The Ancient Mediterranean Religions Index Database

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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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All subjects (including unvalidated):

subject	book bibliographic info
female	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 59 Bernabe et al. (2013), Redefining Dionysos, 16, 28, 38, 39, 46, 53, 102, 113, 114, 115, 120, 125, 128, 129, 139, 168, 186, 188, 195, 196, 236, 247, 263, 265, 291, 306, 359, 381, 457, 529, 534, 535, 536, 537 Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 32, 33, 296, 348 Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69 Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 12, 28, 29, 32, 33, 41, 42, 117, 162, 205 Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 57, 76, 81, 88, 155, 161, 162, 163, 164, 165, 166, 167, 168, 172, 179, 180, 181, 348, 392, 395, 397
female, activity, civic	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 119
female, adolescent hysteria	Faraone (1999), Ancient Greek Love Magic, 160
female, agency of hypsipyle, positive treatment of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 165, 166
female, akeptous donor	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 393, 400
female, and male, hesiod, on	Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 86, 87, 88, 89, 90, 91, 93, 313
female, and male, parmenides, on	Tor (2017), Mortal and Divine in Early Greek Epistemology, 248, 249, 313
female, and voyeurism, suffering	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 113, 153
female, animal victims	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 133, 161, 162
female, apollonius rhodius, male and	Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76
female, artistic voice versus epic male voice, young womens rituals, in statius achilleid	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 261
female, as a metaphysical principle, subordination, and inferiority, of the	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 59, 60, 104, 108, 111, 115, 134, 136, 139, 140, 148, 149, 158, 161, 162, 166, 184, 185, 223, 234, 265
female, as bounded space, body	Meinel (2015), Pollution and Crisis in Greek Tragedy, 188, 189
female, as deformed or mutilated	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 188, 189, 190
female, as degrees of concoct, concoction, difference between male and	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 4, 19, 31, 65, 110, 145, 154, 155, 156, 158, 177, 178, 190, 191, 192, 193, 194, 195, 202, 206, 207, 208, 214, 221, 231, 233, 239
female, as element	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 132
female, as irrational, emotional	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 11, 30
female, as map of conflict, body	Meinel (2015), Pollution and Crisis in Greek Tragedy, 40
female, as material	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 3, 4, 20, 30, 35, 39, 41, 48, 54, 110, 158, 165, 214, 220, 221, 222, 225, 226, 229
female, as opposite to male	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 87, 205, 206, 207, 208, 209
female, as passive	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 174
female, as tool of soul	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 112
female, as unlimited heat	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 150, 175, 182
female, as unpredictable	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 40
female, as, contrary, contraries, male and	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 31, 205, 206, 207, 208, 209, 210
female, as, potential, potentiality	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 58, 110, 188, 198, 221, 222
female, as, species, male and	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 146
female, asceticism	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
female, associated with body	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30
female, associated with, cold	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 19, 132, 133, 144, 145, 146, 147, 148, 190, 191, 192, 194, 222
female, athletics, sparta	Hubbard (2014), A Companion to Greek and Roman Sexualities, 258, 259
female, author ofo, alexandra	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 120
female, author, radegund	Fielding (2017), Transformations of Ovid in Late Antiquity. 183, 184, 185, 192, 193, 196, 197, 198, 202, 203, 206
female, authority in antiquity, kraemer, ross, on	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 223
female, autonomy, ascetic celibacy of christian women	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 150
female, beauty and vulnerability in catullus epithalamia, floral images of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 27, 28, 29, 35, 36, 38
female, behavior and, war dead, burial of transgressive	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 106, 107
female, betrothal, ketana minor	Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 17
female, bnei yisrael	Alexander (2013), Gender and Timebound Commandments in Judaism. 57, 60
female, bodies	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 108, 109, 110, 111, 180
female, body	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 274, 275, 276, 277, 278 Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69 Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 155 Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 228
female, body, beauty of	Brule (2003), Women of Ancient Greece, 60
female, body, causation, and medicine/the	Meinel (2015), Pollution and Crisis in Greek Tragedy, 39, 40, 41, 42, 43, 44
female, body, difference between male and	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 11, 30, 31, 41
female, body, pollution, and the	Meinel (2015), Pollution and Crisis in Greek Tragedy, 34
female, body, props, as stand-ins for	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 407, 409
female, breast, golden vessel in shape of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
female, breast, vessel, golden, in left hand of isis, small golden vessel with shape of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
female, capacity to be generated in	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 39, 40, 214, 216, 227, 228
female, character in philosophical dialogue, macrina, as	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 359, 360, 361, 362, 363
female, characters in dialogues	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 14, 347, 348, 350, 351, 352, 354, 355, 356, 357, 359, 360, 361, 362, 363
female, characters in dialogues of aspasia	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 351
female, characters in dialogues of gregory of nyssa	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, characters in dialogues of methodius of olympus	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, characters in dialogues of xenophon	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 351, 352
female, characters in dialogues on, death	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 352
female, characters in dialogues on, sex/sexuality	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 351
female, characters in dialogues, augustine’s de ordine	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
female, characters in dialogues, christian innovation of	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, characters in dialogues, classical philosophical dialogues	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348, 350, 351, 352
female, characters in dialogues, gregory of nyssa using	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, characters in dialogues, gregory of nyssa, de anima, on the soul and the resurrection	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 359, 360, 361, 362, 363
female, characters in dialogues, late imperial christian dialogues	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 355
female, characters in dialogues, methodius of olympus using	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, characters in dialogues, methodius, symposium	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 355, 356, 357
female, characters in dialogues, plato	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 350
female, characters in dialogues, plato’s phaedo and gregory’s de anima	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 359, 360
female, characters of herodotus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 68, 69
female, chastity, paterfamilias traditions, and	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 42
female, chief sōkenet, heb. “the administrator”	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 395
female, choir	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 340
female, chorus by, sotades, vase in form of astragal with hephaestus directing	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 244
female, coldness of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 145, 146, 148, 152, 239
female, collective action	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 148, 151, 165, 166, 221
female, collectors of taxes	Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 162
female, components, organism, male and	Sly (1990), Philo's Perception of Women, 50
female, consent to marriage	Faraone (1999), Ancient Greek Love Magic, 77, 79
female, container view of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30
female, contrasted with vital heat	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 153, 165, 166, 179, 180, 181
female, contribution	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 54, 110, 143, 144, 146, 165, 182, 183, 214
female, contribution as, material, matter, ὑλή	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 3, 4, 30, 41, 72, 196, 207, 210, 221, 222, 229
female, contribution to generation, reproductive anatomy	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 25
female, contribution to, life, living	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 110, 146
female, contribution, hippocratics, on	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 31, 143, 144, 146
female, control of reproduction	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 44, 84, 159, 161
female, counterpart to genius and juno, as genius	Mueller (2002), Roman Religion in Valerius Maximus, 25
female, cult attendants/arrephoroi, parthenon, east frieze	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 127, 128, 378
female, dedicatee, ptolemy chennus, novel history	Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 118
female, deity, anastasis	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 614
female, desire	Faraone (1999), Ancient Greek Love Magic, 19, 20, 160, 163, 164
female, devotees of isaeum campense, temple of isis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36, 127
female, devotion, men, and forbidden objects of	Mueller (2002), Roman Religion in Valerius Maximus, 56, 57, 58, 59
female, diner, pompeii, “house of the triclinium, ” fresco of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 161, 181, 182, 183
female, disease	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 106
female, diviners/seers women, manteis	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 298, 299, 485, 496
female, domain	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 175
female, domain home, as	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 266, 268
female, dress	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 22, 24, 26, 38, 39, 44, 45, 53, 64, 141, 142, 143, 144, 145, 147, 148, 151, 152, 153, 154, 155, 156, 158, 159, 160, 161, 162, 163, 164, 165, 166, 168, 169, 170, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 242, 249, 271, 272, 273, 274, 280, 286, 288, 289, 290, 291
female, elegy, ovid	Fielding (2017), Transformations of Ovid in Late Antiquity. 185, 192, 193, 195, 196, 198, 202, 204, 206
female, embryo, growing in	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 214, 216, 221
female, empowerment and orpheus and eurydice, ritual, link between	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 99, 100
female, epistolary perspective, format and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 186, 190
female, equality, of male and	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173, 174
female, erastai	Faraone (1999), Ancient Greek Love Magic, 140, 150, 153, 158, 164
female, essence, of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 21, 41
female, euergetism	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 218, 598, 599, 600
female, exemplum of pietas, hypsipyle, as	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 147, 148, 149, 158, 163, 164, 165, 222, 250
female, feck, herodotus , and	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 69, 72
female, fertility, plague, affecting	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
female, fig-juice	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 184, 228, 229, 230, 231
female, figures, nude	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 339
female, final cause	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 40, 48, 53, 111, 112, 161
female, fish sellers, piscatrices	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 593, 673
female, gender	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271
female, gender of worshippers / worship, see also women as worshippers of bacchus	Gorain (2019), Language in the Confessions of Augustine, 116, 147, 148
female, generation of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 100, 101, 105
female, genitalia	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 25, 54
female, genitals, , αἰδοῖα	Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 165, 274
female, genitals, jokes, about	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 123, 409
female, gladiators	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 538, 591
female, godhead, see also attributes, male and	Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 288, 368
female, gods	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122, 124, 125, 127, 128, 129, 130, 131
female, golden vessel in shape breast, of breasts exposed	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 210
female, golden vessel in shape of breast	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
female, golden vessel, in left hand of isis, small golden vessel with shape of breast, carried by fourth in procession	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
female, grief and pleasure in lamentation, burials and mourning, excessive	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93, 95, 96, 109, 110, 236, 247
female, head of household	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 115, 125, 127, 128, 130, 131, 146
female, hero	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 210
female, heroes, judaism/jewish	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159
female, heroines in greco-roman novels	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 123
female, hippocratic view of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 132, 138, 156
female, homoeroticism, sparta	Hubbard (2014), A Companion to Greek and Roman Sexualities, 151, 152
female, identity, birth, and	Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 99
female, image of god, male and	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 403, 787, 788
female, impure, body	Meinel (2015), Pollution and Crisis in Greek Tragedy, 34
female, in hippocratic medicine, body	Meinel (2015), Pollution and Crisis in Greek Tragedy, 41
female, in qumran, demons, male and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 260, 261
female, incapacity of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 4, 21, 143, 144, 145, 146, 191, 193, 194, 195, 196, 207
female, incomplete nature of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 46
female, independence from male	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 60
female, infertility	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 259, 262, 263
female, initiation ceremonies, life-change rituals	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 532, 533
female, journey, visibility, and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 33
female, labour	Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 192, 194
female, lalla of tlos, rich donor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 465
female, levitas animi	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 587
female, list of virtues	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 84, 105
female, lover and, garden imagery	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 315, 350, 352
female, lover in the song of songs, israel, as the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 57, 78, 110
female, lover, as a garden	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 48, 315, 350, 352
female, lover, as figure of israel	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 110
female, lover, as voice of israel in the song of songs	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 57, 58
female, lover, in passover machzorim	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 78
female, lover, in shivata shir ha-shirim	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 202
female, lover, in yotzer shir ha-shirim	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 397, 398, 399
female, lover, prominence of in the song of songs	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 399
female, lucretius, male and	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 131, 170, 228
female, luke-acts, patron as	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 176, 177
female, maids and servants, biblical	Gera (2014), Judith, 76, 272, 301, 330
female, maids and servants, greek	Gera (2014), Judith, 70, 71, 76, 334, 399
female, maids and servants, post biblical	Gera (2014), Judith, 267, 272, 335, 344, 464
female, maids and servants, terminology	Gera (2014), Judith, 271, 272, 348, 352, 382
female, male, as contrary to	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 206, 207, 208
female, male, infertility	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 259, 268
female, mantis	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 149, 150
female, manumission process, manumission as a critical aspect of the	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 149, 151, 152
female, masculinisation of martyrs, christian	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 450
female, material, female	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 41, 72, 196, 207, 210, 229
female, matter, blood, as	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 142, 155, 211
female, member, and cista	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 224
female, members of gender, pythagoreans	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, members of pythagoreans	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
female, menses	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 58
female, messiah messiah, woman-messiah	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 515, 517, 519
female, mimes	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 591, 592, 593
female, mobility	Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 130
female, models of virtues	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 61, 68, 69, 83, 85, 86, 87, 105
female, modesty	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 231, 232, 237, 238, 239
female, modesty, sanctuary, and	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 199, 200, 201, 203, 326
female, moisture in	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 138, 139, 140, 146, 148, 152, 195
female, mother/mother, mother and	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 277, 278
female, mourning orpheus and eurydice, behavior, orpheus adopting	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 92, 95, 96, 97, 100
female, name, theophile/theophila as	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 179
female, nature, timebound positive commandments, explained in terms of	Alexander (2013), Gender and Timebound Commandments in Judaism. 47, 48, 56
female, novels, readers	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 420, 421, 422, 423, 424, 425, 426, 482
female, nudity	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 271, 272, 273, 274, 280, 288
female, onomastics	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 583
female, orgasm	Brule (2003), Women of Ancient Greece, 112, 113
female, orgasm, intercourse	Brule (2003), Women of Ancient Greece, 112, 113
female, orgasm, sexuality	Brule (2003), Women of Ancient Greece, 112, 113
female, origins of donatism	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 156, 157, 161
female, partners, plato, communal	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274
female, partners, zeno of citium, stoic, random sex advocated and communal	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274
female, passion	Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 273, 274, 287
female, passions	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 277 Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 210, 211
female, patients,	Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 183
female, patrons	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 181
female, performers, spectacles, public	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 591, 592, 593
female, personae of venantius fortunatus	Fielding (2017), Transformations of Ovid in Late Antiquity. 184, 185, 196, 199, 203, 206
female, personification of israel	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 37, 45, 46, 65, 70, 71, 142, 163
female, personification of jerusalem	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 41, 42, 46, 90
female, personification of oikoumene	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38, 49, 50 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38, 49, 50
female, personification of zion	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 37, 45, 46, 66, 142, 163, 164
female, perspective	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 148, 185, 186, 190, 192, 200, 217
female, pharmakeis, male, and pharmakides	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 236
female, physiology in hippocratic medicine	Meinel (2015), Pollution and Crisis in Greek Tragedy, 41
female, piper, lucian of samosata, alcidamas’ attempted rape of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 156
female, pipers, dio chrysostom, on	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154
female, power of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 104, 122, 133, 152, 161, 180, 181, 185
female, pre-socratic views of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 133, 135
female, priesthoods	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 67, 69, 70, 71, 73, 74, 220, 254, 255
female, priests	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 152, 189, 190, 191, 192, 193, 247, 400, 420
female, principle distinguished from animal	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 31, 46
female, proclivity for, error	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 160
female, proselytes in greco-roman inscriptions, proportion of male and	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 202, 203, 204
female, protagonist	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 234
female, public slaves	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 415
female, pudicitia, chastity	Mueller (2002), Roman Religion in Valerius Maximus, 23, 24
female, readership, acts of john	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 110
female, readership, acts of paul and thecla	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 110
female, reason, as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 239, 244, 245
female, receptivity, and the	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 46, 47, 48, 49, 50, 51, 52, 53, 55, 56, 83, 184, 216, 223, 224, 232, 233, 236, 243, 279
female, relation to form of	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96
female, resistance associated with, sexuality, violence, anxiety, and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 23, 24, 25, 26, 33, 34, 35, 36, 76
female, resistance associated with, weddings and marriage, violence, anxiety, and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 23, 24, 25, 26, 33, 34, 35, 36, 76
female, resistance at weddings, catullus epithalamia, on violence, anxiety, and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 23, 24, 25, 26, 33, 34, 35, 36
female, response to, statue	Athanassaki and Titchener (2022), Plutarch's Cities, 231
female, rite, ritual	Bernabe et al. (2013), Redefining Dionysos, 104, 114, 115, 125, 175
female, rites	Bernabe et al. (2013), Redefining Dionysos, 104, 114, 115, 125, 175
female, ritual as force for, war dead, burial of social unity and cohesion	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 222
female, role in generation	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 144, 186, 188, 210, 211
female, role in generation, γενέσις	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 31, 182, 207
female, role in resemblance	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 19, 46, 195, 196, 198, 199, 200, 201, 202
female, role in sexual differentiation	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 188, 189, 190, 191, 192, 193, 194, 195, 196
female, roles reversed among them, egyptians, male and	Isaac (2004), The invention of racism in classical antiquity, 354
female, saint	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 5, 407, 421, 422, 426, 427
female, salaciousness	Faraone (1999), Ancient Greek Love Magic, 67, 163, 164
female, same-sex, desire, between men and women	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 93, 133, 134
female, seduction	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73, 82, 83, 84, 96, 97, 98, 99
female, seed	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 31, 139, 194 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 260, 270
female, servant of omphale, transvestism and cross-dressing, hercules as	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 176, 180, 186
female, servants, maids and	Gera (2014), Judith, 76, 263, 271, 272, 300
female, sexual deviance, livys bacchanalian narrative, on	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 130, 131, 132
female, sexual gratification, rabbinic view	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 46
female, sexual, agency	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 148, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194
female, sexuality	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 67 Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 25, 26, 27, 28, 29, 226
female, sexuality in catullus epithalamia	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 25, 26, 27, 28, 29, 226
female, sexuality in livys bacchanalian narrative, sexuality, deviant	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 130, 131, 132
female, sexuality, doctors on	Brule (2003), Women of Ancient Greece, 96, 97, 98
female, slave of odysseus	Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 201, 202, 203, 204, 205
female, slave, ancilla, andromeda	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 412, 413, 420, 435
female, slave-owners, historical	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 255, 304
female, slave-owners, onstage	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 304
female, slaves	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 617 Vlassopoulos (2021), Historicising Ancient Slavery, 51, 61, 67, 75, 95, 100, 117, 124, 146, 157, 163, 164, 172, 173, 174, 186
female, slaves, fecunditas, and	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 142
female, slaves, labor performed by	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 45, 46, 47
female, slaves, public	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 415
female, slaves, sexualization of	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 13, 14, 15, 16
female, slaves, sexualization of freedwomen and the value of	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 22, 23, 25, 26, 27, 28, 40, 49, 50, 54, 58
female, soul, agency, of	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 177
female, souls, soul	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 52, 53, 54, 55, 56, 57, 58, 59, 73, 83, 85, 109, 110, 111, 112, 113, 114, 170, 171, 172, 173, 174, 175, 183, 189, 191, 192
female, speech	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 14
female, spheres of activity	Jenkyns (2013), God, Space, and City in the Roman Imagination, 12, 94, 95, 99, 104, 105, 106, 160, 161, 162, 273
female, spheres of activity, campus martius, male and	Jenkyns (2013), God, Space, and City in the Roman Imagination, 104, 105, 106
female, spheres of activity, forum, male and	Jenkyns (2013), God, Space, and City in the Roman Imagination, 19, 20, 160
female, spirit/spirits	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 50, 145, 188
female, statue type from, herculaneum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 176, 179
female, statues, dillon, sheila, on costumes of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 344
female, submission to societal norms, catullus epithalamia, on necessity of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 36, 37, 38
female, supplicants	Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 75, 83, 100, 171
female, torture	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 31
female, vanity, metalworking, and	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 32, 35, 37, 38, 164, 176, 178, 267
female, virtue, fecunditas, as	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 83, 84, 85, 86, 87, 88, 89, 90, 91, 99, 100, 105, 107, 175
female, virtues	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 584, 585, 586, 587
female, virtues, virtue, specifically	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 97, 98, 123, 124, 125, 126, 127, 128, 137, 138, 139, 140, 149, 278, 282
female, vital heat as difference between male and	Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 41, 144, 146, 148, 155, 156, 207
female, voice	Gera (2014), Judith, 101 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 5, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 371, 373, 374, 430
female, voice of lamentation in war dead, burial of poets assumption of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104
female, voice prominent in shivata shir ha-shirim, yannai	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 202
female, voices and, rhetoric	Fielding (2017), Transformations of Ovid in Late Antiquity. 184, 193, 203, 211
female, voices, male and	Brule (2003), Women of Ancient Greece, 33, 79, 80, 88
female, war dead, burial of male epic and lament, linking	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104
female, ward of ptolemaios archive, taous ptolemaios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399, 406, 407, 419, 438, 439, 732
female, ward of ptolemaios archive, tawe ptolemaios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399, 406, 407, 419, 732, 739
female, wedding gifts, marriage	Satlow (2013), The Gift in Antiquity, 164, 165, 166, 167
female, wisdom	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 212, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 502
female, women	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 92, 94, 98, 104, 107, 143, 147, 148, 153, 154, 169, 170, 171, 175, 176
female, womens rituals and agency in roman literature, collective action	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 148, 151, 165, 166, 221
female, “seed, ”	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 211, 253
femaleness	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 165, 166, 167, 170
femaleness, [ woman ]	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 107, 108, 109, 166, 198
femaleness, ], woman [	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86
femaleness, as prone to error	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 160
femaleness, body, conceptually related to	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 162, 223
females	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 170
females, adoptive parents of	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 186
females, and characteristics of demons	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 256
females, as resistant to conversion in acts of philip	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 10, 13, 16
females, children, soldiers’, exposure of	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 298, 299, 303
male/female, divided space in sanctuary	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 197, 198, 199, 200, 201, 203, 272, 288, 289, 306, 326
male/female, mixed, choirs, therapeutae	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 328, 335, 336, 340, 341, 343
male/female, opposition	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 138, 139, 312
maleness/femaleness	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 83, 108, 243, 247, 248, 265, 266

List of validated texts:

60 validated results for "female"

1. Hebrew Bible, Song of Songs, 2.14, 4.12, 5.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Israel, as the female lover in the Song of Songs • Shivata Shir ha-Shirim (Yannai), female voice prominent in • Voice, female • Wisdom (female) • female lover, as a garden • female lover, as figure of Israel • female lover, in Shivata Shir ha-Shirim • female, • garden imagery female lover and

Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 110, 202, 315, 350; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 246; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 360; Robbins et al. (2017), The Art of Visual Exegesis, 332

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2.14 יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ ^4.12 גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ ^5.1 בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃^5.1 דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ ' None

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2.14 O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ ^4.12 A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. ^5.1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved.'' None

2. Hebrew Bible, Esther, 2.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Messiah, female Messiah (woman-Messiah) • maids and female servants • maids and female servants, biblical • maids and female servants, post biblical • maids and female servants, terminology

Found in books: Gera (2014), Judith, 271, 272, 464; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 515

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2.9 וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת־תַּמְרוּקֶיהָ וְאֶת־מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת־לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת־נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים׃'' None

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2.9 And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women.'' None

3. Hebrew Bible, Exodus, 3.14, 15.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Female voice • Voice, female • Wisdom (female) • female, • maids and female servants, post biblical

Found in books: Gera (2014), Judith, 335; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 249; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 358, 364; Robbins et al. (2017), The Art of Visual Exegesis, 139

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3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃' ' None

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3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ ^15.20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.'' None

4. Hebrew Bible, Genesis, 1.26-1.28, 6.1-6.4, 26.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation, of male and female, egalitarian • Israel, female personification of • Jerusalem, female personification of • Wisdom (female) • Zion, female personification of • ascetic celibacy of Christian women, female autonomy • female, women • maids and female servants • maids and female servants, post biblical • metalworking, and female vanity • species, male and female as

Found in books: Gera (2014), Judith, 263, 344; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 207; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 150; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 146; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 243, 247, 250; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 267; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 98, 169, 170, 171

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ ^6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ ^26.8 וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃'' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ ^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. ^26.8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.'' None

5. Hebrew Bible, Hosea, 2.14-2.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Israel, female personification of • Wisdom (female) • female lover, as a garden

Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 48; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 212, 244; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 70

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2.14 וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ ^2.15 וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ ^2.16 לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ ^2.17 וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃ ^2.18 וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ ^2.19 וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃' '^2.21 וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ ^2.22 וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ ^2.23 וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃'' None

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2.14 And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them. ^2.15 And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD. ^2.16 Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her. ^2.17 And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt. ^2.18 And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali. ^2.19 For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name. ^2.20 And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely. ^2.21 And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion. ^2.22 And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD. ^2.23 And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;' ' None

6. Hebrew Bible, Proverbs, 8.28-8.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Female, Female Body, fright caused by man’s looking at • Kraemer, Ross, on female authority in antiquity • Tehom (deep), as female creature • Wisdom (female)

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 223; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 159; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 255, 256, 258

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8.28 בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ ^8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃' ' None

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8.28 When He made firm the skies above, When the fountains of the deep showed their might, ^8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;' ' None

7. Hebrew Bible, 1 Samuel, 18.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Messiah, female Messiah (woman-Messiah) • Wisdom (female) • maids and female servants, post biblical

Found in books: Gera (2014), Judith, 335; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 250; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 519

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18.7 וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו׃'' None

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18.7 And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands.'' None

8. Hebrew Bible, 2 Samuel, 6.14-6.16, 6.20-6.21 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Messiah, female Messiah (woman-Messiah) • Wisdom (female) • maids and female servants • maids and female servants, post biblical

Found in books: Gera (2014), Judith, 263, 335; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 250; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 519

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6.14 וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃ ^6.15 וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן יְהוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר׃ ^6.16 וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃' '^6.21 וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי יְהוָה אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכָּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם יְהוָה עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי יְהוָה׃'' None

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6.14 And David leaped about before the Lord with all his might; and David was girded with a linen efod. ^6.15 So David and all the house of Yisra᾽el brought up the ark of the Lord with shouting, and with the sound of the shofar. ^6.16 And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart. ^6.20 Then David returned to bless his household. And Mikhal the daughter of Sha᾽ul came out to meet David, and said, How glorious was the king of Yisra᾽el today, in that he uncovered himself today in the eyes of the handmaids of his servants, as one of the low fellows shamelessly uncovers himself! ^6.21 And David said to Mikhal, It was before the Lord, who chose me before thy father, and before all his house, to appoint me prince over the people of the Lord, over Yisra᾽el. Therefore will I play before the Lord,'' None

9. Hebrew Bible, Isaiah, 1.3, 5.1-5.7, 62.4-62.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Israel, female personification of • Jerusalem, female personification of • Wisdom (female) • Zion, female personification of • female lover, as a garden • female, • garden imagery female lover and

Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 48, 350; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 212, 244, 250; Robbins et al. (2017), The Art of Visual Exegesis, 330; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 42, 70, 71, 164

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1.3 יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃ ^1.3 כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃ ^5.1 אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ ^5.1 כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ ^5.2 הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ ^5.2 וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ ^5.3 וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃ ^5.3 וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃ ^5.4 מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ ^5.5 וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃ ^5.6 וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ ^5.7 כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ ^62.4 לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ ^62.5 כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃'' None

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1.3 The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider. ^5.1 Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; ^5.2 And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. . ^5.3 And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard. ^5.4 What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes? ^5.5 And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down; ^5.6 And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it. ^5.7 For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry. ^62.4 Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused. ^62.5 For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.'' None

10. Hesiod, Works And Days, 57, 60-89, 178-179 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hesiod, on female and male • Receptivity, and the female • Soul, female souls • metalworking, and female vanity • seduction, female

Found in books: Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83, 84; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Tor (2017), Mortal and Divine in Early Greek Epistemology, 86, 88, 89, 90

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57 τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες ⁶⁰ Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα ⁶¹ γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν ⁶² καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν ⁶³ παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην ⁶⁴ ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· ⁶⁵ καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην ⁶⁶ καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· ⁶⁷ ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος ⁶⁸ Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. ⁶⁹ ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. ⁷⁰ αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις ⁷¹ παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· ⁷² ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· ⁷³ ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ ⁷⁴ ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε ⁷⁵ Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· ⁷⁶ πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. ⁷⁷ ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης ⁷⁸ ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος ⁷⁹ τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν ⁸⁰ θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα ⁸¹ Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες ⁸² δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. ⁸³ αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, ⁸⁴ εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην ⁸⁵ δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς ⁸⁶ ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον ⁸⁷ δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν ⁸⁸ ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. ⁸⁹ αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. ¹⁷⁸ φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας·'¹⁷⁹ ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. ' None

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57 Cloud-Gatherer that he was, and said: “O son ⁶⁰ And duped me. So great anguish shall befall ⁶¹ Both you and future mortal men. A thing ⁶² of ill in lieu of fire I’ll afford ⁶³ Them all to take delight in, cherishing ⁶⁴ The evil”. Thus he spoke and then the lord ⁶⁵ of men and gods laughed. Famed Hephaistus he ⁶⁶ Enjoined to mingle water with some clay ⁶⁷ And put a human voice and energy ⁶⁸ Within it and a goddess’ features lay ⁶⁹ On it and, like a maiden, sweet and pure, ⁷⁰ The body, though Athene was to show ⁷¹ Her how to weave; upon her head allure ⁷² The golden Aphrodite would let flow, ⁷³ With painful passions and bone-shattering stress. ⁷⁴ Then Argus-slayer Hermes had to add ⁷⁵ A wily nature and shamefacedness. ⁷⁶ Those were his orders and what Lord Zeus bade ⁷⁷ They did. The famed lame god immediately ⁷⁸ Formed out of clay, at Cronus’ son’s behest, ⁷⁹ The likeness of a maid of modesty. ⁸⁰ By grey-eyed Queen Athene was she dressed ⁸¹ And cinctured, while the Graces and Seduction ⁸² Placed necklaces about her; then the Hours, ⁸³ With lovely tresses, heightened this production ⁸⁴ By garlanding this maid with springtime flowers. ⁸⁵ Athene trimmed her up, while in her breast ⁸⁶ Hermes put lies and wiles and qualitie ⁸⁷ of trickery at thundering Zeus’ behest: ⁸⁸ Since all Olympian divinitie ⁸⁹ Bestowed this gift, Pandora was her name, ¹⁷⁸ Far from the other gods, for Zeus, who reign'¹⁷⁹ Over gods and men, had cut away the cord ' None

11. Hesiod, Theogony, 27, 93-95, 468-491, 567-616, 837-838, 869-885 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hesiod, on female and male • Parmenides, on female and male • Receptivity, and the female • Soul, female souls • Virtue, specifically female virtues • dragon (female)/drakaina • female, gods • gender, female • seduction, female

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 71; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83, 84; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 73; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 55, 56, 57, 123; Tor (2017), Mortal and Divine in Early Greek Epistemology, 84, 86, 87, 88, 89, 90, 91, 93, 313; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 124, 125

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27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,⁹³ τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. ⁹⁴ ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος ⁹⁵ ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, ⁴⁶⁸ ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν ⁴⁶⁹ τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας ⁴⁷⁰ τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, ⁴⁷¹ μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα ⁴⁷² παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο ⁴⁷³ παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. ⁴⁷⁴ οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, ⁴⁷⁵ καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι ⁴⁷⁶ ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. ⁴⁷⁷ πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, ⁴⁷⁸ ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, ⁴⁷⁹ Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη ⁴⁸⁰ Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. ⁴⁸¹ ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν ⁴⁸² πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα ⁴⁸³ ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, ⁴⁸⁴ Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. ⁴⁸⁵ τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν ⁴⁸⁶ Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. ⁴⁸⁷ τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν ⁴⁸⁸ σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω ⁴⁸⁹ ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς ⁴⁹⁰ λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας ⁴⁹¹ τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. ⁵⁶⁷ ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, ⁵⁶⁸ Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, ⁵⁶⁹ ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. ⁵⁷⁰ αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· ⁵⁷¹ γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις ⁵⁷² παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. ⁵⁷³ ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη ⁵⁷⁴ ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην ⁵⁷⁵ δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· ⁵⁷⁶ ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, ⁵⁷⁷ ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. ⁵⁷⁸ ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, ⁵⁷⁹ τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις ⁵⁸⁰ ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. ⁵⁸¹ τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, ⁵⁸² κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, ⁵⁸³ τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— ⁵⁸⁴ θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. ⁵⁸⁵ αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. ⁵⁸⁶ ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, ⁵⁸⁷ κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. ⁵⁸⁸ θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, ⁵⁸⁹ ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. ⁵⁹⁰ ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, ⁵⁹¹ τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, ⁵⁹² πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν ^5
93 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. ⁵⁹⁴ ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι ⁵⁹⁵ κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— ⁵⁹⁶ αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα ⁵⁹⁷ ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, ⁵⁹⁸ οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους ⁵⁹⁹ ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— ⁶⁰⁰ ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας ⁶⁰¹ Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων ⁶⁰² ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· ⁶⁰³ ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν ⁶⁰⁴ μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο ⁶⁰⁵ χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς ⁶⁰⁶ ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται ⁶⁰⁷ χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, ⁶⁰⁸ κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, ⁶⁰⁹ τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει ⁶¹⁰ ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, ⁶¹¹ ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην ⁶¹² θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. ⁶¹³ ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. ⁶¹⁴ οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς ⁶¹⁵ τοῖό γʼ ὑπεξήλυξε βαρὺν χόλον, ἀλλʼ ὑπʼ ἀνάγκης ⁶¹⁶ καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει. ⁸³⁷ καί κεν ὅ γε θνητοῖσι καὶ ἀθανάτοισιν ἄναξεν, ⁸³⁸ εἰ μὴ ἄρʼ ὀξὺ νόησε πατὴρ ἀνδρῶν τε θεῶν τε. ⁸⁶⁹ ἐκ δὲ Τυφωέος ἔστʼ ἀνέμων μένος ὑγρὸν ἀέντων, ⁸⁷⁰ νόσφι Νότου Βορέω τε καὶ ἀργέστεω Ζεφύροιο· ⁸⁷¹ οἵ γε μὲν ἐκ θεόφιν γενεή, θνητοῖς μέγʼ ὄνειαρ· ⁸⁷² οἱ δʼ ἄλλοι μαψαῦραι ἐπιπνείουσι θάλασσαν· ⁸⁷³ αἳ δή τοι πίπτουσαι ἐς ἠεροειδέα πόντον, ⁸⁷⁴ πῆμα μέγα θνητοῖσι, κακῇ θυίουσιν ἀέλλῃ· ⁸⁷⁵ ἄλλοτε δʼ ἄλλαι ἄεισι διασκιδνᾶσί τε νῆας ⁸⁷⁶ ναύτας τε φθείρουσι· κακοῦ δʼ οὐ γίγνεται ἀλκὴ ⁸⁷⁷ ἀνδράσιν, οἳ κείνῃσι συνάντωνται κατὰ πόντον· ⁸⁷⁸ αἳ δʼ αὖ καὶ κατὰ γαῖαν ἀπείριτον ἀνθεμόεσσαν ⁸⁷⁹ ἔργʼ ἐρατὰ φθείρουσι χαμαιγενέων ἀνθρώπων ⁸⁸⁰ πιμπλεῖσαι κόνιός τε καὶ ἀργαλέου κολοσυρτοῦ. ⁸⁸¹ αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, ⁸⁸² Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι, ⁸⁸³ δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν ⁸⁸⁴ Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν ⁸⁸⁵ ἀθανάτων· ὃ δὲ τοῖσιν ἑὰς διεδάσσατο τιμάς. ' None

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27 Those daughters of Lord Zeus proclaimed to me:⁹³ Sweet dew upon his tongue that there may flow ⁹⁴ Kind words from hm; thus all the people go ⁹⁵ To see him arbitrate successfully ⁴⁶⁸ A portion of the earth and barren deep. ⁴⁶⁹ Even now, when a man, according to convention, ⁴⁷⁰ offers great sacrifices, his intention ⁴⁷¹ To beg good will he calls on Hecate. ⁴⁷² He whom the goddess looks on favourably ⁴⁷³ Easily gains great honour. She bestow ⁴⁷⁴ Prosperity upon him. Among those ⁴⁷⁵ Born of both Earth and Ocean who possessed ⁴⁷⁶ Illustriousness she was likewise blest. ⁴⁷⁷ Lord Zeus, the son of Cronus, did not treat ⁴⁷⁸ Her grievously and neither did he cheat ⁴⁷⁹ Her of what those erstwhile divinities, ⁴⁸⁰ The Titans, gave her: all the libertie ⁴⁸¹ They had from the beginning in the sea ⁴⁸² And on the earth and in the heavens, she ⁴⁸³ Still holds. And since Hecate does not posse ⁴⁸⁴ Siblings, of honour she receives no less, ⁴⁸⁵ Since Zeus esteems her, nay, she gains yet more. ⁴⁸⁶ To those she chooses she provides great store ⁴⁸⁷ of benefits. As intermediary, ⁴⁸⁸ She sits beside respected royalty. ⁴⁸⁹ In the assembly those who are preferred ⁴⁹⁰ By her she elevates, and when men gird ⁴⁹¹ Themselves for deadly battle, there she’ll be ⁵⁶⁷ Before by vast Earth, and he trusts in these ⁵⁶⁸ And rules all men and all divinities. ⁵⁶⁹ Iapetus wed neat-ankled Clymene, ⁵⁷⁰ The child of Ocean, and their progeny ⁵⁷¹ Were mighty Atlas, fine Menoetiu ⁵⁷² And clever, treacherous Prometheus, ⁵⁷³ And mad Epimetheus, to mortality ⁵⁷⁴ A torment from the very first, for he ⁵⁷⁵ Married the maid whom Zeus had formed. But Zeu ⁵⁷⁶ At villainous Menoetius let loose ⁵⁷⁷ His lurid bolt because his vanity ⁵⁷⁸ And strength had gone beyond the boundary ⁵⁷⁹ of moderation: down to Erebu ⁵⁸⁰ He went headlong. Atlas was tirele ⁵⁸¹ In holding up wide Heaven, forced to stand ⁵⁸² Upon the borders of this earthly land ⁵⁸³ Before the clear-voiced daughters of the West, ⁵⁸⁴ A task assigned at wise Zeus’s behest. ⁵⁸⁵ Zeus bound clever Prometheus cruelly ⁵⁸⁶ With bonds he could not break apart, then he ⁵⁸⁷ Drove them into a pillar, setting there ⁵⁸⁸ A long-winged eagle which began to tear ⁵⁸⁹ His liver, which would regrow every day ⁵⁹⁰ So that the bird could once more take away ⁵⁹¹ What had been there before. Heracles, the son ⁵⁹² of trim-ankled Clymene, was the one ^5
93 Who slew that bird and from his sore distre ⁵⁹⁴ Released Prometheus – thus his wretchedne ⁵⁹⁵ Was over, and it was with Zeus’s will, ⁵⁹⁶ Who planned that hero would be greater still ⁵⁹⁷ Upon the rich earth than he was before. ⁵⁹⁸ Lord Zeus then took these things to heart therefore; ⁵⁹⁹ He ceased the anger he had felt when he ⁶⁰⁰ Had once been matched in ingenuity ⁶⁰¹ By Prometheus, for when several gods and men ⁶⁰² Had wrangled at Mecone, even then ⁶⁰³ Prometheus calved a giant ox and set ⁶⁰⁴ A share before each one, trying to get ⁶⁰⁵ The better of Lord Zeus – before the rest ⁶⁰⁶ He set the juicy parts, fattened and dressed ⁶⁰⁷ With the ox’s paunch, then very cunningly ⁶⁰⁸ For Zeus he took the white bones up, then he ⁶⁰⁹ Marked them with shining fat. “O how unfair,” ⁶¹⁰ Spoke out the lord of gods and men, “to share ⁶¹¹ That way, most glorious lord and progeny ⁶¹² of Iapetus.” Zeus, whose sagacity ⁶¹³ Is endless, thus rebuked him. With a smile ⁶¹⁴ Prometheus, not forgetting his shrewd wile, ⁶¹⁵ Said cleverly, “Take any part that you ⁶¹⁶ Would have, great lord of all.” But Zeus well knew ⁸³⁷ Tail tucked, ears back, but blocks them if they try ⁸³⁸ To leave: indeed he keeps a watchful eye ⁸⁶⁹ To miss the feasts and councils that they hold. ⁸⁷⁰ But on the tenth he’s welcomed to the fold ⁸⁷¹ Once more. The oath for all eternity ⁸⁷² Was by the gods thus authorized to be ⁸⁷³ In Styx’s primal water, where it stream ⁸⁷⁴ In a rugged place. There are the dark extreme ⁸⁷⁵ of Earth, the barren sea, dim Tartaru ⁸⁷⁶ And starry Heaven, dank and hideous, ⁸⁷⁷ Which even the gods abhor; and gates that glow ⁸⁷⁸ And a firm, bronze sill, with boundless roots below, ⁸⁷⁹ Its metal native; far away from all ⁸⁸⁰ The gods the Titans dwell, beyond the pall ⁸⁸¹ of Chaos. But the glorious allie ⁸⁸² of thunderous Zeus dwell where the Ocean lies, ⁸⁸³ Even Cottus and Gyes. But Briareus, ⁸⁸⁴ Because he is upright, the clamorou ⁸⁸⁵ Earth-Shaker made his son-in-law, for he ' None

12. Homer, Iliad, 3.125-3.128 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Odysseus, female slave of • gaze, female • maids and female servants, Greek

Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 71; Gera (2014), Judith, 334; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 203

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3.125 τὴν δʼ εὗρʼ ἐν μεγάρῳ· ἣ δὲ μέγαν ἱστὸν ὕφαινε ^3.126 δίπλακα πορφυρέην, πολέας δʼ ἐνέπασσεν ἀέθλους ^3.127 Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων, ^3.128 οὕς ἑθεν εἵνεκʼ ἔπασχον ὑπʼ Ἄρηος παλαμάων·'' None

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3.125 She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: ^3.128 She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: '' None

13. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Odysseus, female slave of • gender, female • marriage, female wedding gifts • seduction, female

Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 202, 203, 205; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29, 39; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73; Satlow (2013), The Gift in Antiquity, 165

14. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Receptivity, and the female • female, gods • male/female opposition

Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 47; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 138, 139; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 128, 129

15. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender, female • women, female diviners/seers (manteis)

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 485; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 39

16. Herodotus, Histories, 1.8-1.12 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Herodotus\n, female characters of • maids and female servants, Greek

Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 68; Gera (2014), Judith, 71

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1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.” ^1.9 ὃ μὲν δὴ λέγων τοιαῦτα ἀπεμάχετο, ἀρρωδέων μὴ τί οἱ ἐξ αὐτῶν γένηται κακόν, ὃ δʼ ἀμείβετο τοῖσιδε. “θάρσεε, Γύγη, καὶ μὴ φοβεῦ μήτε ἐμέ, ὡς σέο πειρώμενος 1 λέγω λόγον τόνδε, μήτε γυναῖκα τὴν ἐμήν, μὴ τὶ τοι ἐξ αὐτῆς γένηται βλάβος. ἀρχήν γὰρ ἐγὼ μηχανήσομαι οὕτω ὥστε μηδέ μαθεῖν μιν ὀφθεῖσαν ὑπὸ σεῦ. ἐγὼ γάρ σε ἐς τὸ οἴκημα ἐν τῷ κοιμώμεθα ὄπισθε τῆς ἀνοιγομένης θύρης στήσω. μετὰ δʼ ἐμὲ ἐσελθόντα παρέσται καὶ ἡ γυνὴ ἡ ἐμὴ ἐς κοῖτον. κεῖται δὲ ἀγχοῦ τῆς ἐσόδου θρόνος· ἐπὶ τοῦτον τῶν ἱματίων κατὰ ἕν ἕκαστον ἐκδύνουσα θήσει, καὶ κατʼ ἡσυχίην πολλὴν παρέξει τοι θεήσασθαι. ἐπεὰν δέ ἀπὸ τοῦ θρόνου στείχῃ ἐπὶ τὴν εὐνήν κατὰ νώτου τε αὐτῆς γένῃ, σοὶ μελέτω τὸ ἐνθεῦτεν ὅκως μὴ σε ὄψεται ἰόντα διὰ θυρέων.” ^1.10 ὃ μὲν δὴ ὡς οὐκ ἐδύνατο διαφυγεῖν, ἦν ἕτοιμος· ὁ δὲ Κανδαύλης, ἐπεὶ ἐδόκεε ὥρη τῆς κοίτης εἶναι, ἤγαγε τὸν Γύγεα ἐς τὸ οἴκημα. καὶ μετὰ ταῦτα αὐτίκα παρῆν καὶ ἡ γυνή. ἐσελθοῦσαν δὲ καὶ τιθεῖσαν τὰ εἵματα ἐθηεῖτο ὁ Γύγης. ὡς δὲ κατὰ νώτου ἐγένετο ἰούσης τῆς γυναικός ἐς τὴν κοίτην, ὑπεκδὺς ἐχώρεε ἔξω, καὶ ἡ γυνὴ ἐπορᾷ μιν ἐξιόντα. μαθοῦσὰ δὲ τὸ ποιηθέν ἐκ τοῦ ἀνδρὸς οὔτε ἀνέβωσε αἰσχυνθεῖσα οὔτε ἔδοξε μαθεῖν, ἐν νοῶ ἔχουσα τίσεσθαι τὸν Κανδαύλεα. παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ καὶ παρὰ τοῖσι ἄλλοισι βαρβάροισι καὶ ἄνδρα ὀφθῆναι γυμνόν ἐς αἰσχύνην μεγάλην φέρει. ^1.11 τότε μὲν δὴ οὕτω οὐδέν δηλώσασα ἡσυχίην εἶχε. ὡς δὲ ἡμέρη τάχιστα ἐγεγόνεε, τῶν οἰκετέων τοὺς μάλιστα ὥρα πιστοὺς ἐόντας ἑωυτῇ, ἑτοίμους ποιησαμένη ἐκάλεε τὸν Γύγεα. ὁ δὲ οὐδὲν δοκέων αὐτήν τῶν πρηχθέντων ἐπίστασθαι ἦλθε καλεόμενος· ἐώθεε γὰρ καὶ πρόσθε, ὅκως ἡ βασίλεια καλέοι, φοιτᾶν. ὡς δὲ ὁ Γύγης ἀπίκετο, ἔλεγε ἡ γυνὴ τάδε. “νῦν τοί δυῶν ὁδῶν παρεουσέων Γύγη δίδωμί αἵρεσιν, ὁκοτέρην βούλεαι τραπέσθαι. ἢ γὰρ Κανδαύλεα ἀποκτείνας ἐμέ τε καὶ τὴν βασιληίην ἔχε τὴν Λυδῶν, ἢ αὐτόν σε αὐτίκα οὕτω ἀποθνήσκειν δεῖ, ὡς ἂν μὴ πάντα πειθόμενος Κανδαύλῃ τοῦ λοιποῦ ἴδῃς τὰ μὴ σε δεῖ. ἀλλʼ ἤτοι κεῖνόν γε τὸν ταῦτα βουλεύσαντα δεῖ ἀπόλλυσθαι, ἢ σε τὸν ἐμὲ γυμνήν θεησάμενον καὶ ποιήσαντα οὐ νομιζόμενα.” ὁ δὲ Γύγης τέως μὲν ἀπεθώμαζε τὰ λεγόμενα, μετὰ δὲ ἱκέτευε μὴ μιν ἀναγκαίῃ ἐνδέειν διακρῖναι τοιαύτην αἵρεσιν. οὔκων δὴ ἔπειθε, ἀλλʼ ὥρα ἀναγκαίην ἀληθέως προκειμένην ἢ τὸν δεσπότεα ἀπολλύναι ἢ αὐτὸν ὑπʼ ἄλλων ἀπόλλυσθαι· αἱρέεται αὐτὸς περιεῖναι. ἐπειρώτα δὴ λέγων τάδε. “ἐπεί με ἀναγκάζεις δεσπότεα τὸν ἐμὸν κτείνειν οὐκ ἐθέλοντα, φέρε ἀκούσω τέῳ καὶ τρόπῳ ἐπιχειρήσομεν αὐτῷ.” ἣ δὲ ὑπολαβοῦσα ἔφη “ἐκ τοῦ αὐτοῦ μὲν χωρίου ἡ ὁρμή ἔσται ὅθεν περ καὶ ἐκεῖνος ἐμέ ἐπεδέξατο γυμνήν, ὑπνωμένῳ δὲ ἡ ἐπιχείρησις ἔσται.” ^1.12 ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1'' None

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1.8 This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " "^1.9 Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules' answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. ,I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. ,Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” " '^1.10 As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. ' "^1.11 For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. ,When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules' commands in the future and seeing what you should not see. ,One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. ,But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” ,She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” " "^1.12 When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. "" None

17. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Apollonius Rhodius, male and female

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76

18. Cicero, On Duties, 1.85 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • oikoumene, female personification of

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38

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1.85 Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum.'' None

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1.85 \xa0Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â\x80\x94 dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. <"" None

19. Septuagint, Wisdom of Solomon, 7.26 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Wisdom (female) • female,

Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 253; Robbins et al. (2017), The Art of Visual Exegesis, 332

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7.26 For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness.'' None

20. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • oikoumene, female personification of

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38

21. Catullus, Poems, 64.251-64.265, 64.267-64.268 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • female • female object • gaze, female

Found in books: Bernabe et al. (2013), Redefining Dionysos, 188; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 69, 70, 71, 72, 73, 74

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64.251 But from the further side came flitting bright-faced Iacchu ^64.252 Girded by Satyr-crew and Nysa-reared Sileni ^64.253 Burning with love unto thee (Ariadne!) and greeting thy presence. ^64.254 Who flocking eager to fray did rave with infuriate spirit, ^64.255 "Evoe" frenzying loud, with heads at "Evoe" rolling. ^64.256 Brandisht some of the maids their thyrsi sheathed of spear-point, ^64.257 Some snatcht limbs and joints of sturlings rended to pieces, ^64.258 These girt necks and waists with writhing bodies of vipers, ^64.259 Those with the gear enwombed in crates dark orgies ordained—' "^64.260 Orgies that ears profane must vainly lust for o'er hearing—" '^64.261 Others with palms on high smote hurried strokes on the cymbal, ^64.262 Or from the polisht brass woke thin-toned tinkling music, ^64.263 While from the many there boomed and blared hoarse blast of the horn-trump, ^64.264 And with its horrid skirl loud shrilled the barbarous bag-pipe ^64.265 Showing such varied forms, that richly-decorated couch-cloth ^64.267 This when the Thessalan youths had eyed with eager inspection ^64.268 Fulfilled, place they began to provide for venerate Godheads,'' None

22. Diodorus Siculus, Historical Library, 4.3.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • female • gender, female

Found in books: Bernabe et al. (2013), Redefining Dionysos, 46; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 118

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4.3.2 \xa0And the Boeotians and other Greeks and the Thracians, in memory of the campaign in India, have established sacrifices every other year to Dionysus, and believe that at that time the god reveals himself to human beings.'' None

23. Ovid, Ars Amatoria, 3.210 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • dress, female • gaze, female • nude, female • sexuality, xv–xvi, female • subjectivity, female

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 190; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 218

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3.210 rend='' None

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3.210 The losses they sustain by various ways.'' None

24. Ovid, Fasti, 4.245 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Herculaneum, female statue type from • Ovid, female elegy

Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 204; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 176

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4.245 talibus Aoniae facunda voce Camenae'' None

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4.245 So the Aonian Muse, eloquently answering the question'' None

25. Ovid, Metamorphoses, 2.413 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • ancilla (female slave) (Andromeda • dress, female

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 170; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 435

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2.413 vitta coercuerat neglectos alba capillos,'' None

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2.413 that she prevailed, and pleased that she secured^2.413 the universe confused will plunge once more ' None

26. Philo of Alexandria, On Flight And Finding, 51 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Organism, male and female components • reason, as female

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 245; Sly (1990), Philo's Perception of Women, 50

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51 And he calls Bethuel the father of Rebekkah. How, then, can the daughter of God, namely, wisdom, be properly called a father? is it because the name indeed of wisdom is feminine but the sex masculine? For indeed all the virtues bear the names of women, but have the powers and actions of full-grown men, since whatever is subsequent to God, even if it be the most ancient of all other things, still has only the second place when compared with that omnipotent Being, and appears not so much masculine as feminine, in accordance with its likeness to the other creatures; for as the male always has the precedence, the female falls short, and is inferior in rank. '' None

27. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lucretius, male and female • passions, female

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 131; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 277

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103 But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one\'s self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII. '' None

28. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Forum, male and female spheres of activity • dress, female • female spheres of activity

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 170; Jenkyns (2013), God, Space, and City in the Roman Imagination, 160

29. Clement of Rome, 1 Clement, 55 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • First Clement, and female leadership • Judaism/Jewish, Female heroes

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 192; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159

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55 To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens from destruction. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. '' None

30. Lucan, Pharsalia, 2.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • dress, female • female spheres of activity

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 170; Jenkyns (2013), God, Space, and City in the Roman Imagination, 162

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2.31 The stiffening limbs and gazes on the face, In nameless dread, not sorrow, and in awe of death approaching: and with mind distraught Clings to the dying in a last embrace. The matrons laid aside their wonted garb: Crowds filled the temples — on the unpitying stones Some dashed their bosoms; others bathed with tears The statues of the gods; some tore their hair Upon the holy threshold, and with shrieks And vows unceasing called upon the names '' None

31. Mishnah, Sotah, 1.2, 1.5-1.6, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Body, female • Cabezon, Jos ´ e,´, male-female difference • Female • Female, body • Maimonides, male-female difference, lists of • Male Mouth, versus female breast • Nazirite oath, in lists of male-female, difference • betrothal, in lists of male-female, difference • bnei yisrael, female • body, female • gender, in lists of male-female difference • leprosy. See also metzora`, in lists of male-female difference • slaves, in lists of male-female difference • timebound positive commandments, explained in terms of female nature

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 14, 43, 56, 57, 58, 60; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 274, 277; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 142; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 228

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1.2 כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם, אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה עִמּוֹ כְדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבָּמֶת: ^1.5 אִם אָמְרָה טְמֵאָה אָנִי, שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצֵאת. וְאִם אָמְרָה טְהוֹרָה אָנִי, מַעֲלִין אוֹתָהּ לְשַׁעַר הַמִּזְרָח שֶׁעַל פֶּתַח שַׁעַר נִקָּנוֹר, שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת, וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, וּמְטַהֲרִין אֶת הַמְּצֹרָעִים. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ נִקְרָעוּ, אִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה לִבָּהּ נָאֶה, לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה, לֹא הָיָה סוֹתְרוֹ: ^1.6 הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה: ^3.8 מַה בֵּין אִישׁ לְאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ:'' None

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1.2 How does he warn her? If he says to her in front of two witnesses, “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled by having sexual intercourse with him, she is forbidden to her husband and forbidden to eat terumah. If her husband died, she performs halitzah but cannot contract yibbum. ^1.5 If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out with a get. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes the braids of her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it. ^1.6 If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that the priest takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48). ^3.8 What differences are there in law between a man and a woman?A man who has leprosy rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man may vow that his son will become a nazirite, but a woman may not vow that her son will become a nazirite. A man can shave with offerings set aside for his father’s naziriteship but a woman cannot shave with offerings set aside for her father’s naziriteship. A man may sell his daughter, but a woman may not sell her daughter. A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal. A man is stoned naked, but a woman is not stoned naked. A man is hanged after being put to death, but a woman is not hanged. A man is sold for to make restitution for his theft, but a woman is not sold to make restitution for her theft.'' None

32. New Testament, 1 Timothy, 4.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • asceticism, female • metalworking, and female vanity

Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176

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4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων'' None

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4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, '' None

33. New Testament, Colossians, 2.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Woman [ Femaleness ] • female,

Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 86; Robbins et al. (2017), The Art of Visual Exegesis, 192

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2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ.'' None

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2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. '' None

34. New Testament, Ephesians, 5.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Wisdom (female) • female, women

Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 258; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 171

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5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,'' None

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5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; '' None

35. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Femaleness [ Woman ] • ascetic celibacy of Christian women, female autonomy • female,

Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 150; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 109; Robbins et al. (2017), The Art of Visual Exegesis, 41

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3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None

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3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None

36. New Testament, Romans, 1.26-1.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • desire, between men and women, female same-sex • female, women

Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 93, 133, 134; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 176

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1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ^1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες.'' None

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1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. ^1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. '' None

37. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • collective action, female • female • war dead, burial of, social unity and cohesion, female ritual as force for • womens rituals and agency in Roman literature, collective action, female

Found in books: Bernabe et al. (2013), Redefining Dionysos, 139; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 105

38. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Isaeum Campense, temple of Isis, female devotees of • dress, female

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 45; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36

39. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Cabezon, Jos ´ e,´, male-female difference • Gender, female • Maimonides, male-female difference, lists of • Nazirite oath, in lists of male-female, difference • betrothal, in lists of male-female, difference • bnei yisrael, female • impurity, ritual, in lists of male-female difference • inheritance, in lists of male-female, difference • leprosy. See also metzora`, in lists of male-female difference • levirate marriage, in lists of male-female, difference • seclusion, in lists of male-female, difference • slaves, in lists of male-female difference • testimony, in lists of male-female difference • timebound positive commandments, explained in terms of female nature

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 14, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 59, 60; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271

40. Cassius Dio, Roman History, 21.2, 43.14.6 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • oikoumene, female personification of

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 49; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 49

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43.14.6 \xa0And they decreed that a chariot of his should be placed on the Capitol facing the statue of Jupiter, that his statue in bronze should be mounted upon a likeness of the inhabited world, with an inscription to the effect that he was a demigod, and that his name should be inscribed upon the Capitol in place of that of Catulus on the ground that he had completed this temple after undertaking to call Catulus to account for the building of it.' ' None

41. Pausanias, Description of Greece, 3.13.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Sparta, female athletics • female

Found in books: Bernabe et al. (2013), Redefining Dionysos, 168; Hubbard (2014), A Companion to Greek and Roman Sexualities, 258

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3.13.7 ἀπαντικρὺ δὲ ἥ τε ὀνομαζομένη Κολώνα καὶ Διονύσου Κολωνάτα ναός, πρὸς αὐτῷ δὲ τέμενός ἐστιν ἥρωος, ὃν τῆς ὁδοῦ τῆς ἐς Σπάρτην Διονύσῳ φασὶ γενέσθαι ἡγεμόνα· τῷ δὲ ἥρωι τούτῳ πρὶν ἢ τῷ θεῷ θύουσιν αἱ Διονυσιάδες καὶ αἱ Λευκιππίδες. τὰς δὲ ἄλλας ἕνδεκα ἃς καὶ αὐτὰς Διονυσιάδας ὀνομάζουσι, ταύταις δρόμου προτιθέασιν ἀγῶνα·'' None

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3.13.7 Opposite is what is called the Knoll, with a temple of Dionysus of the Knoll, by which is a precinct of the hero who they say guided Dionysus on the way to Sparta . To this hero sacrifices are offered before they are offered to the god by the daughters of Dionysus and the daughters of Leucippus. For the other eleven ladies who are named daughters of Dionysus there is held a footrace; this custom came to Sparta from Delphi .'' None

42. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • dress, female • fecunditas, as female virtue • virtues, female, models of

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 242; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 85

43. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • suffering, female, and voyeurism • torture, female

Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 31; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 113, 153

44. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Male Mouth, versus female breast • female • generation, female role in

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 32; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 141; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 188

^84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה'' None

^84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.'' None

45. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Male Mouth, versus female breast • female supplicants

Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 140; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 83

^8a מאי דכתיב (תהלים סט, יד) ואני תפלתי לך ה\' עת רצון אימתי עת רצון בשעה שהצבור מתפללין.,ר\' יוסי ברבי חנינא אמר מהכא (ישעיהו מט, ח) כה אמר ה\' בעת רצון עניתיך,ר\' אחא ברבי חנינא אמר מהכא (איוב לו, ה) הן אל כביר ולא ימאס וכתיב (תהלים נה, יט) פדה בשלום נפשי מקרב לי כי ברבים היו עמדי,תניא נמי הכי רבי נתן אומר מנין שאין הקב"ה מואס בתפלתן של רבים שנאמר הן אל כביר ולא ימאס וכתיב פדה בשלום נפשי מקרב לי וגו\' אמר הקב"ה כל העוסק בתורה ובגמילות חסדים ומתפלל עם הצבור מעלה אני עליו כאילו פדאני לי ולבני מבין אומות העולם,אמר ר"ל כל מי שיש לו בית הכנסת בעירו ואינו נכנס שם להתפלל נקרא שכן רע שנאמר (ירמיהו יב, יד) כה אמר ה\' על כל שכני הרעים הנוגעים בנחלה אשר הנחלתי את עמי את ישראל ולא עוד אלא שגורם גלות לו ולבניו שנא\' (ירמיהו יב, יד) הנני נותשם מעל אדמתם ואת בית יהודה אתוש מתוכם.,אמרו ליה לר\' יוחנן איכא סבי בבבל תמה ואמר (דברים יא, כא) למען ירבו ימיכם וימי בניכם על האדמה כתיב אבל בחוצה לארץ לא כיון דאמרי ליה מקדמי ומחשכי לבי כנישתא אמר היינו דאהני להו,כדאמר ר\' יהושע בן לוי לבניה קדימו וחשיכו ועיילו לבי כנישתא כי היכי דתורכו חיי א"ר אחא ברבי חנינא מאי קרא (משלי ח, לד) אשרי אדם שומע לי לשקד על דלתותי יום יום לשמור מזוזת פתחי וכתיב בתריה כי מוצאי מצא חיים.,אמר רב חסדא לעולם יכנס אדם שני פתחים בבית הכנסת שני פתחים סלקא דעתך אלא אימא שיעור שני פתחים ואחר כך יתפלל:,(תהלים לב, ו) על זאת יתפלל כל חסיד אליך לעת מצא אמר ר\' חנינא לעת מצא זו אשה שנא\' (משלי יח, כב) מצא אשה מצא טוב,במערבא כי נסיב אינש אתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב ויפק רצון מה\' מוצא דכתיב (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו\',ר\' נתן אומר לעת מצא זו תורה שנאמר (משלי ח, לה) כי מוצאי מצא חיים וגו\',רב נחמן בר יצחק אמר לעת מצא זו מיתה שנא\' (תהלים סח, כא) למות תוצאות,תניא נמי הכי תשע מאות ושלשה מיני מיתה נבראו בעולם שנאמר למות תוצאות תוצאות בגימטריא הכי הוו קשה שבכלן אסכרא ניחא שבכלן נשיקה אסכרא דמיא כחיזרא בגבבא דעמרא דלאחורי נשרא ואיכא דאמרי כפיטורי בפי ושט נשיקה דמיא כמשחל בניתא מחלבא,ר\' יוחנן אמר לעת מצא זו קבורה א"ר חנינא מאי קרא (איוב ג, כב) השמחים אלי גיל ישישו כי ימצאו קבר אמר רבה בר רב שילא היינו דאמרי אינשי ליבעי אינש רחמי אפילו עד זיבולא בתרייתא שלמא,מר זוטרא אמר לעת מצא זה בית הכסא אמרי במערבא הא דמר זוטרא עדיפא מכלהו.,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דאמרת משמיה דרב חסדא במילי דבי כנישתא,אמר ליה הכי אמר רב חסדא מאי דכתי\' (תהלים פז, ב) אוהב ה\' שערי ציון מכל משכנות יעקב אוהב ה\' שערים המצויינים בהלכה יותר מבתי כנסיות ומבתי מדרשות,והיינו דאמר ר\' חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד.,ואמר אביי מריש הוה גריסנא בגו ביתא ומצלינא בבי כנישתא כיון דשמענא להא דאמר רבי חייא בר אמי משמיה דעולא מיום שחרב בית המקדש אין לו להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד לא הוה מצלינא אלא היכא דגריסנא.,רבי אמי ורבי אסי אף על גב דהוו להו תליסר בי כנישתא בטבריא לא מצלו אלא ביני עמודי היכא דהוו גרסי:,ואמר רבי חייא בר אמי משמיה דעולא גדול הנהנה מיגיעו יותר מירא שמים דאילו גבי ירא שמים כתיב (תהלים קיב, א) אשרי איש ירא את ה\' ואילו גבי נהנה מיגיעו כתיב (תהלים קכח, ב) יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא ולגבי ירא שמים וטוב לך לא כתיב ביה:,ואמר רבי חייא בר אמי משמיה דעולא לעולם ידור אדם במקום רבו שכל זמן ששמעי בן גרא קיים לא נשא שלמה את בת פרעה,והתניא אל ידור,לא קשיא הא דכייף ליה הא דלא כייף ליה:,אמר רב הונא בר יהודה אמר רבי מנחם אמר ר\' אמי מאי דכתי\' (ישעיהו א, כח) ועוזבי ה\' יכלו זה המניח ס"ת ויוצא,רבי אבהו נפיק בין גברא לגברא.,בעי רב פפא בין פסוקא לפסוקא מהו,תיקו,רב ששת מהדר אפיה וגריס אמר אנן בדידן ואינהו בדידהו:,אמר רב הונא בר יהודה אמר רבי אמי לעולם ישלים אדם פרשיותיו עם הצבור שנים מקרא ואחד תרגום'' None

^8a What is the meaning of that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favor; O God, in the abundance of Your mercy, answer me with the truth of Your salvation” (Psalms 69:14)? It appears that the individual is praying that his prayers will coincide with a special time of Divine favor. When is a time of favor? It is at the time when the congregation is praying. It is beneficial to pray together with the congregation, for God does not fail to respond to the entreaties of the congregation.,Rabbi Yosei, son of Rabbi Ḥanina, said that the unique quality of communal prayer is derived from here: “Thus said the Lord, in a time of acceptance I have answered you and on a day of salvation I have aided you” (Isaiah 49:8).,Rabbi Aḥa, son of Rabbi Ḥanina, said that it is derived from here: “Behold, God is mighty, He despises no one” (Job 36:5). He adopts an alternative reading of the verse: “Behold, God will not despise” the prayer of “the mighty,” i.e., the community. And it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me. God shall hear and answer them…” (Psalms 55:19–20). This verse teaches that the prayer was answered because there were many with me when it was offered.,That last proof was also taught in a baraita. Rabbi Natan says: From where do we know that the Holy One, Blessed be He, does not despise the prayer of the masses? As it is stated: “Behold, God does not despise the mighty,” and it is written: “He has redeemed my soul in peace so that none came upon me; for there were many with me.” Rabbi Natan interprets this not as David speaking about himself, but as God speaking to Israel. The Holy One, Blessed be He, says: Anyone who engages in Torah study, which is called peace in the verse: “All its ways are peace” (Proverbs 3:17); and in acts of kindness, and prays with the congregation, I ascribe to him credit as if he redeemed Me and My children from among the nations of the world.,Continuing to extol communal prayer, Reish Lakish said: One who has a synagogue nearby in his city but does not enter to pray there is called an evil neighbor, as it is stated: “Thus said the Lord: As for all My evil neighbors who touch My inheritance which I have caused My people Israel to inherit, behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them” (Jeremiah 12:14). One who only touches, but does not enter the place of prayer, My inheritance, is considered an evil neighbor. And furthermore, he is punished in that he causes himself and his children to go into exile, as it is stated: “Behold, I will pluck them up from off their land, and will pluck the house of Judah up from among them.”,The Gemara relates that when the Sages told Rabbi Yoḥa that there are elders in Babylonia, he was confounded and said: It is written: “So that your days will be lengthened and the days of your children upon the land the Lord swore to your forefathers to give to them like the days of heaven on the earth” (Deuteronomy 11:21); lengthened in Eretz Yisrael but not outside of the Land. Why then, do the residents of Babylonia live long lives? When they told him that the people in Babylonia go early in the morning and go late in the evening to the synagogue, he said: That is what was effective for them in extending their lives.,As Rabbi Yehoshua ben Levi said to his sons: Go early and go late and enter the synagogue, so that your lives will be extended. And Rabbi Aḥa, son of Rabbi Ḥanina, said: Upon what verse is this based? As it is stated: “Happy is the man who listens to Me, watching daily at My gates, guarding at My door posts” (Proverbs 8:34). And the reward for doing so is written thereafter: “For whoso finds Me finds life and obtains the favor of the Lord” (Proverbs 8:35).,Based on this verse, Rav Ḥisda said: A person should always enter two doorways into the synagogue. This statement is unclear. Immediately, the Gemara asks: Does it enter your mind that Rav Ḥisda meant that one should enter two doorways literally? What if a synagogue only has a single doorway? Rather, emend his statement and say that Rav Ḥisda meant that one should enter a distance of two doorways into the synagogue and then pray. In entering a distance of two doorways, one fulfills the verse: Guarding at My door posts, in the plural.,Having mentioned the verse, “For whoso finds Me finds life,” the Gemara seeks to clarify its meaning. It is said, “For this, let every pious man pray to You in the time of finding, that the overflowing waters may not reach him” (Psalms 32:6). With regard to the phrase, the time of finding, Rabbi Ḥanina said: The time of finding refers to the time one must find a wife, that one should pray to find a suitable woman to marry. As it is said: “He who finds matza a wife finds matza good and obtains favor from the Lord” (Proverbs 18:22).,In Eretz Yisrael, the custom was that when a man married a woman, they would ask him: Matza or motzeh? In other words, they would ask the groom whether the appropriate passage for his wife is the above verse from Proverbs that begins with the word matza, as it is written: “He who finds a wife finds good and obtains favor from the Lord” or whether the more appropriate verse is the one beginning with the word motzeh, as it is written: “And I find motzeh the woman more bitter than death” (Ecclesiastes 7:26).,Rabbi Natan says: The time of finding refers to the time of finding Torah, as it is stated in a verse referring to Torah: “He who finds Me finds life.” The Torah is the object most sought.,Rav Naḥman bar Yitzḥak said: The time of finding refers to death. One should pray that when death comes, he will leave the world peacefully, as it is stated: “Issues totzaot of death” (Psalms 68:21). Rav Naḥman bar Yitzḥak’s statement is based on the etymological similarity between totzaot and matza, finding.,It was also taught in a baraita: Nine hundred and three types of death were created in the world, as it is stated: “Issues totzaot of death,” and that, 903, is the numerical value gimatriya of totzaot. The Gemara explains that the most difficult of all these types of death is croup askara, while the easiest is the kiss of death. Croup is like a thorn entangled in a wool fleece, which, when pulled out backwards, tears the wool. Some say that croup is like ropes at the entrance to the esophagus, which would be nearly impossible to insert and excruciating to remove. The kiss of death is like drawing a hair from milk. One should pray that he does not die a painful death.,Rabbi Yoḥa said: The time of finding refers to a respectful burial, for which one should pray. Supporting Rabbi Yoḥa’s interpretation, Rabbi Ḥanina said: What is the verse that teaches that the time of finding refers to burial? “Who rejoice in exultation and are glad when they can find a grave” (Job 3:22), as there are situations in which one is relieved when his body finds a grave in which to rest. Rabba bar Rav Sheila said, that is the meaning of the folk saying: A person should even pray for mercy until the final shovelful of dirt is thrown upon his grave.,Mar Zutra said: The time of finding refers to finding a lavatory. As most places did not have a sewage system, one was forced to relieve himself outside the city. Because of this unpleasantness, finding a suitable location was called by Mar Zutra, the time of finding. In the West, Eretz Yisrael, they say: This explanation of Mar Zutra is preferable to all of them, as the term motza is explicitly associated in the Bible (see II Kings 10:27) with the lavatory (Rabbi Abraham Moshe Horovitz).,Returning to the tractate’s central topic, Rava said to Rafram bar Pappa: Let the Master say to us some of those outstanding statements that you said in the name of Rav Ḥisda with regard to matters of the synagogue.,Rafram said to him, Rav Ḥisda said as follows: What is the meaning of the verse: “The Lord loves the gates of Zion Tziyyon more than all the dwellings of Jacob” (Psalms 87:2)? This means that the Lord loves the gates distinguished metzuyanim through the study of halakha as they are the gates of Zion, the outstanding gates, more than the synagogues and study halls. Although those places are the most outstanding of the dwellings of Jacob, they are not engaged in the study of halakha.,And this concept, that halakha is the most sublime pursuit, is expressed in that which Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple, where the Divine Presence rested in this world, was destroyed, the Holy One, Blessed be He, has only one place in His world where he reveals His presence exclusively; only the four cubits where the study of halakha is undertaken.,This statement has practical ramifications. Abaye said: At first I studied in the house and prayed in the synagogue. Once I heard what Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple was destroyed, the Holy One, Blessed be He, has only one place in His world, only the four cubits of halakha alone, from which I understood the significance of the four cubits of halakha, and I pray only where I study.,Similarly, the Gemara relates that Rabbi Ami and Rabbi Asi, despite the fact that they had thirteen synagogues in Tiberias, they would only pray between the pillars where they studied.,And Rabbi Ḥiyya bar Ami said in the name of Ulla: One who benefits from his hard labor is greater than a God-fearing person, i.e., one who is so enthralled by his fear of God that he sits idly by and does not work. As with regard to a God-fearing person, it is written: “Happy is the man who fears the Lord, who greatly desires His mitzvot” (Psalms 112:1), while with regard to one who benefits from his hard work, it is written: “By the labor of your hands you will live; you are happy and it is good for you” (Psalms 128:2). The Gemara explains this verse to mean that you are happy in this world, and it is good for you in the World-to-Come. And regarding a God-fearing person, happy is the man, is written about him but and it is good for you, is not written about him.,And Rabbi Ḥiyya bar Ami said in the name of Ulla: One should always live in the place where his teacher lives; thereby he will avoid sin. For as long as Shimi ben Gera, who according to tradition was a great Torah scholar and teacher of Solomon (see Gittin 59a), was alive, Solomon did not marry Pharaoh’s daughter. Immediately after the Bible relates the death of Shimi (I Kings, end of ch. 2), Solomon’s marriage to Pharaoh’s daughter is recorded (beginning of ch. 3).,The Gemara raises an objection: Wasn’t it taught in a baraita that one should not live where his teacher lives?,The Gemara answers: This is not difficult. This, which says that one should live where his teacher lives, is referring to a case where he is acquiescent to his teacher and will heed his teaching and instruction. While this baraita, which says that one should not live where his teacher lives, is referring to a case where he is not acquiescent to him and that will lead them to quarrel.,The Gemara again returns to the topic of the synagogue. Rav Huna bar Yehuda said that Rabbi Menaḥem said that Rabbi Ami said: What is the practical halakhic meaning of that which is written: “They who forsake the Lord will perish” (Isaiah 1:28)? This verse refers to one who abandons the Torah scroll when it was taken out to be read and leaves the synagogue, as it appears that he is fleeing from God.,Practically speaking, the Gemara relates that Rabbi Abbahu would go out between one person who read the Torah and the next person who did so. Since the scroll was closed between readers, it was not considered to be a show of contempt.,Rav Pappa raised a dilemma: What is the ruling with regard to leaving between one verse and the next verse? Is one permitted to leave during a break in the Torah reading while the verse was translated into Aramaic?,An answer to this question was not found, so the dilemma stands unresolved.,The Gemara relates that Rav Sheshet would turn his face away from the Torah while it was being read and study. Explaining this practice, he said: We are engaged in ours, the study of the Oral Torah and they are engaged in theirs, listening to the Written Torah. Since Rav Sheshet was engaged in Torah study, he is not considered one who forsakes the Lord.,Rav Huna bar Yehuda said that Rabbi Ami said: A person should always complete his Torah portions with the congregation. The congregation reads a particular Torah portion every Shabbat, and during the week prior to each Shabbat, one is required to read the Bible text of the weekly portion twice and the translation once.'' None

46. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Female modesty • Passions, female • female

Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 232; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 28, 29; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211

^14a משל דאחשורוש והמן למה הדבר דומה לשני בני אדם לאחד היה לו תל בתוך שדהו ולאחד היה לו חריץ בתוך שדהו בעל חריץ אמר מי יתן לי תל זה בדמים בעל התל אמר מי יתן לי חריץ זה בדמים,לימים נזדווגו זה אצל זה אמר לו בעל חריץ לבעל התל מכור לי תילך אמר לו טול אותה בחנם והלואי,ויסר המלך את טבעתו אמר רבי אבא בר כהנא גדולה הסרת טבעת יותר מארבעים ושמונה נביאים ושבע נביאות שנתנבאו להן לישראל שכולן לא החזירום למוטב ואילו הסרת טבעת החזירתן למוטב,ת"ר ארבעים ושמונה נביאים ושבע נביאות נתנבאו להם לישראל ולא פחתו ולא הותירו על מה שכתוב בתורה חוץ ממקרא מגילה,מאי דרוש אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה ומה מעבדות לחירות אמרי\' שירה ממיתה לחיים לא כל שכן,אי הכי הלל נמי נימא לפי שאין אומרים הלל על נס שבחוצה לארץ יציאת מצרים דנס שבחוצה לארץ היכי אמרינן שירה,כדתניא עד שלא נכנסו ישראל לארץ הוכשרו כל ארצות לומר שירה משנכנסו ישראל לארץ לא הוכשרו כל הארצות לומר שירה,רב נחמן אמר קרייתא זו הלילא רבא אמר בשלמא התם (תהלים קיג, א) הללו עבדי ה\' ולא עבדי פרעה אלא הכא הללו עבדי ה\' ולא עבדי אחשורוש אכתי עבדי אחשורוש אנן,בין לרבא בין לר"נ קשיא והא תניא משנכנסו לארץ לא הוכשרו כל הארצות לומר שירה כיון שגלו חזרו להכשירן הראשון,ותו ליכא והכתיב (שמואל א א, א) ויהי איש אחד מן הרמתים צופים אחד ממאתים צופים שנתנבאו להם לישראל,מיהוה טובא הוו כדתניא הרבה נביאים עמדו להם לישראל כפלים כיוצאי מצרים אלא נבואה שהוצרכה לדורות נכתבה ושלא הוצרכה לא נכתבה,רבי שמואל בר נחמני אמר אדם הבא משתי רמות שצופות זו את זו רבי חנין אמר אדם הבא מבני אדם שעומדין ברומו של עולם ומאן נינהו בני קרח דכתיב (במדבר כו, יא) ובני קרח לא מתו תנא משום רבינו מקום נתבצר להם בגיהנם ועמדו עליו,שבע נביאות מאן נינהו שרה מרים דבורה חנה אביגיל חולדה ואסתר שרה דכתיב (בראשית יא, כט) אבי מלכה ואבי יסכה ואמר ר\' יצחק יסכה זו שרה ולמה נקרא שמה יסכה שסכתה ברוח הקדש שנאמר (בראשית כא, יב) כל אשר תאמר אליך שרה שמע בקולה ד"א יסכה שהכל סוכין ביופיה,מרים דכתיב (שמות טו, כ) ותקח מרים הנביאה אחות אהרן ולא אחות משה אמר ר"נ אמר רב שהיתה מתנבאה כשהיא אחות אהרן ואומרת עתידה אמי שתלד בן שיושיע את ישראל ובשעה שנולד נתמלא כל הבית כולו אורה עמד אביה ונשקה על ראשה אמר לה בתי נתקיימה נבואתיך,וכיון שהשליכוהו ליאור עמד אביה וטפחה על ראשה ואמר לה בתי היכן נבואתיך היינו דכתיב (שמות ב, ד) ותתצב אחותו מרחוק לדעה לדעת מה יהא בסוף נבואתה,דבורה דכתיב (שופטים ד, ד) ודבורה אשה נביאה אשת לפידות מאי אשת לפידות שהיתה עושה פתילות למקדש,(שופטים ד, ה) והיא יושבת תחת תומר מאי שנא תחת תומר אמר ר\' שמעון בן אבשלום משום יחוד דבר אחר מה תמר זה אין לו אלא לב אחד אף ישראל שבאותו הדור לא היה להם אלא לב אחד לאביהן שבשמים,חנה דכתיב (שמואל א ב, א) ותתפלל חנה ותאמר עלץ לבי בה\' רמה קרני בה\' רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן,(שמואל א ב, ב) אין קדוש כה\' כי אין בלתך אמר רב יהודה בר מנשיא אל תקרי בלתך אלא לבלותך שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו אבל הקדוש ברוך הוא מבלה מעשה ידיו,(שמואל א ב, ב) ואין צור כאלהינו אין צייר כאלהינו אדם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים אבל הקב"ה צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים,אביגיל דכתיב (שמואל א כה, כ) והיה היא רוכבת על החמור ויורדת בסתר ההר בסתר ההר מן ההר מיבעי ליה,אמר רבה בר שמואל על עסקי דם הבא מן הסתרים נטלה דם והראתה לו אמר לה וכי מראין דם בלילה אמרה לו וכי דנין דיני נפשות בלילה אמר לה' ' None

^14a The actions of Ahasuerus and Haman can be understood with a parable; to what may they be compared? To two individuals, one of whom had a mound in the middle of his field and the other of whom had a ditch in the middle of his field, each one suffering from his own predicament. The owner of the ditch, noticing the other’s mound of dirt, said to himself: Who will give me this mound of dirt suitable for filling in my ditch; I would even be willing to pay for it with money, and the owner of the mound, noticing the other’s ditch, said to himself: Who will give me this ditch for money, so that I may use it to remove the mound of earth from my property?,At a later point, one day, they happened to have met one another. The owner of the ditch said to the owner of the mound: Sell me your mound so I can fill in my ditch. The mound’s owner, anxious to rid himself of the excess dirt on his property, said to him: Take it for free; if only you had done so sooner. Similarly, Ahasuerus himself wanted to destroy the Jews. As he was delighted that Haman had similar aspirations and was willing to do the job for him, he demanded no money from him.,§ The verse states: “And the king removed his ring from his hand” (Esther 3:10). Rabbi Abba bar Kahana said: The removal of Ahasuerus’s ring for the sealing of Haman’s decree was more effective than the forty-eight prophets and the seven prophetesses who prophesied on behalf of the Jewish people. As, they were all unable to return the Jewish people to the right way, but the removal of Ahasuerus’s ring returned them to the right way, since it brought them to repentance.,The Sages taught in a baraita: Forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, and they neither subtracted from nor added onto what is written in the Torah, introducing no changes or additions to the mitzvot except for the reading of the Megilla, which they added as an obligation for all future generations.,The Gemara asks: What exposition led them to determine that this was a proper mode of action? On what basis did they add this mitzva? Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said that they reasoned as follows: If, when recalling the exodus from Egypt, in which the Jews were delivered from slavery to freedom, we recite songs of praise, the Song of the Sea and the hymns of hallel, then, in order to properly recall the miracle of Purim and commemorate God’s delivering us from death to life, is it not all the more so the case that we must sing God’s praise by reading the story in the Megilla?,The Gemara asks: If so, our obligation should be at least as great as when we recall the exodus from Egypt, and let us also recite hallel on Purim. The Gemara answers: Hallel is not said on Purim, because hallel is not recited on a miracle that occurred outside Eretz Yisrael. The Gemara asks: If so, with regard to the exodus from Egypt as well, which was a miracle that occurred outside Eretz Yisrael, how are we able to recite songs of praise?,The Gemara answers: As it is taught in a baraita: Prior to the time when the Jewish people entered Eretz Yisrael, all lands were deemed fit for songs of praise to be recited for miracles performed within their borders, as all lands were treated equally. But after the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them.,Rav Naḥman said an alternative answer as to why hallel is not recited on Purim: The reading of the Megilla itself is an act of reciting hallel. Rava said a third reason why hallel is not recited on Purim: Granted that hallel is said there, when recalling the exodus from Egypt, as after the salvation there, they could recite the phrase in hallel: “Give praise, O servants of the Lord” (Psalms 113:1); after their servitude to Pharaoh ended with their salvation, they were truly servants of the Lord and not servants of Pharaoh. But can it be said here, after the limited salvation commemorated on Purim: “Give praise, O servants of the Lord,” which would indicate that after the salvation the Jewish people were only servants of the Lord and not servants of Ahasuerus? No, even after the miracle of Purim, we were still the servants of Ahasuerus, as the Jews remained in exile under Persian rule, and consequently the salvation, which was incomplete, did not merit an obligation to say hallel.,The Gemara asks: Both according to the opinion of Rava and according to the opinion of Rav Naḥman, this is difficult. Isn’t it taught in the baraita cited earlier: After the Jewish people entered Eretz Yisrael, that land became endowed with greater sanctity, and all the other lands were no longer deemed fit for songs of praise to be recited for miracles performed within them. Therefore, there should be no hallel obligation on Purim for the miracle performed outside of the land of Israel, and Rav Naḥman’s and Rava’s alternative explanations are incorrect. The Gemara answers: They understood differently, as it can be argued that when the people were exiled from Eretz Yisrael, the other lands returned to their initial suitability, and were once again deemed fit for reciting hallel on miracles performed within them.,With regard to the statement that forty-eight prophets and seven prophetesses prophesied on behalf of the Jewish people, the Gemara asks: Is there no one else? Isn’t it written with regard to Samuel’s father, Elkanah: “And there was a certain eḥad man from Ramathaim-zophim” (I\xa0Samuel 1:1), which is expounded as follows to indicate that Elkanah was a prophet: He was one eḥad of two hundred mata’im prophets tzofim who prophesied on behalf of the Jewish people. If so, why was it stated here that there were only forty-eight prophets?,The Gemara answers: In fact, there were more prophets, as it is taught in a baraita: Many prophets arose for the Jewish people, numbering double the number of Israelites who left Egypt. However, only a portion of the prophecies were recorded, because only prophecy that was needed for future generations was written down in the Bible for posterity, but that which was not needed, as it was not pertinent to later generations, was not written. Therefore, the fifty-five prophets recorded in the Bible, although not the only prophets of the Jewish people, were the only ones recorded, due to their eternal messages.,Rabbi Shmuel bar Naḥmani said another explanation of the verse “And there was a certain man from Ramathaim-zophim”: A man who comes from two heights ramot that face tzofot one another. Rabbi Ḥanin said an additional interpretation: A man who descends from people who stood at the height of rumo the world. The Gemara asks: And who are these people? The Gemara answers: These are the sons of Korah, as it is written: “But the sons of Korah did not die” (Numbers\xa026:11), and with regard to them it is taught in the name of our teacher, Rabbi Yehuda HaNasi: A high place was set aside for them in Gehenna, as the sons of Korah repented in their hearts, and were consequently not propelled very far down in Gehenna when the earth opened to swallow Korah and his followers; and they stood on this high place and sung to the Lord. They alone stood at the height of the lower world.,§ The Gemara asks with regard to the prophetesses recorded in the baraita: Who were the seven prophetesses? The Gemara answers: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. The Gemara offers textual support: Sarah, as it is written: “Haran, the father of Milcah, and the father of Iscah” (Genesis\xa011:29). And Rabbi Yitzḥak said: Iscah is in fact Sarah. And why was she called Iscah? For she saw sakhta by means of divine inspiration, as it is stated: “In all that Sarah has said to you, hearken to her voice” (Genesis 21:12). Alternatively, Sarah was also called Iscah, for all gazed sokhin upon her beauty.,Miriam was a prophetess, as it is written explicitly: “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand” (Exodus 15:20). The Gemara asks: Was she the sister only of Aaron, and not the sister of Moses? Why does the verse mention only one of her brothers? Rav Naḥman said that Rav said: For she prophesied when she was the sister of Aaron, i.e., she prophesied since her youth, even before Moses was born, and she would say: My mother is destined to bear a son who will deliver the Jewish people to salvation. And at the time when Moses was born the entire house was filled with light, and her father stood and kissed her on the head, and said to her: My daughter, your prophecy has been fulfilled.,But once Moses was cast into the river, her father arose and rapped her on the head, saying to her: My daughter, where is your prophecy now, as it looked as though the young Moses would soon meet his end. This is the meaning of that which is written with regard to Miriam’s watching Moses in the river: “And his sister stood at a distance to know what would be done to him” (Exodus 2:4), i.e., to know what would be with the end of her prophecy, as she had prophesied that her brother was destined to be the savior of the Jewish people.,Deborah was a prophetess, as it is written explicitly: “And Deborah, a prophetess, the wife of Lappidoth” (Judges 4:4). The Gemara asks: What is the meaning of “the wife of Lappidoth”? The Gemara answers: For she used to make wicks for the Sanctuary, and due to the flames lappidot on these wicks she was called the wife of Lappidoth, literally, a woman of flames.,With regard to Deborah, it says: “And she sat under a palm tree” (Judges 4:5). The Gemara asks: What is different and unique with regard to her sitting “under a palm tree” that there is a need for it to be written? Rabbi Shimon ben Avshalom said: It is due to the prohibition against being alone together with a man. Since men would come before her for judgment, she established for herself a place out in the open and visible to all, in order to avoid a situation in which she would be secluded with a man behind closed doors. Alternatively, the verse means: Just as a palm tree has only one heart, as a palm tree does not send out separate branches, but rather has only one main trunk, so too, the Jewish people in that generation had only one heart, directed to their Father in Heaven.,Hannah was a prophetess, as it is written: “And Hannah prayed and said, My heart rejoices in the Lord, my horn is exalted in the Lord” (I\xa0Samuel\xa02:1), and her words were prophecy, in that she said: “My horn is exalted,” and not: My pitcher is exalted. As, with regard to David and Solomon, who were anointed with oil from a horn, their kingship continued, whereas with regard to Saul and Jehu, who were anointed with oil from a pitcher, their kingship did not continue. This demonstrates that Hannah was a prophetess, as she prophesied that only those anointed with oil from a horn will merit that their kingships continue.,Apropos the song of Hannah, the Gemara further explains her words: “There is none sacred as the Lord; for there is none beside You biltekha” (I\xa0Samuel 2:2). Rav Yehuda bar Menashya said: Do not read it as biltekha, “beside You,” but rather read it as levalotekha, to outlast You. As the attribute of the Holy One, Blessed be He, is unlike the attribute of flesh and blood. It is an attribute of man that his handiwork outlasts him and continues to exist even after he dies, but the Holy One, Blessed be He, outlasts His handiwork, as He exists eternally.,Hannah further said: “Neither is there any rock tzur like our God” (I\xa0Samuel 2:1). This can be understood as saying that there is no artist tzayyar like our God. How is He better than all other artists? Man fashions a form upon a wall, but is unable to endow it with breath and a soul, or fill it with innards and intestines, whereas the Holy One, Blessed be He, fashions a form of a fetus inside the form of its mother, rather than on a flat surface, and endows it with breath and a soul and fills it with innards and intestines.,Abigail was a prophetess, as it is written: “And it was so, as she rode on the donkey, and came down by the covert of the mountain” (I\xa0Samuel 25:20). The Gemara asks: Why does it say: “By the covert beseter of the mountain”? It should have said: From the mountain.,The Gemara answers that in fact this must be understood as an allusion to something else. Rabba bar Shmuel said: Abigail, in her attempt to prevent David from killing her husband Nabal, came to David and questioned him on account of menstrual blood that comes from the hidden parts setarim of a body. How so? She took a blood-stained cloth and showed it to him, asking him to rule on her status, whether or not she was ritually impure as a menstruating woman. He said to her: Is blood shown at night? One does not examine blood-stained cloths at night, as it is difficult to distinguish between the different shades by candlelight. She said to him: If so, you should also remember another halakha: Are cases of capital law tried at night? Since one does not try capital cases at night, you cannot condemn Nabal to death at night. David said to her:' ' None

47. Diogenes Laertius, Lives of The Philosophers, 6.96-6.97 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Plato, Communal female partners • Zeno of Citium, Stoic, Random sex advocated and communal female partners • novels, readers, female

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 424; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274

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6.96 7. HIPPARCHIAHipparchia too, sister of Metrocles, was captured by their doctrines. Both of them were born at Maroneia.She fell in love with the discourses and the life of Crates, and would not pay attention to any of her suitors, their wealth, their high birth or their beauty. But to her Crates was everything. She used even to threaten her parents she would make away with herself, unless she were given in marriage to him. Crates therefore was implored by her parents to dissuade the girl, and did all he could, and at last, failing to persuade her, got up, took off his clothes before her face and said, This is the bridegroom, here are his possessions; make your choice accordingly; for you will be no helpmeet of mine, unless you share my pursuits. ^6.97 The girl chose and, adopting the same dress, went about with her husband and lived with him in public and went out to dinners with him. Accordingly she appeared at the banquet given by Lysimachus, and there put down Theodorus, known as the atheist, by means of the following sophism. Any action which would not be called wrong if done by Theodorus, would not be called wrong if done by Hipparchia. Now Theodorus does no wrong when he strikes himself: therefore neither does Hipparchia do wrong when she strikes Theodorus. He had no reply wherewith to meet the argument, but tried to strip her of her cloak. But Hipparchia showed no sign of alarm or of the perturbation natural in a woman.'' None

48. Nag Hammadi, The Gospel of Thomas, 114 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Femaleness [ Woman ] • maleness/femaleness

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 243; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 109

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114 Simon Peter said to them, "Make Mary leave us, for females don\'t deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven."'' None

49. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Passions, female • “seed,”, female

Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 253; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 211

50. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Body, conceptually related to femaleness • Receptivity, and the female • Subordination (and inferiority), of the female as a metaphysical principle • female

Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 33; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 48, 223

51. Augustine, The City of God, 14.20 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Plato, Communal female partners • Zeno of Citium, Stoic, Random sex advocated and communal female partners • female, women

Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 274; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 143, 147, 148, 153, 154

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14.20 It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. "" None

52. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Gregory of Nyssa, female characters in dialogues of • Methodius of Olympus, female characters in dialogues of • Pythagoreans, female members of • female characters in dialogues • female characters in dialogues, Christian innovation of • female characters in dialogues, Gregory of Nyssa using • female characters in dialogues, Methodius of Olympus using • female characters in dialogues, classical philosophical dialogues • gender, Pythagoreans, female members of • novels, readers, female

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 424

53. Vergil, Aeneis, 11.480-11.481
Tagged with subjects: • dress, female • female spheres of activity

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 170; Jenkyns (2013), God, Space, and City in the Roman Imagination, 162

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11.480 causa mali tanti, oculos deiecta decoros. ^11.481 Succedunt matres et templum ture vaporant'' None

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11.480 for peace, O Turnus! and, not less than peace, ^11.481 its one inviolable pledge. Behold, '' None

54. None, None, nan
Tagged with subjects: • Apollonius Rhodius, male and female • Hypsipyle, as female exemplum of pietas • collective action, female • womens rituals and agency in Roman literature, collective action, female

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 74, 75, 76; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 147, 148, 149, 151, 158; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76

55. None, None, nan
Tagged with subjects: • Ptolemaios Archive, Taous (female ward of Ptolemaios) • Ptolemaios Archive, Tawe (female ward of Ptolemaios) • paterfamilias traditions, and female chastity

Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 42; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399, 732

56. None, None, nan
Tagged with subjects: • female animal victims • lambs, female

Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 133, 161, 162; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 179, 180, 181, 182, 222

57. None, None, nan
Tagged with subjects: • Female saint • Female voice • Voice, female • metalworking, and female vanity

Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 5; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 267

58. None, None, nan
Tagged with subjects: • dress, female • fecunditas, as female virtue • female labour • mimes, female • onomastics, female • piscatrices, female fish sellers • spectacles, public, female performers • virtues, female • virtues, female, models of

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 583, 584, 585, 593, 673; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 187; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 61, 99; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 192

59. None, None, nan
Tagged with subjects: • onomastics, female • virtues, female • virtues, female, models of

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 583, 584, 585; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 61

60. None, None, nan
Tagged with subjects: • agency, female sexual • gender, female • novels, readers, female

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 421; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 214, 215; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 188, 189

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.

Tiresias: The Ancient Mediterranean Religions Source Database