1. Hebrew Bible, Job, 1.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391| 1.21. "וַיֹּאמֶר עָרֹם יצתי [יָצָאתִי] מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃", | 1.21. "And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD.", |
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2. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 133, 387, 388, 391, 392| 23.6. "שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃", | 23.6. "’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’", |
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3. Hebrew Bible, Micah, 4.1-4.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 392| 4.1. "חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃", 4.1. "וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃", 4.2. "וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 4.3. "וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃", 4.4. "וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ וְאֵין מַחֲרִיד כִּי־פִי יְהוָה צְבָאוֹת דִּבֵּר׃", | 4.1. "But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it.", 4.2. "And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 4.3. "And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 4.4. "But they shall sit every man under his vine and under his fig-tree; And none shall make them afraid; For the mouth of the LORD of hosts hath spoken.", |
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4. Hebrew Bible, Isaiah, 2.2-2.4, 9.5-9.6, 11.1-11.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 392| 2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 2.4. "וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃", 9.5. "כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃", 9.6. "לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃", 11.1. "וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃", 11.1. "וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃", 11.2. "וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃", 11.3. "וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃", 11.4. "וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃", 11.5. "וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃", 11.6. "וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃", 11.7. "וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃", 11.8. "וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃", 11.9. "לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃", | 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 2.4. "And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 9.5. "For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor Abi-ad-sar-shalom;", 9.6. "That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this.", 11.1. "And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots.", 11.2. "And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.", 11.3. "And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;", 11.4. "But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.", 11.5. "And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins.", 11.6. "And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.", 11.7. "And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox.", 11.8. "And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den.", 11.9. "They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea.", 11.10. "And it shall come to pass in that day, That the root of Jesse, that standeth for an ensign of the peoples, Unto him shall the nations seek; And his resting-place shall be glorious.", |
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| 5. Homer, Odyssey, 16.216-16.218, 19.518-19.523 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93 |
6. Hebrew Bible, Ecclesiastes, 12.7 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 393| 12.7. "וְיָשֹׁב הֶעָפָר עַל־הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל־הָאֱלֹהִים אֲשֶׁר נְתָנָהּ׃", | 12.7. "And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.", |
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| 7. Euripides, Suppliant Women, 1012-1019, 1021-1030, 1020 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 110 |
8. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390| 67d. ἔπειτα μόνην καθ’ αὑτήν, ἐκλυομένην ὥσπερ ἐκ δεσμῶν ἐκ τοῦ σώματος; πάνυ μὲν οὖν, ἔφη. οὐκοῦν τοῦτό γε θάνατος ὀνομάζεται, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος; unit="para"/ παντάπασί γε, ἦ δ’ ὅς. / λύειν δέ γε αὐτήν, ὥς φαμεν, προθυμοῦνται ἀεὶ μάλιστα καὶ μόνοι οἱ φιλοσοφοῦντες ὀρθῶς, καὶ τὸ μελέτημα αὐτὸ τοῦτό ἐστιν τῶν φιλοσόφων, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος: ἢ οὔ; unit="para"/ φαίνεται. οὐκοῦν, ὅπερ ἐν ἀρχῇ ἔλεγον, γελοῖον ἂν εἴη ἄνδρα | 67d. and hereafter, alone by itself, freed from the body as from fetters? Certainly, said he. Well, then, this is what we call death, is it not, a release and separation from the body? Exactly so, said he. But, as we hold, the true philosophers and they alone are always most eager to release the soul, and just this—the release and separation of the soul from the body—is their study, is it not? Obviously. Then, as I said in the beginning, it would be absurd if a man who had been all his life fitting himself to live as nearly |
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| 9. Isaeus, Orations, 5.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 |
10. Aristophanes, Lysistrata, 615 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388| 615. ἀλλ' ἐπαποδυώμεθ' ἄνδρες τουτῳὶ τῷ πράγματι. | |
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| 11. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
12. Septuagint, Wisdom of Solomon, 15.8, 15.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391 | 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. |
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| 13. Cicero, Tusculan Disputations, 3.12, 3.52-3.54, 3.74, 3.83 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 240 |
14. Cicero, Pro Rabirio Perduellionis Reo, 14, 24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 246| 24. adopted one of these three lines of conduct: he must either have been with Saturninus, or with the good men, or he must have been lying in bed—to lie hid was a state equal to the most infamous death; to be with Saturninus was the act of insanity and wickedness. Virtue, and honour, and shame, compelled him to range himself on the side of the consuls. Do you, therefore, accuse Caius Rabirius on this account, that he was with those men whom he would have been utterly mad to have opposed, utterly infamous if he had deserted them? But Caius Decianus, whom you often mention, was condemned, because, when he was accusing, with the earnest approval of all good men, a man notorious for every description of infamy, Publius Furius, he dared to complain in the assembly of the death of Saturninus. And Sextus Titius was condemned for having an image of Lucius Saturninus in his house. The Roman knights laid it down by that decision that that man was a worthless citizen, and one who ought not to be allowed to remain in the state, who either by keeping his image sought, to do credit to the death of a man who was seditious to such a degree as to become an enemy to the republic, or who sought by pity to excite the regrets of ignorant men, or who showed his own inclination to imitate such villainy. | |
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| 15. Cicero, In Verrem, 2.5.118 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 236 |
| 16. Cicero, Letters To Quintus, 26.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232 |
| 17. Cicero, Letters To His Friends, 4.5-4.6, 5.14-5.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 240, 241 |
| 18. Cicero, Letters, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 240 |
19. Cicero, De Oratore, 3.214, 37.129 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •grief, mourning •mourning, grief •mourning, cf. grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 246; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 219| 3.214. Quid fuit in Graccho, quem tu melius, Catule, meministi, quod me puero tanto opere ferretur? "Quo me miser conferam? Quo vertam? In Capitoliumne? At fratris sanguine madet. An domum? Matremne ut miseram lamentantem videam et abiectam?" Quae sic ab illo esse acta constabat oculis, voce, gestu, inimici ut lacrimas tenere non possent. Haec ideo dico pluribus, quod genus hoc totum oratores, qui sunt veritatis ipsius actores, reliquerunt; imitatores autem veritatis, histriones, occupaverunt. | |
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| 20. Cicero, Brutus, 1.9, 60.217 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •grief, mourning •mourning, grief •mourning, cf. grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 240; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 219 |
21. Polybius, Histories, 6.53.1, 10.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 236| 6.53.1. ὅταν γὰρ μεταλλάξῃ τις παρʼ αὐτοῖς τῶν ἐπιφανῶν ἀνδρῶν, συντελουμένης τῆς ἐκφορᾶς κομίζεται μετὰ τοῦ λοιποῦ κόσμου πρὸς τοὺς καλουμένους ἐμβόλους εἰς τὴν ἀγορὰν ποτὲ μὲν ἑστὼς ἐναργής, σπανίως δὲ κατακεκλιμένος. | 6.53.1. Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâcalled rostra, sometimes conspicuous in an upright posture and more rarely reclined. 10.5. 1. and Scipio waiting until he received the white toga appeared in the forum while his mother was still asleep.,2. The people, owing to the unexpectedness of the sight and owing to his previous popularity, received him with enthusiastic surprise, and afterwards when he went on to the station appointed for candidates and stood by his brother they not only conferred the office on Publius but on his brother too for his sake, and both appeared at their house elected aediles.,4. When the news suddenly reached his mother's ears, she met them overjoyed at the door and embraced the young men with deep emotion, so that from this circumstance all who had heard of the dreams believed that Publius communed with the gods not only in his sleep, but still more in reality and by day.,6. Now it was not a matter of a dream at all, but as he was kind and munificent and agreeable in his address he reckoned on his popularity with the people,,7. and so by cleverly adapting his action to the actual sentiment of the people and of his mother he not only attained his object but was believed to have acted under a sort of divine inspiration. ,8. For those who are incapable of taking an accurate view of operations, causes, and dispositions, either from lack of natural ability or from inexperience and indolence, attribute to the gods and to fortune the causes of what is accomplished by shrewdness and with calculation and foresight.,9. I have made these observations for the sake of my readers, that they may not by falsely accepting the generally received opinion of Scipio neglect to notice his finest qualities and those most worthy of respect, I mean his cleverness and laboriousness.,10. This will be still more evident from my account of his actual exploits. |
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22. Philo of Alexandria, On The Life of Joseph, 30-31, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 | 29. for this world is a sort of large state, and has one constitution, and one law, and the word of nature enjoins what one ought to do, and forbids what one ought not to do: but the cities themselves in their several situations are unlimited in number, and enjoy different constitutions, and laws which are not all the same; for there are different customs and established regulations found out and established in different nations; |
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| 23. Philo of Alexandria, That The Worse Attacks The Better, 32 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
| 24. Philo of Alexandria, Questions On Genesis, 2.57, 4.73, 4.76 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387, 389, 391, 392 |
| 25. Philo of Alexandria, Allegorical Interpretation, 1.105, 2.77, 3.129-3.132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387, 390 |
26. Philo of Alexandria, On The Life of Moses, 2.48 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 | 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. |
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27. Philo of Alexandria, On The Virtues, 195, 217-218, 216 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391, 393 | 216. for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. |
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28. Philo of Alexandria, On Dreams, 2.243-2.244 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391, 392 | 2.243. And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, does not resemble divisions of place, but a kingdom, in order than any one, after having shown the virtues as boundaries, may immediately proceed to show the wise man who follows them to be king, being elected a such, not by men, but by the only free nature which cannot err, and which cannot be corrupted; 2.244. for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. |
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29. Dionysius of Halycarnassus, Roman Antiquities, 4.40.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 245, 246 | 4.40.5. The death of Tullius having occasioned a great tumult and lamentation throughout the whole city, Tarquinius was afraid lest, if the body should be carried through the Forum, according to the custom of the Romans, adorned with the royal robes and the other marks of honour usual in royal funerals, some attack might be made against him by the populace before he had firmly established his authority; and accordingly he would not permit any of the usual ceremonies to be performed in his honour. But the wife of Tullius, who was daughter to Tarquinius, the former king, with a few of her friends carried the body out of the city at night as if it had been that of some ordinary person; and after uttering many lamentations over the fate both of herself and of her husband and heaping countless imprecations upon her son-inâlaw and her daughter, she buried the body in the ground. |
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30. Philo of Alexandria, On The Confusion of Tongues, 126 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 | 126. Now what can be more open to blame, or more capable of conviction by truth, than such ideas as these? Has not the mind been repeatedly convicted of innumerable acts of folly? And have not all the outward senses been convicted of bearing false witness, and that too not by irrational judges who, it is natural to suppose, may be deceived, but before the tribunal of nature herself, which it is impossible to corrupt or to pervert? |
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| 31. Philo of Alexandria, De Providentia, 2.12 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388 |
| 32. Livy, History, 1.16, 1.41, 2.13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 213, 229, 247 |
| 33. Livy, Per., 112.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232 |
34. Philo of Alexandria, On The Change of Names, 152 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391, 392 | 152. And these are not my words only, but those of the most holy scriptures, in which certain persons are introduced as saying to Abraham, "Thou art a king from God among Us;" not out of consideration for his resources (for what resources could a man have who was an emigrant and who had no city to inhabit, but who was wandering over a great extent of impassable country?), but because they saw that he had a royal disposition in his mind, so that they confessed, in the words of Moses, that he was the only wise king. |
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35. Ovid, Metamorphoses, 6.433-6.434, 6.526, 6.532, 6.537-6.538, 6.542-6.545, 6.548, 6.611-6.612, 10.11-10.13, 10.30, 10.53, 10.64-10.75, 10.185, 10.196-10.208, 10.722-10.727 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93, 95, 96, 247| 6.433. Hac ave coniuncti Procne Tereusque, parentes 6.434. hac ave sunt facti. Gratata est scilicet illis 6.526. saepe sorore sua, magnis super omnia divis. 6.532. lugenti similis, caesis plangore lacertis, 6.537. Omnia turbasti: paelex ego facta sororis, 6.538. tu geminus coniunx, hostis mihi debita Procne. 6.542. Si tamen haec superi cernunt, si numina divum 6.543. sunt aliquid, si non perierunt omnia mecum, 6.544. quandocumque mihi poenas dabis. Ipsa pudore 6.545. proiecto tua facta loquar. Si copia detur, 6.548. audiet haec aether, et si deus ullus in illo est.” 6.611. corripiens “non est lacrimis hoc” inquit “agendum, 6.612. sed ferro, sed si quid habes, quod vincere ferrum 10.11. Quam satis ad superas postquam Rhodopeius auras 10.12. deflevit vates, ne non temptaret et umbras, 10.13. ad Styga Taenaria est ausus descendere porta; 10.30. per chaos hoc ingens vastique silentia regni, 10.53. Carpitur acclivis per muta silentia trames, 10.64. Non aliter stupuit gemina nece coniugis Orpheus, 10.65. quam tria qui timidus, medio portante catenas, 10.66. colla canis vidit, quem non pavor ante reliquit, 10.67. quam natura prior, saxo per corpus oborto; 10.68. quique in se crimen traxit voluitque videri 10.69. Olenos esse nocens, tuque, o confisa figurae, 10.70. infelix Lethaea, tuae, iunctissima quondam 10.71. pectora, nunc lapides, quos umida sustinet Ide. 10.72. Orantem frustraque iterum transire volentem 10.73. portitor arcuerat. Septem tamen ille diebus 10.74. squalidus in ripa Cereris sine munere sedit: 10.75. cura dolorque animi lacrimaeque alimenta fuere. 10.185. in vultus, Hyacinthe, tuos. Expalluit aeque 10.196. “Laberis, Oebalide, prima fraudate iuventa,” 10.197. Phoebus ait “videoque tuum, mea crimina, vulnus. 10.198. Tu dolor es facinusque meum: mea dextera leto 10.199. inscribenda tuo est! Ego sum tibi funeris auctor. 10.200. Quae mea culpa tamen? Nisi si lusisse vocari 10.201. culpa potest, nisi culpa potest et amasse vocari. 10.202. Atque utinam merito vitam tecumque liceret 10.203. reddere! Quod quoniam fatali lege tenemur, 10.204. semper eris mecum memorique haerebis in ore. 10.205. Te lyra pulsa manu, te carmina nostra sonabunt, 10.206. flosque novus scripto gemitus imitabere nostros. 10.207. Tempus et illud erit, quo se fortissimus heros 10.208. addat in hunc florem folioque legatur eodem.” 10.722. desiluit pariterque sinum pariterque capillos 10.723. rupit et indignis percussit pectora palmis. 10.724. Questaque cum fatis “at non tamen omnia vestri 10.725. iuris erunt” dixit. “Luctus monimenta manebunt 10.726. semper, Adoni, mei, repetitaque mortis imago 10.727. annua plangoris peraget simulamina nostri. | |
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| 36. Catullus, Poems, 65.12-65.15 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93 |
37. Philo of Alexandria, On Husbandry, 10, 110-113, 115-123, 114 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 388 | 114. There are some men, again, who, having armed and strongly fortified both their hands in a most hard and terrible manner, like iron, attack their adversaries, and batter their heads and faces, and the other parts of their bodies, and whenever they are able to plant a blow, they inflict great fractures, and then claim the decision in their favour, and the crown of victory, by means of their merciless cruelty. |
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38. Philo of Alexandria, On The Cherubim, 124 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 | 124. As all things then are confessed to be the possessions of God, and proved to be so by sound reasonings and testimonies, which cannot possibly be convicted of bearing false witness, for they are the sacred oracles which Moses has recorded in the Holy Scriptures that bear witness; we must deprecate that mind which fancied that that which originated in a meeting with the outward sense was his own property, and which called it Cain, and said, "I have gotten a man by means of God," in this also greatly erring. But in what did he err? 124. Nor can one allege as an excuse that it is only the body of the woman who is committing adultery that is corrupted, but, if one must tell the truth, even before the corruption of the body the soul is accustomed to alienation from virtue, being taught in every way to repudiate and to hate its husband. |
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39. Philo of Alexandria, On The Creation of The World, 3, 33, 135 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 | 135. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII. |
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40. Seneca The Younger, Letters, 63, 99 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 239, 240, 241, 253, 254| 99. hoc hoc ministro noster utatur dolor. | |
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| 41. Lucan, Pharsalia, 2.38-2.42, 9.1010-9.1108 (1st cent. CE - 1st cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232, 244 |
| 42. Statius, Siluae, 2.1, 2.6, 3.3, 5.1, 5.3, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 235, 236 |
| 43. Statius, Thebais, 12.771, 12.786-12.796, 12.800-12.807 (1st cent. CE - 1st cent. CE) Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 109, 110 |
| 44. Quintilian, Institutes of Oratory, 11.3.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 246 |
| 45. Plutarch, Tiberius And Gaius Gracchus, 3, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 246 |
| 46. Plutarch, Pompey, 80 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232 |
| 47. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387 |
48. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 | 102d. But to be carried beyond all bounds and to help in exaggerating our griefs Isay is contrary to nature, and results from our depraved ideas. Therefore this also must be dismissed as injurious and depraved and most unbecoming to right-minded men, but a moderate indulgence is not to be disapproved. "Pray that we be not ill," says Crantor of the Academy, "but if we be ill, pray that sensation be left us, whether one of our members be cut off or torn out." For this insensibility to pain is attained by man only at a great price; for in the former case, we may suppose, it is the body which has been brutalized into such insensibility, |
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| 49. Plutarch, Mark Antony, 78 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 242 |
| 50. Tacitus, Histories, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 238 |
| 51. Plutarch, Julius Caesar, 48 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232 |
| 52. Tacitus, Dialogus De Oratoribus, 2.1, 9.6, 12.1, 38.2, 39.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 180 |
| 53. Tacitus, Annals, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 2.28, 2.29, 2.69.3, 2.69-3.19, 2.72, 2.73, 2.82, 2.83, 3.1.4, 3.1, 3.1.3, 3.2.3, 3.2, 3.3.1, 3.5.2, 3.6, 3.15, 3.22.2, 4.8, 4.9, 4.12, 5.1, 5.2, 6.10.1, 6.19, 6.50, 12.47, 13.4.1, 14.3.3, 14.4.3, 14.6.1, 14.10.2, 14.12.1, 14.48, 14.49, 15.23, 15.36, 15.48, 16.7, 16.8, 16.9, 16.10, 16.11, 16.21.1, 16.21.2, 16.21.3-22.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 219 |
| 54. Tacitus, Agricola, 29.1, 43.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 231, 232, 243 |
| 55. Suetonius, Tiberius, 24-25, 51, 61, 23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 239 |
| 56. Seneca The Younger, Dialogi, 3.11.5, 6.7.1-6.7.2, 6.14.3, 6.15.3, 11.4.1-11.4.3, 11.8.5-11.8.6, 11.15.5, 11.17.2-11.17.6, 12.16.2, 12.16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232, 235, 238 |
| 57. Suetonius, Caligula, 24.2-24.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 227, 242, 244 |
| 58. Herodian, History of The Empire After Marcus, 4.6.3, 4.14.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 244, 245 |
59. Cassius Dio, Roman History, 28.16.6, 42.8.1-42.8.3, 55.2.1, 57.1.1-57.1.5, 57.18.6, 58.2, 61.13.2-61.13.5, 61.35.2, 67.2.6-67.2.7, 72.30.1, 74.5.3, 74.13.2-74.13.5, 75.5.3, 77.2.5-77.2.6, 78.16.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 213, 229, 232, 234, 243, 244, 245, 248, 249 | 42.8.1. Now Caesar at the sight of Pompey's head wept and lamented bitterly, calling him countryman and son-inâlaw, and enumerating all the kindnesses they had shown each other. As for the murderers, far from admitting that he owed them any reward, he actually heaped reproaches upon them; and he commanded that the head should be adorned, properly prepared, and buried. 42.8.2. For this he received praise, but for his hypocrisy he incurred ridicule. He had, of course, from the outset been very eager for dominion; he had always hated Pompey as his antagonist and rival, and besides all his other measures against him 42.8.3. he had brought on this war with no other purpose than to secure this rival's ruin and his own supremacy; he had but now been hurrying to Egypt with no other end in view than to overthrow him completely if he should still be alive; yet he feigned to mourn his loss and made a show of vexation over his murder. 57.1.1. Tiberius was a patrician of good education, but he had a most peculiar nature. He never let what he desired appear in his conversation, and what he said he wanted he usually did not desire at all. On the contrary, his words indicated the exact opposite of his real purpose; he denied all interest in what he longed for, and urged the claims of whatever he hated. He would exhibit anger over matters that were very far from arousing his wrath, and make a show of affability where he was most vexed. 57.1.2. He would pretend to pity those whom he severely punished, and would retain a grudge against those whom he pardoned. Sometimes he would regard his bitterest foe as if he were his most intimate companion, and again he would treat his dearest friend like the veriest stranger. In short, he thought it bad policy for the sovereign to reveal his thoughts; this was often the cause, he said, of great failures, whereas by the opposite course far more and greater successes were attained. 57.1.3. Now if he had merely followed this method quite consistently, it would have been easy for those who had once come to know him to be on their guard against him; for they would have taken everything by exact contraries, regarding his seeming indifference to anything as equivalent to his ardently desiring it, and his eagerness for anything as equivalent to his not caring for it. But, as it was, he became angry if anyone gave evidence of understanding him, and he put many to death for no other offence than that of having comprehended him. 57.1.4. While it was a dangerous matter, then, to fail to understand him, â for people often came to grief by approving what he said instead of what he wished, â it was still more dangerous to understand him, since people were then suspected of discovering his practice and consequently of being displeased with it. 57.1.5. Practically the only sort of man, therefore, that could maintain himself, â and such persons were very rare, â was one who neither misunderstood his nature nor exposed it to others; for under these conditions men were neither deceived by believing him nor hated for showing that they understood his motives. He certainly gave people a vast amount of trouble whether they opposed what he said or agreed with him; 57.18.6. At the death of Germanicus Tiberius and Livia were thoroughly pleased, but everybody else was deeply grieved. He was a man of the most striking physical beauty and likewise of the noblest spirit, and was conspicuous alike for his culture and for his strength. Though the bravest of men against the foe, he showed himself most gentle with his countrymen; 58.2. 1. At this time also Livia passed away at the age of eighty-six. Tiberius neither paid her any visits during her illness nor did he himself lay out her body; in fact, he made no arrangements at all in her honour except for the public funeral and images and some other matters of no importance. As for her being deified, he forbade that absolutely.,2. The senate, however, did not content itself with voting merely the measures that he had commanded, but ordered mourning for her during the whole year on the part of the women, although it approved the course of Tiberius in not abandoning the conduct of the public business even at this time.,3. They furthermore voted an arch in her honour â a distinction conferred upon no other woman â because she had saved the lives of not a few of them, had reared the children of many, and had helped many to pay their daughters' dowries, in consequence of all which some were calling her Mother of her Country. She was buried in the (Opens in another window)')" onMouseOut="nd();" mausoleum of Augustus.,3a. Among the many excellent utterances of hers that are reported are the following. Once, when some naked men met her and were to be put to death in consequence, she saved their lives by saying that to chaste women such men are no whit different from statues.,5. When someone asked her how and by what course of action she had obtained such a commanding influence over Augustus, she answered that it was by being scrupulously chaste herself, doing gladly whatever pleased him, not meddling with any of his affairs, and, in particular, by pretending neither to hear or nor to notice the favourites of his passion.,6. Such was the character of Livia. The arch voted to her, however, was not built, for the reason that Tiberius promised to construct it at his own expense; for, as he hesitated to annul the decree in so many words, he made it void in this way, by not allowing the work to be done at public expense nor yet attending to it himself.,7. Sejanus was rising to still greater heights. It was voted that his birthday should be publicly observed, and the multitude of statues that the senate and the equestrian order, the tribes and the foremost citizens set up, would have passed anyone's power to count.,8. Separate envoys were sent to him and to Tiberius by the senate, by the knights, and also by the people, who selected theirs from the tribunes and from the plebeian aediles. For both of them alike they offered prayers and sacrifices and they took oaths by their Fortunes. 67.2.6. for Domitian pretended that he himself loved his brother and mourned him, and he delivered the eulogy over him with tears in his eyes and urged that he be enrolled among the demigods â pretending just the opposite of what he really desired. 67.2.7. Indeed, he abolished the horse-race that had been held on the birthday of Titus. In general, men were not safe whether they shared in his grief or in his joy; for in the one case they were bound to offend his real feelings and in the other to show up his insincerity. 77.2.5. Hence Plautianus became very indigt; he had even before this hated Antoninus for slighting his daughter, but now detested him more than ever as being responsible for this slight which had been put upon him, and he began to behave rather harshly toward him. For these reasons Antoninus, in addition to being disgusted with his wife, who was a most shameless creature, felt resentment against Plautianus as well, because he kept meddling in all his undertakings and rebuking him for everything that he did; and so he conceived the desire to get rid of him in some way or other. 78.16.6. Antoninus censured and rebuked them all because they asked nothing of him; and he said to them all: "It is evident from the fact that you ask nothing of me that you do not have confidence in me; and if you do not have confidence, you are suspicious of me; and if you are suspicious, you fear me; and if you fear me, you hate me." And he made this an excuse for plotting their destruction. |
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60. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389| 27b. בכליכה והיו עניים מתביישין התקינו שיהו הכל מוציאין בכליכה מפני כבודן של עניים,בראשונה היו מניחין את המוגמר תחת חולי מעים מתים והיו חולי מעים חיים מתביישין התקינו שיהו מניחין תחת הכל מפני כבודן של חולי מעים חיים,בראשונה היו מטבילין את הכלים על גבי נדות מתות והיו נדות חיות מתביישות התקינו שיהו מטבילין על גבי כל הנשים מפני כבודן של נדות חיות בראשונה מטבילין על גבי זבין מתים והיו זבין חיים מתביישין התקינו שיהו מטבילין על גב הכל מפני כבודן של זבין חיים,בראשונה היתה הוצאת המת קשה לקרוביו יותר ממיתתו עד שהיו קרוביו מניחין אותו ובורחין עד שבא רבן גמליאל ונהג קלות ראש בעצמו ויצא בכלי פשתן ונהגו העם אחריו לצאת בכלי פשתן אמר רב פפא והאידנא נהוג עלמא אפילו בצרדא בר זוזא:,אין מניחין את המטה ברחוב: אמר רב פפא אין מועד בפני תלמיד חכם וכל שכן חנוכה ופורים,והני מילי בפניו אבל שלא בפניו לא איני והא רב כהנא ספדיה לרב זביד מנהרדעא בפום נהרא אמר רב פפי יום שמועה הוה וכבפניו דמי,אמר עולא הספד על לב דכתיב (ישעיהו לב, יב) על שדים סופדים טיפוח ביד קילוס ברגל,תנו רבנן המקלס לא יקלס בסנדל אלא במנעל מפני הסכנה,אמר רבי יוחנן אבל כיון שניענע ראשו שוב אין מנחמין רשאין לישב אצלו,ואמר רבי יוחנן הכל חייבין לעמוד מפני נשיא חוץ מאבל וחולה ואמר ר' יוחנן לכל אומרים להם שבו חוץ מאבל וחולה,אמר רב יהודה אמר רב אבל יום ראשון אסור לאכול לחם משלו מדאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ולחם אנשים לא תאכל רבה ורב יוסף מחלפי סעודתייהו להדדי,ואמר רב יהודה אמר רב מת בעיר כל בני העיר אסורין בעשיית מלאכה,רב המנונא איקלע לדרומתא שמע קול שיפורא דשכבא חזא הנך אינשי דקא עבדי עבידתא אמר להו ליהוו הנך אינשי בשמתא לא שכבא איכא במתא אמרו ליה חבורתא איכא במתא אמר להו אי הכי שריא לכו,ואמר רב יהודה אמר רב כל המתקשה על מתו יותר מדאי על מת אחר הוא בוכה ההיא איתתא דהות בשיבבותיה דרב הונא הוו לה שבעה בני מת חד מינייהו הוות קא בכיא ביתירתא עליה שלח לה רב הונא לא תעבדי הכי לא אשגחה ביה שלח לה אי צייתת מוטב ואי לא צבית זוודתא לאידך מית ומיתו כולהו לסוף אמר לה תימוש זוודתא לנפשיך ומיתא,(ירמיהו כב, י) אל תבכו למת ואל תנודו לו אל תבכו למת יותר מדאי ואל תנודו לו יותר מכשיעור הא כיצד שלשה ימים לבכי ושבעה להספד ושלשים לגיהוץ ולתספורת מכאן ואילך אמר הקדוש ברוך הוא אי אתם רחמנים בו יותר ממני,(ירמיהו כב, י) בכו בכו להולך אמר רב יהודה להולך בלא בנים רבי יהושע בן לוי לא אזל לבי אבלא אלא למאן דאזיל בלא בני דכתיב בכו בכו להולך כי לא ישוב עוד וראה את ארץ מולדתו רב הונא אמר זה שעבר עבירה ושנה בה,רב הונא לטעמיה דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר,אמר רבי לוי אבל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו בין שתי (יריכותיו) משלשה עד שבעה כאילו מונחת לו כנגדו בקרן זוית מכאן ואילך כאילו עוברת כנגדו בשוק:,ולא של נשים לעולם מפני הכבוד: אמרי נהרדעי לא שנו | 27b. b on a plain bier /b made from poles that were strapped together, b and the poor were embarrassed. /b The Sages b instituted that everyone should be taken out /b for burial b on a plain bier, due to the honor of the poor. /b ,Similarly, b at first they would place incense under /b the beds of b those who died with an intestinal disease, /b because the body emitted an especially unpleasant odor. b And those who were alive with an intestinal disease were embarrassed /b when they understood that they, too, would be treated in this manner after their death, and that everyone would know the cause of their death. The Sages b instituted that incense should be placed under everyone, due to the honor of those with an intestinal disease who were /b still b living. /b ,Moreover, b at first they would /b ritually b immerse /b all b the utensils /b that had been used b by /b women who b died /b while b menstruating, /b which had thereby contracted ritual impurity. b And /b due to this, b the living menstruating women were embarrassed. /b The Sages b instituted that /b the utensils that had been used b by all /b dying b women must be immersed, due to the honor of living menstruating women. /b And, b at first they would /b ritually b immerse /b all b the utensils /b that had been used by b i zavin /i , /b men suffering from gonorrhea, b who died, /b as the utensils had thereby contracted ritual impurity. b And /b due to this b the living i zavin /i felt embarrassed. /b The Sages b instituted that /b the utensils that had been used b by all /b men b must be immersed, due to the honor of the living i zavin /i . /b ,Likewise, b at first taking the dead out /b for burial b was more difficult for the relatives than the /b actual b death, /b because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew b to the point that relatives would /b sometimes b abandon /b the corpse b and run away. /b This lasted b until Rabban Gamliel came and acted /b with b frivolity, /b meaning that he waived his dignity, by leaving instructions that he be b taken out /b for burial b in linen garments. And the people /b adopted this b practice after him /b and had themselves b taken out /b for burial b in linen garments. Rav Pappa said: And nowadays, everyone follows the practice /b of taking out the dead for burial b even in /b plain b hemp garments [ i tzerada /i ] /b that cost only b a dinar. /b ,It is taught in the mishna: b The bier /b of the deceased b is not set down in the street /b during the intermediate days of a Festival, b so as not to encourage eulogies. Rav Pappa said: /b There are b no /b restrictions on eulogizing on the intermediate days of b a Festival in the presence /b of a deceased b Torah scholar, /b and therefore he may be eulogized in the ordinary manner during the Festival week. b And all the more so /b a Torah scholar may be eulogized on the days of b Hanukkah and Purim, /b which have less sanctity than the intermediate days of a Festival.,The Gemara comments: b But this /b allowance to eulogize a Torah scholar during the intermediate days of a Festival b applies only /b when the eulogy is b in /b the b presence /b of the deceased, before the bier. b However, /b giving a eulogy that is b not in his presence /b is b not /b permitted. The Gemara asks: b Is that so? But didn’t Rav Kahana eulogize Rav Zevid from Neharde’a in /b his city b Pum Nahara /b during the intermediate days of a Festival? b Rav Pappa said: It was the day /b on which Rav Kahana received the b news /b of Rav Zevid’s death, b and /b a eulogy in such a situation b is considered as /b if it is b in his presence. /b ,The Gemara continues its discussion of the i halakhot /i of mourning: b Ulla said: /b Although i hesped /i usually refers to a eulogy, strictly speaking, b i hesped /i /b is referring to striking oneself b on the heart, as it is written: “Striking [ i sofedim /i ] the breasts” /b (Isaiah 32:12). The term b i tipuaḥ /i /b is referring to striking b with /b one b hand /b against the other hand, i.e., clapping. The term b i killus /i /b is referring to stomping b with /b one’s b foot /b on the ground., b The Sages taught /b a i baraita /i : b One who stomps his foot on the ground /b as a sign of mourning b should not stomp with a sandal, but rather /b he should do so wearing b a shoe, due to the danger /b of being hurt. Because a sandal is easily torn, it is possible that something sharp on the ground will puncture his foot, or that he will suffer some other injury., b Rabbi Yoḥa said: Once a mourner nods his head /b to show that his grief has slightly diminished, b the consolers may no longer sit next to him, /b as with his action the mourner shows that he no longer desires their presence., b Rabbi Yoḥa further said: All are obligated to stand /b in the b presence of the i Nasi /i , except for a mourner and one who is sick. Rabbi Yoḥa said: To all /b who stand before a great person b one says: Be seated, /b and only then may they sit down, b except for a mourner and one who is sick. /b If they stood up they do not need permission to sit down, but rather they may do so if they wish., b Rav Yehuda said in the name of Rav: A mourner /b on the b first day /b of his mourning b is prohibited from eating of his own bread. /b From where is this derived? b From /b what b the Merciful One says to Ezekiel /b when the latter is in mourning: b “Nor eat the bread of men” /b (Ezekiel 24:17), which indicates that other mourners must eat bread made by others. It was related that when b Rabba and Rav Yosef /b were in mourning they b would exchange their meals with each other. /b , b And Rav Yehuda said in the name of Rav: /b When a person b dies in a city, all of the residents of that city are prohibited from performing work /b until he has been buried.,The Gemara relates that when b Rav Hamnuna /b once b happened /b to come to a place called b Darumata he heard the sound of a i shofar /i /b announcing that a person b had died /b in the town. When b he saw some people doing work he said to them: Let these people be under an excommunication. Is there not a dead /b person b in town? They said to him: There are /b separate b groups in the town, /b each one responsible for its own dead. Knowing that the deceased was not from our group, we continued our work. b He said to them: If so, it is permitted /b to you, and he revoked his excommunication., b And Rav Yehuda said further in the name of Rav: Anyone who grieves excessively over his dead /b and does not allow himself to be consoled b will /b in the end b weep for another /b person. The Gemara relates that b a certain woman /b who lived b in the neighborhood of Rav Huna had seven sons. One of them died and she wept for him excessively. Rav Huna sent /b a message b to her: Do not do this. /b But b she took no heed of him. He /b then b sent /b another message b to her: If you listen to me, it is well, but if not, prepare shrouds for another death. /b But she would not listen b and they all died. In the end, /b when she continued with her excessive mourning, b he said to her: /b Since you are acting in this way, b prepare shrouds for yourself, and /b soon thereafter b she died. /b ,The Sages taught in a i baraita /i with regard to the verse that states: b “Weep not for the dead, neither bemoan him” /b (Jeremiah 22:10): b “Weep not for the dead” /b is referring to b excessive /b mourning; b “neither bemoan him” more than the /b appropriate b measure /b of time. b How so? /b What is the appropriate measure? b Three days for weeping, and seven for eulogizing, and thirty for /b the prohibition against b ironing /b clothing b and for /b the prohibition against b cutting hair. From this /b point b forward the Holy One, Blessed be He, says: Do not be more merciful with /b the deceased b than I am. /b If the Torah commands one to mourn for a certain period of time, then that suffices.,It is stated in the continuation of the verse: b “Weep sore for him that goes away.” Rav Yehuda said: /b This is referring b to one who leaves /b the world b without children /b to survive him, since mourning for him is much more intense. It was related that b Rabbi Yehoshua ben Levi /b would b go to a house of mourning only for one who passed away without children, as it is written: “Weep sore for him that goes away; for he shall return [ i yashuv /i ] no more, nor see his native land” /b (Jeremiah 22:10). b Rav Huna /b disagreed with the interpretation of the verse and b said: /b “Him that goes” b is /b one b who committed a transgression and /b then b repeated it, /b i.e., one who sins constantly and does not repent [ i yashav /i ], and therefore loses his portion in the World-to-Come, his “native land.”,The Gemara notes that b Rav Huna /b conforms b to his /b standard line of b reasoning, /b as b Rav Huna said: Once a person commits a transgression and repeats it, it becomes permitted to him. /b The Gemara questions the wording used here: b Does it enter your mind /b that it is actually b permitted? /b How could it possibly be permitted for him to sin? b Rather, say /b instead: b It becomes as though it were permitted, /b for after doing it twice he no longer relates to his action as the violation of a serious prohibition., b Rabbi Levi said: A mourner /b during b the first three days /b of his mourning b should see himself as though a sword were lying between his two thighs, /b meaning that he too may be facing imminent death. During this period he should live in dread. b From the third to the seventh /b days he should conduct himself b as if /b the sword b were lying opposite him in the corner, /b but still threatening him. b From this /b point b forward it is as if /b the sword b was moving before him in the marketplace, /b and the fear is not as great.,§ The mishna teaches: b And /b the biers b of women /b are b never /b set down, b due to /b their b honor. /b The Sages of b Neharde’a say: They only taught /b thi |
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| 61. Didymus, In Genesim, 78 (4th cent. CE - 4th cent. CE) Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 386 |
| 62. Scriptores Historiae Augustae, Marcus Antoninus, 2, 16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 249 |
| 63. Anon., Midrash Mishle, 31 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391 |
| 64. Andocides, Orations, 1.7 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 |
| 65. Menander, Orations, 29 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 389 |
| 66. Anon., Tanhuma, None Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 391 |
| 67. Stoic School, Stoicor. Veter. Fragm., 3.437, 3.617 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387, 388, 391 |
68. Vergil, Georgics, 4.453-4.527 Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93| 4.453. “Non te nullius exercent numinis irae; 4.454. magna luis commissa: tibi has miserabilis Orpheus 4.455. haudquaquam ob meritum poenas, ni fata resistant, 4.456. suscitat et rapta graviter pro coniuge saevit. 4.457. Illa quidem, dum te fugeret per flumina praeceps, 4.458. immanem ante pedes hydrum moritura puella 4.459. servantem ripas alta non vidit in herba. 4.460. At chorus aequalis Dryadum clamore supremos 4.461. implerunt montes; flerunt Rhodopeiae arces 4.462. altaque Pangaea et Rhesi mavortia tellus 4.463. atque Getae atque Hebrus et Actias Orithyia. 4.464. Ipse cava solans aegrum testudine amorem 4.465. te, dulcis coniunx, te solo in litore secum, 4.466. te veniente die, te decedente canebat. 4.467. Taenarias etiam fauces, alta ostia Ditis, 4.468. et caligantem nigra formidine lucum 4.469. ingressus manesque adiit regemque tremendum 4.470. nesciaque humanis precibus mansuescere corda. 4.471. At cantu commotae Erebi de sedibus imis 4.472. umbrae ibant tenues simulacraque luce carentum, 4.473. quam multa in foliis avium se milia condunt 4.474. vesper ubi aut hibernus agit de montibus imber, 4.475. matres atque viri defunctaque corpora vita 4.476. magimum heroum, pueri innuptaeque puellae, 4.477. impositique rogis iuvenes ante ora parentum, 4.478. quos circum limus niger et deformis harundo 4.479. Cocyti tardaque palus inamabilis unda 4.480. alligat et noviens Styx interfusa coercet. 4.481. Quin ipsae stupuere domus atque intima Leti 4.482. tartara caeruleosque implexae crinibus angues 4.483. Eumenides, tenuitque inhians tria Cerberus ora 4.484. atque Ixionii vento rota constitit orbis. 4.485. Iamque pedem referens casus evaserat omnes; 4.486. redditaque Eurydice superas veniebat ad auras, 4.487. pone sequens, namque hanc dederat Proserpina legem, 4.488. cum subita incautum dementia cepit amantem, 4.489. ignoscenda quidem, scirent si ignoscere manes. 4.490. Restitit Eurydicenque suam iam luce sub ipsa 4.491. immemor heu! victusque animi respexit. Ibi omnis 4.492. effusus labor atque immitis rupta tyranni 4.493. foedera, terque fragor stagnis auditus Avernis. 4.494. Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495. quis tantus furor? En iterum crudelia retro 4.496. Fata vocant, conditque natantia lumina somnus. 4.497. Iamque vale: feror ingenti circumdata nocte 4.498. invalidasque tibi tendens, heu non tua, palmas!” 4.499. dixit et ex oculis subito, ceu fumus in auras 4.500. commixtus tenues, fugit diversa, neque illum, 4.501. prensantem nequiquam umbras et multa volentem 4.502. dicere, praeterea vidit, nec portitor Orci 4.503. amplius obiectam passus transire paludem. 4.504. Quid faceret? Quo se rapta bis coniuge ferret? 4.505. Quo fletu Manis, quae numina voce moveret? 4.506. Illa quidem Stygia nabat iam frigida cumba. 4.507. Septem illum totos perhibent ex ordine menses 4.508. rupe sub aeria deserti ad Strymonis undam 4.509. flesse sibi et gelidis haec evolvisse sub antris 4.510. mulcentem tigres et agentem carmine quercus; 4.511. qualis populea maerens philomela sub umbra 4.512. amissos queritur fetus, quos durus arator 4.513. observans nido implumes detraxit; at illa 4.514. flet noctem ramoque sedens miserabile carmen 4.515. integrat et maestis late loca questibus implet. 4.516. Nulla Venus, non ulli animum flexere hymenaei. 4.517. Solus Hyperboreas glacies Tanaimque nivalem 4.518. arvaque Rhipaeis numquam viduata pruinis 4.519. lustrabat raptam Eurydicen atque inrita Ditis 4.520. dona querens; spretae Ciconum quo munere matres 4.521. inter sacra deum nocturnique orgia Bacchi 4.522. discerptum latos iuvenem sparsere per agros. 4.523. Tum quoque marmorea caput a cervice revulsum 4.524. gurgite cum medio portans Oeagrius Hebrus 4.525. volveret, Eurydicen vox ipsa et frigida lingua 4.526. “ah miseram Eurydicen!” anima fugiente vocabat: 4.527. “Eurydicen” toto referebant flumine ripae.” | |
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69. Vergil, Aeneis, 3.303-3.305, 5.613-5.617, 5.659-5.663, 9.478 Tagged with subjects: •burials and mourning, excessive female grief and pleasure in lamentation Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 236, 247 | 3.303. the Strophades, where dread Celaeno bides, 3.304. with other Harpies, who had quit the halls 3.305. of stricken Phineus, and for very fear 5.613. the helmet and the sword—but left behind 5.614. Entellus' prize of victory, the bull. 5.615. He, then, elate and glorying, spoke forth: 5.616. “See, goddess-born, and all ye Teucrians, see, 5.617. what strength was mine in youth, and from what death 5.659. failing, unhappy man, to bring his barb 5.660. up to the dove herself, just cut the cord 5.661. and broke the hempen bond, whereby her feet 5.662. were captive to the tree: she, taking flight, 5.663. clove through the shadowing clouds her path of air. 9.478. aw every stroke, and crouched in craven fear |
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| 70. Valerius Maximus, Memorable Deeds And Sayings, 5.1.10, 5.3.3 Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 232, 234 |
| 71. Epigraphy, Cil, 6.19747, 8.2756, 14.3579 Tagged with subjects: •mourning, cf. grief •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 237; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 219 |
| 72. Lysias, Orations, 10.25 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 |
| 73. Epigraphy, Ils, 8522 Tagged with subjects: •mourning, cf. grief Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 219 |
| 74. Plin., Ep., 4.2, 4.7 Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 236, 237 |
| 75. Sha, Geta, 7 Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 244, 245 |
| 76. Sha, M. Ant., 3 Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 244, 245 |
| 77. Plin., Pan., 11.1 Tagged with subjects: •grief, mourning •mourning, grief Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 241 |
| 78. Andocides, Orations, 1.7 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 390 |
| 79. Seneca, Institutio Oratoria, 6 Tagged with subjects: •grief and mourning Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 387, 389 |
| 81. Anon., Consolatio Ad Liuiam, 209-210, 442, 466, 63-72, 86-90 Tagged with subjects: •nan Found in books: Poulsen (2021), Usages of the Past in Roman Historiography, 234, 235 |
