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.

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All subjects (including unvalidated):

subject	book bibliographic info
intercourse	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 18
intercourse, / sexual sexual penetration, anal	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 5, 13, 25, 33, 34, 39, 41, 49, 63, 78, 94, 144, 154, 155, 157, 160, 161, 162, 167, 168, 169, 170, 187, 190, 201, 218, 219, 221, 223, 251, 254, 259, 261, 275, 277, 281, 290, 293, 294
intercourse, / sexual sexual penetration, cunnilingus	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 126, 127, 146, 167, 184, 233, 245, 249, 250, 254, 259
intercourse, / sexual sexual penetration, fellatio	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 5, 13, 126, 127, 144, 146, 154, 155, 160, 161, 164, 167, 168, 169, 170, 171, 172, 173, 189, 201, 221, 239, 248, 250, 251, 254, 256, 259, 262, 268
intercourse, / sexual sexual penetration, futuere	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 5, 168, 187, 223
intercourse, / sexual sexual penetration, general	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 1, 15, 17, 18, 30, 31, 34, 39, 41, 43, 44, 45, 63, 78, 109, 144, 146, 170, 171, 189, 190, 208, 214, 215, 225, 233, 237, 238, 240, 241, 242, 245, 249, 250, 251, 255, 261, 262, 263, 270, 275, 288, 289
intercourse, / sexual sexual penetration, intercrural	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 49, 224
intercourse, / sexual sexual penetration, irrumare / irrumatio	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 126, 154, 160, 161, 168, 172, 221, 250, 256, 262, 268
intercourse, / sexual sexual penetration, pedicare	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 5, 154, 160, 161, 168, 184, 254
intercourse, / sexual sexual penetration, vaginal	Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 140, 141, 146, 168, 169, 170, 213
intercourse, abstinence, from sexual	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 140
intercourse, active or passive	Brule (2003), Women of Ancient Greece, 85, 86, 107
intercourse, agricultural metaphors	Brule (2003), Women of Ancient Greece, 100, 122, 129, 157
intercourse, aristotle, on women's pleasure in	Brule (2003), Women of Ancient Greece, 112, 113
intercourse, comic terminology	Brule (2003), Women of Ancient Greece, 99, 100, 101
intercourse, female orgasm	Brule (2003), Women of Ancient Greece, 112, 113
intercourse, frequency	Brule (2003), Women of Ancient Greece, 86, 99
intercourse, in sanctuaries, sexual	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212
intercourse, in sanctuary	Brule (2003), Women of Ancient Greece, 18
intercourse, influencing sex of child	Brule (2003), Women of Ancient Greece, 165
intercourse, intercrural	Brule (2003), Women of Ancient Greece, 132, 135
intercourse, legal power of	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 191
intercourse, marital	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 211
intercourse, mystery, of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310
intercourse, or reproduction, sexual	Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 47, 49, 53, 54, 55, 56, 59, 70, 71, 73, 116, 120, 140, 156, 157, 159, 160, 162, 163, 164, 185, 201, 231
intercourse, penetration	Brule (2003), Women of Ancient Greece, 85, 86, 103, 104, 105
intercourse, penetration, sexual	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 330
intercourse, polluting, sexual	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212, 213
intercourse, sanctuaries/temples, prohibition on sexual	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 18
intercourse, sex, illegal	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 191
intercourse, sexual	Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 47, 79, 112, 113, 115, 127, 129 Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 110, 112, 116, 117, 118, 119, 120, 124, 125, 126, 127, 128, 129, 130, 131, 135, 136 Hubbard (2014), A Companion to Greek and Roman Sexualities, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 401, 402, 403 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 192 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 1, 29, 37, 47, 94 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 105 Mikalson (2003), Herodotus and Religion in the Persian Wars, 143, 178, 180 Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 32, 33, 48, 237, 247, 256, 257, 264, 315, 326, 333, 339, 400, 408, 496, 497, 498, 499, 508 Nisula (2012), Augustine and the Functions of Concupiscence, 20, 109, 117, 255, 256, 259, 310, 328 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 92, 125, 127, 133, 136, 144, 179, 194 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 259, 266
intercourse, sexual, anal	Hubbard (2014), A Companion to Greek and Roman Sexualities, 23, 112, 115, 122, 131, 144, 234, 271, 272, 499, 500, 501
intercourse, sexual, oral	Hubbard (2014), A Companion to Greek and Roman Sexualities, 144, 157, 302, 498, 499, 500, 501, 502, 503, 521
intercourse, sexual, tribadistic	Hubbard (2014), A Companion to Greek and Roman Sexualities, 157, 158, 159, 160, 302, 521, 577
intercourse, sexual, vaginal	Hubbard (2014), A Companion to Greek and Roman Sexualities, 502, 524, 526
intercourse, spirit/spirits	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 172
intercourse, transmission and contraction of impurity, through sexual	Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 53, 160, 207
intercourse, washing after sexual	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 20, 21, 24, 39, 118, 176, 177, 189, 190
intercourse, washing before sexual	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 55
intercourse, with eve, supernatural being, powers have	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 270, 271
intercourse, with gentiles, tamar, prefers to die rather than to have	Feldman (2006), Judaism and Hellenism Reconsidered, 291
intercourse, with non-rabbinic jews, babylonian rabbis, sages, attitudes of palestinian rabbis and, distinguished, relative to social	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 29, 30, 31, 32, 36, 46
intercourse, with, menstruant women, prohibition of	Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 55, 56, 58, 59, 66, 103, 119
intercourse, with, menstruants/niddah	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 395, 396, 397
intercourse, woman's physical need for	Brule (2003), Women of Ancient Greece, 97, 98
intercourse, young bride and	Brule (2003), Women of Ancient Greece, 129

List of validated texts:

14 validated results for "intercourse"

1. Hebrew Bible, Genesis, 4.1, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sadism, against women, as part of the act of intercourse • intercourse, sexual • mystery, of intercourse • sexual intercourse

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 29; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 213; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 256, 497

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4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ ^4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ ^6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃'' None

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4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ ^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.'' None

2. Hebrew Bible, Leviticus, 11.29, 12.2, 15.14-15.15, 15.24, 15.29-15.30, 18.6, 22.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sadism, against women, as part of the act of intercourse • menstruant women, prohibition of intercourse with • menstruants/niddah, intercourse with • sexual intercourse • washing after sexual intercourse

Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 112; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 39; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 395, 396, 397; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 55; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 198

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11.29 וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃ ^12.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ ^15.14 וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃ ^15.15 וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃ ^15.24 וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ ^15.29 וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃' ^18.6 אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃ ^22.4 אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃'' None

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11.29 And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds, ^12.2 Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. ^15.14 And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest. ^15.15 And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue. ^15.24 And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. . ^15.29 And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting. ^15.30 And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness. ^18.6 None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD. ^22.4 What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out;' ' None

3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • intercourse, sexual • sexual intercourse

Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 247; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 136

4. Hesiod, Works And Days, 73-74 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Sexual Intercourse or Reproduction • sexual intercourse / sexual penetration, general

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 31; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56

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73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ'⁷⁴ ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε ' None

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73 With painful passions and bone-shattering stress.'⁷⁴ Then Argus-slayer Hermes had to add ' None

5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • intercourse, sexual • sexuality, sexual intercourse

Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 316; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 82

6. Herodotus, Histories, 1.199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Sexual intercourse • intercourse, sexual

Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 143; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 315

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1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.'' None

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1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . '' None

7. Mishnah, Avot, 3.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Intercourse, legal power of • Sadism, against women, as part of the act of intercourse

Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 212; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 191

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3.1 הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: ^3.1 עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:'' None

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3.1 Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.'' None

8. New Testament, Mark, 12.18-12.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • intercourse, sexual • sexual intercourse / sexual penetration, anal

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 294; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 400

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12.18 Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες ^12.19 Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. ^12.20 ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνήσκων οὐκ ἀφῆκεν σπέρμα· ^12.21 καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα, καὶ ὁ τρίτος ὡσαύτως· ^12.22 καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα· ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν. ^12.23 ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. ^12.24 ἔφη αὐτοῖς ὁ Ἰησοῦς Οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ; ^12.25 ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς· ^12.26 περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; ^12.27 οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε.'' None

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12.18 There came to him Sadducees, who say that there is no resurrection. They asked him, saying, ^12.19 "Teacher, Moses wrote to us, \'If a man\'s brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.\ '^12.20 There were seven brothers. The first took a wife, and dying left no offspring. ^12.21 The second took her, and died, leaving no children behind him. The third likewise; ^12.22 and the seven took her and left no children. Last of all the woman also died. ^12.23 In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." ^12.24 Jesus answered them, "Isn\'t this because you are mistaken, not knowing the Scriptures, nor the power of God? ^12.25 For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. ' "^12.26 But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' " '^12.27 He is not the God of the dead, but of the living. You are therefore badly mistaken."'' None

9. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • intercourse, sexual, oral • sexual intercourse / sexual penetration, fellatio • sexual intercourse / sexual penetration, irrumare / irrumatio

Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 268; Hubbard (2014), A Companion to Greek and Roman Sexualities, 503

10. Tertullian, On Baptism, 5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Sexual intercourse • washing after sexual intercourse

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 190; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 192

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5 Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy. (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites- of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits in private houses, or the cisterns and wells which are said to have the property of spiriting away, through the power, that is, of a hurtful spirit. Men whom waters have drowned or affected with madness or with fear, they call nymph-caught, or lymphatic, or hydro-phobic. Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, John 1:16-17 an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin. "" None

11. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, attitudes of Palestinian rabbis and, distinguished, relative to social intercourse with non-rabbinic Jews • Sadism, against women, as part of the act of intercourse

Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 31, 46; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 207

^62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה'' None

^62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long'' None

12. None, None, nan
Tagged with subjects: • sexual intercourse, in sanctuaries • sexual intercourse, polluting • washing after sexual intercourse

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212

13. None, None, nan
Tagged with subjects: • sexual intercourse, in sanctuaries • sexual intercourse, polluting • washing after sexual intercourse

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 20, 21; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212, 213

14. None, None, nan
Tagged with subjects: • sexual intercourse, in sanctuaries • sexual intercourse, polluting • washing after sexual intercourse

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212

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