Tiresias: The Ancient Mediterranean Religions Source Database

9606

Plutarch, Roman Questions, 14
nan Why do sons cover their heads when they escort their parents to the grave, while daughters go with uncovered heads and hair unbound? Is it because fathers should be honoured as gods by their male offspring, but mourned as dead by their daughters, that custom has assigned to each sex its proper part and has produced a fitting result from both? Or is it that the unusual is proper in mourning, and it is more usual for women to go forth in public with their heads covered and men with their heads uncovered? So in Greece, whenever any misfortune comes, the women cut off their hair and the men let it grow, for it is usual for men to have their hair cut and for women to let it grow. Or is it that it has become customary for sons to cover their heads for the reason already given? The first reason above: The father should be honoured as a god. For they turn about at the graves, as Varro relates, thus honouring the tombs of their fathers even as they do the shrines of the gods: and when they have cremated their parents, they declare that the dead person has become a god at the moment when first they find a bone. Cf. Cicero, De Legibus, ii. 22 (57). But formerly women were not allowed to cover the head at all. At least it is recorded that Spurius Carvilius Cf. 278 e, infra ; Comparison of Lycurgus and Numa, iii. (77 c); Comparison of Theseus and Romulus, vi. (39 b); Dionysius of Halicarnassus, Roman Antiquities, ii. 25. 7; Valerius Maximus, ii. 1. 4; Aulus Gellius, iv. 3. 2; xvii. 21. 44; Tertullian, Apol. vi., De Monogamia, ix. was the first man to divorce his wife and the reason was her barrenness: the second was Sulpicius Gallus, because he saw his wife pull her cloak over her head: and the third was Publius Sempronius, because his wife had been present as a spectator at funeral games. Cf. Valerius Maximus, vi. 3. 10.
nan Why do sons cover their heads when they escort their parents to the grave, while daughters go with uncovered heads and hair unbound? Is it because fathers should be honoured as gods by their male offspring, but mourned as dead by their daughters, that custom has assigned to each sex its proper part and has produced a fitting result from both? Or is it that the unusual is proper in mourning, and it is more usual for women to go forth in public with their heads covered and men with their heads uncovered? So in Greece, whenever any misfortune comes, the women cut off their hair and the men let it grow, for it is usual for men to have their hair cut and for women to let it grow. Or is it that it has become customary for sons to cover their heads for the reason already given? For they turn about at the graves, as Varro relates, thus honouring the tombs of their fathers even as they do the shrines of the gods; and when they have cremated their parents, they declare that the dead person has become a god at the moment when first they find a bone. But formerly women were not allowed to cover the head at all. At least it is recorded that Spurius Carvilius was the first man to divorce his wife and the reason was her barrenness; the second was Sulpicius Gallus, because he saw his wife pull her cloak over her head; and the third was Publius Sempronius, because his wife had been present as a spectator at funeral games.

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

22 results
1. Hebrew Bible, Exodus, 20.7, 22.7 (9th cent. BCE - 3rd cent. BCE) 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 22.7. אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל־הַבַּיִת אֶל־הָאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ׃ 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 22.7. If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbour’s goods."
2. Hebrew Bible, Genesis, 26.3 (9th cent. BCE - 3rd cent. BCE) 26.3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 26.3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;"
3. Hebrew Bible, Leviticus, 19.12 (9th cent. BCE - 3rd cent. BCE) 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD."
4. Hebrew Bible, Numbers, 14.23 (9th cent. BCE - 3rd cent. BCE) 14.23. אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃ 14.23. surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it."
5. Hebrew Bible, Proverbs, 7.27 (9th cent. BCE - 3rd cent. BCE) 7.27. דַּרְכֵי שְׁאוֹל בֵּיתָהּ יֹרְדוֹת אֶל־חַדְרֵי־מָוֶת׃ 7.27. Her house is the way to the nether-world, Going down to the chambers of death."
6. Hebrew Bible, Zephaniah, 1.5 (9th cent. BCE - 3rd cent. BCE) 1.5. וְאֶת־הַמִּשְׁתַּחֲוִים עַל־הַגַּגּוֹת לִצְבָא הַשָּׁמָיִם וְאֶת־הַמִּשְׁתַּחֲוִים הַנִּשְׁבָּעִים לַיהוָה וְהַנִּשְׁבָּעִים בְּמַלְכָּם׃ 1.5. And them that worship the host of heaven upon the housetops; And them that worship, that swear to the LORD And swear by Malcam;"
7. Hebrew Bible, 1 Kings, 1.30 (8th cent. BCE - 5th cent. BCE)
8. Hebrew Bible, Amos, 8.14 (8th cent. BCE - 6th cent. BCE) 8.14. הַנִּשְׁבָּעִים בְּאַשְׁמַת שֹׁמְרוֹן וְאָמְרוּ חֵי אֱלֹהֶיךָ דָּן וְחֵי דֶּרֶךְ בְּאֵר־שָׁבַע וְנָפְלוּ וְלֹא־יָקוּמוּ עוֹד׃ 8.14. They that swear by the sin of Samaria, And say: ‘As thy God, O Dan, liveth’; And: ‘As the way of Beer-sheba liveth’; Even they shall fall, and never rise up again."
9. Hebrew Bible, Jeremiah, 5.7 (8th cent. BCE - 5th cent. BCE) 5.7. אֵי לָזֹאת אסלוח־[אֶסְלַח־] לָךְ בָּנַיִךְ עֲזָבוּנִי וַיִּשָּׁבְעוּ בְּלֹא אֱלֹהִים וָאַשְׂבִּעַ אוֹתָם וַיִּנְאָפוּ וּבֵית זוֹנָה יִתְגֹּדָדוּ׃ 5.7. Wherefore should I pardon thee? The children have forsaken Me, And sworn by no-gods; And when I had fed them to the full, they committed adultery, And assembled themselves in troops at the harlots’houses."
10. Hebrew Bible, Judges, 21.1, 21.7 (8th cent. BCE - 5th cent. BCE) 21.1. וְאִישׁ יִשְׂרָאֵל נִשְׁבַּע בַּמִּצְפָּה לֵאמֹר אִישׁ מִמֶּנּוּ לֹא־יִתֵּן בִּתּוֹ לְבִנְיָמִן לְאִשָּׁה׃ 21.1. וַיִּשְׁלְחוּ־שָׁם הָעֵדָה שְׁנֵים־עָשָׂר אֶלֶף אִישׁ מִבְּנֵי הֶחָיִל וַיְצַוּוּ אוֹתָם לֵאמֹר לְכוּ וְהִכִּיתֶם אֶת־יוֹשְׁבֵי יָבֵשׁ גִּלְעָד לְפִי־חֶרֶב וְהַנָּשִׁים וְהַטָּף׃ 21.7. מַה־נַּעֲשֶׂה לָהֶם לַנּוֹתָרִים לְנָשִׁים וַאֲנַחְנוּ נִשְׁבַּעְנוּ בַיהוָה לְבִלְתִּי תֵּת־לָהֶם מִבְּנוֹתֵינוּ לְנָשִׁים׃ 21.1. Now the men of Yisra᾽el had sworn in Miżpe, saying, None of us shall give his daughter to Binyamin to wife." 21.7. How shall we do for wives for them that remain, seeing we have sworn by the Lord that we will not give them of our daughters to wives?"
11. Hebrew Bible, Zechariah, 5.3-5.4 (5th cent. BCE - 4th cent. BCE) 5.3. וַיֹּאמֶר אֵלַי זֹאת הָאָלָה הַיּוֹצֵאת עַל־פְּנֵי כָל־הָאָרֶץ כִּי כָל־הַגֹּנֵב מִזֶּה כָּמוֹהָ נִקָּה וְכָל־הַנִּשְׁבָּע מִזֶּה כָּמוֹהָ נִקָּה׃ 5.4. הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃ 5.3. Then said he unto me: ‘This is the curse that goeth forth over the face of the whole land; for every one that stealeth shall be swept away on the one side like it; and every one that sweareth shall be swept away on the other side like it." 5.4. I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’"
12. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 22a. —for I must speak the truth to you—this, I do declare, was my experience: those who had the most reputation seemed to me to be almost the most deficient, as I investigated at the god’s behest, and others who were of less repute seemed to be superior men in the matter of being sensible. So I must relate to you my wandering as I performed my Herculean labors, so to speak, in order that the oracle might be proved to be irrefutable. For after the public men I went to the poets, those of tragedies, and those of dithyrambs
13. Septuagint, Ecclesiasticus (Siracides), 23.9-23.11 (2nd cent. BCE - 2nd cent. BCE)
14. Septuagint, Wisdom of Solomon, 14.15 (2nd cent. BCE - 1st cent. BCE) 14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations.
15. Philo of Alexandria, On The Decalogue, 85-86, 84 (1st cent. BCE - missingth cent. CE)
16. New Testament, Matthew, 5.33-5.37 (1st cent. CE - 1st cent. CE) 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one.
17. Pliny The Elder, Natural History, 28.25 (1st cent. CE - 1st cent. CE)
18. Plutarch, Marcellus, 6.5-6.6 (1st cent. CE - 2nd cent. CE) 6.5. But Marcellus, that they might not succeed in enclosing and surrounding him and his few followers, led his troops of cavalry forward and tried to outflank them, extending his wing into a thin line, until he was not far from the enemy. And now, just as he was turning to make a charge, his horse, frightened by the ferocious aspect of the enemy, wheeled about and bore Marcellus forcibly back. 6.6. But he, fearing lest this should be taken as a bad omen by the Romans and lead to confusion among them, quickly reined his horse round to the left and made him face the enemy, while he himself made adoration to the sun, implying that it was not by chance, but for this purpose, that he had wheeled about; for it is the custom with the Romans to turn round in this way when they make adoration to the gods. And in the moment of closing with the enemy he is said to have vowed that he would consecrate to Jupiter Feretrius the most beautiful suit of armour among them.
19. Plutarch, Roman Questions, 44 (1st cent. CE - 2nd cent. CE) 44. Why may not the priest of Jupiter ( Flamen Dialis ) take an oath? Cf. Livy, xxxi. 50; Aulus Gellius, x. 15. Is it because an oath is a kind of test to prove that men are free-born, and neither the body nor the soul of the priest must be subjected to any test? Or is it because it is unreasonable to distrust in trivial affairs him who is entrusted with holy matters of the greatest importance? Or is it because every oath concludes with a curse on perjury, and a curse is an ill-omened and gloomy thing? This is the reason why priests may not even invoke curses upon others. At any rate the priestess at Athens who was unwilling to curse Alcibiades at the people’s bidding won general approval, for she declared that she had been made a priestess of prayer, not of cursing. Cf. Life of Alcibiades, xxii. (202 f). Or is it because the danger of perjury is a public danger if an impious and perjured man leads in prayer and sacrifice on behalf of the State? 44. Why may not the priest of Jupiter (Flamen Dialis) take an oath? Is it because an oath is a kind of test to prove that men are free-born, and neither the body nor the soul of the priest must be subjected to any test? Or is it because it is unreasonable to distrust in trivial affairs him who is entrusted with holy matters of the greatest importance? Or is it because every oath concludes with a curse on perjury, and a curse is an ill-omened and gloomy thing? This is the reason why priests may not even invoke curses upon others. At any rate the priestess at Athens who was unwilling to curse Alcibiades at the people's bidding won general approval, for she declared that she had been made a priestess of prayer, not of cursing. Or is it because the danger of perjury is a public danger if an impious and perjured man leads in prayer and sacrifice on behalf of the State?
20. Quintilian, Institutes of Oratory, 2.12.11 (1st cent. CE - 1st cent. CE) 2.12.11.  But the ranters confer the title of force on that which is really violence. You may also occasionally find not merely pleaders, but, what is far more shameful, teachers as well, who, after a brief training in the art of speaking, throw method to the winds and, yielding to the impulse of the moment, run riot in every direction, abusing those who hold literature in higher respect as fools without life, courage or vigour, and calling them the first and worst name that occurs to them.
21. Clement of Alexandria, Exhortation To The Greeks, 3 (2nd cent. CE - 3rd cent. CE)
22. Valerius Maximus, Memorable Deeds And Sayings, 6.3.10

Subjects of this text:

subject	book bibliographic info
(pompey)	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
abraham	Levison (2023), The Greek Life of Adam and Eve. 559
accessories	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
ascent	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
burial	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
christians	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
cicero	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
clement of alexandria	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
cloaks	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
daimons	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
daughters,adam and eve,of	Levison (2023), The Greek Life of Adam and Eve. 559
daughters	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
david	Levison (2023), The Greek Life of Adam and Eve. 559
deification	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
dio cassius	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
dress,christian	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
dress,female	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
dress,greek	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
dress,matrons (veste maritali)	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
dress,mourning	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
dress,public ceremonial	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
dress,religious	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
eloquentia popularis	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
ethnicity	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
etruscan	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
fathers	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
fillets	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
fruit	Levison (2023), The Greek Life of Adam and Eve. 559
gender	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
god,holy one,as	Levison (2023), The Greek Life of Adam and Eve. 559
greeks	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
hairstyles,feminine	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
hairstyles	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
head-coverings	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
headbands	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
herodian	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
infulae	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
israel	Levison (2023), The Greek Life of Adam and Eve. 559
jesus	Levison (2023), The Greek Life of Adam and Eve. 559
julius caesar,c.	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
julius caesar	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
matrons	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
modesty	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
moses	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
mourning	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
oath,eve,of	Levison (2023), The Greek Life of Adam and Eve. 559
oath	Levison (2023), The Greek Life of Adam and Eve. 559
orality	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
palla	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
performance	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
philo	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
pliny,the elder	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
politics	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
prayer	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
precatio popularis	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
quirinus	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
religion	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
ribbons	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
sacrifice	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
sons	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
statues,and deification	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
statues	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
sulla,l. cornelius	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
toga	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
tomb'	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75
varro,m. terentius	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 160
veil,veiling	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
vittae	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
vocality	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 144; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 144
weddings	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159
wife,wives	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159, 160
wool,woollen	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159