1. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279, 419| 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ | 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. |
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2. Hebrew Bible, Hosea, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165| 3.1. וַיֹּאמֶר יְהוָה אֵלַי עוֹד לֵךְ אֱהַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים׃ | 3.1. And the LORD said unto me: ‘Go yet, love a woman beloved of her friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins. |
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3. Hebrew Bible, Genesis, 49.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165| 49.2. מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ וְהוּא יִתֵּן מַעֲדַנֵּי־מֶלֶךְ׃ 49.2. הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל־יִשְׂרָאֵל אֲבִיכֶם׃ | 49.2. Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father. |
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4. Hebrew Bible, Deuteronomy, 4.26, 7.2, 7.7, 10.15, 12.16, 15.23, 18.11, 28.1-28.68, 30.19, 31.17, 31.19, 31.21, 31.26, 31.28, 32.1, 32.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 192, 276, 431, 459, 548, 556, 559| 4.26. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ כִּי־אָבֹד תֹּאבֵדוּן מַהֵר מֵעַל הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ לֹא־תַאֲרִיכֻן יָמִים עָלֶיהָ כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.7. לֹא מֵרֻבְּכֶם מִכָּל־הָעַמִּים חָשַׁק יְהוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי־אַתֶּם הַמְעַט מִכָּל־הָעַמִּים׃ 10.15. רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃ 12.16. רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 15.23. רַק אֶת־דָּמוֹ לֹא תֹאכֵל עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.2. יְשַׁלַּח יְהוָה בְּךָ אֶת־הַמְּאֵרָה אֶת־הַמְּהוּמָה וְאֶת־הַמִּגְעֶרֶת בְּכָל־מִשְׁלַח יָדְךָ אֲשֶׁר תַּעֲשֶׂה עַד הִשָּׁמֶדְךָ וְעַד־אֲבָדְךָ מַהֵר מִפְּנֵי רֹעַ מַעֲלָלֶיךָ אֲשֶׁר עֲזַבְתָּנִי׃ 28.2. וּבָאוּ עָלֶיךָ כָּל־הַבְּרָכוֹת הָאֵלֶּה וְהִשִּׂיגֻךָ כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.3. בָּרוּךְ אַתָּה בָּעִיר וּבָרוּךְ אַתָּה בַּשָּׂדֶה׃ 28.3. אִשָּׁה תְאָרֵשׂ וְאִישׁ אַחֵר ישגלנה [יִשְׁכָּבֶנָּה] בַּיִת תִּבְנֶה וְלֹא־תֵשֵׁב בּוֹ כֶּרֶם תִּטַּע וְלֹא תְחַלְּלֶּנּוּ׃ 28.4. זֵיתִים יִהְיוּ לְךָ בְּכָל־גְּבוּלֶךָ וְשֶׁמֶן לֹא תָסוּךְ כִּי יִשַּׁל זֵיתֶךָ׃ 28.4. בָּרוּךְ פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתְךָ וּפְרִי בְהֶמְתֶּךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.5. גּוֹי עַז פָּנִים אֲשֶׁר לֹא־יִשָּׂא פָנִים לְזָקֵן וְנַעַר לֹא יָחֹן׃ 28.5. בָּרוּךְ טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.6. בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ 28.6. וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ 28.7. יִתֵּן יְהוָה אֶת־אֹיְבֶיךָ הַקָּמִים עָלֶיךָ נִגָּפִים לְפָנֶיךָ בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ׃ 28.8. יְצַו יְהוָה אִתְּךָ אֶת־הַבְּרָכָה בַּאֲסָמֶיךָ וּבְכֹל מִשְׁלַח יָדֶךָ וּבֵרַכְךָ בָּאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 28.9. יְקִימְךָ יְהוָה לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע־לָךְ כִּי תִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֶיךָ וְהָלַכְתָּ בִּדְרָכָיו׃ 28.11. וְהוֹתִרְךָ יְהוָה לְטוֹבָה בִּפְרִי בִטְנְךָ וּבִפְרִי בְהַמְתְּךָ וּבִפְרִי אַדְמָתֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לָתֶת לָךְ׃ 28.12. יִפְתַּח יְהוָה לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה׃ 28.13. וּנְתָנְךָ יְהוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֺת יְהוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת׃ 28.14. וְלֹא תָסוּר מִכָּל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם יָמִין וּשְׂמֹאול לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם׃ 28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 28.16. אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 28.17. אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.18. אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.19. אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃ 28.21. יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.22. יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ 28.23. וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ 28.24. יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.25. יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27. יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28. יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31. שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.32. בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.34. וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.35. יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ 28.36. יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ 28.37. וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ 28.38. זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39. כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41. בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42. כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.43. הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 28.44. הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.46. וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃ 28.47. תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49. יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51. וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52. וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53. וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54. הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55. מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56. הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57. וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 28.58. אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.59. וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃ 28.61. גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.62. וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.63. וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.64. וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66. וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 28.67. בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.68. וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ 30.19. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ 31.17. וְחָרָה אַפִּי בוֹ בַיּוֹם־הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם וְהָיָה לֶאֱכֹל וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת וְאָמַר בַּיּוֹם הַהוּא הֲלֹא עַל כִּי־אֵין אֱלֹהַי בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה׃ 31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 31.21. וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃ 31.26. לָקֹחַ אֵת סֵפֶר הַתּוֹרָה הַזֶּה וְשַׂמְתֶּם אֹתוֹ מִצַּד אֲרוֹן בְּרִית־יְהוָה אֱלֹהֵיכֶם וְהָיָה־שָׁם בְּךָ לְעֵד׃ 31.28. הַקְהִילוּ אֵלַי אֶת־כָּל־זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם וַאֲדַבְּרָה בְאָזְנֵיהֶם אֵת הַדְּבָרִים הָאֵלֶּה וְאָעִידָה בָּם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 32.46. וַיֹּאמֶר אֲלֵהֶם שִׂימוּ לְבַבְכֶם לְכָל־הַדְּבָרִים אֲשֶׁר אָנֹכִי מֵעִיד בָּכֶם הַיּוֹם אֲשֶׁר תְּצַוֻּם אֶת־בְּנֵיכֶם לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ | 4.26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them; 7.7. The LORD did not set His love upon you, nor choose you, because ye were more in number than any people—for ye were the fewest of all peoples— 10.15. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day. 12.16. Only ye shall not eat the blood; thou shalt pour it out upon the earth as water. 15.23. Only thou shalt not eat the blood thereof; thou shalt pour it out upon the ground as water. 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth. 28.2. And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. 28.3. Blessed shalt thou be in the city, and blessed shalt thou be in the field. 28.4. Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock. 28.5. Blessed shall be thy basket and thy kneading-trough. 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. 28.7. The LORD will cause thine enemies that rise up against thee to be smitten before thee; they shall come out against thee one way, and shall flee before thee seven ways. 28.8. The LORD will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which the LORD thy God giveth thee. 28.9. The LORD will establish thee for a holy people unto Himself, as He hath sworn unto thee; if thou shalt keep the commandments of the LORD thy God, and walk in His ways. 28.10. And all the peoples of the earth shall see that the name of the LORD is called upon thee; and they shall be afraid of thee. 28.11. And the LORD will make thee over-abundant for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, in the land which the LORD swore unto thy fathers to give thee. 28.12. The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow. 28.13. And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them; 28.14. and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. . 28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. 28.16. Cursed shalt thou be in the city, and cursed shalt thou be in the field. 28.17. Cursed shall be thy basket and thy kneading-trough. 28.18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock. 28.19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 28.20. The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me. 28.21. The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it. 28.22. The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish. 28.23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. 28.24. The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. 28.25. The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. 28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. 28.27. The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 28.28. The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 28.29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. 28.30. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof. 28.31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee. 28.32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand. 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away: 28.34. o that thou shalt be mad for the sight of thine eyes which thou shalt see. 28.35. The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head. 28.36. The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone. 28.37. And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away. 28.38. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. 28.39. Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. 28.40. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. 28.41. Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. 28.42. All thy trees and the fruit of thy land shall the locust possess. 28.43. The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. 28.44. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. 28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. 28.46. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever; 28.47. because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 28.49. The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand; 28.50. a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young. 28.51. And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. 28.52. And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 28.53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee. 28.54. The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining; 28.55. o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates. 28.56. The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter; 28.57. and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates. 28.58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God; 28.59. then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 28.60. And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee. 28.61. Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. 28.62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God. 28.63. And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it. 28.64. And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 28.65. And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. 28.66. And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. 28.67. In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. 28.68. And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you. 30.19. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed; 31.17. Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us? 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. 31.21. then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’ 31.26. ’Take this book of the law, and put it by the side of the ark of the covet of the LORD your God, that it may be there for a witness against thee. 31.28. Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them. 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 32.46. he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law. |
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5. Hebrew Bible, Jonah, 1.4, 1.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 479| 1.4. וַיהוָה הֵטִיל רוּחַ־גְּדוֹלָה אֶל־הַיָּם וַיְהִי סַעַר־גָּדוֹל בַּיָּם וְהָאֳנִיָּה חִשְּׁבָה לְהִשָּׁבֵר׃ 1.12. וַיֹּאמֶר אֲלֵיהֶם שָׂאוּנִי וַהֲטִילֻנִי אֶל־הַיָּם וְיִשְׁתֹּק הַיָּם מֵעֲלֵיכֶם כִּי יוֹדֵעַ אָנִי כִּי בְשֶׁלִּי הַסַּעַר הַגָּדוֹל הַזֶּה עֲלֵיכֶם׃ | 1.4. But the LORD hurled a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. 1.12. And he said unto them: ‘Take me up, and cast me forth into the sea; so shall the sea be calm unto you; for I know that for my sake this great tempest is upon you.’ |
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6. Hebrew Bible, Nahum, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266 | 2.10. Take ye the spoil of silver, take the spoil of gold; For there is no end of the store, Rich with all precious vessels. |
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7. Hebrew Bible, Proverbs, 4.1, 4.10, 4.24, 5.7, 7.24, 8.29, 13.19, 17.13, 20.22, 23.19, 23.22, 24.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 279, 479| 4.24. הָסֵר מִמְּךָ עִקְּשׁוּת פֶּה וּלְזוּת שְׂפָתַיִם הַרְחֵק מִמֶּךָּ׃ 5.7. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 7.24. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְהַקְשִׁיבוּ לְאִמְרֵי־פִי׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 23.19. שְׁמַע־אַתָּה בְנִי וַחֲכָם וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ׃ 23.22. שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ׃ | 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many. 4.24. Put away from thee a froward mouth, And perverse lips put far from thee. 5.7. Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth. 7.24. Now therefore, O ye children, hearken unto me, And attend to the words of my mouth. 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 23.19. Hear thou, my son, and be wise, And guide thy heart in the way. 23.22. Hearken unto thy father that begot thee, And despise not thy mother when she is old. |
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8. Hebrew Bible, Job, 3.4-3.5, 13.6, 15.23, 33.2, 34.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 266| 3.4. הַיּוֹם הַהוּא יְהִי חֹשֶׁךְ אַל־יִדְרְשֵׁהוּ אֱלוֹהַּ מִמָּעַל וְאַל־תּוֹפַע עָלָיו נְהָרָה׃ 3.5. יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן־עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם׃ | 3.4. Let that day be darkness; Let not God inquire after it from above, Neither let the light shine upon it. 3.5. Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it. |
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9. Hebrew Bible, Zephaniah, 1.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 1.15. יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃ | 1.15. That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness, |
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10. Hebrew Bible, Psalms, 60.5, 61.1, 64.7, 65.7, 78.3, 79.3, 81.8, 106.29, 107.29, 118.155, 119.155 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 279, 431, 479| 64.7. יַחְפְּשׂוּ־עוֹלֹת תַּמְנוּ חֵפֶשׂ מְחֻפָּשׂ וְקֶרֶב אִישׁ וְלֵב עָמֹק׃ 65.7. מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה׃ 78.3. לֹא־זָרוּ מִתַּאֲוָתָם עוֹד אָכְלָם בְּפִיהֶם׃ 78.3. אֲשֶׁר שָׁמַעְנוּ וַנֵּדָעֵם וַאֲבוֹתֵינוּ סִפְּרוּ־לָנוּ׃ 79.3. שָׁפְכוּ דָמָם כַּמַּיִם סְבִיבוֹת יְרוּשָׁלִָם וְאֵין קוֹבֵר׃ 81.8. בַּצָּרָה קָרָאתָ וָאֲחַלְּצֶךָּ אֶעֶנְךָ בְּסֵתֶר רַעַם אֶבְחָנְךָ עַל־מֵי מְרִיבָה סֶלָה׃ 106.29. וַיַּכְעִיסוּ בְּמַעַלְלֵיהֶם וַתִּפְרָץ־בָּם מַגֵּפָה׃ 107.29. יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃ | 64.7. They search out iniquities, they have accomplished a diligent search; even in the inward thought of every one, and the deep heart. 65.7. Who by Thy strength settest fast the mountains, who art girded about with might; 78.3. That which we have heard and known, And our fathers have told us, 79.3. They have shed their blood like water Round about Jerusalem, with none to bury them. 81.8. Thou didst call in trouble, and I rescued thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah 106.29. Thus they provoked Him with their doings, And the plague broke in upon them. 107.29. He made the storm a calm, So that the waves thereof were still. |
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11. Hebrew Bible, Joel, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 2.2. יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִהְיָה מִן־הָעוֹלָם וְאַחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדוֹר׃ 2.2. וְאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בָאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשׂוֹת׃ | 2.2. A day of darkness and gloominess, A day of clouds and thick darkness, As blackness spread upon the mountains; A great people and a mighty, There hath not been ever the like, Neither shall be any more after them, Even to the years of many generations. |
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12. Hebrew Bible, Jeremiah, 5.22, 12.7, 15.2, 17.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 479, 488| 5.22. הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃ 12.7. עָזַבְתִּי אֶת־בֵּיתִי נָטַשְׁתִּי אֶת־נַחֲלָתִי נָתַתִּי אֶת־יְדִדוּת נַפְשִׁי בְּכַף אֹיְבֶיהָ׃ 15.2. וּנְתַתִּיךָ לָעָם הַזֶּה לְחוֹמַת נְחֹשֶׁת בְּצוּרָה וְנִלְחֲמוּ אֵלֶיךָ וְלֹא־יוּכְלוּ לָךְ כִּי־אִתְּךָ אֲנִי לְהוֹשִׁיעֲךָ וּלְהַצִּילֶךָ נְאֻם־יְהוָה׃ 15.2. וְהָיָה כִּי־יֹאמְרוּ אֵלֶיךָ אָנָה נֵצֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֲשֶׁר לַמָּוֶת לַמָּוֶת וַאֲשֶׁר לַחֶרֶב לַחֶרֶב וַאֲשֶׁר לָרָעָב לָרָעָב וַאֲשֶׁר לַשְּׁבִי לַשֶּׁבִי׃ 17.23. וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שומע [שְׁמוֹעַ] וּלְבִלְתִּי קַחַת מוּסָר׃ | 5.22. Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it. 12.7. I have forsaken My house, I have cast off My heritage; I have given the dearly beloved of My soul Into the hand of her enemies. 15.2. And it shall come to pass, when they say unto thee: Whither shall we go forth? then thou shall tell them: Thus saith the LORD: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity. 17.23. but they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. |
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13. Hebrew Bible, Isaiah, 10.3, 34.1, 34.3, 40.12, 46.12, 47.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 204, 279, 431, 488, 556| 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 34.3. וְחַלְלֵיהֶם יֻשְׁלָכוּ וּפִגְרֵיהֶם יַעֲלֶה בָאְשָׁם וְנָמַסּוּ הָרִים מִדָּמָם׃ 40.12. מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ | 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory? 34.3. Their slain also shall be cast out, And the stench of their carcasses shall come up, And the mountains shall be melted with their blood. 40.12. Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance? 47.6. I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke. |
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14. Hebrew Bible, Amos, 5.18, 5.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 5.18. הוֹי הַמִּתְאַוִּים אֶת־יוֹם יְהוָה לָמָּה־זֶּה לָכֶם יוֹם יְהוָה הוּא־חֹשֶׁךְ וְלֹא־אוֹר׃ | 5.18. Woe unto you that desire the day of the LORD! Wherefore would ye have the day of the LORD? It is darkness, and not light. 5.20. Shall not the day of the LORD be darkness, and not light? Even very dark, and no brightness in it? |
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15. Hesiod, Works And Days, 181-187, 189-199, 188 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 431| 188. γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν | 188. And even in the night they do not fade |
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16. Hebrew Bible, Lamentations, 5.1-5.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 548 5.3. יְתוֹמִים הָיִינוּ אין [וְאֵין] אָב אִמֹּתֵינוּ כְּאַלְמָנוֹת׃ 5.4. מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃ 5.5. עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.9. בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃ 5.11. נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה׃ 5.12. שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ׃ 5.13. בַּחוּרִים טְחוֹן נָשָׂאוּ וּנְעָרִים בָּעֵץ כָּשָׁלוּ׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ 5.17. עַל־זֶה הָיָה דָוֶה לִבֵּנוּ עַל־אֵלֶּה חָשְׁכוּ עֵינֵינוּ׃ 5.18. עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃ 5.19. אַתָּה יְהוָה לְעוֹלָם תֵּשֵׁב כִּסְאֲךָ לְדֹר וָדוֹר׃ 5.21. הֲשִׁיבֵנוּ יְהוָה אֵלֶיךָ ונשוב [וְנָשׁוּבָה] חַדֵּשׁ יָמֵינוּ כְּקֶדֶם׃ 5.22. כִּי אִם־מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד־מְאֹד׃| 5.3. We are become orphans and fatherless, Our mothers are as widows. 5.4. We have drunk our water for money; Our wood cometh to us for price. 5.5. To our very necks we are pursued; We labour, and have no rest. 5.7. Our fathers have sinned, and are not; And we have borne their iniquities. 5.9. We get our bread with the peril of our lives Because of the sword of the wilderness. 5.10. Our skin is hot like an oven Because of the burning heat of famine. 5.11. They have ravished the women in Zion, The maidens in the cities of Judah. 5.12. Princes are hanged up by their hand; The faces of elders are not honoured. 5.13. The young men have borne the mill, And the children have stumbled under the wood. 5.16. The crown is fallen from our head; Woe unto us! for we have sinned. 5.17. For this our heart is faint, For these things our eyes are dim; 5.18. For the mountain of Zion, which is desolate, The foxes walk upon it. 5.19. Thou, O LORD, art enthroned for ever, Thy throne is from generation to generation. 5.20. Wherefore dost Thou forget us for ever, And forsake us so long time? 5.21. Turn Thou us unto Thee, O LORD, and we shall be turned; Renew our days as of old. 5.22. Thou canst not have utterly rejected us, And be exceeding wroth against us! | |
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17. Hebrew Bible, Ecclesiastes, 7.23 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 276, 279| 7.23. כָּל־זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי׃ | 7.23. All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me. |
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18. Thucydides, The History of The Peloponnesian War, 1.21.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 136| 1.21.2. καὶ ὁ πόλεμος οὗτος, καίπερ τῶν ἀνθρώπων ἐν ᾧ μὲν ἂν πολεμῶσι τὸν παρόντα αἰεὶ μέγιστον κρινόντων, παυσαμένων δὲ τὰ ἀρχαῖα μᾶλλον θαυμαζόντων, ἀπ’ αὐτῶν τῶν ἔργων σκοποῦσι δηλώσει ὅμως μείζων γεγενημένος αὐτῶν. | 1.21.2. To come to this war; despite the known disposition of the actors in a struggle to overrate its importance, and when it is over to return to their admiration of earlier events, yet an examination of the facts will show that it was much greater than the wars which preceded it. |
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| 19. Herodotus, Histories, 1.5.3, 1.60.10-1.60.15, 7.152.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 144 |
20. Callimachus, Aetia, 110.64 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102, 130 | 2. When a swarm of Muses met with the shepherdHesiod, grazing his flocks by the footprint of the quick horse. . . the birth of Chaos . . .. . . at the water of the hoof . . .that anyone causing evil to another, causes evil to his own liver... translated by Meagan Ayer, Fred Porta, Chris Francese, ed. Susan Stephens for Dickinson College Commentaries, |
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21. Anon., 1 Enoch, 94.4, 100.3, 100.1, 100.2, 94.5, 102.10, 102.11, 99.11, 103.12, 103.13, 94.2, 103.14, 99.10, 103.15, 97.4, 104.9-105.2, 99.9, 99.1, 103.11, 103.10, 96.7, 100.4, 8.3, 100.5, 100.6, 103.9, 94.3, 6.5, 102.9, 102.1, 9.4, 93.13, 93.12, 93.11, 10.12, 9.8, 93.14, 99.5, 9.7, 14.6, 94, 95, 96, 96.6, 96.3, 95.5, 105, 104, 103, 102, 101, 100, 99, 98, 97, 98.4, 9.5, 102.6, 102.7, 102.8, 95.7, 98.11, 9.6, 98.12, 10.5, 101.7, 10.4, 10.6, 102.3, 99.12, 101.9, 96.8, 46.6, 85.2, 45.2, 91.4, 94.1, 102.2, 62.10, 91.3, 63.11, 63.6, 2.1-5.3, 99.4, 99.3, 97.8, 97.3, 99.2, 100.7, 98.15, 97.9, 105.1, 101.6, 101.8, 101.2, 101.3, 101.5, 98.3, 103.8, 99.6, 104.4, 97.10, 98.2, 92.5, 98.1, 101.4, 100.9, 95.6, 104.3, 91.11, 104.8, 94.9, 63.7, 98.9, 104.2, 91.8, 100.12, 103.5, 103.7, 91.6, 97.7, 60.11, 104.6, 99.7, 99.8, 104.5, 100.8, 8.4, 60.12, 22.13, 108.3, 99.14, 99.13, 63.4, 98.8, 94.7, 63.3, 13.3-14.7, 63.2, 63.1, 104.1, 108.4, 108.5, 22.11, 100.11, 82.4, 104.7, 98.9-99.9, 81.4, 58.2, 94.6, 98.7, 63.5, 91.7, 60.13, 60.14, 100.13, 63.8, 9.10, 7, 6, 98.10, 98.6, 62.9, 8, 102.4-104.8, 63.9, 36.1, 95.4, 103.6, 9.9, 6.4, 6.3, 63.12, 6.2, 96.5, 60.23, 60.24, 60.19, 60.20, 60.21, 100.10, 60.25, 60.22, 60.15, 60.16, 9.11, 63.10, 60.17, 60.18, 101.1, 96.2e (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 192 | 94.4. But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper. |
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| 22. Ennius, Annales, 1.54-1.55, 1.110 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 128 |
| 23. Cicero, De Oratore, 2.216.289 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 239 |
24. Septuagint, 2 Maccabees, 9.5-9.6, 9.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279 | 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.' |
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| 25. Anon., Testament of Zebulun, 1.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
| 26. Anon., Testament of Reuben, 1.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
27. Septuagint, 3 Maccabees, 6.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 | 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' |
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| 28. Anon., Testament of Naphtali, 1.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
29. Septuagint, 1 Maccabees, 2.37 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 459 | 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." |
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30. Cicero, On Laws, 1.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 143 | 1.3. ATTICUS: I donʼt doubt it, my Quintus; but there is one question I would ask, not of you, but of the poet Marcus himself, whether the tree is indebted for its celebrity to his verses alone, or whether the circumstance they record really happened in the history of Marius? MARCUS CICERO: I will answer you frankly, my Atticus. But you must first inform me what you think of the tradition which asserts, that not far from your house at Rome, Proculus Julius beheld our first king Romulus walking after his decease, and that he heard him declare his desire of being invoked as a God, of being entitled Quirinus, and of having a temple there dedicated to his memory? Tell me also what you think of the tradition of the Athenians, who maintain that not far from your Athenian villa, Boreas made a stolen match with Orithyia, for so runs the story. |
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| 31. Anon., Testament of Joseph, 1.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
32. Septuagint, Wisdom of Solomon, 6.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 | 6.11. Therefore set your desire on my words;long for them, and you will be instructed. |
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| 33. Anon., Testament of Issachar, 1.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
| 34. Anon., Testament of Dan, 1.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
35. Septuagint, Ecclesiasticus (Siracides), 6.23, 16.24, 24.11, 28.1, 30.23, 31.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 279 | 16.24. Listen to me, my son, and acquire knowledge,and pay close attention to my words. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 28.1. He that takes vengeance will suffer vengeance from the Lord,and he will firmly establish his sins. 28.1. In proportion to the fuel for the fire, so will be the burning,and in proportion to the obstinacy of strife will be the burning;in proportion to the strength of the man will be his anger,and in proportion to his wealth he will heighten his wrath. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. |
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36. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279 | 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging. |
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37. Cicero, Republic, 2.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 143| 2.20. us ne pos ei us, ut di xeru nt quidam, e x filia. Quo autem ille mor tuus, e odem est an no na tus Si moni des Ol ympia de se xta et quin qua gesima, ut f acilius intel legi pos sit tu m de Ro mu li inmortalitate creditum, cum iam inveterata vita hominum ac tractata esset et cognita. Sed profecto tanta fuit in eo vis ingenii atque virtutis, ut id de Romulo Proculo Iulio, homini agresti, crederetur, quod multis iam ante saeculis nullo alio de mortali homines credidissent; qui inpulsu patrum, quo illi a se invidiam interitus Romuli pellerent, in contione dixisse fertur a se visum esse in eo colle Romulum, qui nunc Quirinalis vocatur; eum sibi mandasse, ut populum rogaret, ut sibi eo in colle delubrum fieret; se deum esse et Quirinum vocari. | 2.20. . . . his grandson through his daughter, as some said in the very year of his death, in the fifty-sixth Olympiad , ** Simonides was born, so that it is easy to see that the period in which the story of Romulus' immortality gamed credence was one in which human life had become a matter of old experience, and men had already reflected upon it and ascertained its nature. And yet certainly there was in Romulus such conspicuous ability that men believed about him, on the authority of that untutored peasant Proculus Julius, that which for many ages before they had not believed about any human being. For we are told that this Proculus, at the instigation of the senators, who wanted to free themselves from all suspicion in regard to Romulus' death, stated before a public assembly that he had seen Romulus on the hill now called Quirinal; and that Romulus had charged him to ask the people to build him a shrine on that hill, as he was now a god and was called Quirinus . |
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38. Septuagint, Judith, 7.28, 9.4 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 459 | 7.28. We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described!" 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow. |
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39. Anon., Sibylline Oracles, 2.146 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279 | 2.146. And brothers and sisters those of their own blood. |
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| 40. Horace, Carmen Saeculare, 13-16, 18-20, 17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 242 |
| 41. Horace, Sermones, 2.6.65-2.6.67 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 218 |
| 42. Livy, History, 1.3.2, 5.21.9, 1.16.3, 1 praef. 6-8, 1.16.8, 1.16.7, 1.16.6, 1.16.5, 1.11.2, 39.43.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 17 |
| 43. Dionysius of Halycarnassus, Roman Antiquities, 1.80.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 242 |
| 44. Augustus, Res Gestae Divi Augusti, 10.2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 206 |
45. Vergil, Aeneis, 3.301, 4.278 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 143, 218| 3.301. sollemnis cum forte dapes et tristia dona 4.278. et procul in tenuem ex oculis evanuit auram. | 3.301. of Strophades,—a name the Grecians gave 4.278. Such tidings broadcast on the lips of men |
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| 46. Tibullus, Elegies, 2.1.31-2.1.32 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 218 |
47. Ovid, Fasti, 1.1-1.38, 1.223-1.224, 1.285-1.286, 1.437-1.440, 1.637-1.652, 2.131-2.132, 2.153-2.192, 2.304, 2.335, 2.441, 2.443-2.446, 2.496, 2.501, 2.531-2.532, 2.617-2.638, 3.21-3.24, 3.31-3.34, 3.177, 3.185-3.186, 3.415-3.428, 3.738, 4.19-4.60, 4.94, 4.123-4.124, 4.383-4.384, 4.673-4.676, 5.23-5.24, 5.26.29, 5.238-5.244, 5.375, 5.474.479-5.474.482, 6.5-6.8, 6.21-6.24, 6.43-6.44, 6.96-6.100, 6.319-6.346, 6.431-6.432, 6.613-6.620, 6.637-6.638 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 16, 17, 19, 41, 43, 47, 54, 102, 113, 117, 118, 126, 128, 130, 136, 143, 149, 171, 201, 206, 214, 218, 240, 241, 242, 243| 1.1. Tempora cum causis Latium digesta per annum 1.2. lapsaque sub terras ortaque signa canam, 1.3. excipe pacato, Caesar Germanice, voltu 1.4. hoc opus et timidae dirige navis iter; 1.5. officioque, levem non aversatus honorem, 1.6. en tibi devoto numine dexter ades. 1.7. sacra recognosces annalibus eruta priscis, 1.8. et quo sit merito quaeque notata dies. 1.9. invenies illic et festa domestica vobis: 1.10. saepe tibi pater est, saepe legendus avus; 1.11. quaeque ferunt illi pictos sigtia fastos, 1.12. tu quoque cum Druso praemia fratre feres. 1.13. Caesaris arma cat alii: nos Caesaris aras, 1.14. et quoscumque sacris addidit ille dies. 1.15. adnue coti per laudes ire tuorum, 1.16. deque meo pavidos excute corde metus, 1.17. da mihi te placidum, dederis in carmina viris: 1.18. ingenium voltu statque caditque tuo. 1.19. pagina iudicium docti subitura movetur 1.20. principis, ut Clario missa legenda deo. 1.21. quae sit enim culti facundia sensimus oris, 1.22. civica pro trepidis cum tulit arma reis; 1.23. scimus et, ad nostras cum se tulit impetus artes, 1.24. ingenii currant flumina quanta tui. 1.25. si licet et fas est, vates rege vatis habenas, 1.26. auspice te felix totus ut annus eat. 1.27. tempora digereret cum conditor urbis, in anno 1.28. constituit menses quinque bis esse suo. 1.29. scilicet arma magis quam sidera, Romule, noras, 1.30. curaque finitimos vincere maior erat. 1.31. est tamen et ratio, Caesar, quae movent illum, 1.32. erroremque suum quo tueatur, habet, 1.33. quod satis est, utero matris dum prodeat infans, 1.34. hoc anno statuit temporis esse satis, 1.35. per totidem menses a funere coniugis uxor 1.36. sustinet in vidua tristia signa domo, 1.37. haec igitur vidit trabeati cura Quirini, 1.38. cum rudibus populis annua iura daret. 1.223. nos quoque templa iuvant, quamvis antiqua probemus, 1.224. aurea: maiestas convenit ista deo. 1.285. pax erat et, vestri, Germanice, causa triumphi, 1.286. tradiderat famulas iam tibi Rhenus aquas. 1.437. at deus obscena nimium quoque parte paratus 1.438. omnibus ad lunae lumina risus erat. 1.439. morte dedit poenas auctor clamoris, et haec est 1.440. Hellespontiaco victima grata deo. 1.637. Candida, te niveo posuit lux proxima templo, 1.638. qua fert sublimes alta Moneta gradus: 1.639. nunc bene prospicies Latiam, Concordia, turbam, 1.640. nunc te sacratae constituere manus. 1.641. Furius antiquam populi superator Etrusci 1.642. voverat et voti solverat ille fidem, 1.643. causa, quod a patribus sumptis secesserat armis 1.644. volgus, et ipsa suas Roma timebat opes. 1.645. causa recens melior: passos Germania crines 1.646. porrigit auspiciis, dux venerande, tuis; 1.647. inde triumphatae libasti munera gentis 1.648. templaque fecisti, quam colis ipse, deae. 1.649. hanc tua constituit genetrix et rebus et ara, 1.650. sola toro magni digna reperta Iovis. 17. AC 18. BC 19. CC 20 DC I 21. EC 22. FC 23. GC 1.651. Haec ubi transierint, Capricorno, Phoebe, relicto 1.652. per iuvenis curres signa gerentis aquam. 2.131. hoc tu per terras, quod in aethere Iuppiter alto, 2.132. nomen habes: hominum tu pater, ille deum. 2.153. Tertia nox veniat: Custodem protinus Ursae 2.154. aspicies geminos exeruisse pedes. note 2.155. inter Hamadryadas iaculatricemque Dianam 2.156. Callisto sacri pars fuit una chori. 2.157. illa deae tangens arcus ‘quos tangimus arcus, 2.158. este meae testes virginitatis’ ait. 2.159. Cynthia laudavit, promissa que ‘foedera serva, 2.160. et comitum princeps tu mihi’ dixit eris. 2.161. foedera servasset, si non formosa fuisset: 2.162. cavit mortales, de Iove crimen habet, 2.163. mille feras Phoebe silvis venata redibat 2.164. aut plus aut medium sole tenente diem. note 2.165. ut tetigit lucum (densa niger ilice lucus, 2.166. in medio gelidae fons erat altus aquae), 2.167. hic ait in silva, virgo Tegeaea, lavemur! 2.168. erubuit falso virginis illa sono. 2.169. dixerat et nymphis: nymphae velamina ponunt, note 2.170. hanc pudet et tardae dat mala signa morae, 2.171. exuerat tunicas; uteri manifesta tumore 2.172. proditur indicio ponderis ipsa suo. 2.173. cui dea ‘virgineos, periura Lycaoni, coetus 2.174. desere nec castas pollue’ dixit aquas. 2.175. luna novum decies implerat cornibus orbem: 2.176. quae fuerat virgo credita, mater erat. 2.177. laesa furit Iuno, formam mutatque puellae. 2.178. quid facis? invito est pectore passa Iovem, 2.179. utque ferae vidit turpes in paelice voltus, 2.180. huius in amplexus Iuppiter inquit eat! 2.181. ursa per incultos errabat squalida montes, 2.182. quae fuerat summo nuper amata Iovi. 2.183. iam tria lustra puer furto conceptus agebat, 2.184. cum mater nato est obvia facto suo. 2.185. illa quidem, tamquam cognosceret, adstitit amens 2.186. et gemuit: gemitus verba parentis erant, 2.187. hanc puer ignarus iaculo fixisset acuto, 2.188. ni foret in superas raptus uterque domos, 2.189. signa propinqua micant: prior est, quam dicimus Arcton, 2.190. Arctophylax formam terga sequentis habet, 2.191. saevit adhuc canamque rogat Saturnia Tethyn, 2.192. Maenaliam tactis ne lavet Arcton aquis. 13. D EID — NP 2.304. traditur antiqui fabula plena ioci. 2.335. intrat, et huc illuc temerarius errat adulter 2.441. Italidas matres inquit sacer hircus inito. 2.443. augur erat (nomen longis intercidit annis, 2.444. nuper ab Etrusca venerat exul humo), 2.445. ille caprum mactat, iussae sua terga puellae 2.446. pellibus exsectis percutienda dabant, 2.496. fit fuga, rex patriis astra petebat equis, 2.501. cum subito motu saepes tremuere sinistrae: 2.531. stultaque pars populi, quae sit sua curia, nescit, 2.532. sed facit extrema sacra relata die. 18. AC 19. BC 20. CC 21. D FERAL — F 2.617. Proxima cognati dixere Caristia cari, 2.618. et venit ad socios turba propinqua deos. 2.619. scilicet a tumulis et, qui periere, propinquis 2.620. protinus ad vivos ora referre iuvat 2.621. postque tot amissos, quicquid de sanguine restat, 2.622. aspicere et generis dinumerare gradus, 2.623. innocui veniant: procul hinc, procul impius esto 2.624. frater et in partus mater acerba suos, 2.625. cui pater est vivax, qui matris digerit annos, 2.626. quae premit invisam socrus iniqua nurum. 2.627. Tantalidae fratres absint et Iasonis uxor 2.628. et quae ruricolis semina tosta dedit, 2.629. et soror et Procne Tereusque duabus iniquus 2.630. et quicumque suas per scelus auget opes. 2.631. dis generis date tura boni (Concordia fertur 2.632. illa praecipue mitis adesse die) 2.633. et libate dapes, ut, grati pignus honoris, 2.634. nutriat incinctos missa patella Lares. 2.635. iamque ubi suadebit placidos nox humida somnos, 2.636. larga precaturi sumite vina manu, 2.637. et bene vos, bene te, patriae pater, optime Caesar! 2.638. dicite suffuso per sacra verba mero. 23. F TER — NP 3.21. Mars videt hanc visamque cupit potiturque cupita 3.22. et sua divina furta fefellit ope. 3.23. somnus abit, iacet ipsa gravis: iam scilicet intra 3.24. viscera Romanae conditor urbis erat. 3.177. disce, Latinorum vates operose dierum, 3.185. in stipula placidi capiebat munera somni, 3.186. et tamen ex illo venit in astra toro. 3.415. Sextus ubi oceano clivosum scandit Olympum 3.416. Phoebus et alatis aethera carpit equis, 3.417. quisquis ades castaeque colis penetralia Vestae, 3.418. gratare, Iliacis turaque pone focis. 3.419. Caesaris innumeris (quem maluit ille mereri?) 3.420. accessit titulis pontificalis honor. 3.421. ignibus aeternis aeterni numina praesunt 3.422. Caesaris: imperii pignora iuncta vides, 3.423. di veteris Troiae, dignissima praeda ferenti, 3.424. qua gravis Aeneas tutus ab hoste fuit, 3.425. ortus ab Aenea tangit cognata sacerdos 3.426. numina: cognatum, Vesta, tuere caput! 3.427. quos sancta fovet ille manu, bene vivitis ignes: 3.428. vivite inextincti, flammaque duxque, precor. 7. B NON — F 4.19. Si qua tamen pars te de fastis tangere debet, 4.20. Caesar, in Aprili, quo tenearis, habes. 4.21. hic ad te magna descendit imagine mensis 4.22. et fit adoptiva nobilitate tuus. 4.23. hoc pater Iliades, cum longum scriberet annum, 4.24. vidit et auctores rettulit ipse suos: 4.25. utque fero Marti primam dedit ordine sortem, 4.26. quod sibi nascenti proxima causa fuit, 4.27. sic Venerem gradibus multis in gente repertam 4.28. alterius voluit mensis habere locum; 4.29. principiumque sui generis revolutaque quaerens 4.30. saecula cognatos venit adusque deos. 4.31. Dardanon Electra nesciret Atlantide natum 4.32. scilicet, Electram concubuisse Iovi? 4.33. huius Erichthonius: Tros est generatus ab illo: 4.34. Assaracon creat hic, Assaracusque Capyn. 4.35. proximus Anchises, cum quo commune parentis 4.36. non dedignata est nomen habere Venus, 4.37. hinc satus Aeneas, pietas spectata, per ignes 4.38. sacra patremque humeris, altera sacra, tulit, 4.39. venimus ad felix aliquando nomen Iuli, 4.40. unde domus Teucros Iulia tangit avos. 4.41. Postumus hinc, qui quod silvis fuit ortus in altis, 4.42. Silvius in Latia gente vocatus erat. 4.43. isque, Latine, tibi pater est. subit Alba Latinum: 4.44. proximus est titulis Epytus, Alba, tuis. 4.45. ille dedit Capyi recidiva vocabula Troiae 4.46. et tuus est idem, Calpete, factus avus. 4.47. cumque patris regnum post hunc Tiberinus haberet, 4.48. dicitur in Tuscae gurgite mersus aquae. 4.49. iam tamen Agrippan natum Remulumque nepotem 4.50. viderat: in Remulum fulmina missa ferunt, 4.51. venit Aventinus post hos, locus unde vocatur, 4.52. mons quoque, post illum tradita regna Procae. 4.53. quem sequitur duri Numitor germanus Amuli. 4.54. Ilia cum Lauso de Numitore sati. 4.55. ense cadit patruo Lausus: placet Ilia Marti 4.56. teque parit, gemino iuncte Quirine Remo. 4.57. ille suos semper Venerem Martemque parentes 4.58. dixit et emeruit vocis habere fidem; 4.59. neve secuturi possent nescire nepotes, 4.60. tempora dis generis continuata dedit, 4.94. perque suos initus continet omne genus. 4.123. Assaracique nurus dicta est, ut scilicet olim 4.124. magnus Iuleos Caesar haberet avos. 4.383. hanc ego militia sedem, tu pace parasti, 4.384. inter bis quinos usus honore viros.’ 5.23. donec Honor placidoque decens Reverentia voltu 5.24. corpora legitimis inposuere toris.2 5.238. non inquit ‘verbis cura levanda mea est, 5.239. si pater est factus neglecto coniugis usu 5.240. Iuppiter et solus nomen utrumque tenet, 5.241. cur ego desperem fieri sine coniuge mater 5.242. et parere intacto, dummodo casta, viro? 5.243. omnia temptabo latis medicamina terris 5.244. et freta Tartareos excutiamque sinus.’ 5.375. omnia finierat: tenues secessit in auras, 6.8. vel quia sum vates, vel quia sacra cano. 6.96. his nomen iunctis Iunius inquit habet. 6.319. praeteream referamne tuum, rubicunde Priape, 6.320. dedecus? est multi fabula parva loci. 6.321. turrigera frontem Cybele redimita corona 6.322. convocat aeternos ad sua festa deos. 6.323. convocat et satyros et, rustica numina, nymphas; 6.324. Silenus, quamvis nemo vocarat, adest. 6.325. nec licet et longum est epulas narrare deorum: 6.326. in multo nox est pervigilata mero. 6.327. hi temere errabant in opacae vallibus Idae, 6.328. pars iacet et molli gramine membra levat, 6.329. hi ludunt, hos somnus habet, pars brachia nectit 6.330. et viridem celeri ter pede pulsat humum. 6.331. Vesta iacet placidamque capit secura quietem, 6.332. sicut erat, positum caespite fulta caput, 6.333. at ruber hortorum custos nymphasque deasque 6.334. captat et errantes fertque refertque pedes. 6.335. aspicit et Vestam: dubium, nymphamne putant 6.336. an scient Vestam, scisse sed ipse negat. 6.337. spem capit obscenam furtimque accedere temptat 6.338. et fert suspensos corde micante gradus. 6.339. forte senex, quo vectus erat, Silenus asellum 6.340. liquerat ad ripas lene sotis aquae. 6.341. ibat, ut inciperet, longi deus Hellesponti, 6.342. intempestivo cum rudit ille sono. 6.343. territa voce gravi surgit dea; convolat omnis 6.344. turba, per infestas effugit ille manus. 6.345. Lampsacus hoc animal solita est mactare Priapo fata: 6.346. asini flammis indicis exta damus. 6.431. sub Priamo servata parum: sic ipsa volebat, 6.432. ex quo iudicio forma revicta sua est. 6.613. signum erat in solio residens sub imagine Tulli; 6.614. dicitur hoc oculis opposuisse manum, 6.615. et vox audita est ‘voltus abscondite nostros, 6.616. ne natae videant ora nefanda meae.’ 6.617. veste data tegitur, vetat hanc Fortuna moveri 6.618. et sic e templo est ipsa locuta suo: 6.619. ‘ore revelato qua primum luce patebit 6.620. Servius, haec positi prima pudoris erit.’ 6.637. Te quoque magnifica, Concordia, dedicat aede 6.638. Livia, quam caro praestitit ipsa viro. | 1.1. I’ll speak of divisions of time throughout the Roman year, 1.2. Their origins, and the stars that set beneath the earth and rise. 1.3. Germanicus Caesar, accept this work, with a calm face, 1.4. And direct the voyage of my uncertain vessel: 1.5. Not scorning this slight honour, but like a god, 1.6. Receiving with favour the homage I pay you. 1.7. Here you’ll revisit the sacred rites in the ancient texts, 1.8. And review by what events each day is marked. 1.9. And here you’ll find the festivals of your House, 1.10. And see your father’s and your grandfather’s name: 1.11. The prizes they won, that illustrate the calendar, 1.12. That you and your brother Drusus will also win. 1.13. Let others sing Caesar’s wars: I’ll sing his altars, 1.14. And those days that he added to the sacred rites. 1.15. Approve my attempt to tell of your family honours, 1.16. And banish the apprehension from my heart. 1.17. Be kind to me, and you’ll empower my verse: 1.18. My wit will stand or fall by your glance. 1.19. My page trembles, judged by a learned prince, 1.20. As if it were being read by Clarian Apollo. 1.21. We know the eloquence of your skilful voice, 1.22. Taking up civil arms for anxious defendants: 1.23. And we know, when your efforts turn to poetry, 1.24. How copiously the river of your genius flows. 1.25. If it’s right and lawful, a poet, guide the poet’s reins, 1.26. So beneath your auspices the whole year may be happy. 1.27. When Rome’s founder established the calendar 1.28. He determined there’d be ten months in every year. 1.29. You knew more about swords than stars, Romulus, surely, 1.30. Since conquering neighbours was your chief concern. 1.31. Yet there’s a logic that might have possessed him, 1.32. Caesar, and that might well justify his error. 1.33. He held that the time it takes for a mother’s womb 1.34. To produce a child, was sufficient for his year. 1.35. For as many months also, after her husband’s funeral, 1.36. A widow maintains signs of mourning in her house. 1.37. So Quirinus in his ceremonial robes had that in view, 1.38. When he decreed his year to an unsophisticated people. 1.223. We too delight in golden temples, however much 1.224. We approve the antique: such splendour suits a god. 1.285. There was peace, and already a cause of triumph, Germanicus, 1.286. The Rhine had yielded her waters up in submission to you. 1.437. But the over-expectant god with his rigid member, 1.438. Was laughed at by them all, in the moonlight. 1.439. The creator of that ruckus paid with his life, 1.440. And he’s the sacrifice dear to the Hellespontine god. 1.637. Near where lofty Moneta lifts her noble stairway: 1.638. Concord, you will gaze on the Latin crowd’s prosperity, 1.639. Now sacred hands have established you. 1.640. Camillus, conqueror of the Etruscan people, 1.641. Vowed your ancient temple and kept his vow. 1.642. His reason was that the commoners had armed themselves, 1.643. Seceding from the nobles, and Rome feared their power. 1.644. This latest reason was a better one: revered Leader, Germany 1.645. offered up her dishevelled tresses, at your command: 1.646. From that, you dedicated the spoils of a defeated race, 1.647. And built a shrine to the goddess that you yourself worship. 1.648. A goddess your mother honoured by her life, and by an altar, 1.649. She alone worthy to share great Jupiter’s couch. 1.650. When this day is over, Phoebus, you will leave Capricorn, 1.651. And take your course through the sign of the Water-Bearer. 1.652. Seven days from now when the sun sinks in the waves, 2.131. You have on earth the name that Jupiter owns to 2.132. In high heaven: you are father of men, he of gods. 2.153. On the third night, you will see straight away 2.154. That the Bear Keeper Bootes’ feet have emerged. 2.155. Callisto was one of the Hamadryads, among 2.156. The sacred band of the huntress Diana. 2.157. She laid her hand on the goddess’ bow, saying: 2.158. ‘Bear witness, bow I touch, to my virginity.’ 2.159. Cynthia praised the vow: ‘Keep faith with that 2.160. And you will be first among my companions.’ 2.161. She’d have kept her vow, if she’d not been beautiful: 2.162. She was wary of men, but sinned with Jupiter. 2.163. Phoebe had hunted many creatures through the woods, 2.164. And was returning home at noon, or shortly after. 2.165. As she reached a grove (a dense grove dark with holm-oak 2.166. With a deep fount of cool water at its centre), 2.167. She said: ‘Arcadian virgin, let’s bathe here in the woods.’ 2.168. The girl blushed at the false title of virgin. 2.169. Diana spoke to the nymphs, and they undressed. 2.170. Callisto was ashamed, and gave bashful signs of delay. 2.171. Removing her tunic, her swollen belly 2.172. Gave clear witness to the burden she carried. 2.173. The goddess spoke to her, saying: ‘Daughter of Lycaon, 2.174. Oath-breaker, leave the virgin band, do not defile pure waters.’ 2.175. Ten times the moon completed her full orb, 2.176. When she, thought to be virgin, became a mother. 2.177. Juno, wounded, raged, and altered the girl’s form. 2.178. What would you? Jupiter had ravished her against her will. 2.179. And seeing in his victim a shameful animal face, 2.180. Juno said: ‘Let Jupiter enjoy her embraces now!’ 2.181. She who had been loved by highest Jove, 2.182. Roamed the wild mountains as a shaggy she-bear. 2.183. The boy she conceived furtively was adolescent 2.184. When the mother met the child she had born. 2.185. She reared, wildly, and growled, as if she knew him: 2.186. Growling was his mother’s only mode of speech. 2.187. The boy, unknowing, would have pierced her with his sharp spear, 2.188. But they were both caught up into the heavenly mansions. 2.189. They shine as neighbouring constellations: first the Bear, 2.190. Then the Bear-keeper takes shape behind her back. 2.191. Still, Juno, Saturn’s daughter, rages and begs grey Tethy 2.192. Never to wash the Maenalian Bear with her waters. 2.304. Is handed down in an old tale full of laughter. 2.335. Entering, as a reckless lover, he roamed around, 2.441. ‘Let the sacred he-goat pierce the Italian wives’. 2.443. There was an augur (his name is lost with the years, 2.444. But he had lately arrived, an exile from Tuscany), 2.445. He killed a he-goat and, at his command, the wive 2.446. offered their backs, to be beaten by thongs from its hide. 2.496. All fled, and the king rose to the stars behind his father’s horses. 2.501. When suddenly the hedge to his left moved and shook: 2.531. Foolish people don’t know which is their ward, 2.532. So they hold the feast on the last possible day. 2.617. The next day has its name, Caristia, from our dear (cari) kin, 2.618. When a throng of relations gathers to the family gods. 2.619. It’s surely pleasant to turn our faces to the living, 2.620. Once away from our relatives who have perished, 2.621. And after so many lost, to see those of our blood 2.622. Who remain, and count the degrees of kinship. 2.623. Let the innocent come: let the impious brother be far, 2.624. Far from here, and the mother harsh to her children, 2.625. He whose father’s too long-lived, who weighs his mother’s years, 2.626. The cruel mother-in-law who crushes the daughter-in-law she hates. 2.627. Be absent Tantalides, Atreus, Thyestes: and Medea, Jason’s wife: 2.628. Ino who gave parched seeds to the farmers: 2.629. And Procne, her sister, Philomela, and Tereus cruel to both, 2.630. And whoever has gathered wealth by wickedness. 2.631. Virtuous ones, burn incense to the gods of the family, 2.632. (Gentle Concord is said to be there on this day above all) 2.633. And offer food, so the robed Lares may feed from the dish 2.634. Granted to them as a mark of esteem, that pleases them. 2.635. Then when moist night invites us to calm slumber, 2.636. Fill the wine-cup full, for the prayer, and say: 2.637. ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638. And let there be pleasant speech at the pouring of wine. 3.21. Mars saw her, seeing her desired her, desiring her 3.22. Possessed her, by divine power hiding his theft. 3.23. She lost sleep, lay there heavily: and already, 3.24. Rome’s founder had his being in her womb,. 3.177. Have what you seek, labouring poet of Latin days, 3.185. He snatched the gifts of peaceful sleep on straw, 3.186. Yet from that same low bed he rose to the stars. 3.415. And takes his way through the sky behind winged horses, 3.416. All you who worship at the shrine of chaste Vesta, 3.417. Give thanks to her, and offer incense on the Trojan hearth. 3.418. To the countless titles Caesar chose to earn, 3.419. The honour of the High Priesthood was added. 3.420. Caesar’s eternal godhead protects the eternal fire, 3.421. You may see the pledges of empire conjoined. 3.422. Gods of ancient Troy, worthiest prize for that Aenea 3.423. Who carried you, your burden saving him from the enemy, 3.424. A priest of Aeneas’ line touches your divine kindred: 3.425. Vesta in turn guard the life of your kin! 3.426. You fires, burn on, nursed by his sacred hand: 3.427. Live undying, our leader, and your flames, I pray. 3.428. The Nones of March are free of meetings, because it’s thought 4.19. If there’s any part of the calendar that might stir you, 4.20. Caesar, in April you’ll find what should interest you. 4.21. This month you inherit from a mighty lineage, 4.22. Yours by adoption into a noble house. 4.23. When Romulus established the length of the year, 4.24. He recognised this, and commemorated your sires: 4.25. And as he granted first place among months to fierce Mars, 4.26. Being the immediate cause of his own existence, 4.27. So he granted the second month to Venus, 4.28. Tracing his descent from her through many generations: 4.29. Searching for the roots of his race, unwinding the roll 4.30. of the centuries, he came at last to his divine kin. 4.31. He couldn’t be ignorant that Electra daughter of Atla 4.32. Bore Dardanus, that Electra had slept with Jove. 4.33. From Dardanus came Ericthonius, and from himTros: 4.34. He in turn produced Assaracus, and Assaracus Capys. 4.35. Next was Anchises, with whom Venu 4.36. Didn’t disdain to share the name of parent. 4.37. From them came Aeneas, whose piety was seen, carrying 4.38. Holy things, and a father as holy, on his shoulders, through the fire. 4.39. Now at last we come to the fortunate name of Iulus, 4.40. Through whom the Julian house claims Teucrian ancestors. 4.41. Postumus was his, called Silvius among the Latin 4.42. Race, being born in the depth of the woods. 4.43. He was your father, Latinus. Alba followed Latinus: 4.44. Epytus was next to take your titles Alba. 4.45. Epytus gave his son Capys a Trojan name, 4.46. And the same was your grandfather Calpetus. 4.47. When Tiberinus ruled his father’s kingdom after him, 4.48. It’s said he drowned in a deep pool of the Tuscan river. 4.49. But before that he saw the birth of a son Agrippa, 4.50. And a grandson Remulus, who was struck by lightning. 4.51. Aventinus followed them, from whom the place and the hill 4.52. Took their name. After him the realm passed to Proca. 4.53. He was succeeded by Numitor, brother to harsh Amulius. 4.54. Ilia and Lausus were then the children of Numitor. 4.55. Lausus fell to his uncle’s sword: Ilia pleased Mars, 4.56. And bore you Quirinus, and your brother Remus. 4.57. You always claimed your parents were Mars and Venus, 4.58. And deserved to be believed when you said so: 4.59. And you granted successive months to your race’s gods, 4.60. So your descendants might not be in ignorance of the truth. 4.94. And maintains all beings from her source. 4.123. And she was called the bride of Assaracus’s son, 4.124. So that mighty Caesar would have Julian ancestors. 4.383. I won this seat in war, and you in peace 4.384. Because of your role among the Decemvirs.’ 5.23. Until Honour, and proper Reverence, she 5.24. of the calm look, were united in a lawful bed. 5.238. She explained what place she sought, and added 5.239. The reason. I consoled her with words of friendship: 5.240. She said: “My cares can’t be lightened by words. 5.241. If Jove can be a father without needing a wife, 5.242. And contains both functions in a single person, 5.243. Why should I despair of becoming a mother with no 5.244. Husband, and, chaste, give birth though untouched by man? 5.375. She replied that gardens not woodlands were her care, 6.8. Being a bard, or by singing of sacred things. 6.96. She said: ‘The month of June gets its name from 6.319. Red-faced Priapus shall I tell of your shame or pass by? 6.320. It’s a brief tale but it’s a merry one. 6.321. Cybele, whose head is crowned with towers, 6.322. Called the eternal gods to her feast. 6.323. She invited the satyrs too, and those rural divinities, 6.324. The nymphs, and Silenus came, though no one asked him. 6.325. It’s forbidden, and would take too long, to describe the banquet 6.326. of the gods: the whole night was spent drinking deep. 6.327. Some wandered aimlessly in Ida’s shadowy vales, 6.328. Some lay, and stretched their limbs, on the soft grass. 6.329. Some played, some slept, others linked arm 6.330. And beat swift feet threefold on the grassy earth. 6.331. Vesta lay carelessly, enjoying a peaceful rest, 6.332. Her head reclining, resting on the turf. 6.333. But the red-faced keeper of gardens chased the nymph 6.334. And goddesses, and his roving feet turned to and fro. 6.335. He saw Vesta too: it’s doubtful whether he thought her 6.336. A nymph, or knew her as Vesta: he himself denied he knew. 6.337. He had wanton hopes, and tried to approach her in secret, 6.338. And walked on tiptoe, with a pounding heart. 6.339. Old Silenus had chanced to leave the mule 6.340. He rode by the banks of a flowing stream. 6.341. The god of the long Hellespont was about to start, 6.342. When the mule let out an untimely bray. 6.343. Frightened by the raucous noise, the goddess leapt up: 6.344. The whole troop gathered, and Priapus fled through their hands. 6.345. The people of Lampsacus sacrifice this animal to him, singing: 6.346. ‘Rightly we give the innards of the witness to the flames.’ 6.431. Priam failed to take like care: so Pallas wished it, 6.432. Judgement having gone against her beauty. 6.613. Yet she still dared to visit her father’s temple, 6.614. His monument: what I tell is strange but true. 6.615. There was a statue enthroned, an image of Servius: 6.616. They say it put a hand to its eyes, 6.617. And a voice was heard: ‘Hide my face, 6.618. Lest it view my own wicked daughter.’ 6.619. It was veiled by cloth, Fortune refused to let the robe 6.620. Be removed, and she herself spoke from her temple: 6.637. His father showed his paternity by touching the child’ 6.638. Head with fire, and a cap of flames glowed on his hair. |
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48. Ovid, Metamorphoses, 1.4, 6.1-6.145, 9.241-9.261, 14.588-14.590, 15.843-15.851, 15.869-15.879 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 56, 132, 240, 243, 244, 245| 1.4. ad mea perpetuum deducite tempora carmen. 6.1. Praebuerat dictis Tritonia talibus aures 6.2. carminaque Aonidum iustamque probaverat iram. 6.3. Tum secum “laudare parum est; laudemur et ipsae 6.4. numina nec sperni sine poena nostra sinamus” 6.5. Maeoniaeque animum fatis intendit Arachnes, 6.6. quam sibi lanificae non cedere laudibus artis 6.7. audierat. Non illa loco neque origine gentis 6.8. clara, sed arte fuit. Pater huic Colophonius Idmon 6.9. Phocaico bibulas tingebat murice lanas. 6.10. Occiderat mater; sed et haec de plebe suoque 6.11. aequa viro fuerat. Lydas tamen illa per urbes 6.12. quaesierat studio nomen memorabile, quamvis 6.13. orta domo parva parvis habitabat Hypaepis. 6.14. Huius ut adspicerent opus admirabile, saepe 6.15. deseruere sui nymphae vineta Timoli, 6.16. deseruere suas nymphae Pactolides undas. 6.17. Nec factas solum vestes spectare iuvabat; 6.18. tum quoque, cum fierent: tantus decor adfuit arti. 6.19. Sive rudem primos lanam glomerabat in orbes, 6.20. seu digitis subigebat opus repetitaque longo 6.21. vellera mollibat nebulas aequantia tractu, 6.22. sive levi teretem versabat pollice fusum, 6.23. seu pingebat acu, scires a Pallade doctam. 6.24. Quod tamen ipsa negat, tantaque offensa magistra 6.25. “certet” ait “mecum: nihil est, quod victa recusem.” 6.26. Pallas anum simulat falsosque in tempora canos 6.27. addit et infirmos, baculo quos sustinet, artus. 6.28. Tum sic orsa loqui: “Non omnia grandior aetas, 6.29. quae fugiamus, habet: seris venit usus ab annis. 6.30. Consilium ne sperne meum. Tibi fama petatur 6.31. inter mortales faciendae maxima lanae: 6.32. cede deae veniamque tuis, temeraria, dictis 6.33. supplice voce roga: veniam dabit illa roganti.” 6.34. Adspicit hanc torvis inceptaque fila relinquit, 6.35. vixque manum retinens confessaque vultibus iram 6.36. talibus obscuram resecuta est Pallada dictis: 6.37. “Mentis inops longaque venis confecta senecta. 6.38. Et nimium vixisse diu nocet. Audiat istas, 6.39. siqua tibi nurus est, siqua est tibi filia, voces. 6.40. Consilii satis est in me mihi. Neve monendo 6.41. profecisse putes, eadem est sententia nobis. 6.42. Cur non ipsa venit? cur haec certamina vitat?” 6.43. Tum dea “venit” ait, formamque removit anilem 6.44. Palladaque exhibuit. Venerantur numina nymphae 6.45. Mygdonidesque nurus: sola est non territa virgo. 6.46. Sed tamen erubuit, subitusque invita notavit 6.47. ora rubor rursusque evanuit, ut solet aer 6.48. purpureus fieri, cum primum aurora movetur, 6.49. et breve post tempus candescere solis ab ortu. 6.50. Perstat in incepto stolidaeque cupidine palmae 6.51. in sua fata ruit: neque enim Iove nata recusat, 6.52. nec monet ulterius, nec iam certamina differt. 6.53. Haud mora, constituunt diversis partibus ambae 6.54. et gracili geminas intendunt stamine telas 6.55. (tela iugo iuncta est, stamen secernit harundo); 6.56. inseritur medium radiis subtemen acutis, 6.57. quod digiti expediunt, atque inter stamina ductum 6.58. percusso paviunt insecti pectine dentes. 6.59. Utraque festit cinctaeque ad pectora vestes 6.60. bracchia docta movent, studio fallente laborem. 6.61. Illic et Tyrium quae purpura sensit aenum 6.62. texitur et tenues parvi discriminis umbrae, 6.63. qualis ab imbre solet percussis solibus arcus 6.64. inficere ingenti longum curvamine caelum: 6.65. in quo diversi niteant cum mille colores, 6.66. transitus ipse tamen spectantia lumina fallit; 6.67. usque adeo quod tangit idem est, tamen ultima distant. 6.68. Illic et lentum filis inmittitur aurum 6.69. et vetus in tela deducitur argumentum. 6.70. Cecropia Pallas scopulum Mavortis in arce 6.71. pingit et antiquam de terrae nomine litem. 6.72. Bis sex caelestes medio Iove sedibus altis 6.73. augusta gravitate sedent. Sua quemque deorum 6.74. inscribit facies: Iovis est regalis imago. 6.75. Stare deum pelagi longoque ferire tridente 6.76. aspera saxa facit, medioque e vulnere saxi 6.77. exsiluisse fretum, quo pignore vindicet urbem; 6.78. at sibi dat clipeum, dat acutae cuspidis hastam, 6.79. dat galeam capiti, defenditur aegide pectus, 6.80. percussamque sua simulat de cuspide terram 6.81. edere cum bacis fetum canentis olivae 6.82. mirarique deos: operis Victoria finis. 6.83. Ut tamen exemplis intellegat aemula laudis, 6.84. quod pretium speret pro tam furialibus ausis, 6.85. quattuor in partes certamina quattuor addit, 6.86. clara colore suo, brevibus distincta sigillis. 6.87. Threiciam Rhodopen habet angulus unus et Haemum 6.88. (nunc gelidi montes, mortalia corpora quondam !), 6.89. nomina summorum sibi qui tribuere deorum. 6.90. Altera Pygmaeae fatum miserabile matris 6.91. pars habet: hanc Iuno victam certamine iussit 6.92. esse gruem populisque suis indicere bella. 6.93. Pinxit et Antigonen ausam contendere quondam 6.94. cum magni consorte Iovis, quam regia Iuno 6.95. in volucrem vertit; nec profuit Ilion illi 6.96. Laomedonve pater, sumptis quin candida pennis 6.97. ipsa sibi plaudat crepitante ciconia rostro. 6.98. Qui superest solus, Cinyran habet angulus orbum; 6.99. isque gradus templi, natarum membra suarum, 6.100. amplectens saxoque iacens lacrimare videtur. 6.101. Circuit extremas oleis pacalibus oras: 6.102. is modus est, operisque sua facit arbore finem. 6.103. Maeonis elusam designat imagine tauri 6.104. Europam: verum taurum, freta vera putares. 6.105. Ipsa videbatur terras spectare relictas 6.106. et comites clamare suas tactumque vereri 6.107. adsilientis aquae timidasque reducere plantas. 6.108. Fecit et Asterien aquila luctante teneri, 6.109. fecit olorinis Ledam recubare sub alis; 6.110. addidit, ut satyri celatus imagine pulchram 6.111. Iuppiter implerit gemino Nycteida fetu, 6.112. Amphitryon fuerit, cum te, Tirynthia, cepit, 6.113. aureus ut Danaen, Asopida luserit ignis, 6.114. Mnemosynen pastor, varius Deoida serpens. 6.115. Te quoque mutatum torvo, Neptune, iuvenco 6.116. virgine in Aeolia posuit. Tu visus Enipeus 6.117. gignis Aloidas, aries Bisaltida fallis; 6.118. et te flava comas frugum mitissima mater 6.119. sensit equum, sensit volucrem crinita colubris 6.120. mater equi volucris, sensit delphina Melantho. 6.121. Omnibus his faciemque suam faciemque locorum 6.122. reddidit. Est illic agrestis imagine Phoebus, 6.123. utque modo accipitris pennas, modo terga leonis 6.124. gesserit, ut pastor Macareida luserit Issen; 6.125. Liber ut Erigonen falsa deceperit uva, 6.126. ut Saturnus equo geminum Chirona crearit. 6.127. Ultima pars telae, tenui circumdata limbo, 6.128. nexilibus flores hederis habet intertextos. 6.129. Non illud Pallas, non illud carpere Livor 6.130. possit opus. Doluit successu flava virago 6.131. et rupit pictas, caelestia crimina, vestes. 6.132. Utque Cytoriaco radium de monte tenebat, 6.133. ter quater Idmoniae frontem percussit Arachnes. 6.134. Non tulit infelix laqueoque animosa ligavit 6.135. guttura. Pendentem Pallas miserata levavit 6.136. atque ita “vive quidem, pende tamen, improba” dixit: 6.137. “lexque eadem poenae, ne sis secura futuri, 6.138. dicta tuo generi serisque nepotibus esto.” 6.139. Post ea discedens sucis Hecateidos herbae 6.140. sparsit; et extemplo tristi medicamine tactae 6.141. defluxere comae, cum quis et naris et aures, 6.142. fitque caput minimum, toto quoque corpore parva est: 6.143. in latere exiles digiti pro cruribus haerent, 6.144. cetera venter habet: de quo tamen illa remittit 6.145. stamen et antiquas exercet aranea telas. 9.241. flamma suum; timuere dei pro vindice terrae. 9.242. Quos ita (sensit enim) laeto Saturnius ore 9.243. Iuppiter adloquitur: “Nostra est timor iste voluptas, 9.244. o superi, totoque libens mihi pectore grator, 9.245. quod memoris populi dicor rectorque paterque, 9.246. et mea progenies vestro quoque tuta favore est. 9.247. Nam quamquam ipsius datis hoc inmanibus actis, 9.248. obligor ipse tamen. Sed enim ne pectora vano 9.249. fida metu paveant: Oetaeas spernite flammas! 9.250. Omnia qui vicit, vincet, quos cernitis, ignes 9.251. nec nisi materna Vulcanum parte potentem 9.252. sentiet: aeternum est a me quod traxit et expers 9.253. atque inmune necis nullaque domabile flamma. 9.254. Idque ego defunctum terra caelestibus oris 9.255. accipiam, cunctisque meum laetabile factum 9.256. dis fore confido. Siquis tamen Hercule, siquis 9.257. forte deo doliturus erit, data praemia nolet, 9.258. sed meruisse dari sciet invitusque probabit.” 9.259. Adsensere dei: coniunx quoque regia visa est 9.260. cetera non duro, duro tamen ultima vultu 9.261. dicta tulisse Iovis seque indoluisse notatam. 14.588. Aeneaeque meo, qui te de sanguine nostro 14.589. fecit avum, quamvis parvum des, optime, numen, 14.590. dummodo des aliquod: satis est inamabile regnum 15.843. Vix ea fatus erat, media cum sede senatus 15.844. constitit alma Venus, nulli cernenda, suique 15.845. Caesaris eripuit membris neque in aera solvi 15.846. passa recentem animam caelestibus intulit astris. 15.847. Dumque tulit, lumen capere atque ignescere sensit 15.848. emisitque sinu: luna volat altius illa, 15.849. flammiferumque trahens spatioso limite crinem 15.850. stella micat natique videns bene facta fatetur 15.851. esse suis maiora et vinci gaudet ab illo. 15.869. qua caput Augustum, quem temperat, orbe relicto 15.870. accedat caelo faveatque precantibus absens! 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 15.873. Cum volet, illa dies, quae nil nisi corporis huius 15.874. ius habet, incerti spatium mihi finiat aevi: 15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum, 15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.879. siquid habent veri vatum praesagia, vivam. | 1.4. and all things you have changed! Oh lead my song 6.1. All this Minerva heard; and she approved 6.2. their songs and their resentment; but her heart 6.3. was brooding thus, “It is an easy thing 6.4. to praise another, I should do as they: 6.5. no creature of the earth should ever slight 6.6. the majesty that dwells in me,—without 6.7. just retribution.”—So her thought was turned 6.8. upon the fortune of Arachne — proud, 6.9. who would not ever yield to her the praise 6.10. won by the art of deftly weaving wool, 6.11. a girl who had not fame for place of birth, 6.12. nor fame for birth, but only fame for skill! 6.14. in Colophon ; where, at his humble trade, 6.15. he dyed in Phocean purples, fleecy wool. 6.16. Her mother, also of the lower class, 6.17. had died. Arachne in a mountain town 6.18. by skill had grown so famous in the Land 6.19. of Lydia , that unnumbered curious nymph 6.20. eager to witness her dexterity, 6.21. deserted the lush vineyards of Timolus; 6.22. or even left the cool and flowing stream 6.23. of bright Pactolus, to admire the cloth, 6.24. or to observe her deftly spinning wool. 6.26. was twisting the coarse wool in little balls, 6.27. or if she teased it with her finger-tips, 6.28. or if she softened the fine fleece, drawn forth 6.29. in misty films, or if she twirled the smooth 6.30. round spindle with her energetic thumb, 6.31. or if with needle she embroidered cloth;— 6.33. how much Minerva had instructed her: 6.34. but this she ever would deny, displeased 6.35. to share her fame; and said, “Let her contend 6.36. in art with me; and if her skill prevails, 6.37. I then will forfeit all!” 6.39. and came to her, disguised with long grey hair, 6.40. and with a staff to steady her weak limbs. 6.41. She seemed a feeble woman, very old, 6.42. and quavered as she said, “Old age is not 6.43. the cause of every ill; experience come 6.44. with lengthened years; and, therefore, you should not 6.45. despise my words. It is no harm in you 6.46. to long for praise of mortals, when 6.47. your nimble hands are spinning the soft wool,— 6.48. but you should not deny Minerva's art— 6.49. and you should pray that she may pardon you, 6.50. for she will grant you pardon if you ask.” 6.52. Looked at the goddess, as she dropped her thread. 6.53. She hardly could restrain her threatening hand, 6.54. and, trembling in her anger, she replied 6.55. to you, disguised Minerva: 6.57. worn out and witless in your palsied age, 6.58. a great age is your great misfortune!— Let 6.59. your daughter and your son's wife—if the God 6.60. have blessed you—let them profit by your words; 6.61. within myself, my knowledge is contained 6.62. ufficient; you need not believe that your 6.63. advice does any good; for I am quite 6.64. unchanged in my opinion. Get you gone,— 6.65. advise your goddess to come here herself, 6.66. and not avoid the contest!” 6.68. the goddess said, “Minerva comes to you!” 6.69. And with those brief words, put aside the shape 6.70. of the old woman, and revealed herself, 6.71. Minerva, goddess. 6.73. and matrons of Mygdonia worshiped her; 6.74. but not Arachne, who defiant stood;— 6.75. although at first she flushed up—then went pale— 6.76. then blushed again, reluctant.—So, at first, 6.77. the sky suffuses, as Aurora moves, 6.78. and, quickly when the glorious sun comes up, 6.79. pales into white. 6.81. her own destruction, for she would not give 6.82. from her desire to gain the victory. 6.83. Nor did the daughter of almighty Jove 6.84. decline: disdaining to delay with words, 6.85. he hesitated not. 6.87. elected their positions, stretched their web 6.88. with finest warp, and separated warp with sley. 6.89. The woof was next inserted in the web 6.90. by means of the sharp shuttles, which 6.91. their nimble fingers pushed along, so drawn 6.92. within the warp, and so the teeth notched in 6.93. the moving sley might strike them.—Both, in haste, 6.94. girded their garments to their breasts and moved 6.95. their skilful arms, beguiling their fatigue 6.96. in eager action. 6.98. besides the Tyrian purple—royal dye, 6.99. extracted in brass vessels.—As the bow, 6.100. that spans new glory in the curving sky, 6.101. its glittering rays reflected in the rain, 6.102. preads out a multitude of blended tints, 6.103. in scintillating beauty to the sight 6.104. of all who gaze upon it; — so the threads, 6.105. inwoven, mingled in a thousand tints, 6.106. harmonious and contrasting; shot with gold: 6.107. and there, depicted in those shining webs, 6.108. were shown the histories of ancient days:— 6.110. where ancient Cecrops built his citadel, 6.111. and showed the old contention for the name 6.112. it should be given.—Twelve celestial God 6.113. urrounded Jupiter , on lofty thrones; 6.114. and all their features were so nicely drawn, 6.115. that each could be distinguished.— Jupiter 6.116. appeared as monarch of those judging Gods. 6.118. contending with Minerva. As he struck 6.119. the Rock with his long trident, a wild horse 6.120. prang forth which he bequeathed to man. He claimed 6.121. his right to name the city for that gift. 6.123. bearing a shield, and in her hand a lance, 6.124. harp-pointed, and a helmet on her head— 6.125. her breast well-guarded by her Aegis: there 6.126. he struck her spear into the fertile earth, 6.127. from which a branch of olive seemed to sprout, 6.128. pale with new clustered fruits.—And those twelve Gods, 6.129. appeared to judge, that olive as a gift 6.130. urpassed the horse which Neptune gave to man. 6.132. might learn the folly of her mad attempt, 6.133. from the great deeds of ancient histories, 6.134. and what award presumption must expect, 6.135. Minerva wove four corners with life scene 6.136. of contest, brightly colored, but of size 6.137. diminutive. 6.139. the snow-clad mountains, Rhodope, 6.140. and Haemus , which for punishment were changed 6.141. from human beings to those rigid forms, 6.142. when they aspired to rival the high Gods. 6.143. And in another corner she described 6.144. that Pygmy, whom the angry Juno changed 6.145. from queen-ship to a crane; because she thought 9.241. and in the desperate slaughter of this rival, 9.242. the world, astonished, may be taught to fear 9.243. the vengeance of an injured woman's rage.” 9.245. fixed on one thought:—she might still keep his love, 9.246. could certainly restore it, if she sent 9.247. to him the tunic soaked in Nessus' blood. 9.249. of her own woe to trusting Lichas, whom 9.250. he urged in gentle words to take the gift, 9.251. from her to her loved husband Hercules. 9.252. He, unsuspecting, put the tunic on, 9.253. all covered with Lernaean hydra's poison. 9.255. into the sacred flames, and pouring wine 9.256. on marble altars, as his holy prayer 9.257. were floating to the Gods. The hallowed heat 9.258. triking upon his poisoned vesture, caused 9.259. Echidna-bane to melt into his flesh. 9.261. the torture. His great fortitude was strong. 14.588. and clear rays of the sun. Then with good cause 14.589. they blamed her, they demanded the return 14.590. of their lost king, and with their hunting spear 15.843. victorious from the conquest of his foes: 15.844. and, raising eyes and hands toward heaven, he cried, 15.845. “You gods above! Whatever is foretold 15.846. by this great prodigy, if it means good, 15.847. then let it be auspicious to my land 15.848. and to the inhabitants of Quirinus,— 15.849. if ill, let that misfortune fall on me.” 15.851. of grassy thick green turf, with fragrant fires, 15.869. O far away, the righteous gods should drive 15.870. uch omens from me! Better it would be 15.871. that I should pass my life in exile than 15.872. be seen a king throned in the capitol.” 15.874. the people and the grave and honored Senate. 15.875. But first he veiled his horns with laurel, which 15.876. betokens peace. Then, standing on a mound 15.877. raised by the valiant troops, he made a prayer 15.878. after the ancient mode, and then he said, 15.879. “There is one here who will be king, if you |
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49. Ovid, Tristia, 1.1.33, 1.5, 2.3, 2.54-2.55, 2.161-2.164, 2.208-2.212, 2.219-2.520, 2.223.216-2.223.218, 2.524, 2.533-2.536, 3.1, 3.6.11-3.6.14, 3.11, 5.7.25-5.7.26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 19, 21, 41, 232, 238, 239, 240, 245 1.5. nec te purpureo velent vaccinia fuco— 1.5. Mulciber in Troiam, pro Troia stabat Apollo; 1.5. iam prope lux aderat, qua qua cum me discedere Caesar 1.5. me miserum! quantis increscunt aequora ventis, 1.5. qui mihi consilium vivendi mite dedisti, 1.5. te mea supposita veluti trabe fulta ruina est: 1.5. hoc tibi dissimula, senti tamen, optime, dici, 1.5. omnia naturae praepostera legibus ibunt, 1.5. donec eris sospes, | 2.253. HIS PLEA: HIS DEFENCE ‘But,’ you may say, ‘the wife can use others’ art, have what she takes from it, without being taught.’ Let a wife read nothing then, since she can learn about how to do wrong from every poem. If she’s partial to what’s perverse, then she’ll equip her character for sin, whatever she touches. Let her take the Annals – nothing’s coarser than them – she’ll surely read who made Ilia pregt. Let her take Lucretius, she’ll ask straight away by whom kindly Venus became Aeneas’s mother. If I’m allowed to present it in order, I’ll show, below, the mind can be harmed by every sort of poem. Yet every book’s not guilty because of it: nothing’s useful, that can’t also wound. What’s more useful than fire? Yet whoever sets out to commit arson, arms his bold hands with fire. Medicine sometimes grants health, sometimes destroy it, showing which plants are helpful, which do harm. The robber and cautious traveller both wear a sword: one for ambush, the other for defence. Eloquence is learnt to plead just causes: it protects the guilty, crushes the innocent. So with verse, read with a virtuous mind it’ll be established nothing of mine will harm. But I ‘corrupt some’? Whoever thinks so, errs, and claims too much for my writings. Even if I’d confessed it, the games also sowseeds of iniquity: order the theatres closed! Many have often found an excuse for sin when the hard earth’s covered with Mars’s sand! Close the Circus! The Circus’s freedom isn’t safe: here a girl sits close to an unknown man. Why’s any portico open, since certain girls stroll there, to meet a lover in the place? What location’s more ‘august’ than a temple? She’s to avoid them too, if she’s clever in sinning. When she stands in Jove’s shrine, it’ll come to her, shrined, how many mothers that god has made: as she enters Juno’s temple in adoration, how many rivals caused the goddess pain. Seeing Pallas she’ll ask why the virgin raised Ericthonius, the child of sin. If she enters your gift, the temple of Mars, Venusstands joined to the Avenger, the husband’s outside the door. Sitting in Isis’s shrine, she’ll ask why Juno drove her over the Ionian Sea and the Bosphorus. It’ll be Anchises reminds her of Venus, Endymion of Luna, Iasion of Ceres. Anything can corrupt a perverted mind: everything’s harmless in its proper place. The first page of my ‘Art’, a book written only for courtesans, warns noblewomen’s hands away. Any woman who bursts in, where a priest forbids, taking his guilt away, is herself the sinner. Yet it’s no crime to unroll sweet verse: the chaste read many things they shouldn’t be doing. often grave-browed women consider naked girls positioned for every kind of lust. And Vestals’ eyes see prostitutes’ bodies: that’s no reason for punishing their owners. 2.313. HIS PLEA: HIS CHARACTER But why is my Muse so wildly wanton, why does my book tempt one to love? Nothing for it but to confess my sin and my open fault: I’m sorry for my wit and taste. Why didn’t I attack Troy again in my poems, that fell before the power of the Greeks? Why silent on Thebes, Eteocles, Polynices, mutual wounds, heroes at the seven gates? Warring Rome didn’t deny me matter, it’s virtuous work to tell one’s country’s tale. Lastly, since you’ve filled the world with deeds, some part of it all was mine to sing, as the sun’s radiant light attracts the eye so your exploits should have drawn my spirit. I’m undeservedly blamed. Narrow the furrow I plough: while that was a great and fertile theme. A little boat shouldn’t trust itself to the waves because it dares to fool about in a tiny pond. Perhaps – and I should even question this – I’m fit for lighter verse, adequate for humble music: but if you order me to sing of the Giants, beaten by Jove’s lightning, the weight will cripple me if I try. It’s a rich mind can tell of Caesar’s mighty deeds, if the content’s not to overpower the work. Still I was daring: but I thought I detracted from it, and what was worse, it harmed your authority. I returned to my light labours, the songs of youth, stirring my feelings with imaginary desires. I wish I hadn’t. But destiny drew me on, and my cleverness punished me. Ah, that I ever studied! Why did my parents educate me, or letters entertain my eyes? This lewdness made you hate me, for the arts, you were sure, troubled sacred marriage-beds. But no bride learned deception from my teaching, no one can teach what he scarcely knows. I made sweet pleasurable songs in such a way that no scandal ever touched my name. There’s no husband even in the lower ranks, who doubts his paternity through my offence. Believe me, my character’s other than my verse – my life is modest, my Muse is playful – and most of my work, deceptive and fictitious, is more permissive than its author. A book’s not evidence of a life, but a true impulse bringing many things to delight the ear. Or Accius would be cruel, Terence a reveller, and those who sing of war belligerent. 2.361. HIS PLEA: GREEK PRECEDENTS I’m not alone in having sung tender love-songs: but I’m the one punished for singing of love. What did old Anacreon’s lyric Muse teach but a mixture of love and plenty of wine? What did Sappho, the Lesbian, teach the girls, but love? Yet Sappho was acceptable, and so was he. It didn’t harm you, Callimachus, who often confessed your pleasures to the reader, in poetry. No plot of playful Meder’s is free of love, yet he’s commonly read by boys and girls. The Iliad itself, what’s that but an adulteress over whom a husband and a lover fought? What’s first in it but a passion for Briseis, and how her abduction made the leaders quarrel? What’s the Odyssey but Penelope wooed by many suitors while her husband’s away, for the sake of love? Who but Homer tells of Mars and Venustheir bodies snared in a flagrant act? On whose evidence but great Homer’s do we know of Calypso and Circe, goddesses burning for a guest? All forms of writing are surpassed in seriousness by tragedy, yet this too always deals with matters of love. What’s in the Hippolytus but Phaedra’s blind passion? Canace’s famed for love of her brother. Again, didn’t ivory-shouldered Pelops, with Phrygian steeds abduct the Pisan girl, while Cupid drove? Medea, who dipped her sword in her children’s blood, was roused to do it by the pain of slighted love. Passion suddenly changed King Tereus, Philomela, and Procne, the mother still mourning her Itys, to birds. If Thyestes, her wicked brother, hadn’t loved Aeropewe’d not read about the swerving horses of the Sun. Impious Scylla would never have touched tragedy if she hadn’t shorn her father’s hair, through love. Who reads of Electra and maddened Orestes, reads of Aegisthus’s and Clytemnestra’s crime. Why tell of Bellerophon, who defeated the Chimaera, whom a deceitful woman brought near to death? Why speak of Hermione, or you, virgin Atalanta, or you Cassandra, Apollo’s priestess, loved by Agamemnon? Or of Danae, Andromeda, of Semele mother of Bacchus, of Haemon, or Alcmena for whom two nights were one? Why tell of Admetus, Theseus, Protesilausfirst of the Greeks to touch the Trojan shore? Add Iole, and Deidamia, Deianira Hercules’s wife, Hylas and Ganymede the Trojan boy. Time will fade if I repeat all the passions of tragedy, and my book will scarcely hold the naked names. There’s ‘tragedy’ too, involving obscene laughter, with many exceedingly shameful words: it didn’t harm one author to show an effeminate Achilles, belittling brave actions with his verse. Aristides associated himself with Milesian vice, but Aristides wasn’t driven from his city. Eubius wasn’t exiled, writer of a vile story, who described the abortion of an embryo, nor Hemitheon who’s just written Sybaritica, nor those who’ve not concealed their adventures. These things are shelved with records of learned men, and are open to the public through our leaders’ gifts. 2.421. HIS PLEA: ROMAN PRECEDENTS I’ll not defend myself with so many foreign weapons, Roman books too have plenty of frivolous matter. Though Ennius sang of war, with grave speech – Ennius great in talent, primitive in his art – though Lucretius explains the cause of impetuous fire, and predicts the triple death of earth, water, air, yet wanton Catullus often sang of his girl, she whom, deceptively, he called Lesbia: not content with her, he broadcast many love poems, in which he confessed to his own affairs. Equal and similar licence from little Calvuswho revealed his intrigues in various metres. Why speak of Ticidas’ or Memmius’ verse in which things are named, and shameful things? Cinna belongs with them, Anser bolder than Cinna, and the light things of Cornificus and Cato, and others, in whose books she who was disguised as Perilla is now called by your name, Metella. Varro, too, who guided Argo to the waves of Phasis, couldn’t keep silent about his own affairs. Hortensius’ and Servius’ poems are no less perverse. Who’d hesitate to follow such great names? Sisenna did Aristides and wasn’t harmed for weaving vile jokes into the tale. It was no disgrace to Gallus that he wrote about Lycoris, that came from his indulgence in too much wine. Tibullus thinks it’s hard to believe his girl’s denials, when she swears the same about him, to her husband. He also admits to teaching her how to cheat her guards, saying, the wretch, that he’s checked by his own arts. often he recalls how he touched her hand as if appraising the gem in his girl’s ring: and tells how he often signalled by nods, or fingers, and traced silent letters on the table’s surface: and he teaches what juices erase the bruise that the imprint of a love-bite often makes: finally he begs her more than careless husband to keep watch too, so she’ll sin a little less. He knows who’s barked at, when someone prowls outside, why there’s so much coughing by the door. He teaches many maxims for such affairs, and by what arts a wife can cheat her spouse. It didn’t do him harm, Tibullus is read and pleases, and he was known when you were first called prince. You’ll find the same maxims in charming Propertius: yet he’s not censured in the slightest way. I succeeded them, since honesty forbids me to reveal the names of well-known living men. I confess I’d no fear that where so many sailed, one would be wrecked, and all the rest unharmed. 2.471. HIS PLEA: DUBIOUS ENTERTAINMENTS Others have written about the art of playing dice – to our ancestors that was no light sin – how to tally the bones, what throw scores the most, and how to avoid the ruinous ‘dogs’: how the dice count, when a side is challenged how one should throw, and move given the throw: how a multi-coloured piece attacks in a straight line, when a piece between two enemy pieces is lost, how to pursue with force, and then recall the piece in front, and retreat again safely, in company: how a small board’s set with three ‘stones’ a side, and winning rests in keeping them together: and those other games – I’ll not describe them all that tend to waste that precious thing, our time. Look, this man tells of various kinds of ball-game, that one teaches swimming, this, bowling hoops. others have written works on painting with cosmetics: that one the etiquette for dinner-parties: another shows the clay from which pots are moulded, or teaches what storage jar’s best for clear wine. Such things are toyed with, in December’s smoky month, but nobody was damned for writing them. Misled by these I made poems, without gravity, but a grave punishment has followed my jests. In the end I’ve not seen one of all those many writers who’s been ruined by his Muse – they picked on me. 2.497. HIS PLEA: THE OTHER ARTS What if I’d written lewd and obscene mimes, that always show the sin of forbidden love, in which a smart seducer constantly appears, and the skilful wife cons her stupid husband? They’re seen by nubile girls, wives, husbands, sons, indeed most of the Senate attend. It’s not enough your ears are burned by sinful words: your eyes get used to many shameful things: and when the lover’s newly tricked the husband, he’s applauded, given a prize, to vast acclaim: because it’s common, theatre’s profitable for poets, and the praetor pays for sin at no small price. Check the cost of your own games, Augustus, you’ll scan many pricey items like these. You’ve seen them yourself and often shown them others – your greatness is so generous everywhere – and with your eyes, that the whole world employs, you’ve calmly watched these staged adulteries. If it’s right to scribble mimes that copy vice, a smaller punishment is due my matter. Or is this kind of writing safe on stage, where it’s allowed, and theatre grants licence to the mime? Well my poems have often been danced to, publicly, often they’ve even detained your eyes. As images of the bodies of ancient heroes, some hand has painted, glow in our houses, so isn’t there a little painting too in some place showing the various forms and acts of love. Not only does Ajax sit there, his look betraying wrath, and savage Medea, a mother with sin in her face, but Venus, damp, too, wringing wet hair in her fingers, rising, scarce decent, from her natal waves. Some sing the noise of war, its blood-stained weapons, some of your actions, some of your ancestors’. Nature, grudgingly, shut me in a narrow space, gave my ingenuity slender powers. Yet Virgil, the happy author of your Aeneid, brought the man and his arms to a Tyrian bed, and no part of the whole work’s more read than that love joined in an improper union. Before, in youthful pastoral music, the same poet played out the passions of Phyllis and sweet Amaryllis. I too, long ago, sinned with that kind of writing: a fault that’s not new earns new punishment: I’d published those songs when I passed before you, so many times, a faultless knight, as you reviewed our sins. So the writing I thought, in my youth, would never hurt me, scarcely foreseeing it, hurts me now I’m old. Late vengeance in excess for those early books, remote the penalty from the time of guilt. | |
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50. Martial, Epigrams, 2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43 | 2.2. TO DOMITIAN: Crete gave a great name, Africa a greater, to their conquerors, Metellus and Scipio; a still nobler name did Germany confer on you, Caesar, from the subjugation of the Rhine; and even as a boy you were worthy of that name. Your brother earned his triumphs over Idumaea, with the assistance of your father; the laurel which is given from the conquest of the Catti is all your own. |
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51. New Testament, 2 Peter, 2.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. | 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. |
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52. New Testament, Hebrews, 12.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266| 12.18. Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶκεκαυμένῳ πυρὶκαὶγνόφῳκαὶ ζόφῳ καὶ θυέλλῃ | 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest, |
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53. New Testament, Romans, 11.28, 12.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 279| 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· | 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. |
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54. New Testament, Luke, 6.20-6.22, 8.24-8.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 409, 479| 6.20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 6.21. μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. 6.22. μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· 8.24. προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες Ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα· ὁ δὲ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη. 8.25. εἶπεν δὲ αὐτοῖς Ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ; | 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him?" |
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55. New Testament, Mark, 4.39, 4.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 479| 4.39. καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 4.41. καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; | 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?" |
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56. New Testament, Matthew, 5.3-5.12, 8.26-8.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 409, 479| 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5. μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται. 5.10. μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 5.12. χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 8.26. καὶ λέγει αὐτοῖς Τί δειλοί ἐστε, ὀλιγόπιστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ θαλάσσῃ, καὶ ἐγένετο γαλήνη μεγάλη. 8.27. Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; | 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?" |
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57. Martial, Epigrams, 2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43 | 2.2. TO DOMITIAN: Crete gave a great name, Africa a greater, to their conquerors, Metellus and Scipio; a still nobler name did Germany confer on you, Caesar, from the subjugation of the Rhine; and even as a boy you were worthy of that name. Your brother earned his triumphs over Idumaea, with the assistance of your father; the laurel which is given from the conquest of the Catti is all your own. |
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| 58. New Testament, Jude, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266 |
59. Quintilian, Institutes of Oratory, 6.3.87, 6.3.89, 7.9, 9.2.44, 9.2.46, 9.2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43, 245, 246 | 7.9. I turn to the discussion of ambiguity, which will be found to have countless species: indeed, in the opinion of certain philosophers, there is not a single word which has not a diversity of meanings. There are, however, very few genera, since ambiguity must occur either in a single word or in a group of words., Single words give rise to error, when the same noun applies to a number of things or persons (the Greeks call this homonymy): for example, it is uncertain with regard to the word gallus whether it means a cock or a Gaul or a proper name or an emasculated priest of Cybele; while Ajax may refer either to the son of Telamon or the son of Oileus. Again, verbs likewise may have different meanings, as, for example, cerno., This ambiguity crops up in many ways, and gives rise to disputes, more especially in connexion with wills, when two men of the same name claim their freedom or, it may be, an inheritance, or again, when the enquiry turns on the precise nature of the bequest., There is another form of ambiguity where a word has one meaning when entire and another when divided, as, for example, ingenua, armamentum or Corvinum. The disputes arising from such ambiguities are no more than childish quibbles, but nevertheless the Greeks are in the habit of making them the subject for controversial themes, as, for example, in the notorious case of the αá½Î»Î·ÏÏίÏ, when the question is whether it is a hall which has fallen down three times (αá½Î»Î· ÏÏίÏ) or a flute-player who fell down that is to be sold., A third form of ambiguity is caused by the use of compound words; for example, if a man orders his body to be buried in a cultivated spot, and should direct, as is often done, a considerable space of land surrounding his tomb to be taken from the land left to his heirs with a view to preserving his ashes from outrage, an occasion for dispute may be afforded by the question whether the words mean "in a cultivated place" (in culto loco) or "in an uncultivated place" (inculto loco)., Thus arises the Greek theme about Leon and Pantaleon, who go to law because the handwriting of a will makes it uncertain whether the testator has left all his property to Leon or his property to Pantaleon. Groups of words give rise to more serious ambiguity. Such ambiguity may arise from doubt as to a case, as in the following passage: â "I say that you, O prince of Aeacus' line, Rome can o'erthrow.", Or it may arise from the arrangement of the words, which makes it doubtful what the exact reference of some word or words may be, more especially when there is a word in the middle of the sentence which may be referred either to what precedes or what follows, as in the line of Virgil which describes Troilus as lora tenens tamen, where it may be disputed whether the poet means that he is still holding the reins, or that, although he holds the reins, he is still dragged along., The controversial theme, "A certain man in his will ordered his heirs to erect 'statuam auream hastam tenentem,' " turns on a similar ambiguity; for it raises the question whether it is the statue holding the spear which is to be of gold, or whether the spear should be of gold and the statue of some other material. The same result is even more frequently produced by a mistaken inflexion of the voice, as in the line: quinquaginta ubi erant centum inde occidit Achilles., It is also often doubtful to which of two antecedents a phrase is to be referred. Here we get such controversial themes as, "My heir shall be bound to give my wife a hundred pounds of silver according to choice," where it is left uncertain which of the two is to make the choice. But in these examples of ambiguity, the first may be remedied by a change of case, the second by separating the words or altering their position, the third by some addition., Ambiguity resulting from the use of two accusatives may be removed by the substitution of the ablative: for example, Lachetem audivi percussisse Demeam (I heard that Demea struck Laches, or that L. struck D.) may be rendered clear by writing a Lachete percussum demeam (that D. was struck by L.). There is, however, a natural ambiguity in the ablative case itself, as I pointed out in the first book. For example, caelo decurrit aperto leaves it doubtful whether the poet means he hastened down "through the open sky," or "when the sky was opened for him to pass.", Words may be separated by a breathing space or pause. We may, for instance, say statuam, and then, after a slight pause, add auream hastam, or the pause may come between statuam auream and hastam. The addition referred to above would take the form quod elegerit ipse, where ipse will show that the reference to the heir, or quod elegerit ipsa, making the reference to the wife. In cases where the ambiguity is caused by the addition of a word, the difficulty may be eliminated by the removal of a word, as in the sentence nos flentes illos deprehendimus., Where it is doubtful to what a word or phrase refers, and the word or phrase itself is ambiguous, we shall have to alter several words, as, for example, in the sentence, "My heir shall be bound to give him all his own property," where "his own" is ambiguous. Cicero commits the same fault when he says of Gaius Fannius, "He following the instructions of his father-inâlaw, for whom, because he had not been elected to the college of augurs, he had no great affection, especially as he had given Quintus Scaevola, the younger of his sons-inâlaw, the preference over himself . . ." For over himself may refer either to his father-inâlaw or to Fannius., Again, another source of ambiguity arises from leaving it doubtful in a written document whether a syllable is long or short. Cato, for example, means one thing in the nominative when its second syllable is short, and another in the dative or ablative when the same syllable is long. There are also a number of other forms of ambiguity which it is unnecessary for me to describe at length., Further, it is quite unimportant how ambiguity arises or how it is remedied. For it is clear in all cases that two interpretations are possible, and as far as the written or spoken word is concerned, it is equally important for both parties. It is therefore a perfectly futile rule which directs us to endeavour, in connexion with this basis, to turn the word in question to suit our own purpose, since, if this is feasible, there is no ambiguity., In cases of ambiguity the only questions which confront us will be, sometimes which of the two interpretations is most natural, and always which interpretation is most equitable, and what was the intention of the person who wrote or uttered the words. I have, however, given sufficient instructions in the course of my remarks on conjecture and quality, as to the method of treating such questions, whether by the prosecution or the defence. |
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60. Josephus Flavius, Jewish Antiquities, 9.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 431| 9.39. θεασάμενοι δὲ ὑπὸ τὴν ἀνατολὴν ἡλίου τὸ ἐν τῷ χειμάρρῳ ὕδωρ, καὶ γὰρ οὐδὲ μακρὰν ἦν τῆς Μωαβίτιδος, αἵματι τὴν χροὰν ὅμοιον, τότε γὰρ μάλιστα πρὸς τὴν αὐγὴν τὸ ὕδωρ ἐρυθραίνεται, ψευδῆ δόξαν περὶ τῶν πολεμίων ἐλάμβανον ὡς ἀπεκτονότων ἑαυτοὺς διὰ δίψος καὶ τοῦ ποταμοῦ αἷμα αὐτοῖς ῥέοντος. | 9.39. But when at the rising of the sun they saw the water in the torrent, for it was not far from the land of Moab, and that it was of the color of blood, for at such a time the water especially looks red, by the shining of the sun upon it, they formed a false notion of the state of their enemies, as if they had slain one another for thirst; and that the river ran with their blood. |
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61. Suetonius, Iulius, 82 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 136 | 82. As he took his seat, the conspirators gathered about him as if to pay their respects, and straightway Tillius Cimber, who had assumed the lead, came nearer as though to ask something; and when Caesar with a gesture put him off to another time, Cimber caught his toga by both shoulders; then as Caesar cried, "Why, this is violence!" one of the Cascas stabbed him from one side just below the throat., Caesar caught Casca's arm and ran it through with his stylus, but as he tried to leap to his feet, he was stopped by another wound. When he saw that he was beset on every side by drawn daggers, he muffled his head in his robe, and at the same time drew down its lap to his feet with his left hand, in order to fall more decently, with the lower part of his body also covered. And in this wise he was stabbed with three and twenty wounds, uttering not a word, but merely a groan at the first stroke, though some have written that when Marcus Brutus rushed at him, he said in Greek, "You too, my child?", All the conspirators made off, and he lay there lifeless for some time, and finally three common slaves put him on a litter and carried him home, with one arm hanging down. And of so many wounds none turned out to be mortal, in the opinion of the physician Antistius, except the second one in the breast., The conspirators had intended after slaying him to drag his body to the Tiber, confiscate his property, and revoke his decrees; but they forebore through fear of Marcus Antonius the consul, and Lepidus, the master of horse. |
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62. Tacitus, Agricola, 39 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43 | 39. Domitian greeted this series of events, though Agricola’s despatches were free of boastful language, with inner disquiet despite, as was his way, showing visible pleasure: he was conscious of the derision that his recent false triumph (AD83), celebrated over the Germans, had met with: for which in truth he had rented in the market-place a crowd whose clothes and hair simulated those of captives. Now here, a real and notable victory, with thousands of enemies slain, was being celebrated to great acclaim. That the name of a private individual should be exalted above that of the Leader, was what he most feared: it was useless to silence the forum’s eloquence, and the noble arts of peace, if another were to grasp military glory. Moreover, while it was easy to ignore other qualities, those of leadership were an Imperial matter. Troubled by these anxieties, but content to keep them secret, a sign of his murderous intent, he decided to conceal his hatred for the time, until the first glow of fame and the army’s plaudits had abated: since Agricola still held Britain. |
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| 63. Seneca The Younger, Troades, 1.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 |
| 64. Josephus Flavius, Jewish War, 6.406 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 431 |
65. Seneca The Younger, Letters, 11.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 266 | 11.8. But my letter calls for its closing sentence. Hear and take to heart this useful and wholesome motto:[1] "Cherish some man of high character, and keep him ever before your eyes, living as if he were watching you, and ordering all your actions as if he beheld them." |
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66. Tacitus, Annals, 1.10, 1.54, 3.24.1-3.24.3, 4.34-4.36, 4.71 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 49, 170, 171, 239, 242| 1.54. Idem annus novas caerimonias accepit addito sodalium Augustalium sacerdotio, ut quondam Titus Tatius retinendis Sabinorum sacris sodalis Titios instituerat. sorte ducti e primoribus civitatis unus et viginti: Tiberius Drususque et Claudius et Germanicus adiciuntur. ludos Augustalis tunc primum coeptos turbavit discordia ex certamine histrionum. indulserat ei ludicro Augustus, dum Maecenati obtem- perat effuso in amorem Bathylli; neque ipse abhorrebat talibus studiis, et civile rebatur misceri voluptatibus vulgi. alia Tiberio morum via: sed populum per tot annos molliter habitum nondum audebat ad duriora vertere. 4.34. Cornelio Cosso Asinio Agrippa consulibus Cremutius Cordus postulatur novo ac tunc primum audito crimine, quod editis annalibus laudatoque M. Bruto C. Cassium Romanorum ultimum dixisset. accusabant Satrius Secundus et Pinarius Natta, Seiani clientes. id perniciabile reo et Caesar truci vultu defensionem accipiens, quam Cremutius relinquendae vitae certus in hunc modum exorsus est: 'verba mea, patres conscripti, arguuntur: adeo factorum innocens sum. sed neque haec in principem aut principis parentem, quos lex maiestatis amplectitur: Brutum et Cassium laudavisse dicor, quorum res gestas cum plurimi composuerint, nemo sine honore memoravit. Titus Livius, eloquentiae ac fidei praeclarus in primis, Cn. Pompeium tantis laudibus tulit ut Pompeianum eum Augustus appellaret; neque id amicitiae eorum offecit. Scipionem, Afranium, hunc ipsum Cassium, hunc Brutum nusquam latrones et parricidas, quae nunc vocabula imponuntur, saepe ut insignis viros nominat. Asinii Pollionis scripta egregiam eorundem memoriam tradunt; Messala Corvinus imperatorem suum Cassium praedicabat: et uterque opibusque atque honoribus perviguere. Marci Ciceronis libro quo Catonem caelo aequavit, quid aliud dictator Caesar quam rescripta oratione velut apud iudices respondit? Antonii epistulae Bruti contiones falsa quidem in Augustum probra set multa cum acerbitate habent; carmina Bibaculi et Catulli referta contumeliis Caesarum leguntur: sed ipse divus Iulius, ipse divus Augustus et tulere ista et reliquere, haud facile dixerim, moderatione magis an sapientia. namque spreta exolescunt: si irascare, adgnita videntur. 4.35. Non attingo Graecos, quorum non modo libertas, etiam libido impunita; aut si quis advertit, dictis dicta ultus est. sed maxime solutum et sine obtrectatore fuit prodere de iis quos mors odio aut gratiae exemisset. num enim armatis Cassio et Bruto ac Philippensis campos optinentibus belli civilis causa populum per contiones incendo? an illi quidem septuagesimum ante annum perempti, quo modo imaginibus suis noscuntur, quas ne victor quidem abolevit, sic partem memoriae apud scriptores retinent? suum cuique decus posteritas rependit; nec deerunt, si damnatio ingruit, qui non modo Cassii et Bruti set etiam mei meminerint.' egressus dein senatu vitam abstinentia finivit. libros per aedilis cremandos censuere patres: set manserunt, occultati et editi. quo magis socordiam eorum inridere libet qui praesenti potentia credunt extingui posse etiam sequentis aevi memoriam. nam contra punitis ingeniis gliscit auctoritas, neque aliud externi reges aut qui eadem saevitia usi sunt nisi dedecus sibi atque illis gloriam peperere. 4.36. Ceterum postulandis reis tam continuus annus fuit ut feriarum Latinarum diebus praefectum urbis Drusum, auspicandi gratia tribunal ingressum, adierit Calpurnius Salvianus in Sextum Marium: quod a Caesare palam increpitum causa exilii Salviano fuit. obiecta publice Cyzicenis incuria caerimoniarum divi Augusti, additis violentiae criminibus adversum civis Romanos. et amisere libertatem, quam bello Mithridatis meruerant, circumsessi nec minus sua constantia quam praesidio Luculli pulso rege. at Fonteius Capito, qui pro consule Asiam curaverat, absolvitur, comperto ficta in eum crimina per Vibium Serenum. neque tamen id Sereno noxae fuit, quem odium publicum tutiorem faciebat. nam ut quis destrictior accusator, velut sacrosanctus erat: leves ignobiles poenis adficiebantur. | 1.10. On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â whether they perished by the enemy's sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â though the moral law required that private hatreds should give way to public utility â yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero's wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. < 1.10. On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â whether they perished by the enemy's sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â though the moral law required that private hatreds should give way to public utility â yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero's wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. 1.54. The year also brought a novelty in religious ceremonial, which was enriched by a new college of Augustal priests, on the pattern of the old Titian brotherhood founded by Titus Tatius to safeguard the Sabine rites. Twenty-one members were drawn by lot from the leading Roman houses: Tiberius, Drusus, Claudius, and Germanicus were added. The Augustal Games, now first instituted, were marred by a disturbance due to the rivalry of the actors. Augustus had counteced these theatrical exhibitions in complaisance to Maecenas, who had fallen violently in love with Bathyllus. Besides, he had no personal dislike for amusements of this type, and considered it a graceful act to mix in the pleasures of the crowd. The temper of Tiberius had other tendencies, but as yet he lacked the courage to force into the ways of austerity a nation which had been for so many years pampered. 4.34. The consulate of Cornelius Cossus and Asinius Agrippa opened with the prosecution of Cremutius Cordus upon the novel and till then unheard-of charge of publishing a history, eulogizing Brutus, and styling Cassius the last of the Romans. The accusers were Satrius Secundus and Pinarius Natta, clients of Sejanus. That circumstance sealed the defendant's fate â that and the lowering brows of the Caesar, as he bent his attention to the defence; which Cremutius, resolved to take his leave of life, began as follows:â "Conscript Fathers, my words are brought to judgement â so guiltless am I of deeds! Nor are they even words against the sole persons embraced by the law of treason, the sovereign or the parent of the sovereign: I am said to have praised Brutus and Cassius, whose acts so many pens have recorded, whom not one has mentioned save with honour. Livy, with a fame for eloquence and candour second to none, lavished such eulogies on Pompey that Augustus styled him 'the Pompeian': yet it was without prejudice to their friendship. Scipio, Afranius, this very Cassius, this Brutus â not once does he describe them by the now fashionable titles of brigand and parricide, but time and again in such terms as he might apply to any distinguished patriots. The works of Asinius Pollio transmit their character in noble colours; Messalla Corvinus gloried to have served under Cassius: and Pollio and Corvinus lived and died in the fulness of wealth and honour! When Cicero's book praised Cato to the skies, what did it elicit from the dictator Caesar but a written oration as though at the bar of public opinion? The letters of Antony, the speeches of Brutus, contain invectives against Augustus, false undoubtedly yet bitter in the extreme; the poems â still read â of Bibaculus and Catullus are packed with scurrilities upon the Caesars: yet even the deified Julius, the divine Augustus himself, tolerated them and left them in peace; and I hesitate whether to ascribe their action to forbearance or to wisdom. For things contemned are soon things forgotten: anger is read as recognition. < 4.34. The consulate of Cornelius Cossus and Asinius Agrippa opened with the prosecution of Cremutius Cordus upon the novel and till then unheard-of charge of publishing a history, eulogizing Brutus, and styling Cassius the last of the Romans. The accusers were Satrius Secundus and Pinarius Natta, clients of Sejanus. That circumstance sealed the defendant's fate â that and the lowering brows of the Caesar, as he bent his attention to the defence; which Cremutius, resolved to take his leave of life, began as follows:â "Conscript Fathers, my words are brought to judgement â so guiltless am I of deeds! Nor are they even words against the sole persons embraced by the law of treason, the sovereign or the parent of the sovereign: I am said to have praised Brutus and Cassius, whose acts so many pens have recorded, whom not one has mentioned save with honour. Livy, with a fame for eloquence and candour second to none, lavished such eulogies on Pompey that Augustus styled him 'the Pompeian': yet it was without prejudice to their friendship. Scipio, Afranius, this very Cassius, this Brutus â not once does he describe them by the now fashionable titles of brigand and parricide, but time and again in such terms as he might apply to any distinguished patriots. The works of Asinius Pollio transmit their character in noble colours; Messalla Corvinus gloried to have served under Cassius: and Pollio and Corvinus lived and died in the fulness of wealth and honour! When Cicero's book praised Cato to the skies, what did it elicit from the dictator Caesar but a written oration as though at the bar of public opinion? The letters of Antony, the speeches of Brutus, contain invectives against Augustus, false undoubtedly yet bitter in the extreme; the poems â still read â of Bibaculus and Catullus are packed with scurrilities upon the Caesars: yet even the deified Julius, the divine Augustus himself, tolerated them and left them in peace; and I hesitate whether to ascribe their action to forbearance or to wisdom. For things contemned are soon things forgotten: anger is read as recognition. 4.35. "I leave untouched the Greeks; with them not liberty only but licence itself went unchastised, or, if a man retaliated, he avenged words by words. But what above all else was absolutely free and immune from censure was the expression of an opinion on those whom death had removed beyond the range of rancour or of partiality. Are Brutus and Cassius under arms on the plains of Philippi, and I upon the platform, firing the nation to civil war? Or is it the case that, seventy years since their taking-off, as they are known by their effigies which the conqueror himself did not abolish, so a portion of their memory is enshrined likewise in history? â To every man posterity renders his wage of honour; nor will there lack, if my condemnation is at hand, those who shall remember, not Brutus and Cassius alone, but me also!" He then left the senate, and closed his life by self-starvation. The Fathers ordered his books to be burned by the aediles; but copies remained, hidden and afterwards published: a fact which moves us the more to deride the folly of those who believe that by an act of despotism in the present there can be extinguished also the memory of a succeeding age. On the contrary, genius chastised grows in authority; nor have alien kings or the imitators of their cruelty effected more than to crown themselves with ignominy and their victims with renown. < 4.35. "I leave untouched the Greeks; with them not liberty only but licence itself went unchastised, or, if a man retaliated, he avenged words by words. But what above all else was absolutely free and immune from censure was the expression of an opinion on those whom death had removed beyond the range of rancour or of partiality. Are Brutus and Cassius under arms on the plains of Philippi, and I upon the platform, firing the nation to civil war? Or is it the case that, seventy years since their taking-off, as they are known by their effigies which the conqueror himself did not abolish, so a portion of their memory is enshrined likewise in history? â To every man posterity renders his wage of honour; nor will there lack, if my condemnation is at hand, those who shall remember, not Brutus and Cassius alone, but me also!" He then left the senate, and closed his life by self-starvation. The Fathers ordered his books to be burned by the aediles; but copies remained, hidden and afterwards published: a fact which moves us the more to deride the folly of those who believe that by an act of despotism in the present there can be extinguished also the memory of a succeeding age. On the contrary, genius chastised grows in authority; nor have alien kings or the imitators of their cruelty effected more than to crown themselves with ignominy and their victims with renown. 4.36. For the rest, the year was so continuous a chain of impeachments that in the days of the Latin Festival, when Drusus, as urban prefect, mounted the tribunal to inaugurate his office, he was approached by Calpurnius Salvianus with a suit against Sextus Marius: an action which drew a public reprimand from the Caesar and occasioned the banishment of Salvianus. The community of Cyzicus were charged with neglecting the cult of the deified Augustus; allegations were added of violence to Roman citizens; and they forfeited the freedom earned during the Mithridatic War, when the town was invested and they beat off the king as much by their own firmness as by the protection of Lucullus. On the other hand, Fonteius Capito, who had administered Asia as proconsul, was acquitted upon proof that the accusations against him were the invention of Vibius Serenus. The reverse, however, did no harm to Serenus, who was rendered doubly secure by the public hatred. For the informer whose weapon never rested became quasi-sacrosanct: it was on the insignificant and unknown that punishments descended. < 4.36. For the rest, the year was so continuous a chain of impeachments that in the days of the Latin Festival, when Drusus, as urban prefect, mounted the tribunal to inaugurate his office, he was approached by Calpurnius Salvianus with a suit against Sextus Marius: an action which drew a public reprimand from the Caesar and occasioned the banishment of Salvianus. The community of Cyzicus were charged with neglecting the cult of the deified Augustus; allegations were added of violence to Roman citizens; and they forfeited the freedom earned during the Mithridatic War, when the town was invested and they beat off the king as much by their own firmness as by the protection of Lucullus. On the other hand, Fonteius Capito, who had administered Asia as proconsul, was acquitted upon proof that the accusations against him were the invention of Vibius Serenus. The reverse, however, did no harm to Serenus, who was rendered doubly secure by the public hatred. For the informer whose weapon never rested became quasi-sacrosanct: it was on the insignificant and unknown that punishments descended. |
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67. Tacitus, Germania (De Origine Et Situ Germanorum), 37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43 | 37. The Cimbri inhabit this same arm of Germany nearest the sea, a small tribe now but great in fame. Wide traces of their ancient glory remain, large encampments on both banks of the Rhine, by whose size you can gauge even today the strength and numbers of that people, witness to a vast exodus. Rome was in its six hundred and fortieth year (114/113BC), Caecilius Metellus and Papirius Carbo being consuls, when the Cimbrian forces were first heard of. Counting from that date to the time of Emperor Trajan’s second consulship (AD98) is a space of about two hundred and ten years: so long has it taken to conquer Germany. Throughout that vast period there have in turn been many losses. The Samnites, the Carthaginians, Spain, Gaul, not even the Parthians have taught us more costly lessons: the German struggle for freedom has been fiercer than Arsaces’ for Parthian domice. What taunt can the East deliver, other than Crassus’ defeat (53BC), having itself lost Pacorus, a prince falling at the feet of Ventidius (38BC). While the Germans instead defeated or captured Carbo (at Noreia, 113BC) and Cassius Longinus (107BC), Servilius Caepio and Maximus Mallius (105BC), broke five of Rome’s consular armies in one campaign, and even snatched Varus and three legions from Augustus Caesar. It was not with impunity that Marius struck them in Italy (101BC), the deified Julius in Gaul (58-55BC), and Drusus, Tiberius and Germanicus on German soil (12BC-AD16). Later Caligula’s vast threats turned to farce. Then little, until taking advantage of our dissension and civil war (AD69) they stormed the legions’ winter quarters, and even aimed at the Gallic countries. Finally repulsed, they have, in recent times, more often found defeat than victory. |
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68. Suetonius, Domitianus, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43 | 6.1. His campaigns he undertook partly without provocation and partly of necessity. That against the Chatti was uncalled for, while the one against the Sarmatians was justified by the destruction of a legion with its commander. He made two against the Dacians, the first when Oppius Sabinus an ex-consul was defeated, and the second on the overthrow of Cornelius Fuscus, perfect of the praetorian guard, to whom he had entrusted the conduct of the war. After several battles of varying success he celebrated a double triumph over the Chatti and the Dacians. His victories over the Sarmatians he commemorated merely by the offering of a laurel crown to Jupiter of the Capitol. |
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69. Suetonius, Augustus, 19.1, 31.4, 65.1-65.3, 100.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 19, 144, 170, 171 | 19.1. After this he nipped in the bud at various times several outbreaks, attempts at revolution, and conspiracies, which were betrayed before they became formidable. The ringleaders were, first the young Lepidus, then Varro Murena and Fannius Caepio, later Marcus Egnatius, next Plautius Rufus and Lucius Paulus, husband of the emperor's granddaughter, and besides these Lucius Audasius, who had been charged with forgery, and was most old and feeble; also Asinius Epicadus, a half-breed descended from the Parthini, and finally Telephus, slave and page of a woman; for even men of the lowest condition conspired against him and imperilled his safety. 31.4. He also revived some of the ancient rites which had gradually fallen into disuse, such as the augury of Safety, the office of Flamen Dialis, the ceremonies of the Lupercalia, the Secular Games, and the festival of the Compitalia. At the Lupercalia he forbade beardless youths to join in the running, and at the Secular Games he wouldn't allow young people of either sex to attend any entertainment by night except in company with some adult relative. He provided that the Lares of the Crossroads should be crowned twice a year, with spring and summer flowers. 65.1. But at the height of his happiness and his confidence in his family and its training, Fortune proved fickle. He found the two Julias, his daughter and granddaughter, guilty of every form of vice, and banished them. He lost Gaius and Lucius within the span of eighteen months, for the former died in Lycia and the latter at Massilia. He then publicly adopted his third grandson Agrippa and at the same time his stepson Tiberius by a bill passed in the assembly of the curiae; but he soon disowned Agrippa because of his low tastes and violent temper, and sent him off to Surrentum. 65.2. He bore the death of his kin with far more resignation than their misconduct. For he was not greatly broken by the fate of Gaius and Lucius, but he informed the senate of his daughter's fall through a letter read in his absence by a quaestor, and for very shame would meet no one for a long time, and even thought of putting her to death. At all events, when one of her confidantes, a freedwoman called Phoebe, hanged herself at about that same time, he said: "I would rather have been Phoebe's father." 65.3. After Julia was banished, he denied her the use of wine and every form of luxury, and would not allow any man, bond or free, to come near her without his permission, and then not without being informed of his stature, complexion, and even of any marks or scars upon his body. It was not until five years later that he moved her from the island to the mainland and treated her with somewhat less rigour. But he could not by any means be prevailed on to recall her altogether, and when the Roman people several times interceded for her and urgently pressed their suit, he in open assembly called upon the gods to curse them with like daughters and like wives. 100.4. There was even an ex-praetor who took oath that he had seen the form of the Emperor, after he had been reduced to ashes, on its way to heaven. His remains were gathered up by the leading men of the equestrian order, bare-footed and in ungirt tunics, and placed in the Mausoleum. This structure he had built in his sixth consulship between the Via Flaminia and the bank of the Tiber, and at the same time opened to the public the groves and walks by which it was surrounded. 101 |
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| 70. Anon., 2 Baruch, 70.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 431 |
| 71. Seneca The Younger, Dialogi, 10.4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 170 |
| 72. Seneca The Younger, De Clementia, 2.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 118 |
73. Quintilian, Institutio Oratoria, 6.3.87, 6.3.89, 7.9, 9.2.44, 9.2.46, 9.2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 43, 245, 246 | 7.9. I turn to the discussion of ambiguity, which will be found to have countless species: indeed, in the opinion of certain philosophers, there is not a single word which has not a diversity of meanings. There are, however, very few genera, since ambiguity must occur either in a single word or in a group of words., Single words give rise to error, when the same noun applies to a number of things or persons (the Greeks call this homonymy): for example, it is uncertain with regard to the word gallus whether it means a cock or a Gaul or a proper name or an emasculated priest of Cybele; while Ajax may refer either to the son of Telamon or the son of Oileus. Again, verbs likewise may have different meanings, as, for example, cerno., This ambiguity crops up in many ways, and gives rise to disputes, more especially in connexion with wills, when two men of the same name claim their freedom or, it may be, an inheritance, or again, when the enquiry turns on the precise nature of the bequest., There is another form of ambiguity where a word has one meaning when entire and another when divided, as, for example, ingenua, armamentum or Corvinum. The disputes arising from such ambiguities are no more than childish quibbles, but nevertheless the Greeks are in the habit of making them the subject for controversial themes, as, for example, in the notorious case of the αá½Î»Î·ÏÏίÏ, when the question is whether it is a hall which has fallen down three times (αá½Î»Î· ÏÏίÏ) or a flute-player who fell down that is to be sold., A third form of ambiguity is caused by the use of compound words; for example, if a man orders his body to be buried in a cultivated spot, and should direct, as is often done, a considerable space of land surrounding his tomb to be taken from the land left to his heirs with a view to preserving his ashes from outrage, an occasion for dispute may be afforded by the question whether the words mean "in a cultivated place" (in culto loco) or "in an uncultivated place" (inculto loco)., Thus arises the Greek theme about Leon and Pantaleon, who go to law because the handwriting of a will makes it uncertain whether the testator has left all his property to Leon or his property to Pantaleon. Groups of words give rise to more serious ambiguity. Such ambiguity may arise from doubt as to a case, as in the following passage: â "I say that you, O prince of Aeacus' line, Rome can o'erthrow.", Or it may arise from the arrangement of the words, which makes it doubtful what the exact reference of some word or words may be, more especially when there is a word in the middle of the sentence which may be referred either to what precedes or what follows, as in the line of Virgil which describes Troilus as lora tenens tamen, where it may be disputed whether the poet means that he is still holding the reins, or that, although he holds the reins, he is still dragged along., The controversial theme, "A certain man in his will ordered his heirs to erect 'statuam auream hastam tenentem,' " turns on a similar ambiguity; for it raises the question whether it is the statue holding the spear which is to be of gold, or whether the spear should be of gold and the statue of some other material. The same result is even more frequently produced by a mistaken inflexion of the voice, as in the line: quinquaginta ubi erant centum inde occidit Achilles., It is also often doubtful to which of two antecedents a phrase is to be referred. Here we get such controversial themes as, "My heir shall be bound to give my wife a hundred pounds of silver according to choice," where it is left uncertain which of the two is to make the choice. But in these examples of ambiguity, the first may be remedied by a change of case, the second by separating the words or altering their position, the third by some addition., Ambiguity resulting from the use of two accusatives may be removed by the substitution of the ablative: for example, Lachetem audivi percussisse Demeam (I heard that Demea struck Laches, or that L. struck D.) may be rendered clear by writing a Lachete percussum demeam (that D. was struck by L.). There is, however, a natural ambiguity in the ablative case itself, as I pointed out in the first book. For example, caelo decurrit aperto leaves it doubtful whether the poet means he hastened down "through the open sky," or "when the sky was opened for him to pass.", Words may be separated by a breathing space or pause. We may, for instance, say statuam, and then, after a slight pause, add auream hastam, or the pause may come between statuam auream and hastam. The addition referred to above would take the form quod elegerit ipse, where ipse will show that the reference to the heir, or quod elegerit ipsa, making the reference to the wife. In cases where the ambiguity is caused by the addition of a word, the difficulty may be eliminated by the removal of a word, as in the sentence nos flentes illos deprehendimus., Where it is doubtful to what a word or phrase refers, and the word or phrase itself is ambiguous, we shall have to alter several words, as, for example, in the sentence, "My heir shall be bound to give him all his own property," where "his own" is ambiguous. Cicero commits the same fault when he says of Gaius Fannius, "He following the instructions of his father-inâlaw, for whom, because he had not been elected to the college of augurs, he had no great affection, especially as he had given Quintus Scaevola, the younger of his sons-inâlaw, the preference over himself . . ." For over himself may refer either to his father-inâlaw or to Fannius., Again, another source of ambiguity arises from leaving it doubtful in a written document whether a syllable is long or short. Cato, for example, means one thing in the nominative when its second syllable is short, and another in the dative or ablative when the same syllable is long. There are also a number of other forms of ambiguity which it is unnecessary for me to describe at length., Further, it is quite unimportant how ambiguity arises or how it is remedied. For it is clear in all cases that two interpretations are possible, and as far as the written or spoken word is concerned, it is equally important for both parties. It is therefore a perfectly futile rule which directs us to endeavour, in connexion with this basis, to turn the word in question to suit our own purpose, since, if this is feasible, there is no ambiguity., In cases of ambiguity the only questions which confront us will be, sometimes which of the two interpretations is most natural, and always which interpretation is most equitable, and what was the intention of the person who wrote or uttered the words. I have, however, given sufficient instructions in the course of my remarks on conjecture and quality, as to the method of treating such questions, whether by the prosecution or the defence. |
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| 74. Plutarch, Roman Questions, 27.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 136 |
| 75. Gellius, Attic Nights, 15.7.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 41 |
76. Cassius Dio, Roman History, 54.30.4, 55.10.16, 56.30.3-56.30.4, 56.46.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 144, 170, 241 | 56.46.2. they also permitted her to employ a lictor when she exercised her sacred office. On her part, she bestowed a million sesterces upon a certain Numerius Atticus, a senator and ex-praetor, because he swore that he had seen Augustus ascending to heaven after the manner of which tradition tells concerning Proculus and Romulus. |
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77. Babylonian Talmud, Shabbat, 88b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279| 88b. דסגינן בשלימותא כתיב בן (משלי יא, ג) תומת ישרים תנחם הנך אינשי דסגן בעלילותא כתיב בהו (משלי יא, ג) וסלף בוגדים ישדם:,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שיר השירים ד, ט) לבבתני אחותי כלה לבבתני באחת מעיניך בתחילה באחת מעיניך לכשתעשי בשתי עיניך אמר עולא עלובה כלה מזנה בתוך חופתה אמר רב מרי ברה דבת שמואל מאי קרא (שיר השירים א, יב) עד שהמלך במסיבו נרדי וגו' אמר רב ועדיין חביבותא היא גבן דכתי' נתן ולא כתב הסריח ת"ר עלובין ואינן עולבין שומעין חרפתן ואינן משיבין עושין מאהבה ושמחין ביסורין עליהן הכתוב אומר (שופטים ה, לא) ואוהביו כצאת השמש בגבורתו,א"ר יוחנן מאי דכתיב (תהלים סח, יב) ה' יתן אומר המבשרות צבא רב כל דיבור ודיבור שיצא מפי הגבורה נחלק לשבעים לשונות תני דבי ר' ישמעאל (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה נחלק לכמה ניצוצות אף כל דיבור ודיבור שיצא מפי הקב"ה נחלק לשבעים לשונות אמר רב חננאל בר פפא מ"ד (משלי ח, ו) שמעו כי נגידים אדבר למה נמשלו דברי תורה כנגיד לומר לך מה נגיד זה יש בו להמית ולהחיות אף ד"ת יש בם להמית ולהחיות,היינו דאמר רבא למיימינין בה סמא דחיי למשמאילים בה סמא דמותא ד"א נגידים כל דיבור ודיבור שיצא מפי הקב"ה קושרים לו שני כתרים: א"ר יהושע בן לוי מ"ד (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין אמרה כנסת ישראל לפני הקב"ה רבש"ע אף על פי שמיצר ומימר לי דודי בין שדי ילין (שיר השירים א, יד) אשכול הכופר דודי לי בכרמי עין גדי מי שהכל שלו מכפר לי על עון גדי שכרמתי לי מאי משמע דהאי כרמי לישנא דמכניש הוא אמר מר זוטרא בריה דרב נחמן כדתנן כסא של כובס שכורמים עליו את הכלים:,וא"ר יהושע בן לוי מאי דכתיב (שיר השירים ה, יג) לחייו כערוגת הבושם כל דיבור ודיבור שיצא מפי הקב"ה נתמלא כל העולם כולו בשמים וכיון שמדיבור ראשון נתמלא דיבור שני להיכן הלך הוציא הקב"ה הרוח מאוצרותיו והיה מעביר ראשון ראשון שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי שושנים אלא ששונים:,ואריב"ל כל דיבור ודיבור שיצא מפי הקב"ה יצתה נשמתן של ישראל שנאמר (שיר השירים ה, ו) נפשי יצאה בדברו ומאחר שמדיבור ראשון יצתה נשמתן דיבור שני היאך קיבלו הוריד טל שעתיד להחיות בו מתים והחיה אותם שנאמר (תהלים סח, י) גשם נדבות תניף אלהים נחלתך ונלאה אתה כוננתה ואמר ר' יהושע בן לוי כל דיבור ודיבור שיצא מפי הקב"ה חזרו ישראל לאחוריהן י"ב מיל והיו מלאכי השרת מדדין אותן שנאמר (תהלים סח, יג) מלאכי צבאות ידודון ידודון אל תיקרי ידודון אלא ידדון:,ואריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה רבש"ע מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים,אמר לו הקב"ה למשה החזיר להן תשובה אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר (איוב כו, ט) מאחז פני כסא פרשז עליו עננו ואמר ר' נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה שאתה נותן לי מה כתיב בה (שמות כ, ב) אנכי ה' אלהיך אשר הוצאתיך מארץ מצרים אמר להן למצרים ירדתם לפרעה השתעבדתם תורה למה תהא לכם שוב מה כתיב בה לא יהיה לך אלהים אחרים בין עמים אתם שרויין שעובדין | 88b. who proceed wholeheartedly and with integrity, it is written: “The integrity of the upright will guide them” (Proverbs 11:3), whereas about those people who walk in deceit, it is written at the end of the same verse: “And the perverseness of the faithless will destroy them.”,Rabbi Shmuel bar Naḥamani said that Rabbi Yonatan said: What is the meaning of that which is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes, with one bead of your necklace” (Song of Songs 4:9)? At first when you, the Jewish people, merely accepted the Torah upon yourselves it was with one of your eyes; however, when you actually perform the mitzvot it will be with both of your eyes. Ulla said with regard to the sin of the Golden Calf: Insolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What verse alludes to this? “While the king was still at his table my spikenard gave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. Rav said: Nevertheless, it is apparent from the verse that the affection of the Holy One, Blessed be He, is still upon us, as it is written euphemistically as “gave off its fragrance,” and the verse did not write, it reeked. And the Sages taught: About those who are insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might” (Judges 5:31).,With regard to the revelation at Sinai, Rabbi Yoḥa said: What is the meaning of that which is written: “The Lord gives the word; the women that proclaim the tidings are a great host” (Psalms 68:12)? It means that each and every utterance that emerged from the mouth of the Almighty divided into seventy languages, a great host. And, similarly, the school of Rabbi Yishmael taught with regard to the verse: “Behold, is My word not like fire, declares the Lord, and like a hammer that shatters a rock?” (Jeremiah 23:29). Just as this hammer breaks a stone into several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages. The Gemara continues in praise of the Torah. Rav Ḥael bar Pappa said: What is the meaning of that which is written: “Listen, for I will speak royal things, and my lips will open with upright statements” (Proverbs 8:6)? Why are matters of Torah likened to a king? To teach you that just as this king has the power to kill and to grant life, so too, matters of Torah have the power to kill and to grant life.,And that is what Rava said: To those who are right-handed in their approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is a drug of life, and to those who are left-handed in their approach to Torah, it is a drug of death. Alternatively, why are matters of Torah referred to as royal? Because to each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “My beloved is to me like a bundle of myrrh that lies between my breasts” (Song of Songs 1:13)? The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved, God, causes me suffering and bitterness, He still lies between my breasts. And Rabbi Yehoshua ben Levi interpreted the verse: “My beloved is to me like a cluster [eshkol] of henna [hakofer] in the vineyards of [karmei] Ein Gedi” (Song of Songs 1:14). He, Whom everything [shehakol] is His, forgives [mekhapper] me for the sin of the kid [gedi], i.e., the calf, that I collected [shekaramti] for myself. The Gemara explains: From where is it inferred that the word in this verse, karmei, is a term of gathering? Mar Zutra, son of Rav Naḥman, said that it is as we learned in a mishna: A launderer’s chair upon which one gathers [koremim] the garments.,And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “His cheeks are as a bed of spices, as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From each and every utterance that emerged from His cheeks, i.e., the mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And since the world was already filled by the first utterance, where was there room for the spices of the second utterance to go? The Holy One, Blessed be He, brought forth wind from His treasuries and made the spices pass one at a time, leaving room for the consequences of the next utterance. As it is stated: “His lips are lilies [shoshanim] dripping with flowing myrrh.” Each and every utterance resulted in flowing myrrh. Do not read the word in the verse as shoshanim; rather, read it as sheshonim, meaning repeat. Each repeat utterance produced its own fragrance.,And Rabbi Yehoshua ben Levi said: From each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people left their bodies, as it is stated: “My soul departed when he spoke” (Song of Songs 5:6). And since their souls left their bodies from the first utterance, how did they receive the second utterance? Rather, God rained the dew upon them that, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it” (Psalms 68:10). And Rabbi Yehoshua ben Levi said: With each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreated in fear twelve mil, and the ministering angels walked them back toward the mountain, as it is stated: “The hosts of angels will scatter [yidodun]” (Psalms 68:13). Do not read the word as yidodun, meaning scattered; rather, read it as yedadun, they walked them.,And Rabbi Yehoshua ben Levi said: When Moses ascended on High to receive the Torah, the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman doing here among us? The Holy One, Blessed be He, said to them: He came to receive the Torah. The angels said before Him: The Torah is a hidden treasure that was concealed by you 974 generations before the creation of the world, and you seek to give it to flesh and blood? As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. “What is man that You are mindful of him and the son of man that You think of him?” (Psalms 8:5). Rather, “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” (Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens.,The Holy One, Blessed be He, said to Moses: Provide them with an answer as to why the Torah should be given to the people. Moses said before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths. God said to him: Grasp My throne of glory for strength and protection, and provide them with an answer. And from where is this derived? As it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it” (Job 26:9), and Rabbi Naḥum said: This verse teaches that God spread the radiance of His presence and His cloud over Moses. Moses said before Him: Master of the Universe, the Torah that You are giving me, what is written in it? God said to him: “I am the Lord your God Who brought you out of Egypt from the house of bondage” (Exodus 20:2). Moses said to the angels: Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again Moses asked: What else is written in it? God said to him: “You shall have no other gods before Me” (Exodus 20:3). Moses said to the angels: Do you dwell among the nations who worship |
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| 78. Macrobius, Saturnalia, 2.7.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 239 |
| 79. Servius, Commentary On The Aeneid, 1.730 (4th cent. CE - 5th cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 218 |
| 80. Macrobius, Saturnalia, 2.7.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 239 |
| 81. Acta Augustea, Ludi Saeculares (Schnegg-Köhler), 115-118, 130, 129 Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 241 |
| 82. Paul, De Verborum Significatu, 2 Tagged with subjects: •irony, ironic Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 117 |
| 83. Anon., Fasti Praenestini, 121, 133 Tagged with subjects: •nan Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 206 |
| 84. Anon., 2 Enoch, 50.4, 53.4 Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165, 279 |
85. Anon., 4 Ezra, 8.19, 8.24, 9.30 Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 165 | 8.19. Therefore hear my voice, and understand my words, and I will speak before thee." The beginning of the words of Ezra's prayer, before he was taken up. He said: 9.30. and thou didst say, `Hear me, O Israel, and give heed to my words, O descendants of Jacob. |
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| 87. Anon., Joseph And Aseneth, 28.3-28.5 Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279 |
| 88. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 77 Tagged with subjects: •irony/ironical Found in books: Stuckenbruck, 1 Enoch 91-108 (2007) 279 |
