The Ancient Mediterranean Religions Index Database

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54 results for "gender"

1. Septuagint, Amos, 6099, 6089 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 699

2. Hebrew Bible, Esther, 1.1, 3.5, 3.9-3.10, 3.13, 7.6, 8.6, 8.11, 8.13, 8.17, 9.1-9.16, 9.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 72, 78, 79, 80, 84

1.1. בַּיּוֹם הַשְּׁבִיעִי כְּטוֹב לֵב־הַמֶּלֶךְ בַּיָּיִן אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא זֵתַר וְכַרְכַּס שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת־פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 1.1. וַיְהִי בִּימֵי אֲחַשְׁוֵרוֹשׁ הוּא אֲחַשְׁוֵרוֹשׁ הַמֹּלֵךְ מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה׃ 3.5. וַיַּרְא הָמָן כִּי־אֵין מָרְדֳּכַי כֹּרֵעַ וּמִשְׁתַּחֲוֶה לוֹ וַיִּמָּלֵא הָמָן חֵמָה׃ 3.9. אִם־עַל־הַמֶּלֶךְ טוֹב יִכָּתֵב לְאַבְּדָם וַעֲשֶׂרֶת אֲלָפִים כִּכַּר־כֶּסֶף אֶשְׁקוֹל עַל־יְדֵי עֹשֵׂי הַמְּלָאכָה לְהָבִיא אֶל־גִּנְזֵי הַמֶּלֶךְ׃ 3.13. וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כָּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז׃ 7.6. וַתֹּאמֶר־אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה׃ 8.6. כִּי אֵיכָכָה אוּכַל וְרָאִיתִי בָּרָעָה אֲשֶׁר־יִמְצָא אֶת־עַמִּי וְאֵיכָכָה אוּכַל וְרָאִיתִי בְּאָבְדַן מוֹלַדְתִּי׃ 8.11. אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃ 8.13. פַּתְשֶׁגֶן הַכְּתָב לְהִנָּתֵן דָּת בְּכָל־מְדִינָה וּמְדִינָה גָּלוּי לְכָל־הָעַמִּים וְלִהְיוֹת היהודיים [הַיְּהוּדִים] עתודים [עֲתִידִים] לַיּוֹם הַזֶּה לְהִנָּקֵם מֵאֹיְבֵיהֶם׃ 8.17. וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃ 9.1. וּבִשְׁנֵים עָשָׂר חֹדֶשׁ הוּא־חֹדֶשׁ אֲדָר בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ אֲשֶׁר הִגִּיעַ דְּבַר־הַמֶּלֶךְ וְדָתוֹ לְהֵעָשׂוֹת בַּיּוֹם אֲשֶׁר שִׂבְּרוּ אֹיְבֵי הַיְּהוּדִים לִשְׁלוֹט בָּהֶם וְנַהֲפוֹךְ הוּא אֲשֶׁר יִשְׁלְטוּ הַיְּהוּדִים הֵמָּה בְּשֹׂנְאֵיהֶם׃ 9.1. עֲשֶׂרֶת בְּנֵי הָמָן בֶּן־הַמְּדָתָא צֹרֵר הַיְּהוּדִים הָרָגוּ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.2. וַיִּכְתֹּב מָרְדֳּכַי אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּשְׁלַח סְפָרִים אֶל־כָּל־הַיְּהוּדִים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ הַקְּרוֹבִים וְהָרְחוֹקִים׃ 9.2. נִקְהֲלוּ הַיְּהוּדִים בְּעָרֵיהֶם בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֳחַשְׁוֵרוֹשׁ לִשְׁלֹחַ יָד בִּמְבַקְשֵׁי רָעָתָם וְאִישׁ לֹא־עָמַד לִפְנֵיהֶם כִּי־נָפַל פַּחְדָּם עַל־כָּל־הָעַמִּים׃ 9.3. וְכָל־שָׂרֵי הַמְּדִינוֹת וְהָאֲחַשְׁדַּרְפְּנִים וְהַפַּחוֹת וְעֹשֵׂי הַמְּלָאכָה אֲשֶׁר לַמֶּלֶךְ מְנַשְּׂאִים אֶת־הַיְּהוּדִים כִּי־נָפַל פַּחַד־מָרְדֳּכַי עֲלֵיהֶם׃ 9.3. וַיִּשְׁלַח סְפָרִים אֶל־כָּל־הַיְּהוּדִים אֶל־שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מַלְכוּת אֲחַשְׁוֵרוֹשׁ דִּבְרֵי שָׁלוֹם וֶאֱמֶת׃ 9.5. וַיַּכּוּ הַיְּהוּדִים בְּכָל־אֹיְבֵיהֶם מַכַּת־חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם׃ 9.6. וּבְשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ׃ 9.7. וְאֵת פַּרְשַׁנְדָּתָא וְאֵת דַּלְפוֹן וְאֵת אַסְפָּתָא׃ 9.8. וְאֵת פּוֹרָתָא וְאֵת אֲדַלְיָא וְאֵת אֲרִידָתָא׃ 9.9. וְאֵת פַּרְמַשְׁתָּא וְאֵת אֲרִיסַי וְאֵת אֲרִדַי וְאֵת וַיְזָתָא׃ 9.11. בַּיּוֹם הַהוּא בָּא מִסְפַּר הַהֲרוּגִים בְּשׁוּשַׁן הַבִּירָה לִפְנֵי הַמֶּלֶךְ׃ 9.12. וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר הַמַּלְכָּה בְּשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן בִּשְׁאָר מְדִינוֹת הַמֶּלֶךְ מֶה עָשׂוּ וּמַה־שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עוֹד וְתֵעָשׂ׃ 9.13. וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ 9.14. וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃ 9.15. וַיִּקָּהֲלוּ היהודיים [הַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.16. וּשְׁאָר הַיְּהוּדִים אֲשֶׁר בִּמְדִינוֹת הַמֶּלֶךְ נִקְהֲלוּ וְעָמֹד עַל־נַפְשָׁם וְנוֹחַ מֵאֹיְבֵיהֶם וְהָרֹג בְּשֹׂנְאֵיהֶם חֲמִשָּׁה וְשִׁבְעִים אָלֶף וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃" 9.24. כִּי הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל־הַיְּהוּדִים חָשַׁב עַל־הַיְּהוּדִים לְאַבְּדָם וְהִפִּיל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם׃

1.1. NOW IT came to pass in the days of Ahasuerus—this is Ahasuerus who reigned, from India to Ethiopia, over a hundred and seven and twenty provinces— 3.5. And when Haman saw that Mordecai bowed not down, nor prostrated himself before him, then was Haman full of wrath. 3.9. If it please the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those that have the charge of the king’s business, to bring it into the king’s treasuries.’ 3.10. And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’enemy. 3.13. And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 7.6. And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen. 8.6. for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?’ 8.11. that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, 8.13. The copy of the writing, to be given out for a decree in every province, was to be published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies. 8.17. And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them. 9.1. Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them; 9.2. the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples. 9.3. And all the princes of the provinces, and the satraps, and the governors, and they that did the king’s business, helped the Jews; because the fear of Mordecai was fallen upon them. 9.5. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them. 9.6. And in Shushan the castle the Jews slew and destroyed five hundred men. 9.7. And Parshandatha, and Dalphon, and Aspatha, 9.8. and Poratha, and Adalia, and Aridatha, 9.9. and Parmashta, and Arisai, and Aridai, and Vaizatha, 9.10. the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand. 9.11. On that day the number of those that were slain in Shushan the castle was brought before the king. 9.12. And the king said unto Esther the queen: ‘The Jews have slain and destroyed five hundred men in Shushan the castle, and the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now whatever thy petition, it shall be granted thee; and whatever thy request further, it shall be done.’ 9.13. Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’ 9.14. And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons. 9.15. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand. 9.16. And the other Jews that were in the king’s provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand—but on the spoil they laid not their hand—." 9.24. because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them; 9. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far,,And the commandment of Esther confirmed these matters of Purim; and it was written in the book.,And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons.,but when ashe came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows.,to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,,because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them;,On that day the number of those that were slain in Shushan the castle was brought before the king.,And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them.,the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples.,And Parshandatha, and Dalphon, and Aspatha,,And all the princes of the provinces, and the satraps, and the governors, and they that did the king’s business, helped the Jews; because the fear of Mordecai was fallen upon them.,the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.,on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness.,the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year;,Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them;,to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry.,And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand.,Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.,And in Shushan the castle the Jews slew and destroyed five hundred men.,And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,,But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness and they ate.,and Parmashta, and Arisai, and Aridai, and Vaizatha,,And the king said unto Esther the queen: ‘The Jews have slain and destroyed five hundred men in Shushan the castle, and the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now whatever thy petition, it shall be granted thee; and whatever thy request further, it shall be done.’,For Mordecai was great in the king’s house, and his fame went forth throughout all the provinces; for the man Mordecai waxed greater and greater.,and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.,And the Jews took upon them to do as they had begun, and as Mordecai had written unto them;,the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand.,Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’,and Poratha, and Adalia, and Aridatha,,Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim.,Wherefore they called these days Purim, after the name of pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them,,And the other Jews that were in the king’s provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand—but on the spoil they laid not their hand—."

3. Hebrew Bible, Numbers, 19.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gender, gregory the great’s engagement with women of influence Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 696

4. Hebrew Bible, Leviticus, 18.6-18.23, 20.10-20.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 38

18.6. אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃ 18.7. עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.8. עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃ 18.9. עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃ 18.11. עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ אֲחוֹתְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.12. עֶרְוַת אֲחוֹת־אָבִיךָ לֹא תְגַלֵּה שְׁאֵר אָבִיךָ הִוא׃ 18.13. עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃ 18.14. עֶרְוַת אֲחִי־אָבִיךָ לֹא תְגַלֵּה אֶל־אִשְׁתּוֹ לֹא תִקְרָב דֹּדָתְךָ הִוא׃ 18.15. עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃ 18.16. עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃ 18.17. עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת־בַּת־בְּנָהּ וְאֶת־בַּת־בִּתָּהּ לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ שַׁאֲרָה הֵנָּה זִמָּה הִוא 18.18. וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 18.22. וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ 18.23. וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃ 20.11. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת־יוּמְתוּ שְׁנֵיהֶם דְּמֵיהֶם בָּם׃ 20.12. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־כַּלָּתוֹ מוֹת יוּמְתוּ שְׁנֵיהֶם תֶּבֶל עָשׂוּ דְּמֵיהֶם בָּם׃ 20.13. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ 20.14. וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃ 20.15. וְאִישׁ אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה מוֹת יוּמָת וְאֶת־הַבְּהֵמָה תַּהֲרֹגוּ׃ 20.16. וְאִשָּׁה אֲשֶׁר תִּקְרַב אֶל־כָּל־בְּהֵמָה לְרִבְעָה אֹתָהּ וְהָרַגְתָּ אֶת־הָאִשָּׁה וְאֶת־הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם׃ 20.17. וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃ 20.18. וְאִישׁ אֲשֶׁר־יִשְׁכַּב אֶת־אִשָּׁה דָּוָה וְגִלָּה אֶת־עֶרְוָתָהּ אֶת־מְקֹרָהּ הֶעֱרָה וְהִיא גִּלְּתָה אֶת־מְקוֹר דָּמֶיהָ וְנִכְרְתוּ שְׁנֵיהֶם מִקֶּרֶב עַמָּם׃ 20.19. וְעֶרְוַת אֲחוֹת אִמְּךָ וַאֲחוֹת אָבִיךָ לֹא תְגַלֵּה כִּי אֶת־שְׁאֵרוֹ הֶעֱרָה עֲוֺנָם יִשָּׂאוּ׃ 20.21. וְאִישׁ אֲשֶׁר יִקַּח אֶת־אֵשֶׁת אָחִיו נִדָּה הִוא עֶרְוַת אָחִיו גִּלָּה עֲרִירִים יִהְיוּ׃

18.6. None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD. 18.7. The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness. 18.8. The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness. 18.9. The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. . 18.10. The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness. 18.11. The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness. 18.12. Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman. 18.13. Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman. 18.14. Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt. 18.15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness. 18.16. Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness. 18.17. Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness. 18.18. And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime. 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness. 18.20. And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her. 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD. 18.22. Thou shalt not lie with mankind, as with womankind; it is abomination. 18.23. And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion. 20.10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death. 20.11. And the man that lieth with his father’s wife—he hath uncovered his father’s nakedness—both of them shall surely be put to death; their blood shall be upon them. 20.12. And if a man lie with his daughter-in-law, both of them shall surely be put to death; they have wrought corruption; their blood shall be upon them. 20.13. And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them. 20.14. And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. 20.15. And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast. 20.16. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. 20.17. And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity. 20.18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness—he hath made naked her fountain, and she hath uncovered the fountain of her blood—both of them shall be cut off from among their people. 20.19. And thou shalt not uncover the nakedness of thy mother’s sister, nor of thy father’s sister; for he hath made naked his near kin; they shall bear their iniquity. 20.20. And if a man shall lie with his uncle’s wife—he hath uncovered his uncle’s nakedness—they shall bear their sin; they shall die childless. 20.21. And if a man shall take his brother’s wife, it is impurity: he hath uncovered his brother’s nakedness; they shall be childless.

5. Hebrew Bible, Job, 16.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gender, gregory the great’s engagement with women of influence Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 700

6. Hebrew Bible, Exodus, 32.10, 33.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 80

33.3. אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה פֶּן־אֲכֶלְךָ בַּדָּרֶךְ׃

32.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’ 33.3. unto a land flowing with milk and honey; for I will not go up in the midst of thee; for thou art a stiffnecked people; lest I consume thee in the way.’

7. Hebrew Bible, Song of Songs, 1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gender, gregory the great’s engagement with women of influence Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 699

1.3. לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃

1.3. Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee.

8. Homer, Iliad, 23.54-23.107 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 183

23.58. οἳ μὲν κακκείοντες ἔβαν κλισίην δὲ ἕκαστος, 23.59. Πηλεΐδης δʼ ἐπὶ θινὶ πολυφλοίσβοιο θαλάσσης 23.60. κεῖτο βαρὺ στενάχων πολέσιν μετὰ Μυρμιδόνεσσιν 23.61. ἐν καθαρῷ, ὅθι κύματʼ ἐπʼ ἠϊόνος κλύζεσκον· 23.62. εὖτε τὸν ὕπνος ἔμαρπτε λύων μελεδήματα θυμοῦ 23.63. νήδυμος ἀμφιχυθείς· μάλα γὰρ κάμε φαίδιμα γυῖα 23.64. Ἕκτορʼ ἐπαΐσσων προτὶ Ἴλιον ἠνεμόεσσαν· 23.65. ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο 23.66. πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα 23.67. καὶ φωνήν, καὶ τοῖα περὶ χροῒ εἵματα ἕστο· 23.68. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 23.69. εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70. οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74. ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75. καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76. νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77. οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78. βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79. ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80. καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81. τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82. ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83. μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84. ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85. εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86. ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87. ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88. νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89. ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90. ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91. ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92. χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ. 23.93. τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 23.94. τίπτέ μοι ἠθείη κεφαλὴ δεῦρʼ εἰλήλουθας 23.95. καί μοι ταῦτα ἕκαστʼ ἐπιτέλλεαι; αὐτὰρ ἐγώ τοι 23.96. πάντα μάλʼ ἐκτελέω καὶ πείσομαι ὡς σὺ κελεύεις. 23.97. ἀλλά μοι ἆσσον στῆθι· μίνυνθά περ ἀμφιβαλόντε 23.98. ἀλλήλους ὀλοοῖο τεταρπώμεσθα γόοιο. 23.99. ὣς ἄρα φωνήσας ὠρέξατο χερσὶ φίλῃσιν 23.100. οὐδʼ ἔλαβε· ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς 23.101. ᾤχετο τετριγυῖα· ταφὼν δʼ ἀνόρουσεν Ἀχιλλεὺς 23.102. χερσί τε συμπλατάγησεν, ἔπος δʼ ὀλοφυδνὸν ἔειπεν· 23.103. ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104. ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν· 23.105. παννυχίη γάρ μοι Πατροκλῆος δειλοῖο 23.106. ψυχὴ ἐφεστήκει γοόωσά τε μυρομένη τε, 23.107. καί μοι ἕκαστʼ ἐπέτελλεν, ἔϊκτο δὲ θέσκελον αὐτῷ.

23.58. and speedily making ready each man his meal they supped, nor did thelr hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, they went each man to his hut to take his rest; but the son of Peleus upon the shore of the loud-resounding sea 23.59. and speedily making ready each man his meal they supped, nor did thelr hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, they went each man to his hut to take his rest; but the son of Peleus upon the shore of the loud-resounding sea 23.60. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.61. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.62. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.63. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.64. lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.65. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.66. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.67. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.68. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.69. then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. 23.70. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.72. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.76. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.77. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.78. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.79. And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.81. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.82. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.83. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84. opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.85. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.86. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.87. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.88. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.89. when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house 23.90. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.91. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.92. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.93. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.94. and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. Then in answer spake to him Achilles, swift of foot:Wherefore, O head beloved, art thou come hither, 23.95. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.96. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.97. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.98. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.99. and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.100. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.101. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.102. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.103. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.104. yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.105. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.106. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them 23.107. for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them

9. Hebrew Bible, Joshua, 6.17, 6.22-6.23, 6.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45

6.17. וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל־אֲשֶׁר־בָּהּ לַיהוָה רַק רָחָב הַזּוֹנָה תִּחְיֶה הִיא וְכָל־אֲשֶׁר אִתָּהּ בַּבַּיִת כִּי הֶחְבְּאַתָה אֶת־הַמַּלְאָכִים אֲשֶׁר שָׁלָחְנוּ׃ 6.23. וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים וַיֹּצִיאוּ אֶת־רָחָב וְאֶת־אָבִיהָ וְאֶת־אִמָּהּ וְאֶת־אַחֶיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ וְאֵת כָּל־מִשְׁפְּחוֹתֶיהָ הוֹצִיאוּ וַיַּנִּיחוּם מִחוּץ לְמַחֲנֵה יִשְׂרָאֵל׃ 6.25. וְאֶת־רָחָב הַזּוֹנָה וְאֶת־בֵּית אָבִיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ הֶחֱיָה יְהוֹשֻׁעַ וַתֵּשֶׁב בְּקֶרֶב יִשְׂרָאֵל עַד הַיּוֹם הַזֶּה כִּי הֶחְבִּיאָה אֶת־הַמַּלְאָכִים אֲשֶׁר־שָׁלַח יְהוֹשֻׁעַ לְרַגֵּל אֶת־יְרִיחוֹ׃

6.17. And the city shall be devoted, even it and all that is therein, to the LORD; only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. 6.23. And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred also they brought out; and they set them without the camp of Israel. 6.25. But Rahab the harlot, and her father’s household, and all that she had, did Joshua save alive; and she dwelt in the midst of Israel, unto this day; because she hid the messengers, whom Joshua sent to spy out Jericho.

10. Aeschylus, Eumenides, 100-132, 134-139, 94-99, 133 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 183

133. τί δρᾷς; ἀνίστω, μή σε νικάτω πόνος,

11. Aeschylus, Persians, 681-685, 687-842, 686 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 183

686. ὑμεῖς δὲ θρηνεῖτʼ ἐγγὺς ἑστῶτες τάφου

12. Herodotus, Histories, 8.98 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 87

8.98. ταῦτά τε ἅμα Ξέρξης ἐποίεε καὶ ἔπεμπε ἐς Πέρσας ἀγγελέοντα τὴν παρεοῦσάν σφι συμφορήν. τούτων δὲ τῶν ἀγγέλων ἐστὶ οὐδὲν ὅ τι θᾶσσον παραγίνεται θνητὸν ἐόν· οὕτω τοῖσι Πέρσῃσι ἐξεύρηται τοῦτο. λέγουσι γὰρ ὡς ὁσέων ἂν ἡμερέων ᾖ ἡ πᾶσα ὁδός, τοσοῦτοι ἵπποι τε καὶ ἄνδρες διεστᾶσι κατὰ ἡμερησίην ὁδὸν ἑκάστην ἵππος τε καὶ ἀνὴρ τεταγμένος· τοὺς οὔτε νιφετός, οὐκ ὄμβρος, οὐ καῦμα, οὐ νὺξ ἔργει μὴ οὐ κατανύσαι τὸν προκείμενον αὐτῷ δρόμον τὴν ταχίστην. ὁ μὲν δὴ πρῶτος δραμὼν παραδιδοῖ τὰ ἐντεταλμένα τῷ δευτέρῳ, ὁ δὲ δεύτερος τῷ τρίτῳ· τὸ δὲ ἐνθεῦτεν ἤδη κατʼ ἄλλον καὶ ἄλλον διεξέρχεται παραδιδόμενα, κατά περ ἐν Ἕλλησι ἡ λαμπαδηφορίη τὴν τῷ Ἡφαίστῳ ἐπιτελέουσι. τοῦτο τὸ δράμημα τῶν ἵππων καλέουσι Πέρσαι ἀγγαρήιον.

8.98. While Xerxes did thus, he sent a messenger to Persia with news of his present misfortune. Now there is nothing mortal that accomplishes a course more swiftly than do these messengers, by the Persians' skillful contrivance. It is said that as many days as there are in the whole journey, so many are the men and horses that stand along the road, each horse and man at the interval of a day's journey. These are stopped neither by snow nor rain nor heat nor darkness from accomplishing their appointed course with all speed. ,The first rider delivers his charge to the second, the second to the third, and thence it passes on from hand to hand, even as in the Greek torch-bearers' race in honor of Hephaestus. This riding-post is called in Persia, angareion.

13. Hebrew Bible, Nehemiah, 41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 45, 72

14. Euripides, Hecuba, 1, 10-19, 2, 20-29, 3, 30-35, 37-39, 4, 40-49, 5, 50-58, 6-9, 36 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 183

36. θάσσους' ἐπ' ἀκταῖς τῆσδε Θρῃκίας χθονός:

36. Meanwhile all the Achaeans sit idly here in their ships at the shores of Thrace ; for the son of Peleus, Achilles, appeared above his tomb and stopped the whole army of Hellas , as they were making straight for home across the sea,

15. Lysias, Orations, 2.27-2.40, 2.42 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 194

16. Thucydides, The History of The Peloponnesian War, 1.74.3-1.74.4, 1.75.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 194

1.75.1. ‘ἆρ’ ἄξιοί ἐσμεν, ὦ Λακεδαιμόνιοι, καὶ προθυμίας ἕνεκα τῆς τότε καὶ γνώμης ξυνέσεως ἀρχῆς γε ἧς ἔχομεν τοῖς Ἕλλησι μὴ οὕτως ἄγαν ἐπιφθόνως διακεῖσθαι;

1.75.1. Surely, Lacedaemonians, neither by the patriotism that we displayed at that crisis, nor by the wisdom of our counsels, do we merit our extreme unpopularity with the Hellenes, not at least unpopularity for our empire.

17. Euripides, Electra, 1, 10-19, 2, 20-29, 3, 30-36, 38-39, 4, 40-49, 5, 50-58, 6-9, 37 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 183

37. λαμπροὶ γὰρ ἐς γένος γε, χρημάτων δὲ δὴ

37. in marriage to me. My ancestors were Mycenaeans; in that respect at least I am not to blame. My family was noble in race but poor in money—which is the ruin of good birth. He gave her to a powerless man so that his fear might lose its power.

18. Xenophon, The Education of Cyrus, 8.6.17-8.6.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 87

8.6.17. κατεμάθομεν δὲ αὐτοῦ καὶ ἄλλο μηχάνημα πρὸς τὸ μέγεθος τῆς ἀρχῆς, ἐξ οὗ ταχέως ᾐσθάνετο καὶ τὰ πάμπολυ ἀπέχοντα ὅπως ἔχοι. σκεψάμενος γὰρ πόσην ἂν ὁδὸν ἵππος καθανύτοι τῆς ἡμέρας ἐλαυνόμενος ὥστε διαρκεῖν, ἐποιήσατο ἱππῶνας τοσοῦτον διαλείποντας καὶ ἵππους ἐν αὐτοῖς κατέστησε καὶ τοὺς ἐπιμελομένους τούτων, καὶ ἄνδρα ἐφʼ ἑκάστῳ τῶν τόπων ἔταξε τὸν ἐπιτήδειον παραδέχεσθαι τὰ φερόμενα γράμματα καὶ παραδιδόναι καὶ παραλαμβάνειν τοὺς ἀπειρηκότας ἵππους καὶ ἀνθρώπους καὶ ἄλλους πέμπειν νεαλεῖς· 8.6.18. ἔστι δʼ ὅτε οὐδὲ τὰς νύκτας φασὶν ἵστασθαι ταύτην τὴν πορείαν, ἀλλὰ τῷ ἡμερινῷ ἀγγέλῳ τὸν νυκτερινὸν διαδέχεσθαι. τούτων δὲ οὕτω γιγνομένων φασί τινες θᾶττον τῶν γεράνων ταύτην τὴν πορείαν ἁνύτειν· εἰ δὲ τοῦτο ψεύδονται, ἀλλʼ ὅτι γε τῶν ἀνθρωπίνων πεζῇ πορειῶν αὕτη ταχίστη, τοῦτο εὔδηλον. ἀγαθὸν δὲ ὡς τάχιστα ἕκαστον αἰσθανόμενον ὡς τάχιστα ἐπιμελεῖσθαι.

8.6.17. We have observed still another device of Cyrus inaugurates a postal system Cyrus to cope with the magnitude of his empire; by means of this institution he would speedily discover the condition of affairs, no matter how far distant they might be from him: he experimented to find out how great a distance a horse could cover in a day when ridden hard but so as not to break down, and then he erected post-stations at just such distances and equipped them with horses and men to take care of them; at each one of the stations he had the proper official appointed to receive the letters that were delivered and to forward them on, to take in the exhausted horses and riders and send on fresh ones. 8.6.18.

19. Aristophanes, Lysistrata, 641-644, 646, 645 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 205

645. κᾆτ' ἔχουσα τὸν κροκωτὸν ἄρκτος ἦ Βραυρωνίοις:

20. Septuagint, Wisdom of Solomon, 34.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gender, gregory the great’s engagement with women of influence Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 696

21. Septuagint, 2 Maccabees, 6.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 84

6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,'

22. Septuagint, 1 Maccabees, 2.29, 3.20, 5.2-5.27, 7.26, 7.46, 12.53, 13.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 84, 87

2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 21 but we fight for our lives and our laws. 22 He himself will crush them before us; as for you, do not be afraid of them." 23 When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 24 They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines. 25 Then Judas and his brothers began to be feared, and terror fell upon the Gentiles round about them. 26 His fame reached the king, and the Gentiles talked of the battles of Judas. 27 When king Antiochus heard these reports, he was greatly angered; and he sent and gathered all the forces of his kingdom, a very strong army. 28 And he opened his coffers and gave a year's pay to his forces, and ordered them to be ready for any need. 29 Then he saw that the money in the treasury was exhausted, and that the revenues from the country were small because of the dissension and disaster which he had caused in the land by abolishing the laws that had existed from the earliest days. 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 5.2. and they determined to destroy the descendants of Jacob who lived among them. So they began to kill and destroy among the people. 5.3. But Judas made war on the sons of Esau in Idumea, at Akrabattene, because they kept lying in wait for Israel. He dealt them a heavy blow and humbled them and despoiled them. 5.4. He also remembered the wickedness of the sons of Baean, who were a trap and a snare to the people and ambushed them on the highways. 5.5. They were shut up by him in their towers; and he encamped against them, vowed their complete destruction, and burned with fire their towers and all who were in them. 5.6. Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader. 5.7. He engaged in many battles with them and they were crushed before him; he struck them down. 5.8. He also took Jazer and its villages; then he returned to Judea. 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema, 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 11 They are preparing to come and capture the stronghold to which we have fled, and Timothy is leading their forces. 12 Now then come and rescue us from their hands, for many of us have fallen, 13 and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there." 14 While the letter was still being read, behold, other messengers, with their garments rent, came from Galilee and made a similar report; 15 they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us." 16 When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 17 Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead." 18 But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 19 and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return." 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 5.11. They are preparing to come and capture the stronghold to which we have fled, and Timothy is leading their forces. 5.12. Now then come and rescue us from their hands, for many of us have fallen, 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there." 5.14. While the letter was still being read, behold, other messengers, with their garments rent, came from Galilee and made a similar report; 5.15. they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us." 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead." 5.18. But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 5.19. and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return." 5.20. Then three thousand men were assigned to Simon to go to Galilee, and eight thousand to Judas for Gilead. 21 so Simon went to Galilee and fought many battles against the Gentiles, and the Gentiles were crushed before him. 22 He pursued them to the gate of Ptolemais, and as many as three thousand of the Gentiles fell, and he despoiled them. 23 Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed, and led them to Judea with great rejoicing. 24 Judas Maccabeus and Jonathan his brother crossed the Jordan and went three days' journey into the wilderness. 25 They encountered the Nabateans, who met them peaceably and told them all that had happened to their brethren in Gilead: 26 "Many of them have been shut up in Bozrah and Bosor, in Alema and Chaspho, Maked and Carnaim" — all these cities were strong and large— 27 "and some have been shut up in the other cities of Gilead; the enemy are getting ready to attack the strongholds tomorrow and take and destroy all these men in one day." 28 Then Judas and his army quickly turned back by the wilderness road to Bozrah; and he took the city, and killed every male by the edge of the sword; then he seized all its spoils and burned it with fire. 29 He departed from there at night, and they went all the way to the stronghold of Dathema. 5.20. Then three thousand men were assigned to Simon to go to Galilee, and eight thousand to Judas for Gilead. 5.21. o Simon went to Galilee and fought many battles against the Gentiles, and the Gentiles were crushed before him. 5.22. He pursued them to the gate of Ptolemais, and as many as three thousand of the Gentiles fell, and he despoiled them. 5.23. Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed, and led them to Judea with great rejoicing. 5.24. Judas Maccabeus and Jonathan his brother crossed the Jordan and went three days journey into the wilderness. 5.25. They encountered the Nabateans, who met them peaceably and told them all that had happened to their brethren in Gilead: 5.26. "Many of them have been shut up in Bozrah and Bosor, in Alema and Chaspho, Maked and Carnaim" -- all these cities were strong and large-- 5.27. "and some have been shut up in the other cities of Gilead; the enemy are getting ready to attack the strongholds tomorrow and take and destroy all these men in one day." 7.26. Then the king sent Nicanor, one of his honored princes, who hated and detested Israel, and he commanded him to destroy the people. 7.46. And men came out of all the villages of Judea round about, and they out-flanked the enemy and drove them back to their pursuers, so that they all fell by the sword; not even one of them was left. 12.53. And all the nations round about them tried to destroy them, for they said, "They have no leader or helper. Now therefore let us make war on them and blot out the memory of them from among men." 13.1. Simon heard that Trypho had assembled a large army to invade the land of Judah and destroy it, 2 and he saw that the people were trembling and fearful. So he went up to Jerusalem, and gathering the people together 3 he encouraged them, saying to them, "You yourselves know what great things I and my brothers and the house of my father have done for the laws and the sanctuary; you know also the wars and the difficulties which we have seen. 4 By reason of this all my brothers have perished for the sake of Israel, and I alone am left. 5 And now, far be it from me to spare my life in any time of distress, for I am not better than my brothers. 6 But I will avenge my nation and the sanctuary and your wives and children, for all the nations have gathered together out of hatred to destroy us." 7 The spirit of the people was rekindled when they heard these words, 8 and they answered in a loud voice, "You are our leader in place of Judas and Jonathan your brother. 9 Fight our battles, and all that you say to us we will do." 13.1. Simon heard that Trypho had assembled a large army to invade the land of Judah and destroy it,

23. Hebrew Bible, Daniel, 11.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 87

11.34. וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃

11.34. Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments.

24. Ovid, Fasti, 2.509-2.601 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •womens rituals and agency in roman literature, transgression of normative gender framing in Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 222

2.509. et in tenues oculis evanuit auras; 2.510. convocat hic populos iussaque verba refert. 2.511. templa deo fiunt, collis quoque dictus ab illo est, 2.512. et referunt certi sacra paterna dies. 2.513. lux quoque cur eadem Stultorum festa vocetur, 2.514. accipe, parva quidem causa, sed apta subest. 2.515. non habuit doctos tellus antiqua colonos: 2.516. lassabant agiles aspera bella viros, 2.517. plus erat in gladio quam curvo laudis aratro: 2.518. neglectus domino pauca ferebat ager. 2.519. farra tamen veteres iaciebant, farra metebant, 2.520. primitias Cereri farra resecta dabant, 2.521. usibus admoniti flammis torrenda dederunt 2.522. multaque peccato damna tulere suo. 2.523. nam modo verrebant nigras pro farre favillas, 2.524. nunc ipsas ignes corripuere casas; 2.525. facta dea est Fornax: laeti Fornace coloni 2.526. orant, ut fruges temperet illa suas. 2.527. curio legitimis nunc Fornacalia verbis 2.528. maximus indicit nec stata sacra facit, 2.529. inque foro, multa circum pendente tabella, 2.530. signatur certa curia quaeque nota; 2.531. stultaque pars populi, quae sit sua curia, nescit, 2.532. sed facit extrema sacra relata die. 18. AC 19. BC 20. CC 21. D FERAL — F 2.533. Est honor et tumulis. Animas placate paternas 2.534. parvaque in extinctas munera ferte pyras. 2.535. parva petunt manes, pietas pro divite grata est 2.536. munere: non avidos Styx habet ima deos, 2.537. tegula porrectis satis est velata coronis 2.538. et sparsae fruges parcaque mica salis 2.539. inque mero mollita Ceres violaeque solutae: 2.540. haec habeat media testa relicta via. 2.541. nec maiora veto, sed et his placabilis umbra est 2.542. adde preces positis et sua verba focis, 2.543. hunc morem Aeneas, pietatis idoneus auctor, 2.544. attulit in terras, iuste Latine, tuas; 2.545. ille patris Genio sollemnia dona ferebat: 2.546. hinc populi ritus edidicere pios. 2.547. at quondam, dum longa gerunt pugnacibus armis 2.548. bella, Parentales deseruere dies. 2.549. non impune fuit; nam dicitur omine ab isto 2.550. Roma suburbanis incaluisse rogis. 2.551. vix equidem credo: bustis exisse feruntur 2.552. et tacitae questi tempore noctis avi, 2.553. perque vias urbis latosque ululasse per agros 2.554. deformes animas, volgus ie, ferunt. 2.555. post ea praeteriti tumulis redduntur honores, 2.556. prodigiisque venit funeribusque modus, 2.557. dum tamen haec fiunt, viduae cessate puellae: 2.558. expectet puros pinea taeda dies, 2.559. nec tibi, quae cupidae matura videbere matri, 2.560. comat virgineas hasta recurva comas. 2.561. conde tuas, Hymenaee, faces et ab ignibus atris 2.562. aufer! habent alias maesta sepulchra faces. 2.563. di quoque templorum foribus celentur opertis, 2.564. ture vacent arae stentque sine igne foci. 2.565. nunc animae tenues et corpora functa sepulcris 2.566. errant, nunc posito pascitur umbra cibo. 2.567. nec tamen haec ultra, quam tot de mense supersint 2.568. Luciferi, quot habent carmina nostra pedes, 2.569. hanc, quia iusta ferunt, dixere Feralia lucem; 2.570. ultima placandis manibus illa dies. 2.571. ecce anus in mediis residens annosa puellis 2.572. sacra facit Tacitae (nec tamen ipsa tacet), 2.573. et digitis tria tura tribus sub limine ponit, 2.574. qua brevis occultum mus sibi fecit iter; 2.575. tunc cantata ligat cum fusco licia plumbo 2.576. et septem nigras versat in ore fabas, 2.577. quodque pice adstrinxit, quod acu traiecit aena, 2.578. obsutum maenae torret in igne caput; 2.579. vina quoque instillat: vini quodcumque relictum est, 2.580. aut ipsa aut comites, plus tamen ipsa, bibit. 2.581. hostiles linguas inimicaque vinximus ora 2.582. dicit discedens ebriaque exit anus. 2.583. protinus a nobis, quae sit dea Muta, requires: 2.584. disce, per antiquos quae mihi nota senes. 2.585. Iuppiter immodico Iuturnae victus amore 2.586. multa tulit tanto non patienda deo: 2.587. illa modo in silvis inter coryleta latebat, 2.588. nunc in cognatas desiliebat aquas, 2.589. convocat hic nymphas, Latium quaecumque tenebant, 2.590. et iacit in medio talia verba choro: 2.591. ‘invidet ipsa sibi vitatque, quod expedit illi, 2.592. vestra soror summo concubuisse deo. 2.593. consulite ambobus; nam quae mea magna voluptas, 2.594. utilitas vestrae magna sororis erit. 2.595. vos illi in prima fugienti obsistite ripa, 2.596. ne sua fluminea corpora mergat aqua.’ 2.597. dixerat: adnuerant nymphae Tiberinides omnes, 2.598. quaeque colunt thalamos, Ilia diva, tuos. 2.599. forte fuit nais, Lara nomine, prima sed illi 2.600. dicta bis antiquum syllaba nomen erat, 2.601. ex vitio positum, saepe illi dixerat Almo

2.509. So he commanded and vanished into thin air: 2.510. Proculus gathered the people and reported the command. 2.511. Temples were built for the god, the hill named for him, 2.512. And on certain days the ancestral rites are re-enacted. 2.513. Learn too why this day is called the Feast of Fools. 2.514. The reason for it is trivial but fitting. 2.515. The earth of old was farmed by ignorant men: 2.516. Fierce wars weakened their powerful bodies. 2.517. There was more glory in the sword than the plough: 2.518. And the neglected farm brought its owner little return. 2.519. Yet the ancients sowed corn, corn they reaped, 2.520. offering the first fruits of the corn harvest to Ceres. 2.521. Taught by practice they parched it in the flames, 2.522. And incurred many losses through their own mistakes. 2.523. Sometimes they’d sweep up burnt ash and not corn, 2.524. Sometimes the flames took their huts themselves: 2.525. The oven was made a goddess, Fornax: the farmer 2.526. Pleased with her, prayed she’d regulate the grain’s heat. 2.527. Now the Curio Maximus, in a set form of words, declare 2.528. The shifting date of the Fornacalia, the Feast of Ovens: 2.529. And round the Forum hang many tablets, 2.530. On which every ward displays its particular sign. 2.531. Foolish people don’t know which is their ward, 2.532. So they hold the feast on the last possible day. 2.533. And the grave must be honoured. Appease your fathers’ 2.534. Spirits, and bring little gifts to the tombs you built. 2.535. Their shades ask little, piety they prefer to costly 2.536. offerings: no greedy deities haunt the Stygian depths. 2.537. A tile wreathed round with garlands offered is enough, 2.538. A scattering of meal, and a few grains of salt, 2.539. And bread soaked in wine, and loose violets: 2.540. Set them on a brick left in the middle of the path. 2.541. Not that I veto larger gifts, but these please the shades: 2.542. Add prayers and proper words to the fixed fires. 2.543. This custom was brought to your lands, just Latinus, 2.544. By Aeneas, a fitting promoter of piety. 2.545. He brought solemn gifts to his father’s spirit: 2.546. From him the people learned the pious rites. 2.547. But once, waging a long war with fierce weapons, 2.548. They neglected the Parentalia, Festival of the Dead. 2.549. It did not go unpunished: they say from that ominous day 2.550. Rome grew hot from funeral fires near the City. 2.551. I scarcely believe it, but they say that ancestral spirit 2.552. Came moaning from their tombs in the still of night, 2.553. And misshapen spirits, a bodiless throng, howled 2.554. Through the City streets, and through the broad fields. 2.555. Afterwards neglected honour was paid to the tombs, 2.556. And there was an end to the portents, and the funerals. 2.557. But while these rites are enacted, girls, don’t marry: 2.558. Let the marriage torches wait for purer days. 2.559. And virgin, who to your mother seem ripe for love, 2.560. Don’t let the curved spear comb your tresses. 2.561. Hymen, hide your torches, and carry them far 2.562. From these dark fires! The gloomy tomb owns other torches. 2.563. And hide the gods, closing those revealing temple doors, 2.564. Let the altars be free of incense, the hearths without fire. 2.565. Now ghostly spirits and the entombed dead wander, 2.566. Now the shadow feeds on the nourishment that’s offered. 2.567. But it only lasts till there are no more days in the month 2.568. Than the feet (eleven) that my metres possess. 2.569. This day they call the Feralia because they bear (ferunt) 2.570. offerings to the dead: the last day to propitiate the shades. 2.571. See, an old woman sitting amongst the girls performs the rite 2.572. of Tacita, the Silent (though she herself is not silent), 2.573. With three fingers, she sets three lumps of incense 2.574. Under the sill, where the little mouse makes its secret path: 2.575. Then she fastens enchanted threads together with dark lead, 2.576. And turns seven black beans over and over in her mouth, 2.577. And bakes the head of a sprat in the fire, mouth sewn up 2.578. With pitch, pierced right through with a bronze needle. 2.579. She drops wine on it too, and she or her friend 2.580. Drink the wine that’s left, though she gets most. 2.581. On leaving she says: ‘We have sealed up hostile mouth 2.582. And unfriendly tongues’: and the old woman exits drunk. 2.583. You’ll ask at once, who is the goddess Muta?: 2.584. Hear of what I’ve learned from the old men. 2.585. Jupiter, overcome with intense love for Juturna, 2.586. Suffered many things a god ought not to bear. 2.587. Now she would hide in the woods among the hazels, 2.588. Now she would dive into her sister waters. 2.589. The god called the nymphs who lived in Latium, 2.590. And spoke these words in the midst of their throng: 2.591. ‘Your sister is an enemy to herself, and shuns a union 2.592. With the supreme god that would benefit her. 2.593. Take counsel for both: for what would delight me greatly 2.594. Would be a great advantage to your sister. 2.595. When she flees, stop her by the riverbank, 2.596. Lest she plunges her body into the waters.’ 2.597. He spoke: all the nymphs of the Tiber agreed, 2.598. Those too who haunt your spaces, divine Ilia. 2.599. There was a naiad, named Lara: but her old name 2.600. Was the first syllable twice-repeated, given her 2.601. To mark her failing. Almo, the river-god often said:

25. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ascetic celibacy of christian women, transgression of ancient gender conventions •non-judean women, adopting judean practices, gender issues Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 136, 137, 138, 139, 140, 141, 142, 143, 196, 197, 198

13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.

26. Philo of Alexandria, On Husbandry, 79-82 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 136, 137, 138, 139, 140, 141, 142, 143, 196, 197, 198

82. And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea."

27. Philo of Alexandria, On The Special Laws, 3.172-3.173, 3.175 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •civil trials, and testimony of women, gender Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 281

3.172. But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. 3.173. Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{#de 25:11.} but even while aiding him let her continue a woman. For it would be a very terrible thing if a woman, being desirous to deliver her husband from an insult, should expose herself to insult, by exhibiting human life as full of shamelessness and liable to great reproaches for her incurable boldness; 3.175. For let not such a woman be let go on the ground that she appears to have done this action in order to assist her own husband; but let her be impeached and suffer the punishment due to her excessive audacity, so that if she should ever be inclined to commit the same offence again she may not have an opportunity of doing so; and other women, also, who might be inclined to be precipitate, may be taught by fear to be moderate and to restrain themselves. And let the punishment be the cutting off of the hand which has touched what it ought not to have touched.

28. New Testament, Mark, 7.21-7.22, 10.10-10.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35, 38

7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 10.10. Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. 10.11. καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 10.12. καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται. 10.13. Καὶ προσέφερον αὐτῷ παιδία ἵνα αὐτῶν ἅψηται· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς. 10.14. ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 10.15. ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν. 10.16. καὶ ἐναγκαλισάμενος αὐτὰ κατευλόγει τιθεὶς τὰς χεῖρας ἐπʼ αὐτά. 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.24. οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 10.26. οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς αὐτόν Καὶ τίς δύναται σωθῆναι; 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ .

7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery." 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it." 10.16. He took them in his arms, and blessed them, laying his hands on them. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 10.26. They were exceedingly astonished, saying to him, "Then who can be saved?" 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God."

29. New Testament, Titus, 2.3, 3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35

2.3. πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 3.3. Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους.

2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.

30. New Testament, 1 Corinthians, 5.11, 11.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35, 136

5.11. νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν. 11.6. εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω.

5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered.

31. New Testament, Ephesians, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35

5.5. τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.

5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.

32. New Testament, Romans, 1.26-1.27, 1.29-1.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35, 36, 37

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. 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·

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. 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful;

33. New Testament, Colossians, 3.5-3.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35

3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, 3.6. διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ· 3.7. ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε ὅτε ἐζῆτε ἐν τούτοις· 3.8. νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·

3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.6. for which things' sake the wrath of God comes on the sons of disobedience. 3.7. You also once walked in those, when you lived in them; 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth.

34. New Testament, 2 Timothy, 3.2-3.4, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35, 39

3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3.3. ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, 3.4. προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις,

3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts,

35. New Testament, 1 Timothy, 1.9-1.10, 5.9, 6.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35, 41

1.9. εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις, 1.10. πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, 5.9. Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, 6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,

1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man, 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions,

36. New Testament, Matthew, 15.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35

15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι.

15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies.

37. New Testament, Galatians, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gender, study of, representation of women in ancient narratives Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 35

5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις,

5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies,

38. Statius, Achilleis, 1.290-1.292, 1.325-1.337, 1.350-1.359, 1.570-1.583, 1.593, 1.603, 1.759-1.760 (1st cent. CE - 1st cent. CE) Tagged with subjects: •young womens rituals, in statius achilleid, performance, gender as Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 205, 206, 207, 262

39. Josephus Flavius, Jewish Antiquities, 12.137-12.144 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-judean women, adopting judean practices, gender issues Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198

12.137. καὶ Πολύβιος μὲν ταῦτα ἱστόρησεν. ἡμεῖς δ' ἐπανάξομεν τὸν λόγον ἐπὶ τὴν διήγησιν παραθέμενοι πρῶτον τὰς ἐπιστολὰς τοῦ βασιλέως ̓Αντιόχου. 12.138. Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ' εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων, 12.139. ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων. 12.141. τελεῖσθαι δ' αὐτοῖς ταῦτα βούλομαι, καθὼς ἐπέσταλκα, καὶ τὸ περὶ τὸ ἱερὸν ἀπαρτισθῆναι ἔργον τάς τε στοὰς κἂν εἴ τι ἕτερον οἰκοδομῆσαι δέοι: ἡ δὲ τῶν ξύλων ὕλη κατακομιζέσθω ἐξ αὐτῆς τε τῆς ̓Ιουδαίας καὶ ἐκ τῶν ἄλλων ἐθνῶν καὶ ἐκ τοῦ Λιβάνου μηδενὸς πρασσομένου τέλος. ὁμοίως δὲ καὶ τοῖς ἄλλοις, ἐν οἷς ἂν ἐπιφανεστέραν γίγνεσθαι τὴν τοῦ ἱεροῦ ἐπισκευὴν δέῃ. 12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων. 12.143. ἵνα δὲ θᾶττον ἡ πόλις κατοικισθῇ, δίδωμι τοῖς τε νῦν κατοικοῦσιν καὶ κατελευσομένοις ἕως τοῦ ̔Υπερβερεταίου μηνὸς ἀτελέσιν εἶναι μέχρι τριῶν ἐτῶν. 12.144. ἀπολύομεν δὲ καὶ εἰς τὸ λοιπὸν αὐτοὺς τοῦ τρίτου μέρους τῶν φόρων, ὥστε αὐτῶν ἐπανορθωθῆναι τὴν βλάβην. καὶ ὅσοι ἐκ τῆς πόλεως ἁρπαγέντες δουλεύουσιν, αὐτούς τε τούτους καὶ τοὺς ὑπ' αὐτῶν γεννηθέντας ἐλευθέρους ἀφίεμεν καὶ τὰς οὐσίας αὐτοῖς ἀποδίδοσθαι κελεύομεν.

12.137. This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting.

40. Statius, Thebais, 12.534-12.535 (1st cent. CE - 1st cent. CE) Tagged with subjects: •young womens rituals, in statius achilleid, performance, gender as Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 262

41. Plutarch, Theseus, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •young womens rituals, in statius achilleid, performance, gender as Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 262

42. Anon., Acts of Thomas, 13, 55-56, 58 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 38

58. And the apostle said: Ye have heard what this woman hath related: and there are not these torments only, but others also, worse than these; and ye, if ye turn not unto this God whom I preach, and abstain from your former works and the deeds which ye committed without knowledge, shall have your end in those torments. Believe therefore on Christ Jesus, and he will forgive you the sins ye have committed hitherto, and will cleanse you from all your bodily lusts that abide on the earth, and will heal you of all your trespasses which follow you and depart with you and are found upon (before) you. Put off therefore every one of you the old man, and put on the new, and forsake your former walk and conversation; and let them that stole steal no more, but live by labouring and working; and let the adulterous no more fornicate, lest they deliver themselves unto eternal torment; for adultery is before God exceeding evil beyond other sins. And put away from you covetousness and Lying and drunkenness and slandering, and render not evil for evil: for all these things are strange and alien unto the God who is preached by me: but rather walk ye in faith and meekness and holiness and hope, wherein God delighteth, that ye may become his own, expecting of him the gifts which some few only do receive.

43. Clement of Alexandria, Miscellanies, 4.8, 4.8.62 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •civil trials, and testimony of women, gender Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 282

44. Anon., The Acts of Thecla, 10-11, 18, 21-26, 33-34, 38, 41, 48, 7-8, 43 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 143

45. Babylonian Talmud, Niddah, 31b, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 136, 137, 138, 139, 140, 141, 142, 143, 196, 197, 198

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך

31a. What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out [gozi] of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off [gozi] your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron [leyora], they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure [zerita] my going about [orḥi] and my lying down [riv’i], and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me [vatazreni] with strength for battle” (II Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me [hame’azreni] with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me [zeiritani], i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me [zeraztani] with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock [rova] of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [revi’iyyoteihem], anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because

46. Lactantius, Divine Institutes, 54.39.8, 54.39.13, 54.39.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gender of worshippers / female worship, see also women as worshippers of bacchus Found in books: Gorain, Language in the Confessions of Augustine (2019) 147, 148

47. Justinian, Novellae, 18.15 (5th cent. CE - 6th cent. CE) Tagged with subjects: •ascetic celibacy of christian women, transgression of ancient gender conventions Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 138

48. Justinian, Novellae, 18.15 (5th cent. CE - 6th cent. CE) Tagged with subjects: •ascetic celibacy of christian women, transgression of ancient gender conventions Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 138

49. Theodosius Ii Emperor of Rome, Theodosian Code, 15.9.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ascetic celibacy of christian women, transgression of ancient gender conventions Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 138

50. Gregory The Great, Dialogorum Libri Iv, 1.4, 4.18-4.19, 4.35-4.36 (6th cent. CE - 7th cent. CE) Tagged with subjects: •gender, gregory the great’s engagement with women of influence Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 696

51. Epigraphy, Cie, 10985, 11101, 11110, 11073 Tagged with subjects: •nan Found in books: Gorain, Language in the Confessions of Augustine (2019) 116

52. Epigraphy, Tam, 3.118, 3.226, 3.327, 3.386, 3.429, 3.456 Tagged with subjects: •ascetic celibacy of christian women, transgression of ancient gender conventions Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 138

53. Gregory The Great, Registrum (Letters), 1.5-1.6, 1.42, 2.45, 3.37, 3.63, 4.4, 4.30, 4.33, 5.38-5.39, 5.46, 5.52, 6.5, 6.14, 6.58, 6.60, 7.2, 7.22-7.23, 7.27, 8.4, 8.25, 9.68, 9.213-9.214, 11.27, 11.46, 11.48-11.49, 13.5, 13.9-13.11, 13.40, 14.12 Tagged with subjects: •gender, gregory the great’s engagement with women of influence Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 697, 698, 699, 700, 701, 702

54. Ancient Near Eastern Sources, Inaros Cycle, 0 Tagged with subjects: •gender, women Found in books: Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 148

Tiresias: The Ancient Mediterranean Religions Source Database