1. Hebrew Bible, Exodus, 20.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •visual culture and the bible, intensely visual nature of graeco-roman culture generally Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 846| 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ | 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; |
|
2. Homer, Iliad, 1.396-1.406, 5.504, 8.14, 17.425, 18.607 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121| 1.396. πολλάκι γάρ σεο πατρὸς ἐνὶ μεγάροισιν ἄκουσα 1.397. εὐχομένης ὅτʼ ἔφησθα κελαινεφέϊ Κρονίωνι 1.398. οἴη ἐν ἀθανάτοισιν ἀεικέα λοιγὸν ἀμῦναι, 1.399. ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι 1.400. Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη· 1.401. ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν, 1.402. ὦχʼ ἑκατόγχειρον καλέσασʼ ἐς μακρὸν Ὄλυμπον, 1.403. ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες 1.404. Αἰγαίωνʼ, ὃ γὰρ αὖτε βίην οὗ πατρὸς ἀμείνων· 1.405. ὅς ῥα παρὰ Κρονίωνι καθέζετο κύδεϊ γαίων· 1.406. τὸν καὶ ὑπέδεισαν μάκαρες θεοὶ οὐδʼ ἔτʼ ἔδησαν. 5.504. οὐρανὸν ἐς πολύχαλκον ἐπέπληγον πόδες ἵππων 8.14. τῆλε μάλʼ, ἧχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον, 17.425. χάλκεον οὐρανὸν ἷκε διʼ αἰθέρος ἀτρυγέτοιο· 18.607. ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. | 1.396. For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.397. For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.398. For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.399. For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.400. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.401. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.402. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.403. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.404. But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.405. and the blessed gods were seized with fear of him, and did not bind Zeus. Bring this now to his remembrance, and sit by his side, and clasp his knees, in hope that he might perhaps wish to succour the Trojans, and for those others, the Achaeans, to pen them in among the sterns of their ships and around the sea as they are slain, so that they may all have profit of their king, 1.406. and the blessed gods were seized with fear of him, and did not bind Zeus. Bring this now to his remembrance, and sit by his side, and clasp his knees, in hope that he might perhaps wish to succour the Trojans, and for those others, the Achaeans, to pen them in among the sterns of their ships and around the sea as they are slain, so that they may all have profit of their king, 5.504. of men that are winnowing, when fair-haired Demeter amid the driving blasts of wind separates the grain from the chaff, and the heaps of chaff grow white; even so now did the Achaeans grow white over head and shoulders beneath the cloud of dust that through the midst of the warriors the hooves of their horses beat up to the brazen heaven, 8.14. Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 17.425. and the iron din went up through the unresting air to the brazen heaven. But the horses of the son of Aeacus being apart from the battle were weeping, since first they learned that their charioteer had fallen in the dust beneath the hands of man-slaying Hector. In sooth Automedon, valiant son of Diores, 18.607. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, |
|
3. Homer, Odyssey, 15.329 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cosmology, of graeco-roman cultures Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 15.329. τῶν ὕβρις τε βίη τε σιδήρεον οὐρανὸν ἵκει. | |
|
4. Hesiod, Works And Days, 106-165, 167-201, 166 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121| 166. ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, | 166. And dreadful battles vanquished some of these, |
|
5. Herodotus, Histories, 4.8 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cosmology, of graeco-roman cultures Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 4.8. Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. | 4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. |
|
6. Plato, Phaedrus, 244b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •graeco-roman, culture Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 119| 244b. Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν· | 244b. and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; |
|
7. Cicero, On The Nature of The Gods, 1.36 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •graeco-roman, culture Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121 | 1.36. Zeno (to come to your sect, Balbus) thinks the law of nature to be the divinity, and that it has the power to force us to what is right, and to restrain us from what is wrong. How this law can be an animated being I cannot conceive; but that God is so we would certainly maintain. The same person says, in another place, that the sky is God; but can we possibly conceive that God is a being insensible, deaf to our prayers, our wishes, and our vows, and wholly unconnected with us? In other books he thinks there is a certain rational essence pervading all nature, indued with divine efficacy. He attributes the same power to the stars, to the years, to the months, and to the seasons. In his interpretation of Hesiod's Theogony, he entirely destroys the established notions of the Gods; for he excludes Jupiter, Juno, and Vesta, and those esteemed divine, from the number of them; but his doctrine is that these are names which by some kind of allusion are given to mute and iimate beings. The sentiments of his disciple Aristo are not less erroneous. He thought it impossible to conceive the form of the Deity, and asserts that the Gods are destitute of sense; and he is entirely dubious whether the Deity is an animated being or not. Cleanthes, who next comes under my notice, a disciple of Zeno at the same time with Aristo, in one place says that the world is God; in another, he attributes divinity to the mind and spirit of universal nature; then he asserts that the most remote, the highest, the all-surrounding, the all-enclosing and embracing heat, which is called the sky, is most certainly the Deity. In the books he wrote against pleasure, in which he seems to be raving, he imagines the Gods to have a certain form and shape; then he ascribes all divinity to the stars; and, lastly, he thinks nothing more divine than reason. So that this God, whom we know mentally and in the speculations of our minds, from which traces we receive our impression, has at last actually no visible form at all. Persaeus, another disciple of Zeno, says that they who have made discoveries advantageous to the life of man should be esteemed as Gods; and the very things, he says, which are healthful and beneficial have derived their names from those of the Gods; so that he thinks it not sufficient to call them the discoveries of Gods, but he urges that they themselves should be deemed divine. 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. |
|
| 8. Lucretius Carus, On The Nature of Things, 3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •graeco-roman, culture Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121 |
9. Anon., Sibylline Oracles, 1.73-1.76, 2.5-2.79, 2.337-2.338 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 119, 121 | 1.73. That with the sweat of labor ye may have 1.74. Sufficient food.” Thus he spoke; and he made 1.75. 75 The author of deceit to press the ground 1.76. On belly and on side, a crawling snake, 2.15. 15 Among most men, and robbery of temples. 2.23. Enraged shall kill each other, and in tumult 2.29. And then shall the great God who dwells in heaven 2.34. Nor yet enslaved. And every harbor then, 2.35. 35 And every haven, shall be free to men 2.36. As formerly, and shamelessness shall perish. 2.37. And then will God show mortals a great sign: 2.38. For like a lustrous crown shall shine a star, 2.39. Bright, all-resplendent, from the radiant heaven 2.40. 40 Days not a few; and then will he display 2.40. 40 Imperishable honor always first, 2.41. From heaven a crown for contest unto men 2.41. And next thy parents. Render all things due, 2.42. Who wrestle. And then there shall be again 2.42. And into unjust judgment come thou not. 2.43. A mighty contest of triumphal march 2.43. Do not cast out the poor unrighteously, 2.44. Into the heavenly sky, and it shall be 2.44. Nor judge by outward show; if wickedly 2.45. 45 For all men in the world, and have the fame 2.46. of immortality. And every people 2.47. Shall then in the immortal contests strive 2.48. For splendid victory. For no one there 2.49. Can shamelessly with silver buy a crown. 2.50. 50 For unto them will the pure Christ adjudge 2.51. That which is due, and crown the ones approved, 2.52. And give his martyrs an immortal prize 2.53. Who carry on the contest unto death. 2.54. And unto chaste men who run their race well 2.55. 55 Will he the incorruptible reward 2.56. of the prize give, and to all men allot 2.57. That which is due, and also to strange nation 2.58. That live a holy life and know one God. 2.59. And those who have regard for marriage 2.60. 60 And keep themselves far from adulteries, 2.61. To them rich gifts, eternal hope, he'll give. 2.62. For every human soul is God's free gift, 2.63. And 'tis not right men stain it with vile deeds. 2.64. [Do not be rich unrighteously, but lead 2.65. 65 A life of probity. Be satisfied 2.66. With what thou hast and keep thyself from that 2.67. Which is another's. Speak not what is false, 2.68. But have a care for all things that are true. 2.69. Revere not idols vainly; but the God 2.75. 75 Thou judgest, God hereafter will judge thee. 2.76. Avoid false testimony; tell the truth. 2.77. Maintain thy virgin purity, and guard 2.78. Love among all. Deal measures that are just; 2.79. For beautiful is measure full to all. 2.337. And all that left their parents in old age, 2.338. Not paying them at all, nor offering |
|
10. Vergil, Eclogues, 6.31 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •graeco-roman, culture Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121 | 6.31. and crying, “Why tie the fetters? loose me, boys; |
|
11. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75| 2.6. אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: | 2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them. |
|
| 12. Juvenal, Satires, 6.309-6.310 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 164 |
13. Josephus Flavius, Life, 74.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75, 171| 66. ἐπὶ πολὺ μὲν οὖν οἱ περὶ τὸν Καπέλλαν καὶ τοὺς πρώτους αὐτῶν ἐπιτρέπειν οὐκ ἤθελον, βιαζόμενοι δ' ὑφ' ἡμῶν συγκατατίθενται. φθάνει δ' ̓Ιησοῦς ὁ τοῦ Σαπφία παῖς, ὃν τῆς τῶν ναυτῶν καὶ τῶν ἀπόρων στάσεως πρῶτον ἔφαμεν ἄρξαι, παραλαβών τινας Γαλιλαίους καὶ τὴν πᾶσαν αὐλὴν ἐμπρήσας, πολλῶν οἰόμενος εὐπορήσειν ἐξ αὐτῆς χρημάτων, ἐπειδή τινας οἴκων ὀροφὰς κεχρυσωμένας εἶδεν. | |
|
14. Josephus Flavius, Jewish War, 1.340-1.341, 2.591-2.592, 5.181 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75, 91, 171| 1.341. οὗτοι καταπεφεύγεσαν μὲν ἐκ τῆς παρατάξεως εἰς τὸ βαλανεῖον ὡπλισμένοι, τέως δ' ὑποπεπτηχότες καὶ διαλανθάνοντες ὡς ἐθεάσαντο τὸν βασιλέα, λυθέντες ὑπ' ἐκπλήξεως αὐτὸν μὲν παρέτρεχον γυμνὸν ὄντα τρέμοντες, ἐπὶ δὲ τὰς ἐξόδους ἐχώρουν. τῶν μὲν οὖν ἄλλων οὐδεὶς παρῆν κατὰ τύχην ὁ συλληψόμενος τοὺς ἄνδρας, ̔Ηρώδῃ δ' ἀπέχρη τὸ μηδὲν παθεῖν, ὥστε διαφεύγουσιν πάντες. 2.591. ἔπειτα συνθεὶς σκηνὴν πανουργοτάτην, ὡς ἄρα φυλάττοιντο πάντες οἱ κατὰ τὴν Συρίαν ̓Ιουδαῖοι ἐλαίῳ χρῆσθαι μὴ δι' ὁμοφύλων ἐγκεχειρισμένῳ, πέμπειν αὐτοῖς ἐπὶ τὴν μεθορίαν ἐξῃτήσατο. 2.592. συνωνούμενος δὲ τοῦ Τυρίου νομίσματος, ὃ τέσσαρας ̓Αττικὰς δύναται, τέσσαρας ἀμφορεῖς, τῆς αὐτῆς ἐπίπρασκεν τιμῆς ἡμιαμφόριον. οὔσης δὲ τῆς Γαλιλαίας ἐλαιοφόρου μάλιστα καὶ τότε εὐφορηκυίας, εἰς σπανίζοντας εἰσπέμπων πολὺ καὶ μόνος ἄπειρόν τι πλῆθος συνῆγεν χρημάτων, οἷς εὐθέως ἐχρῆτο κατὰ τοῦ τὴν ἐργασίαν παρασχόντος. 5.181. καὶ ποικίλαι μὲν ὕλαι μακροὶ δὲ δι' αὐτῶν περίπατοι καὶ περὶ τούτους εὔριποι βαθεῖς δεξαμεναί τε πανταχοῦ χαλκουργημάτων περίπλεοι, δι' ὧν τὸ ὕδωρ ἐξεχεῖτο, καὶ πολλοὶ περὶ τὰ νάματα πύργοι πελειάδων ἡμέρων. | 1.340. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them; 1.341. these were men who had run away out of the battle into the bath in their armor, and they had lain there for some time in, great terror, and in privacy; and when they saw the king, they trembled for fear, and ran by him in a fright, although he was naked, and endeavored to get off into the public road. Now there was by chance nobody else at hand that might seize upon these men; and for Herod, he was contented to have come to no harm himself, so that they all got away in safety. 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 5.181. There were, moreover, several groves of trees, and long walks through them, with deep canals, and cisterns, that in several parts were filled with brazen statues, through which the water ran out. There were withal many dove-courts of tame pigeons about the canals. |
|
15. Josephus Flavius, Jewish Antiquities, 12.119-12.120, 14.462-14.464, 15.328-15.330 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75, 91, 171| 12.119. ̓́Ετυχον δὲ καὶ τῆς παρὰ τῶν βασιλέων τῆς ̓Ασίας τιμῆς, ἐπειδὴ συνεστράτευσαν αὐτοῖς: καὶ γὰρ Σέλευκος ὁ Νικάτωρ ἐν αἷς ἔκτισεν πόλεσιν ἐν τῇ ̓Ασίᾳ καὶ τῇ κάτω Συρίᾳ καὶ ἐν αὐτῇ τῇ μητροπόλει ̓Αντιοχείᾳ πολιτείας αὐτοὺς ἠξίωσεν καὶ τοῖς ἐνοικισθεῖσιν ἰσοτίμους ἀπέφηνεν Μακεδόσιν καὶ ̔́Ελλησιν, ὡς τὴν πολιτείαν ταύτην ἔτι καὶ νῦν διαμένειν: 14.462. Τότε μὲν οὖν ὁ βασιλεύς, ὀψία γὰρ ἦν, δειπνοποιεῖσθαι κελεύει τοὺς στρατιώτας, αὐτὸς δέ, ἐκεκμήκει γάρ, εἰσελθὼν εἴς τι δωμάτιον περὶ λουτρὸν ἦν. ἔνθα καὶ κίνδυνος αὐτῷ μέγιστος συνέπεσεν, ὃν κατὰ θεοῦ πρόνοιαν διέφυγεν: 14.463. γυμνοῦ γὰρ ὄντος αὐτοῦ καὶ μετὰ παιδὸς ἑνὸς ἀκολούθου λουομένου ἐν τῷ ἐντὸς οἰκήματι τῶν πολεμίων τινὲς ὡπλισμένοι συμπεφευγότες αὐτόθι διὰ φόβον μεταξὺ λουομένου ὁ πρῶτος ὑπεξέρχεται ξίφος ἔχων γυμνὸν καὶ διὰ θυρῶν χωρεῖ, καὶ μετὰ τοῦτον δεύτερος καὶ τρίτος ὁμοίως ὡπλισμένοι, οὐδὲν βλάψαντες τὸν βασιλέα ὑπ' ἐκπλήξεως, ἀγαπῶντες δὲ τὸ μηδὲν αὐτοὶ παθόντες εἰς τὸ πρόσθεν διεκπεσεῖν. 14.464. τῇ δ' ὑστεραίᾳ τὴν μὲν Πάππου κεφαλήν, ἀνῄρητο γάρ, ἀποκόψας Φερώρᾳ ἔπεμψεν ποινὴν ἀνθ' ὧν ὁ ἀδελφὸς αὐτοῦ πάθοι: οὗτος γὰρ ἦν αὐτόχειρ ἐκείνου γεγενημένος. 15.328. ὑπὸ δὲ τῆς εἰς τοῦτο φιλοτιμίας καὶ τῆς θεραπείας, ἣν ἐθεράπευεν Καίσαρα καὶ ̔Ρωμαίων τοὺς πλεῖστον δυναμένους, ἐκβαίνειν τῶν ἐθῶν ἠναγκάζετο καὶ πολλὰ τῶν νομίμων παραχαράττειν, πόλεις τε κτίζων ὑπὸ φιλοτιμίας καὶ ναοὺς ἐγείρων, οὐκ ἐν τῇ τῶν ̓Ιουδαίων, 15.329. οὐδὲ γὰρ ἂν ἠνέσχοντο τῶν τοιούτων ἀπηγορευμένων ἡμῖν ὡς ἀγάλματα καὶ τύπους μεμορφωμένους τιμᾶν πρὸς τὸν ̔Ελληνικὸν τρόπον, τὴν δ' ἔξω χώραν καὶ τὰ πέριξ οὕτως κατεσκευάζετο, | 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 14.462. 13. At this time the king gave order that the soldiers should go to supper, for it was late at night, while he went into a chamber to use the bath, for he was very weary; and here it was that he was in the greatest danger, which yet, by God’s providence, he escaped; 14.463. for as he was naked, and had but one servant that followed him, to be with him while he was bathing in an inner room, certain of the enemy, who were in their armor, and had fled thither, out of fear, were then in the place; and as he was bathing, the first of them came out with his naked sword drawn, and went out at the doors, and after him a second, and a third, armed in like manner, and were under such a consternation, that they did no hurt to the king, and thought themselves to have come off very well in suffering no harm themselves in their getting out of the house. 14.464. However, on the next day, he cut off the head of Pappus, for he was already slain, and sent it to Pheroras, as a punishment of what their brother had suffered by his means, for he was the man that slew him with his own hand. 15.328. But then this magnificent temper of his, and that submissive behavior and liberality which he exercised towards Caesar, and the most powerful men of Rome, obliged him to transgress the customs of his nation, and to set aside many of their laws, and by building cities after an extravagant manner, and erecting temples,— 15.329. not in Judea indeed, for that would not have been borne, it being forbidden for us to pay any honor to images, or representations of animals, after the manner of the Greeks; but still he did thus in the country [properly] out of our bounds, and in the cities thereof. |
|
16. New Testament, Luke, 10.20, 12.33, 18.22, 21.26, 21.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmology, of graeco-roman cultures Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 18.22. ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 21.33. ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. | 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me." 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.33. Heaven and earth will pass away, but my words will by no means pass away. |
|
17. New Testament, Acts, 2.34, 7.49, 7.56 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmology, of graeco-roman cultures Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 7.49. 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. | 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" |
|
| 18. Tosefta, Shabbat, 16.16-16.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 119 |
19. Plutarch, Lycurgus, 5.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tradition, oral, in graeco-roman culture Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 73| 5.7. οἷον ἕρμα τὴν τῶν γερόντων ἀρχὴν ἐν μέσῳ θεμένη καὶ ἰσορροπήσασα τὴν ἀσφαλεστάτην τάξιν ἔσχε καὶ κατάστασιν, ἀεὶ τῶν ὀκτὼ καὶ εἴκοσι γερόντων τοῖς μὲν βασιλεῦσι προστιθεμένων ὅσον ἀντιβῆναι πρὸς δημοκρατίαν, αὖθις δὲ ὑπὲρ τοῦ μὴ γενέσθαι τυραννίδα τὸν δῆμον ἀναρρωννύντων. τοσούτους δέ φησι κατασταθῆναι τοὺς γέροντας Ἀριστοτέλης, ὅτι τριάκοντα τῶν πρώτων μετὰ Λυκούργου γενομένων δύο τὴν πρᾶξιν ἐγκατέλιπον ἀποδειλιάσαντες. | 5.7. but now, by making the power of the senate a sort of ballast for the ship of state and putting her on a steady keel, it achieved the safest and the most orderly arrangement, since the twenty-eight senators always took the side of the kings when it was a question of curbing democracy, and, on the other hand, always strengthened the people to withstand the encroachments of tyranny. The number of the senators was fixed at twenty-eight because, according to Aristotle, two of the thirty original associates of Lycurgus abandoned the enterprise from lack of courage. |
|
20. Dio Chrysostom, Orations, 37.41 (1st cent. CE - missingth cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 164 | 37.41. And I know that Harmodius and Aristogeiton have served as slaves in Persia, and that fifteen hundred statues of Demetrius of Phalerum have all been pulled down by the Athenians on one and the same day. Aye, they have even dared to empty chamber-pots on King Philip. Yes, the Athenians poured urine on his statue â but he poured on their city blood and ashes and dust. In fact it was enough to arouse righteous indignation that they should class the same man now among the gods and now not even among human beings. < |
|
| 21. Anon., Qohelet Rabba, 2.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243 |
| 22. Anon., Didascalia Apostolorum, 21 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 119 |
| 23. Palestinian Talmud, Terumot, 46c, 46b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243 |
| 24. Palestinian Talmud, Shabbat, 6b, 6a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 119 |
| 25. Palestinian Talmud, Sanhedrin, 25d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 250 |
| 26. Palestinian Talmud, Avodah Zarah, 41d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75 |
27. Anon., Genesis Rabba, 63 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75, 243 | 63. "“And her days to give birth were completed…” (Genesis 25:24) Below they were lacking, here they were full. Below where the word twins is written full, with the letter aleph, Peretz and Zerach were both righteous. Here it is written without an aleph, Yaakov was righteous and Esau was wicked. “And the first one emerged ruddy…” (Genesis 25:25) R’ Chaggai said in the name of R’ Yitzchak: in the merit of “And you shall take for yourselves on the first day…” (Leviticus 23:40) I will be revealed to you first, as it says “I am first and I am last” (Isaiah 44:6) and I will exact retribution on your behalf from the first who is Esau, as it is written “And the first one emerged” and I will build the first for you, which is the Holy Temple of which it is written “As a Throne of Glory, exalted from the beginning…” (Jeremiah 17:12) and I will bring for you the first who is the King Messiah of whom it is written “The first one to Zion, behold, behold them…” (Isaiah 41:27)", , "And she said, “if so why this me?” Rabbi Yitzhak said the verse teaches that our mother Rivkah went around door to door of the women and said to them, “did this suffering arrive to you in your days?” If all of this is happening I wish I wasn’t pregt.", |
|
| 28. Babylonian Talmud, Eruvin, 136, 87b-88a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 119 |
| 29. Babylonian Talmud, Avodah Zarah, 35b-36a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75 |
| 30. Babylonian Talmud, Shabbat, 40b, 147a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 119 |
31. Augustine, The City of God, 21.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243 | 21.10. Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared. |
|
32. Ammianus Marcellinus, History, 29.2.28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 245 | 29.2.28. In the bath a young man was seen to touch alternately with the fingers of either hand first the marble of the wall or perhaps the floor of the bath. and then his breast, and to count the seven vowels, of the Greek alphabet. thinking it a helpful remedy for a stomach trouble. He was haled into court, tortured and beheaded. |
|
33. Eunapius, Lives of The Philosophers, 457 (4th cent. CE - 5th cent. CE) Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243 | 457. For the courtiers framed a conspiracy against the emperors and put forward some private oracle of their own (it is not everyone who can understand what I mean), and when some obscure oracular utterance was given they referred it to Maximus, without admitting to him their real aim, but as though he himself had given forth and reported the oracle, and they desired to learn its meaning more clearly. For it had been made manifest at that time that Maximus alone knew the purposes of the gods, however obscurely they might be conveyed to other men. Accordingly, by putting his mind on the oracle and closely observing what it said, he quickly saw the hidden sense of the words, that is, the truth itself, and he revealed it more truly than an oracle, namely that they had ruined both him who published it, meaning himself, and all men besides, added he, not only those who knew of their plot; but he declared that many more would be unjustly chastised. Moreover from the inmost shrine, as it were, he announced: "After the general and multiform slaughter of all men, in which we shall be the victims of the massacre, the emperor will die a strange death, and will not be given burial or the honour of a tomb." Thus indeed it came to pass, as I have described more fully in my Universal History. For presently the conspirators who had banded together were arrested, and while they were being dragged to prison from all directions and beheaded, like hens at some festival or banquet to entertain the whole populace, Maximus too was dragged away with them, and so came to Antioch where the emperor was staying at the time. |
|
| 34. Anon., Sefer Harazim, 3.16-3.35 Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 245 |
| 35. Various, Anthologia Latina, 1.99-1.101 Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 164 |
| 36. Anon., Midrash Panim Aherim, Version B, 6 Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 75 |
| 37. Anon., Anthologia Latina, 1.99-1.101 Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 164 |
| 38. Anon., Sefer Raziel, 3.16-3.35 Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 245 |
| 39. Plutarch, Obsolescence of Oracles, 416, 415 Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121 |
| 40. Anon., Midrash On Song of Songs, 3.6.5 Tagged with subjects: •judaism, and graeco-roman culture Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243 |
| 41. Heraclitus, Allegoriae, 53 Tagged with subjects: •graeco-roman, culture Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 121 |
