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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.


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subject book bibliographic info
fat Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 49, 89, 90
Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 47, 112, 242, 247, 249
Hitch (2017), Animal sacrifice in the ancient Greek world, 15, 23, 46, 97, 113, 183, 186, 260, 262
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 328
Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 9, 53, 75, 97, 113, 132, 144
Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 145, 231
fat use of en boqeq, animal Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 339
fatty, fatness, fat also Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 73, 90, 105, 123, 126, 127, 128, 129, 130, 140, 143

List of validated texts:
1 validated results for "fat"
1. Philo of Alexandria, On The Special Laws, 4.100-4.102, 4.122-4.125 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • fat

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 49; Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 53, 75

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4.100 Moreover, Moses has not granted an unlimited possession and use of all other animals to those who partake in his sacred constitution, but he has forbidden with all his might all animals, whether of the land, or of the water, or that fly through the air, which are most fleshy and fat, and calculated to excite treacherous pleasure, well knowing that such, attracting as with a bait that most slavish of all the outward senses, namely, taste, produce insatiability, an incurable evil to both souls and bodies, for insatiability produces indigestion, which is the origin and source of all diseases and weaknesses. 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.
4.122
But some men, with open mouths, carry even the excessive luxury and boundless intemperance of Sardanapalus to such an indefinite and unlimited extent, being wholly absorbed in the invention of senseless pleasures, that they prepare sacrifices which ought never be offered, strangling their victims, and stifling the essence of life, {26}{4.123 On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{4.124 But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue. 4.125 For which reason these two parts are to be taken out of every victim and burnt with fire, as a kind of first fruits, namely, the fat and the blood; the one being poured upon the altar as a libation; and the other as a fuel to the flame, being applied instead of oil, by reason of its fatness, to the consecrated and holy flame. '' None



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.