddess here before leading the expedition to Troy .
33. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל 14b. bThiscase is referring bto words of Torah,while bthatcase is referring bto commerce. With regard to words of Torah, they weretrustworthy; bwith regard to commerce, they were not. /b,§ The Gemara returns to the topic of the Design of the Divine Chariot. bThe Sages taught: An incidentoccurred binvolving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, andhis student, bRabbi Elazar ben Arakh, was riding a donkey behind him.Rabbi Elazar bsaid to him: My teacher, teach me one chapter in the Design of theDivine bChariot. He said to him:Have bI not taught you: And one may notexpound the Design of the Divine Chariot bto an individual, unless he is a Sage who understands on his own accord?Rabbi Elazar bsaid to him: My teacher, allow me to say before you one thing that you taught me.In other words, he humbly requested to recite before him his own understanding of this issue. bHe said to him: Speak. /b, bImmediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrappedhis head in his cloak in a manner of reverence, band sat on a stone under an olive tree.Rabbi Elazar bsaid to him: My teacher, for what reason did you alight from the donkey? He said:Is it bpossible thatwhile byou are expounding the Design of theDivine bChariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh beganto discuss bthe Design of theDivine bChariot and expounded, and fire descended from heaven and encircled all the trees in the field, and allthe trees bbegan reciting song. /b, bWhat song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord”(Psalms 148:7–14). bAn angel responded from the fire, saying: This is the very Design of theDivine bChariot,just as you expounded. bRabban Yoḥa ben Zakkai stood and kissedRabbi Elazar ben Arakh bon his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a sonlike you, bwho knowshow bto understand, investigate, and expound the Design of theDivine bChariot. There are some who expoundthe Torah’s verses bwell but do not fulfillits imperatives bwell,and there are some bwho fulfillits imperatives bwell but do not expoundits verses bwell,whereas byou expoundits verses bwell and fulfillits imperatives bwell. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b,The Gemara relates: bAnd whenthese bmatters,this story involving his colleague Rabbi Elazar ben Arakh, bwere recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of theDivine bChariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice,when there are no clouds in the sky. Yet the bheavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b, bRabbi Yosei the Priest went and recitedthese bmatters before Rabban Yoḥa ben Zakkai,who bsaidto him: bHappy areall of byou, and happy arethe mothers bwho gave birth to you; happy are my eyes that saw this,students such as these. bAs for you and I,I saw bin my dreamthat bwe were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here,for blarge halls[iteraklin/b] band pleasant couches are made up for you. You, your students, and the students of your students are invited tothe bthird group,those who will merit to welcome the Divine Presence.,The Gemara poses a question: bIs that so? But isn’t it taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says: There are three lectures.In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: bRabbi Yehoshua lecturedon these bmatters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua;and bḤaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not includedin the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those bwho lectured and werealso blectured to were included;but those bwho lectured and were not lectured to were not included.The Gemara asks: bBut wasn’tthere bḤaya ben Ḥakhinai, who was not lectured to, andyet bhe is included?The Gemara answers: Ḥaya ben Ḥakhinai bactually lectured before one who lecturedin front of his own rabbi, so he was also included in this list.,§ bThe Sages taught: Four entered the orchard [ ipardes /i],i.e., dealt with the loftiest secrets of Torah, band they are as follows: Ben Azzai; and ben Zoma; iAḥer /i,the other, a name for Elisha ben Avuya; band Rabbi Akiva. Rabbi Akiva,the senior among them, bsaid to them: When,upon your arrival in the upper worlds, byou reach pure marble stones, do not say: Water, water,although they appear to be water, bbecause it is stated: “He who speaks falsehood shall not be established before My eyes”(Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: bBen Azzai glimpsedat the Divine Presence band died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones”(Psalms 116:15). bBen Zoma glimpsedat the Divine Presence band was harmed,i.e., he lost his mind. bAnd with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it”(Proverbs 25:16). iAḥerchopped down the shootsof saplings. In other words, he became a heretic. bRabbi Akiva came out safely. /b,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: bThey asked ben Zoma: What isthe ihalakhawith regard to bcastrating a dog?The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. bHe said to them:The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor bshall you do so in your land”(Leviticus 22:24), from which we learn: With regard to banyanimal bthat is in your land, you shall not dosuch a thing. bTheyalso basked ben Zoma:A woman considered bto be a virgin who became pregt, what isthe ihalakha /i? bA High Priestmay marry only a virgin; is he permitted to marry her? The answer depends on the following: bAre we concerned forthe opinion of bShmuel? Shmuel says: /b
34. Plutarch, Cleomenes, 7.3



Subjects of this text:

subject book bibliographic info
aetiology Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
agesilaus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
amphilytus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
anecdotal mode Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
anxiety dreams and nightmares, bizarre commands, extra-oneiric Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
anxiety dreams and nightmares, bizarre commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
anxiety dreams and nightmares, uncharacteristic behaviour Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
anxiety dreams and nightmares, voices Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193, 419
apparitions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253, 419
brutus, marcus iunius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
caesar, gaius iulius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
chrêsmologos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
cult Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
daimons Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dillery, john Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
dioscuri Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dissimulation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209, 246
divination, and authority Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
divination, and patronage Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
divination, incubation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
divine behaviour, deceptive Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246
divine behaviour, inappropriate or immoral Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
divine speech, dissimulating Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246, 253
divine voices, graeco-roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
divine voices, jewish Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
dream, passim, esp., epiphany dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dream-mindedness Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dream commands, difficult or distressing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
dream commands, extra-oneiric Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
dream commands, intra-oneiric Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
dream commands, transgressive, taboo-breaking Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
dream figures, alter ego/evil genius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
dream figures, appearance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 419
dream imagery, distressing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
dreams and visions, dream figures, invisible (voice only) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
dreams and visions, dream figures, phantoms Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
dreams and visions, dream figures, statues Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246
dreams and visions, examples, aelius aristides Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246
dreams and visions, examples, artemidorus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246
dreams and visions, examples, plutarch Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
dreams and visions, form criticism/classification, message dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
dreams and visions, incubation, oracular Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
dreams and visions, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
emotional responses to dreams, perplexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
hero Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
herodotus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
irony Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
lake regillus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
leuctra, battle of Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
mania' Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
olympian gods Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
pelopidas Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
persians Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
pisistratus/pisistratids Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
platonism Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
polycrates of samos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 186
prophecy, bizarre divine requests Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193
pythia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
rebuke, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
rebuke, riddling or enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
sacrifice, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 193, 253
sacrifice Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sarcasm Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
soul Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
thebes (boeotia) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
uncertainty, about actions, decisions, destiny etc. Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
voice portents Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
wordplay, in dreams and interpretation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 246