The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

29 results for "honey"

1. Hebrew Bible, Deuteronomy, 3.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

3.14. "יָאִיר בֶּן־מְנַשֶּׁה לָקַח אֶת־כָּל־חֶבֶל אַרְגֹּב עַד־גְּבוּל הַגְּשׁוּרִי וְהַמַּעֲכָתִי וַיִּקְרָא אֹתָם עַל־שְׁמוֹ אֶת־הַבָּשָׁן חַוֺּת יָאִיר עַד הַיּוֹם הַזֶּה׃",

3.14. "Jair the son of Manasseh took all the region of Argob, unto the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth-jair, unto this day.—",

2. Hebrew Bible, Exodus, 3.8, 3.17, 16.14, 16.31, 24.11, 26.31-26.37 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52, 55, 65

3.8. "וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃", 3.17. "וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל־אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 16.14. "וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ׃", 16.31. "וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ׃", 24.11. "וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃", 26.31. "וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים׃", 26.32. "וְנָתַתָּה אֹתָהּ עַל־אַרְבָּעָה עַמּוּדֵי שִׁטִּים מְצֻפִּים זָהָב וָוֵיהֶם זָהָב עַל־אַרְבָּעָה אַדְנֵי־כָסֶף׃", 26.33. "וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃", 26.34. "וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים׃", 26.35. "וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃", 26.36. "וְעָשִׂיתָ מָסָךְ לְפֶתַח הָאֹהֶל תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה רֹקֵם׃", 26.37. "וְעָשִׂיתָ לַמָּסָךְ חֲמִשָּׁה עַמּוּדֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וָוֵיהֶם זָהָב וְיָצַקְתָּ לָהֶם חֲמִשָּׁה אַדְנֵי נְחֹשֶׁת׃",

3.8. "and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.", 3.17. "And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey.", 16.14. "And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.", 16.31. "And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.", 24.11. "And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.", 26.31. "And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skilful workman shall it be made.", 26.32. "And thou shalt hang it upon four pillars of acacia overlaid with gold, their hooks being of gold, upon four sockets of silver.", 26.33. "And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.", 26.34. "And thou shalt put the ark-cover upon the ark of the testimony in the most holy place.", 26.35. "And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side.", 26.36. "And thou shalt make a screen for the door of the Tent, of blue, and purple, and scarlet, and fine twined linen, the work of the weaver in colours.", 26.37. "And thou shalt make for the screen five pillars of acacia, and overlay them with gold; their hooks shall be of gold; and thou shalt cast five sockets of brass for them.",

3. Hebrew Bible, Genesis, 2.7-2.8, 2.15, 18.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 58, 66

2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.15. "וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃", 18.26. "וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃",

2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.15. "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.", 18.26. "And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’",

4. Hebrew Bible, Leviticus, 16.2, 16.12-16.13, 16.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

16.2. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃", 16.2. "וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃", 16.12. "וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃", 16.13. "וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃", 16.15. "וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃",

16.2. "and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.", 16.12. "And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil.", 16.13. "And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.", 16.15. "Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover.",

5. Hebrew Bible, Numbers, 6.25, 11.9, 14.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52, 58, 65

6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 11.9. "וּבְרֶדֶת הַטַּל עַל־הַמַּחֲנֶה לָיְלָה יֵרֵד הַמָּן עָלָיו׃", 14.8. "אִם־חָפֵץ בָּנוּ יְהוָה וְהֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת וּנְתָנָהּ לָנוּ אֶרֶץ אֲשֶׁר־הִוא זָבַת חָלָב וּדְבָשׁ׃",

6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;", 11.9. "And when the dew fell upon the camp in the night, the manna fell upon it.—", 14.8. "If the LORD delight in us, then He will bring us into this land, and give it unto us—a land which floweth with milk and honey.",

6. Hebrew Bible, Proverbs, 2.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52

2.6. "כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃",

2.6. "For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;",

7. Hebrew Bible, Ezekiel, 36 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 53

8. Anon., 1 Enoch, 9.10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

9. Septuagint, Ecclesiasticus (Siracides), 24.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52

24.19. "Come to me, you who desire me,and eat your fill of my produce.

10. Ovid, Fasti, 1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 54

11. Philo of Alexandria, On The Virtues, 130 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 53

130. For her first bounty was the birth by means of which that which had no existence was brought into being; the second bounteous gift was the flow of milk, the most tender and seasonable food for a tender creature, which, though it is only one thing, is at the same time both meat and drink. For inasmuch as part of the milk is of a watery nature, it is drink; and inasmuch as part of it is of a somewhat solid nature, it is meat; and it is endowed with these characteristics from a prudent foresight to prevent the lately born offspring from suffering disaster, through want lying in wait for it at different times, taking care thus that, by the one and the same application of each kind of food, it may escape those cruel mistresses, hunger and thirst.

12. New Testament, Mark, 15.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

15.38. Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω.

15.38. The veil of the temple was torn in two from the top to the bottom.

13. New Testament, Titus, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 53

3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,

3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit,

14. New Testament, Apocalypse, 8.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

8.4. καὶ ἀνέβη ὁ καπνὸςτῶν θυμιαμάτων ταῖς προσευχαῖςτῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.

8.4. The smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand.

15. Pliny The Elder, Natural History, 11.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 54

16. Anon., Epistle of Barnabas, 6.8-7.2, 6.11, 6.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52, 53

17. Anon., Targum Onqelos, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52

18. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 52

19. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 66

45b. אסרו חג בעבותים עד קרנות המזבח א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח,אמר חזקיה א"ר ירמיה משום רשב"י כל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו, טו) עצי שטים עומדים,תנ"ה עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את ציפוין דבר אחר עומדים שמא תאמר אבד סיברם ובטל סיכויין ת"ל עצי שטים עומדים שעומדים לעולם ולעולמי עולמים,ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו,ואמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הן אני ובני מהן אם מאה הם אני ובני מהן אם שנים הן אני ובני הן ומי זוטרי כולי האי והא אמר רבא תמני סרי אלפי דרא הוה דקמיה קודשא בריך הוא שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף ל"ק הא דמסתכלי באספקלריא המאירה הא דלא מסתכלי באספקלריא המאירה,ודמסתכלי באספקלריא המאירה מי זוטרי כולי האי והא אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל יום שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו ל"ו בגימטריא תלתין ושיתא הוו ל"ק הא דעיילי בבר הא דעיילי בלא בר:,בשעת פטירתן מה הן אומרים וכו': והא קא משתתף שם שמים ודבר אחר ותניא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו הכי קאמר ליה אנחנו מודים ולך אנו משבחין ליה אנחנו מודים ולך אנו מקלסין:,כמעשהו בחול: אמר רב הונא מ"ט דר' יוחנן בן ברוקה דכתיב (ויקרא כג, מ) כפות שנים אחת ללולב ואחת למזבח ורבנן אמרי כפת כתיב,ר' לוי אומר כתמר מה תמר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים,אמר רב יהודה אמר שמואל לולב שבעה וסוכה יום אחד מ"ט לולב דמפסקי לילות מימים כל יומא מצוה באפיה נפשיה הוא סוכה דלא מפסקי לילות מימים כולהו שבעה כחד יומא אריכא דמו,ורבה בר בר חנה אמר רבי יוחנן סוכה שבעה ולולב יום אחד מאי טעמא סוכה דאורייתא שבעה לולב דרבנן סגי ליה בחד יומא,כי אתא רבין אמר רבי יוחנן אחד זה ואחד זה שבעה אמר רב יוסף נקוט דרבה בר בר חנה בידך דכולהו אמוראי קיימי כוותיה בסוכה,מיתיבי

45b. b “Bind [ i isru /i ] with dense-leaved branches [ i ba’avotim /i ] on the Festival until the horns of the altar” /b (Psalms 118:27), which alludes to both the binding of the i lulav /i and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [ i anaf etz avot /i ]. b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥa /b said b in the name of Rabbi Shimon HaMeḥozi, /b who said b in the name of Rabbi Yoḥa HaMakkoti: /b With regard to b anyone who establishes an addition [ i issur /i ] to the Festival /b on the day after the Festival b by eating and drinking, the verse ascribes him /b credit b as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [ i isru /i ] to the Festival with fattened animals [ i ba’avotim /i ] until the horns of the altar.” /b ,§ Apropos the i halakha /i cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional i halakhot /i . b Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: /b With regard to b all /b objects used in performance of b each and every /b one of b the mitzvot, a person fulfills his obligation only /b when the objects are positioned b in the manner of their growth. /b One must take the i lulav /i with the bottom of the branch facing down, b as it is stated /b with regard to the beams of the Tabernacle: b “Acacia wood, standing” /b (Exodus 26:15), indicating that the beams stood in the manner of their growth., b That was also taught /b in a i baraita /i : b “Acacia wood, standing,” /b indicating b that they stand /b in the Tabernacle b in the manner of their growth /b in nature. b Alternatively, standing /b means b that /b the beams b support their /b gold b plating /b that is affixed to the beams with nails. b Alternatively, standing /b teaches: b Lest you say /b that after the destruction of the Tabernacle b their hope is lost and their prospect is abolished, /b and they will never serve a sacred purpose again, therefore b the verse states: “Acacia wood, standing,” /b meaning b that they stand forever and for all time /b and will yet be revealed and utilized again., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment /b for sins committed b from the day I was created until now. /b The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. b And were /b the merit accrued by b Eliezer, my son, /b calculated along b with my /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until now. And were /b the merit accrued by the righteous king, b Jotham ben Uzziah, /b calculated b with our /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until its end. /b The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members /b of the caste b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; and if they /b number b two, I and my son are they. /b The Gemara asks: b Are they so few? But didn’t Rava say: There are eighteen thousand /b righteous individuals b in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand” /b (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is b not difficult. This /b statement of Rabbi Shimon ben Yoḥai is referring to the very few b who view /b the Divine Presence b through a bright, /b mirror-like b partition, /b while b that /b statement of Rava is referring to those b who do not view /b the Divine Presence b through a bright partition. /b ,The Gemara asks further: b And are /b those b who view /b the Divine Presence through b a bright partition so few? But didn’t Abaye say: The world /b has b no fewer than thirty-six righteous /b people in each generation b who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [ i lo /i ]” /b (Isaiah 30:18)? b The numerological value of i lo /i , /b spelled i lamed vav /i , b is thirty-six, /b alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is b not difficult. This /b statement of Abaye is referring to those b who enter /b to greet the Divine Presence b by /b requesting and being granted b permission, /b while b that /b statement of Rabbi Shimon ben Yoḥai is referring to those b who enter /b even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times. They are very few indeed.,§ The mishna asks: b At the time of their departure /b at the end of the Festival, b what /b would b they say? /b The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: b But /b in doing so b aren’t they joining the name of Heaven and another entity, and it was taught /b in a i baraita /i : b Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: /b “He that sacrifices unto the gods, b save unto the Lord only, /b shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that b this is what /b the people b are saying /b when they depart the Temple: b To the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give praise; to the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give acclaim. /b The praise to God and the praise to the altar are clearly distinct.,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat. And according to Rabbi Yoḥa ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. b Rav Huna said: What is the rationale /b for the opinion b of Rabbi Yoḥa ben Beroka? /b It is b as it is written: /b “And you shall take for yourselves on the first day the fruit of a beautiful tree, b branches /b of a date palm” (Leviticus 23:40). Branches in the plural indicates that b two /b branches must be taken, b one for the i lulav /i and one for /b placement around b the altar. And the Rabbis say: /b Although the word is vocalized in the plural, based on tradition it b is written i kappot /i , /b without the letter i vav /i . Therefore, it is interpreted as if it were written i kappat /i , indicating that only one palm branch need be taken., b Rabbi Levi says: /b The rationale for the opinion of Rabbi Yoḥa ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, b likening /b them to b a date palm /b . b Just as the date palm has only one heart, /b as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, b so too, the Jewish people have only one heart /b directed b toward their Father in Heaven. /b ,§ b Rav Yehuda said /b that b Shmuel said: /b The blessing over the mitzva of b i lulav /i /b is recited b seven /b days b and /b the blessing over the mitzva of b i sukka /i /b is recited b one day. What is the rationale /b for this distinction? It is written explicitly in the Torah that the mitzva to sit in the i sukka /i applies all seven days. The Gemara explains: With regard to the b i lulav /i , where the nights are distinct from the days, /b as the mitzva of i lulav /i is not in effect at night, b each day is a mitzva in and of itself. /b A separate blessing is recited over each mitzva. However, with regard to b i sukka /i , where the nights are not distinct from the days, /b as the mitzva of i sukka /i is in effect at night just as it is during the day, the legal status of b all seven /b days of the Festival b is like /b that of b one long day. /b , b But Rabba bar bar Ḥana /b said that b Rabbi Yoḥa said: /b The blessing over the mitzva of b i sukka /i /b is recited b seven /b days and the blessing over the mitzva of b i lulav /i /b is recited b one day. What is the rationale /b for this distinction? The Gemara explains: The mitzva of b i sukka /i /b is a mitzva b by Torah /b law all seven days of the Festival. Therefore, a blessing is recited for b seven /b days. However, the mitzva of b i lulav /i , /b other than on the first day, is a mitzva b by rabbinic /b law, as the Sages instituted an ordice to take the i lulav /i for all seven days to commemorate the practice in the Temple. Therefore, b it is enough /b to recite the blessing b one day, /b on the first day., b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: /b One recites a blessing over b both this, /b the mitzva of i sukka /i , b and /b over b that, /b the mitzva of i lulav /i , all b seven /b days. b Rav Yosef said: Take /b the statement b of Rabba bar bar Ḥana in your hand, as all the i amora’im /i /b who transmitted statements of Rabbi Yoḥa b hold in accordance with his /b opinion b in /b matters related to b i sukka /i . /b ,The Gemara b raises an objection /b based on a i baraita /i :

20. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 66

97b. ובעונותינו שרבו יצאו מהם מה שיצאו,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא אין העולם פחות משמונים וחמשה יובלות וביובל האחרון בן דוד בא אמר ליה בתחילתו או בסופו אמר ליה איני יודע כלה או אינו כלה אמר ליה איני יודע רב אשי אמר הכי א"ל עד הכא לא תיסתכי ליה מכאן ואילך איסתכי ליה,שלח ליה רב חנן בר תחליפא לרב יוסף מצאתי אדם אחד ובידו מגילה אחת כתובה אשורית ולשון קדש אמרתי לו זו מניין לך אמר לי לחיילות של רומי נשכרתי ובין גינזי רומי מצאתיה וכתוב בה לאחר ד' אלפים ומאתים ותשעים ואחד שנה לבריאתו של עולם העולם יתום מהן מלחמות תנינים מהן מלחמות גוג ומגוג ושאר ימות המשיח ואין הקב"ה מחדש את עולמו אלא לאחר שבעת אלפים שנה רב אחא בריה דרבא אמר לאחר חמשת אלפים שנה איתמר,תניא רבי נתן אומר מקרא זה נוקב ויורד עד תהום (חבקוק ב, ג) כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בא יבא לא יאחר,לא כרבותינו שהיו דורשין (דניאל ז, כה) עד עידן עידנין ופלג עידן,ולא כר' שמלאי שהיה דורש (תהלים פ, ו) האכלתם לחם דמעה ותשקמו בדמעות שליש,ולא כרבי עקיבא שהיה דורש (חגי ב, ו) עוד אחת מעט היא ואני מרעיש את השמים ואת הארץ,אלא מלכות ראשון שבעים שנה מלכות שניה חמשים ושתים ומלכות בן כוזיבא שתי שנים ומחצה,מאי ויפח לקץ ולא יכזב א"ר שמואל בר נחמני אמר ר' יונתן תיפח עצמן של מחשבי קיצין שהיו אומרים כיון שהגיע את הקץ ולא בא שוב אינו בא אלא חכה לו שנאמר אם יתמהמה חכה לו שמא תאמר אנו מחכין והוא אינו מחכה ת"ל (ישעיהו ל, יח) לכן יחכה ה' לחננכם ולכן ירום לרחמכם,וכי מאחר שאנו מחכים והוא מחכה מי מעכב מדת הדין מעכבת וכי מאחר שמדת הדין מעכבת אנו למה מחכין לקבל שכר שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו,אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל דרא שנאמר אשרי כל חוכי לו לו בגימטריא תלתין ושיתא הוו איני והאמר רבא דרא דקמי קודשא בריך הוא תמני סרי אלפי [פרסא] הואי שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף לא קשיא הא דמסתכלי באיספקלריא המאירה הא דמסתכלי באיספקלריא שאינה מאירה,ומי נפישי כולי האי והאמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הם אני ובני מהם אם מאה הם אני ובני מהם אם שנים הם אני ובני הם,לא קשיא הא דעיילי בבר הא דעיילי בלא בר,אמר רב כלו כל הקיצין ואין הדבר תלוי אלא בתשובה ומעשים טובים ושמואל אמר דיו לאבל שיעמוד באבלו כתנאי ר' אליעזר אומר אם ישראל עושין תשובה נגאלין ואם לאו אין נגאלין אמר ליה רבי יהושע אם אין עושין תשובה אין נגאלין אלא הקב"ה מעמיד להן מלך שגזרותיו קשות כהמן וישראל עושין תשובה ומחזירן למוטב,תניא אידך ר' אליעזר אומר אם ישראל עושין תשובה נגאלין שנאמר (ירמיהו ג, יד) שובו בנים שובבים ארפא משובותיכם אמר לו רבי יהושע והלא כבר נאמר (ישעיהו נב, ג) חנם נמכרתם ולא בכסף תגאלו חנם נמכרתם בעבודת כוכבים ולא בכסף תגאלו לא בתשובה ומעשים טובים,אמר לו רבי אליעזר לר' יהושע והלא כבר נאמר (מלאכי ג, ז) שובו אלי ואשובה אליכם אמר ליה רבי יהושע והלא כבר נאמר (ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה והבאתי אתכם ציון,אמר לו ר' אליעזר והלא כבר נאמר (ישעיהו ל, טו) בשובה ונחת תושעון אמר לו ר' יהושע לרבי אליעזר והלא כבר נאמר (ישעיהו מט, ז) כה אמר ה' גואל ישראל וקדושו לבזה נפש למתעב גוי לעבד מושלים

97b. That is the course that history was to take, b but due to our sins that /b time frame b increased. /b The Messiah did not come after four thousand years passed, and furthermore, the years b that elapsed since /b then, which were to have been the messianic era, b have elapsed. /b , b Elijah /b the prophet b said to Rav Yehuda, brother of Rav Sala Ḥasida: The world will /b exist b no fewer than eighty-five Jubilee /b cycles, or 4,250 years. b And during the final Jubilee, the son of David /b will b come. /b Rav Yehuda b said to /b Elijah: Will the Messiah come b during the beginning of /b the Jubilee b or during its end? /b Elijah b said to /b Rav Yehuda: b I do not know. /b Rav Yehuda asked: Will this last Jubilee cycle b end /b before the Messiah comes b or /b will it b not /b yet b end /b before his coming? Elijah b said to him: I do not know. Rav Ashi says: This /b is what b Elijah said to him: Until that time do not anticipate his /b coming; b from this /b point b forward anticipate his /b coming. Elijah did not inform Rav Yehuda of the date of the coming of the Messiah., b Rav Ḥa bar Taḥlifa sent /b a message b to Rav Yosef: I found one man, and in his hand /b there was b one scroll written /b in b i Ashurit /i /b script b and /b in b the sacred tongue, /b Hebrew. b I said to him: From where /b did b this /b scroll come b into your /b possession? b He said to me: I was hired to /b serve in b the Roman army and I found /b the scroll b among the Roman archives. /b It was clear that the scroll was written by Jews, not Romans. b And it is written in /b the scroll: b After 4,291 years /b have elapsed b from the creation of the world, the world will end; during /b those years there will be b the wars of the sea monsters /b between the leviathan and the animals, and b among /b those years there will be b the wars of Gog and Magog and the remaining /b years of the b messianic period. /b Then the world will be destroyed. b And the Holy One, Blessed be He, will renew His world only after /b the passage of b seven thousand years. Rav Aḥa, son of Rava, says /b that b it was stated: After /b the passage of b five thousand years. /b ,§ b It is taught /b in a i baraita /i that b Rabbi Natan says: This verse penetrates and descends until the depths; /b just as the depths are unfathomable, so too, the period depicted in the following verse is unquantifiable. b “For the vision is yet for the appointed time; and it declares of the end, and does not lie; though it tarry, wait for it, because it will surely come; it will not delay” /b (Habakkuk 2:3).,The Messiah will come b not in accordance with /b the opinion of b our Rabbis, who would interpret /b the verse: b “For a period and periods and a half period” /b (Daniel 7:25), to mean that the duration of the ultimate exile will be three and a half times the duration of the period of the exile in Egypt., b And /b the Messiah will come b not in accordance with /b the opinion of b Rabbi Simlai, who would interpret /b the verse: b “You have fed them with the bread of tears and have given them tears to drink in great measure [ i shalish /i ]” /b (Psalms 80:6), to mean that the duration of the ultimate exile will be three times the duration of the period of the exile in Egypt., b And /b the Messiah will come b not in accordance with /b the opinion of b Rabbi Akiva, who would interpret /b the verse: b “Yet once, it is a little while, and I will shake the heavens and the earth” /b (Haggai 2:6), to mean that the redemption would transpire soon after the destruction of the Temple., b Rather, the first, /b great, Hasmonean b monarchy /b ruled b seventy years. The second kingdom, /b of Herod and his descendants, ruled b fifty-two /b years, b and /b the duration of b the monarchy of bar Koziva, /b or bar Kokheva, was b two and a half years. /b The duration of the exile that follows is unknown.,The Gemara asks: b What /b is the meaning of the phrase b “And it declares [ i veyafe’aḥ /i ] of the end, and does not lie”? Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: May those who calculate the end of days be cursed [ i tippaḥ /i ], as they would say once the end /b of days that they calculated b arrived and /b the Messiah b did not come, /b that b he will no longer come /b at all. b Rather, /b the proper behavior is to continue to b wait for his /b coming, b as it is stated: “Though it tarry, wait for it.” Lest you say we are /b expectantly b awaiting /b the end of days b and /b the Holy One, Blessed be He, b is not awaiting /b the end of days and does not want to redeem His people, b the verse states: “And therefore will the Lord wait, to be gracious to you; and therefore will He be exalted, to have mercy upon you; /b for the Lord is a God of judgment; happy are all they who wait for Him” (Isaiah 30:18).,And seemingly, b since we are awaiting /b the end of days b and /b the Holy One, Blessed be He, b is /b also b awaiting /b the end of days, b who is preventing /b the coming of the Messiah? It is b the /b divine b attribute of judgment /b that b prevents /b his coming, as it is written: “For the Lord is a God of judgment,” and we are not worthy. b And since the attribute of judgment prevents /b the coming of the Messiah and we are not worthy of redemption, b why do we await /b his coming daily? We do so in order b to receive a reward /b for awaiting his coming, b as it is stated: “Happy are all they who wait for Him.” /b ,Apropos that verse, b Abaye said: The world /b has b no fewer than thirty-six righteous /b people b in each generation who greet the Divine Presence, as it is stated: “Happy are all they who wait for Him [ i lo /i ]” /b (Isaiah 30:18). b The numerical value of i lo /i , /b spelled i lamed vav /i , b is thirty-six. /b The Gemara asks: b Is that so? But doesn’t Rava say: The row /b of the righteous b before the Holy One, Blessed be He, /b extends b eighteen thousand parasangs, as it is stated /b with regard to the city of God at the end of days: b “It shall be eighteen thousand reeds round about, /b and the name of the city from that day shall be: The Lord is there” (Ezekiel 48:35)? The Gemara answers: It is b not difficult; this /b statement of Abaye refers to the thirty-six righteous people b who view /b the Divine Presence b through a luminous crystal [ i be’ispaklarya /i ], /b and b that /b statement of Rava refers to the multitudes b who view /b the Divine Presence b through a crystal that is not luminous. /b ,The Gemara asks: b And are /b those who view the Divine Presence through a crystal that is luminous b so numerous? But doesn’t Ḥizkiyya say /b that b Rabbi Yirmeya says in the name of Rabbi Shimon bar Yoḥai: I have seen members /b of the group b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; /b and b if they /b number b two, I and my son are they. /b Apparently, it is conceivable that there are no more than two who view the Divine Presence through a luminous crystal.,The Gemara answers: It is b not difficult. This /b statement of Abaye is referring to those b who /b may b enter /b to view the Divine Presence only b by /b requesting and being granted b permission [ i bar /i ] /b from the angels. b That /b statement of Rabbi Shimon ben Yoḥai is referring to the select few b who /b may b enter /b to view the Divine Presence even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times.,§ b Rav says: All the ends /b of days that were calculated b passed, and the matter depends only upon repentance and good deeds. /b When the Jewish people repent, they will be redeemed. b And Shmuel says: It is sufficient for the mourner to endure in his mourning /b to bring about the coming of the Messiah. Even without repentance, they will be worthy of redemption due to the suffering they endured during the exile. The Gemara notes: This dispute is b parallel to /b a dispute between b i tanna’im /i : Rabbi Eliezer says: If the Jewish people repent they are redeemed, and if not they are not redeemed. Rabbi Yehoshua said to him: If they do not repent, will they not be redeemed /b at all? b Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as /b those issued by b Haman, and the Jewish people /b will have no choice but to b repent, and /b this will b restore them to /b the b right /b path., b It is taught /b in b another /b i baraita /i that b Rabbi Eliezer says: If the Jewish people repent they are redeemed, as it is stated: “Return, wayward children, I will heal your iniquities” /b (Jeremiah 3:22). b Rabbi Yehoshua said to him: But isn’t it already stated: /b “So says the Lord: b You were sold for naught, and without money you shall be redeemed” /b (Isaiah 52:3)? Rabbi Yehoshua explains: b “You were sold for naught” /b means you were sold b for idol worship, /b which is a sin with no basis. b “And without money you shall be redeemed” /b means you will be redeemed b not through repentance and good deeds, /b but through the will of God., b Rabbi Eliezer said to Rabbi Yehoshua: But isn’t it already stated: “Return to me and I will return to you” /b (Malachi 3:7)? b Rabbi Yehoshua said to him: But isn’t it already stated: “For I have taken you to Myself; and I will take you one from a city and two from a family, and I will bring you to Zion” /b (Jeremiah 3:14), unconditionally?, b Rabbi Eliezer said to him: But isn’t it already stated: “In ease [ i beshuva /i ] and rest shall you be saved” /b (Isaiah 30:15), indicating that redemption is dependent upon repentance [ i teshuva /i ]? b Rabbi Yehoshua said to Rabbi Eliezer: But isn’t it already stated: “So says the Lord, Redeemer of Israel, his Holy One, to him who is despised of man, to him who is abhorred of the nation, to a servant of rulers: /b

22. Apocrypha, 2 Esdras, 7.28 Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 53

25. Anon., Apocalypse of Abraham, 9.7, 12.1-12.2 Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 56

26. Anon., 3 Baruch, 11.1-11.9 Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

27. Anon., Joseph And Aseneth, 7.1, 8.9, 10.2, 10.13, 14, 15, 15.5, 15.14, 15.14-16.1, 16, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.16, 16.31 Tagged with subjects: •nan Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 54, 58

28. Anon., Testament of Adam, 1.10 Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 65

29. Vergil, Georgics, 4.1-4.314 Tagged with subjects: •honey (comb) Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 54

4.1. Protinus aerii mellis caelestia dona 4.2. exsequar: hanc etiam, Maecenas, adspice partem. 4.3. Admiranda tibi levium spectacula rerum 4.4. magimosque duces totiusque ordine gentis 4.5. mores et studia et populos et proelia dicam. 4.6. In tenui labor; at tenuis non gloria, si quem 4.7. numina laeva sinunt auditque vocatus Apollo. 4.8. Principio sedes apibus statioque petenda, 4.9. quo neque sit ventis aditus—nam pabula venti 4.10. ferre domum prohibent—neque oves haedique petulci 4.11. floribus insultent aut errans bucula campo 4.12. decutiat rorem et surgentes atterat herbas. 4.13. Absint et picti squalentia terga lacerti 4.14. pinguibus a stabulis meropesque aliaeque volucres 4.15. et manibus Procne pectus signata cruentis; 4.16. omnia nam late vastant ipsasque volantes 4.17. ore ferunt dulcem nidis immitibus escam. 4.18. At liquidi fontes et stagna virentia musco 4.19. adsint et tenuis fugiens per gramina rivus, 4.20. palmaque vestibulum aut ingens oleaster inumbret, 4.21. ut, cum prima novi ducent examina reges 4.22. vere suo ludetque favis emissa iuventus, 4.23. vicina invitet decedere ripa calori, 4.24. obviaque hospitiis teneat frondentibus arbos. 4.25. In medium, seu stabit iners seu profluet umor, 4.26. transversas salices et grandia conice saxa, 4.27. pontibus ut crebris possint consistere et alas 4.28. pandere ad aestivum solem, si forte morantes 4.29. sparserit aut praeceps Neptuno immerserit Eurus. 4.30. Haec circum casiae virides et olentia late 4.31. serpylla et graviter spirantis copia thymbrae 4.32. floreat inriguumque bibant violaria fontem. 4.33. Ipsa autem, seu corticibus tibi suta cavatis, 4.34. seu lento fuerint alvaria vimine texta, 4.35. angustos habeant aditus: nam frigore mella 4.36. cogit hiems, eademque calor liquefacta remittit. 4.37. Utraque vis apibus pariter metuenda; neque illae 4.38. nequiquam in tectis certatim tenuia cera 4.39. spiramenta linunt fucoque et floribus oras 4.40. explent collectumque haec ipsa ad munera gluten 4.41. et visco et Phrygiae servant pice lentius Idae. 4.42. Saepe etiam effossis, si vera est fama, latebris 4.43. sub terra fovere larem, penitusque repertae 4.44. pumicibusque cavis exesaeque arboris antro. 4.45. Tu tamen et levi rimosa cubilia limo 4.46. ungue fovens circum et raras superinice frondes. 4.47. Neu propius tectis taxum sine, neve rubentes 4.48. ure foco cancros, altae neu crede paludi, 4.49. aut ubi odor caeni gravis aut ubi concava pulsu 4.50. saxa sot vocisque offensa resultat imago. 4.51. Quod superest, ubi pulsam hiemem sol aureus egit 4.52. sub terras caelumque aestiva luce reclusit, 4.53. illae continuo saltus silvasque peragrant 4.54. purpureosque metunt flores et flumina libant 4.55. summa leves. Hinc nescio qua dulcedine laetae 4.56. progeniem nidosque fovent, hinc arte recentes 4.57. excudunt ceras et mella tenacia fingunt. 4.58. Hinc ubi iam emissum caveis ad sidera caeli 4.59. nare per aestatem liquidam suspexeris agmen 4.60. obscuramque trahi vento mirabere nubem, 4.61. contemplator: aquas dulces et frondea semper 4.62. tecta petunt. Huc tu iussos adsperge sapores, 4.63. trita melisphylla et cerinthae ignobile gramen, 4.64. tinnitusque cie et Matris quate cymbala circum. 4.65. ipsae consident medicatis sedibus, ipsae 4.66. intima more suo sese in cunabula condent. 4.67. Sin autem ad pugnam exierint, nam saepe duobus 4.68. regibus incessit magno discordia motu, 4.69. continuoque animos vulgi et trepidantia bello 4.70. corda licet longe praesciscere; namque morantes 4.71. Martius ille aeris rauci canor increpat et vox 4.72. auditur fractos sonitus imitata tubarum; 4.73. tum trepidae inter se coeunt pennisque coruscant 4.74. spiculaque exacuunt rostris aptantque lacertos 4.75. et circa regem atque ipsa ad praetoria densae 4.76. miscentur magnisque vocant clamoribus hostem. 4.77. Ergo ubi ver nactae sudum camposque patentes, 4.78. erumpunt portis; concurritur, aethere in alto 4.79. fit sonitus, magnum mixtae glomerantur in orbem 4.80. praecipitesque cadunt; non densior aere grando, 4.81. nec de concussa tantum pluit ilice glandis. 4.82. ipsi per medias acies insignibus alis 4.83. ingentes animos angusto in pectore versant, 4.84. usque adeo obnixi non cedere, dum gravis aut hos 4.85. aut hos versa fuga victor dare terga subegit. 4.86. Hi motus animorum atque haec certamina tanta 4.87. pulveris exigui iactu compressa quiescent. 4.88. Verum ubi ductores acie revocaveris ambo, 4.89. deterior qui visus, eum, ne prodigus obsit, 4.90. dede neci; melior vacua sine regnet in aula. 4.91. Alter erit maculis auro squalentibus ardens; 4.92. nam duo sunt genera: hic melior, insignis et ore 4.93. et rutilis clarus squamis, ille horridus alter 4.94. desidia latamque trahens inglorius alvum. 4.95. Ut binae regum facies, ita corpora plebis. 4.96. Namque aliae turpes horrent, ceu pulvere ab alto 4.97. cum venit et sicco terram spuit ore viator 4.98. aridus; elucent aliae et fulgore coruscant 4.99. ardentes auro et paribus lita corpora guttis. 4.100. Haec potior suboles, hinc caeli tempore certo 4.101. dulcia mella premes, nec tantum dulcia, quantum 4.102. et liquida et durum Bacchi domitura saporem. 4.103. At cum incerta volant caeloque examina ludunt 4.104. contemnuntque favos et frigida tecta relinquunt, 4.105. instabiles animos ludo prohibebis ii. 4.106. Nec magnus prohibere labor: tu regibus alas 4.107. eripe; non illis quisquam cunctantibus altum 4.108. ire iter aut castris audebit vellere signa. 4.109. Invitent croceis halantes floribus horti 4.110. et custos furum atque avium cum falce saligna 4.111. Hellespontiaci servet tutela Priapi. 4.112. Ipse thymum pinosque ferens de montibus altis 4.113. tecta serat late circum, cui talia curae; 4.114. ipse labore manum duro terat, ipse feraces 4.115. figat humo plantas et amicos inriget imbres. 4.116. Atque equidem, extremo ni iam sub fine laborum 4.117. vela traham et terris festinem advertere proram, 4.118. forsitan et, pingues hortos quae cura colendi 4.119. ornaret, canerem, biferique rosaria Paesti, 4.120. quoque modo potis gauderent intiba rivis 4.121. et virides apio ripae, tortusque per herbam 4.122. cresceret in ventrem cucumis; nec sera comantem 4.123. narcissum aut flexi tacuissem vimen acanthi 4.124. pallentesque hederas et amantes litora myrtos. 4.125. Namque sub Oebaliae memini me turribus arcis, 4.126. qua niger umectat flaventia culta Galaesus, 4.127. Corycium vidisse senem, cui pauca relicti 4.128. iugera ruris erant, nec fertilis illa iuvencis 4.129. nec pecori opportuna seges nec commoda Baccho. 4.130. Hic rarum tamen in dumis olus albaque circum 4.131. lilia verbenasque premens vescumque papaver 4.132. regum aequabat opes animis seraque revertens 4.133. nocte domum dapibus mensas onerabat inemptis. 4.134. Primus vere rosam atque autumno carpere poma, 4.135. et cum tristis hiems etiamnum frigore saxa 4.136. rumperet et glacie cursus frenaret aquarum, 4.137. ille comam mollis iam tondebat hyacinthi 4.138. aestatem increpitans seram Zephyrosque morantes. 4.139. Ergo apibus fetis idem atque examine multo 4.140. primus abundare et spumantia cogere pressis 4.141. mella favis; illi tiliae atque uberrima pinus, 4.142. quotque in flore novo pomis se fertilis arbos 4.143. induerat, totidem autumno matura tenebat. 4.144. Ille etiam seras in versum distulit ulmos 4.145. eduramque pirum et spinos iam pruna ferentes 4.146. iamque ministrantem platanum potantibus umbras. 4.147. Verum haec ipse equidem spatiis exclusus iniquis 4.148. praetereo atque aliis post me memoranda relinquo. 4.149. Nunc age, naturas apibus quas Iuppiter ipse 4.150. addidit, expediam, pro qua mercede canoros 4.151. Curetum sonitus crepitantiaque aera secutae 4.152. Dictaeo caeli regem pavere sub antro. 4.153. Solae communes natos, consortia tecta 4.154. urbis habent magnisque agitant sub legibus aevum, 4.155. et patriam solae et certos novere penates, 4.156. venturaeque hiemis memores aestate laborem 4.157. experiuntur et in medium quaesita reponunt. 4.158. Namque aliae victu invigilant et foedere pacto 4.159. exercentur agris; pars intra saepta domorum 4.160. Narcissi lacrimam et lentum de cortice gluten 4.161. prima favis ponunt fundamina, deinde tenaces 4.162. suspendunt ceras: aliae spem gentis adultos 4.163. educunt fetus, aliae purissima mella 4.164. stipant et liquido distendunt nectare cellas. 4.165. Sunt quibus ad portas cecidit custodia sorti, 4.166. inque vicem speculantur aquas et nubila caeli 4.167. aut onera accipiunt venientum aut agmine facto 4.168. ignavum fucos pecus a praesepibus arcent. 4.169. Fervet opus, redolentque thymo fragrantia mella. 4.170. ac veluti lentis Cyclopes fulmina massis 4.171. cum properant, alii taurinis follibus auras 4.172. accipiunt redduntque, alii stridentia tingunt 4.173. aera lacu; gemit impositis incudibus Aetna; 4.174. illi inter sese magna vi bracchia tollunt 4.175. in numerum versantque tenaci forcipe ferrum: 4.176. non aliter, si parva licet componere magnis, 4.177. Cecropias innatus apes amor urget habendi, 4.178. munere quamque suo. Grandaevis oppida curae 4.179. et munire favos et daedala fingere tecta. 4.180. At fessae multa referunt se nocte minores, 4.181. crura thymo plenae; pascuntur et arbuta passim 4.182. et glaucas salices casiamque crocumque rubentem 4.183. et pinguem tiliam et ferrugineos hyacinthos. 4.184. Omnibus una quies operum, labor omnibus unus: 4.185. mane ruunt portis; nusquam mora; rursus easdem 4.186. vesper ubi e pastu tandem decedere campis 4.187. admonuit, tum tecta petunt, tum corpora curant; 4.188. fit sonitus, mussantque oras et limina circum. 4.189. Post, ubi iam thalamis se composuere, siletur 4.190. in noctem fessosque sopor suus occupat artus. 4.191. Nec vero a stabulis pluvia impendente recedunt 4.192. longius aut credunt caelo adventantibus Euris, 4.193. sed circum tutae sub moenibus urbis aquantur, 4.194. excursusque breves temptant et saepe lapillos, 4.195. ut cumbae instabiles fluctu iactante saburram, 4.196. tollunt, his sese per iia nubila librant. 4.197. Illum adeo placuisse apibus mirabere morem, 4.198. quod neque concubitu indulgent nec corpora segnes 4.199. in Venerem solvunt aut fetus nixibus edunt: 4.200. verum ipsae e foliis natos, e suavibus herbis 4.201. ore legunt, ipsae regem parvosque Quirites 4.202. sufficiunt aulasque et cerea regna refigunt. 4.203. saepe etiam duris errando in cotibus alas 4.204. attrivere ultroque animam sub fasce dedere: 4.205. tantus amor florum et generandi gloria mellis. 4.206. Ergo ipsas quamvis angusti terminus aevi 4.207. excipiat, neque enim plus septima ducitur aestas, 4.208. at genus immortale manet multosque per annos 4.209. stat fortuna domus et avi numerantur avorum. 4.210. Praeterea regem non sic Aegyptus et ingens 4.211. Lydia nec populi Parthorum aut Medus Hydaspes 4.212. observant. Rege incolumi mens omnibus una est; 4.213. amisso rupere fidem constructaque mella 4.214. diripuere ipsae et crates solvere favorum. 4.215. Ille operum custos, illum admiruntur et omnes 4.216. circumstant fremitu denso stipantque frequentes 4.217. et saepe attollunt umeris et corpora bello 4.218. obiectant pulchramque petunt per vulnera mortem. 4.219. His quidam signis atque haec exempla secuti 4.220. esse apibus partem divinae mentis et haustus 4.221. aetherios dixere; deum namque ire per omnes 4.222. terrasque tractusque maris caelumque profundum. 4.223. Hinc pecudes, armenta, viros, genus omne ferarum, 4.224. quemque sibi tenues nascentem arcessere vitas; 4.225. scilicet huc reddi deinde ac resoluta referri 4.226. omnia nec morti esse locum, sed viva volare 4.227. sideris in numerum atque alto succedere caelo. 4.228. Si quando sedem angustam servataque mella 4.229. thesauris relines, prius haustu sparsus aquarum 4.230. ora fove fumosque manu praetende sequaces. 4.231. Bis gravidos cogunt fetus, duo tempora messis, 4.232. Taygete simul os terris ostendit honestum 4.233. Pleas et Oceani spretos pede reppulit amnes, 4.234. aut eadem sidus fugiens ubi Piscis aquosi 4.235. tristior hibernas caelo descendit in undas. 4.236. Illis ira modum supra est, laesaeque venenum 4.237. morsibus inspirant et spicula caeca relinquunt 4.238. adfixae venis animasque in vulnere ponunt. 4.239. Sin duram metues hiemem parcesque futuro 4.240. contunsosque animos et res miserabere fractas, 4.241. at suffire thymo cerasque recidere ies 4.242. quis dubitet? nam saepe favos ignotus adedit 4.243. stellio et lucifugis congesta cubilia blattis 4.244. immunisque sedens aliena ad pabula fucus 4.245. aut asper crabro imparibus se immiscuit armis, 4.246. aut dirum tiniae genus, aut invisa Minervae 4.247. laxos in foribus suspendit aranea casses. 4.248. Quo magis exhaustae fuerint, hoc acrius omnes 4.249. incumbent generis lapsi sarcire ruinas 4.250. complebuntque foros et floribus horrea texent. 4.251. Si vero, quoniam casus apibus quoque nostros 4.252. vita tulit, tristi languebunt corpora morbo— 4.253. quod iam non dubiis poteris cognoscere signis: 4.254. continuo est aegris alius color, horrida vultum 4.255. deformat macies, tum corpora luce carentum 4.256. exportant tectis et tristia funera ducunt; 4.257. aut illae pedibus conexae ad limina pendent, 4.258. aut intus clausis cunctantur in aedibus, omnes 4.259. ignavaeque fame et contracto frigore pigrae. 4.260. Tum sonus auditur gravior, tractimque susurrant, 4.261. frigidus ut quondam silvis immurmurat Auster, 4.262. ut mare sollicitum stridit refluentibus undis, 4.263. aestuat ut clausis rapidus fornacibus ignis: 4.264. hic iam galbaneos suadebo incendere odores 4.265. mellaque harundineis inferre canalibus, ultro 4.266. hortantem et fessas ad pabula nota vocantem. 4.267. Proderit et tunsum gallae admiscere saporem 4.268. Arentesque rosas aut igni pinguia multo 4.269. defruta vel psithia passos de vite racemos 4.270. Cecropiumque thymum et grave olentia centaurea. 4.271. Est etiam flos in pratis, cui nomen amello 4.272. fecere agricolae, facilis quaerentibus herba; 4.273. namque uno ingentem tollit de caespite silvam, 4.274. aureus ipse, sed in foliis, quae plurima circum 4.275. funduntur, violae sublucet purpura nigrae; 4.276. saepe deum nexis ornatae torquibus arae 4.277. asper in ore sapor; tonsis in vallibus illum 4.278. pastores et curva legunt prope flumina Mellae. 4.279. Huius odorato radices incoque Baccho 4.280. pabulaque in foribus plenis adpone canistris. 4.281. Sed siquem proles subito defecerit omnis, 4.282. nec genus unde novae stirpis revocetur habebit, 4.283. tempus et Arcadii memoranda inventa magistri 4.284. pandere, quoque modo caesis iam saepe iuvencis 4.285. insincerus apes tulerit cruor. Altius omnem 4.286. expediam prima repetens ab origine famam. 4.287. Nam qua Pellaei gens fortunata Canopi 4.288. accolit effuso stagtem flumine Nilum 4.289. et circum pictis vehitur sua rura phaselis, 4.290. quaque pharetratae vicinia Persidis urget, 4.291. et viridem Aegyptum nigra fecundat harena, 4.292. et diversa ruens septem discurrit in ora 4.293. usque coloratis amnis devexus ab Indis 4.294. omnis in hac certam regio iacit arte salutem. 4.295. Exiguus primum atque ipsos contractus in usus 4.296. eligitur locus; hunc angustique imbrice tecti 4.297. parietibusque premunt artis et quattuor addunt, 4.298. quattuor a ventis obliqua luce fenestras. 4.299. Tum vitulus bima curvans iam cornua fronte 4.300. quaeritur; huic geminae nares et spiritus oris 4.301. multa reluctanti obstruitur, plagisque perempto 4.302. tunsa per integram solvuntur viscera pellem. 4.303. Sic positum in clauso linquunt et ramea costis 4.304. subiciunt fragmenta, thymum casiasque recentes. 4.305. Hoc geritur Zephyris primum impellentibus undas, 4.306. ante novis rubeant quam prata coloribus, ante 4.307. garrula quam tignis nidum suspendat hirundo. 4.308. Interea teneris tepefactus in ossibus umor 4.309. aestuat et visenda modis animalia miris, 4.310. trunca pedum primo, mox et stridentia pennis, 4.311. miscentur tenuemque magis magis aera carpunt, 4.312. donec, ut aestivis effusus nubibus imber, 4.313. erupere aut ut nervo pulsante sagittae, 4.314. prima leves ineunt si quando proelia Parthi.

Tiresias: The Ancient Mediterranean Religions Source Database