1. Hebrew Bible, Song of Songs, 2.7, 3.5, 8.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •justinian i, emperor Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 88| 2.7. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃", 3.5. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃", 8.4. "הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִָם מַה־תָּעִירוּ וּמַה־תְּעֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּץ׃", | 2.7. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, until it please.’ 3.5. ’I adjure you, O daughters of Jerusalem, By the gazelles, and by the hinds of the field, That ye awaken not, nor stir up love, Until it please.’ 8.4. ’I adjure you, O daughters of Jerusalem: Why should ye awaken, or stir up love, Until it please?’ |
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| 2. Livy, History, 39.9.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •justinian (emperor) Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 60 |
| 3. Horace, Sermones, 1.14.2-1.14.3, 1.19.7, 1.22.5, 2.3.30, 2.7.4-2.7.5, 2.7.7, 2.7.9, 2.7.13, 2.7.29, 5.37.25, 6.24.14, 6.30.18, 6.38.5, 6.58.12, 8.4.11, 8.37.14, 8.40.27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 51, 64, 76, 77, 105 |
4. Tacitus, Annals, 14.42-14.43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 346| 14.42. Haud multo post praefectum urbis Pedanium Secundum servus ipsius interfecit, seu negata libertate cui pretium pepigerat sive amore exoleti incensus et dominum aemulum non tolerans. ceterum cum vetere ex more familiam omnem quae sub eodem tecto mansitaverat ad supplicium agi oporteret, concursu plebis quae tot innoxios protegebat usque ad seditionem ventum est senatusque obsessus, in quo ipso erant studia nimiam severitatem aspertium, pluribus nihil mutandum censentibus. ex quis C. Cassius sententiae loco in hunc modum disseruit: 14.43. Saepe numero, patres conscripti, in hoc ordine interfui, cum contra instituta et leges maiorum nova senatus decreta postularentur; neque sum adversatus, non quia dubitarem super omnibus negotiis melius atque rectius olim provisum et quae converterentur in deterius mutari, sed ne nimio amore antiqui moris studium meum extollere viderer. simul quidquid hoc in nobis auctoritatis est crebris contradictionibus destruendum non existimabam, ut maneret integrum si quando res publica consiliis eguisset. quod hodie venit consulari viro domi suae interfecto per insidias servilis, quas nemo prohibuit aut prodidit quamvis nondum concusso senatus consulto quod supplicium toti familiae minitabatur. decernite hercule impunitatem: at quem dignitas sua defendet, cum praefecto urbis non profuerit? quem numerus servorum tuebitur, cum Pedanium Secundum quadringenti non protexerint? cui familia opem feret, quae ne in metu quidem pericula nostra advertit? an, ut quidam fingere non erubescunt, iniurias suas ultus est interfector, quia de paterna pecunia transegerat aut avitum mancipium detrahebatur? pronuntiemus ultro dominum iure caesum videri. | 14.42. Shortly afterwards, the city prefect, Pedanius Secundus, was murdered by one of his own slaves; either because he had been refused emancipation after Pedanius had agreed to the price, or because he had contracted a passion for a catamite, and declined to tolerate the rivalry of his owner. Be that as it may, when the whole of the domestics who had been resident under the same roof ought, in accordance with the old custom, to have been led to execution, the rapid assembly of the populace, bent on protecting so many innocent lives, brought matters to the point of sedition, and the senate house was besieged. Even within its walls there was a party which protested against excessive harshness, though most members held that no change was advisable. Gaius Cassius, one of the majority, when his turn to speak arrived, argued in the following strain:â 14.43. "I have frequently, Conscript Fathers, made one of this body, when demands were being presented for new senatorial decrees in contravention of the principles and the legislation of our fathers. And from me there came no opposition â not because I doubted that, whatever the issue, the provision made for it in the past was the better conceived and the more correct, and that, where revision took place, the alteration was for the worse; but because I had no wish to seem to be exalting my own branch of study by an overstrained affection for ancient usage. At the same time, I considered that what little influence I may possess ought not to be frittered away in perpetual expressions of dissent: I preferred it to remain intact for an hour when the state had need of advice. And that hour is come toâday, when an ex-consul has been done to death in his own home by the treason of a slave â treason which none hindered or revealed, though as yet no attacks had shaken the senatorial decree which threatened the entire household with execution. By all means vote impunity! But whom shall his rank defend, when rank has not availed the prefect of Rome? Whom shall the number of his slaves protect, when four hundred could not shield Pedanius Secundus? Who shall find help in his domestics, when even fear for themselves cannot make them note our dangers? Or â as some can feign without a blush â did the killer avenge his personal wrongs because the contract touched his patrimony, or because he was losing a slave from his family establishment? Let us go the full way and pronounce the owner justly slain! |
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5. New Testament, Galatians, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •justinian (emperor), Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 298| 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; | 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? |
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6. New Testament, John, 13.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •justinian i, emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 531| 13.23. ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα [ὁ] Ἰησοῦς· | 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. |
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| 7. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •justinian (emperor) Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 225 |
8. New Testament, Luke, 14.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 222| 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· | 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. |
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| 9. New Testament, Matthew, 22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 221, 222 |
10. Dio Chrysostom, Orations, 19.5 (1st cent. CE - missingth cent. CE) Tagged with subjects: •justinian, emperor Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 301 | 19.5. And the most of what they give us comes from ancient times, and from much wiser men than those of the present. In the case of comedy everything is kept; in the case of tragedy only the strong parts, it would seem, remain â I mean the iambics, and portions of these they still give in our theatres â but the more delicate parts have fallen away, that is, the lyric parts. I might illustrate by the case of old men: all the firm parts of the body resist the ravages of time, namely, the bones and the muscles; but everything else shrivels up. This is the reason that the bodies of the extremely old men are seen to be wasted and shrunken, whereas all those old men who are corpulent because of their wealth and luxury, although they have no strength left but only fat instead of flesh, do seem well nourished and younger to the great majority. |
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| 11. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 130 |
12. Cassius Dio, Roman History, 54.16.1-54.16.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •justinian, emperor Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 121 | 54.16.1. Among the laws that Augustus enacted was one which provided that those who had bribed anyone in order to gain office should be debarred from office for five years. He laid heavier assessment upon the unmarried men and upon the women without husbands, and on the other hand offered prizes for marriage and the begetting of children. 54.16.2. And since among the nobility there were far more males than females, he allowed all who wished, except the senators, to marry freedwomen, and ordered that their offspring should be held legitimate. |
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| 13. Gaius, Instiutiones, 1.5, 1.13-1.41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 123 |
| 14. Tertullian, Prescription Against Heretics, 36.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •justinian i, emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 531 |
| 15. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 208 |
| 16. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 208 |
17. Eusebius of Caesarea, Ecclesiastical History, 3.20.9, 3.31, 3.39.5, 5.24.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •justinian i, emperor Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 531 | 3.20.9. Tertullian also has mentioned Domitian in the following words: Domitian also, who possessed a share of Nero's cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished. 3.39.5. It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter. 5.24.3. He fell asleep at Ephesus. |
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18. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •justinian i, emperor Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 88| 110b. אבל לא מעיר לכרך ולא מכרך לעיר,מוציאין מנוה הרעה לנוה היפה אבל לא מנוה היפה לנוה הרעה רשב"ג אומר אף לא מנוה רעה לנוה יפה מפני שהנוה היפה בודק:, big strongגמ׳ /strong /big בשלמא מכרך לעיר דבכרך שכיחי כל מילי בעיר לא שכיחי כל מילי אלא מעיר לכרך מ"ט,מסייע ליה לרבי יוסי בר חנינא דא"ר יוסי בר חנינא מנין שישיבת כרכים קשה שנאמר (נחמיה יא, ב) ויברכו העם לכל האנשים המתנדבים לשבת בירושלים:,רשב"ג אומר כו': מאי בודק כדשמואל דאמר שמואל שינוי וסת תחלת חולי מעים כתוב בספר בן סירא (משלי טו, טו) כל ימי עני רעים והאיכא שבתות וימים טובים כדשמואל דאמר שמואל שינוי וסת תחלת חולי מעים,בן סירא אומר אף לילות בשפל גגים גגו ובמרום הרים כרמו ממטר גגים לגגו ומעפר כרמו לכרמים:, big strongמתני׳ /strong /big הכל מעלין לארץ ישראל ואין הכל מוציאין הכל מעלין לירושלים ואין הכל מוציאין אחד האנשים ואחד הנשים,נשא אשה בא"י וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל נשא אשה בא"י וגרשה בקפוטקיא נותן לה ממעות ארץ ישראל נשא אשה בקפוטקיא וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל רבן שמעון בן גמליאל אומר נותן לה ממעות קפוטקיא נשא אשה בקפוטקיא וגרשה בקפוטקיא נותן לה ממעות קפוטקיא:, big strongגמ׳ /strong /big הכל מעלין לאתויי מאי לאתויי עבדים,ולמאן דתני עבדים בהדיא לאתויי מאי לאתויי מנוה היפה לנוה הרעה,ואין הכל מוציאין לאתויי מאי לאתויי עבד שברח מחוצה לארץ לארץ דאמרינן ליה זבניה הכא וזיל משום ישיבת ארץ ישראל,הכל מעלין לירושלים לאתויי מאי לאתויי מנוה היפה לנוה הרעה,ואין הכל מוציאין לאתויי מאי לאתויי אפי' מנוה הרעה לנוה היפה ואיידי דתנא רישא אין מוציאין תנא סיפא נמי אין מוציאין:,ת"ר הוא אומר לעלות והיא אומרת שלא לעלות כופין אותה לעלות ואם לאו תצא בלא כתובה היא אומרת לעלות והוא אומר שלא לעלות כופין אותו לעלות ואם לאו יוציא ויתן כתובה,היא אומרת לצאת והוא אומר שלא לצאת כופין אותה שלא לצאת ואם לאו תצא בלא כתובה הוא אומר לצאת והיא אומרת שלא לצאת כופין אותו שלא לצאת ואם לאו יוציא ויתן כתובה:,נשא אשה כו': הא גופא קשיא,קתני נשא אשה בארץ ישראל וגרשה בקפוטקיא נותן לה ממעות ארץ ישראל אלמא בתר שיעבודא אזלינן אימא סיפא נשא אשה בקפוטקיא וגרשה בארץ ישראל נותן לה ממעות ארץ ישראל אלמא בתר גוביינא אזלינן,אמר רבה מקולי כתובה שנו כאן קסבר כתובה דרבנן:,רבן שמעון בן גמליאל אומר נותן לה ממעות קפוטקיא: קסבר כתובה דאורייתא,תנו רבנן המוציא שטר חוב על חבירו כתוב בו בבל מגבהו ממעות בבל כתוב בו ארץ ישראל מגבהו ממעות ארץ ישראל כתוב בו סתם הוציאו בבבל מגבהו ממעות בבל הוציאו בארץ ישראל מגבהו ממעות ארץ ישראל כתוב בו כסף סתם מה שירצה לוה מגבהו מה שאין כן בכתובה,אהייא אמר רב משרשיא ארישא לאפוקי מדרשב"ג דאמר כתובה דאורייתא:,כתוב בו כסף סתם מה שירצה לוה מגבהו ואימא נסכא א"ר אלעזר דכתיב ביה מטבע ואימא פריטי אמר רב פפא פריטי דכספא לא עבדי אינשי,ת"ר לעולם ידור אדם בא"י אפי' בעיר שרובה עובדי כוכבים ואל ידור בחו"ל ואפילו בעיר שרובה ישראל שכל הדר בארץ ישראל דומה כמי שיש לו אלוה וכל הדר בחוצה לארץ דומה כמי שאין לו אלוה שנא' (ויקרא כה, לח) לתת לכם את ארץ כנען להיות לכם לאלהים,וכל שאינו דר בארץ אין לו אלוה אלא לומר לך כל הדר בחו"ל כאילו עובד עבודת כוכבים וכן בדוד הוא אומר (שמואל א כו, יט) כי גרשוני היום מהסתפח בנחלת ה' לאמר לך עבוד אלהים אחרים וכי מי אמר לו לדוד לך עבוד אלהים אחרים אלא לומר לך כל הדר בחו"ל כאילו עובד עבודת כוכבים,ר' זירא הוה קמשתמיט מיניה דרב יהודה דבעא למיסק לארץ ישראל דאמר רב יהודה כל העולה מבבל לארץ ישראל עובר בעשה שנאמר | 110b. b However, /b even within the same land one may b not /b force his wife to move b from a town to a city, nor from a city to a town. /b ,The mishna adds: b One may remove /b his wife b from a noxious residence to a pleasant residence, /b even if it is in another land. b However, /b one may b not /b compel his wife to move b from a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says: /b One may b also not /b remove her b from a noxious residence to a pleasant residence, because a pleasant residence tests /b the individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters., strong GEMARA: /strong With regard to the statement in the mishna that one may not force one’s spouse to move from a city to a town or from a town to a city, the Gemara asks: b Granted, /b one may not remove her b from a city to a town, as all items are /b readily b available in a city, /b whereas b in a town all items are not /b as b available, /b and therefore the wife can argue that living in a town is inconvenient for her. b However, what is the reason /b that the husband cannot compel her to move b from a town to the city? /b ,The Gemara answers: b This supports /b the opinion of b Rabbi Yosei bar Ḥanina, as Rabbi Yosei bar Ḥanina said: From where /b is it derived b that dwelling in cities is difficult? As it is stated: “And the people blessed all the men who willingly offered themselves to dwell in Jerusalem” /b (Nehemiah 11:2). This shows that living in a city is difficult, due to the noise and the general hubbub of an urban area.,§ The mishna taught: b Rabban Shimon ben Gamliel says /b that a pleasant residence tests the individual. The Gemara asks: b What /b is the meaning of the term b tests /b in this context? The Gemara explains: b This is in accordance with /b the opinion of b Shmuel, as Shmuel said: A change in /b one’s eating b habits [ i veset /i ] /b or in one’s place of residence is b the start of intestinal disease. /b Similarly, b it is written in i Sefer Ben Sira /i : All the days of the poor are terrible. And /b yet b there are i Shabbatot /i and Festivals, /b when even the poor eat well. Once again, the Gemara answers: b This is in accordance with /b the opinion of b Shmuel, as Shmuel said: A change in /b one’s eating b habits /b or in one’s place of residence is b the start of intestinal disease, /b and as a result the poor suffer even from a change for the better.,Since the Gemara quoted from i Sefer Ben Sira /i , it cites the rest of the passage concerning the terrible days of the poor. b Ben Sira says: Even the nights /b of the poor are bad. b His roof is at the low point of the roofs, /b i.e., his residence is at the lowest point in the city, b and his vineyard is at the mountain peaks, /b at the highest point of the slope, which means that b the rain of roofs /b washes down b to his roof, and the soil of his vineyard to /b other b vineyards, /b i.e., the rain washes away the soil in his vineyard and carries it away to the vineyards below., strong MISHNA: /strong b All /b may force their family b to ascend to Eretz Yisrael, /b i.e., one may compel his family and household to immigrate to Eretz Yisrael, b but all may not remove /b others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, b all /b may force their family b to ascend to Jerusalem, and all may not, /b i.e., no one may, b remove /b them from Jerusalem. b Both men and women /b may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem.,The mishna lists other halakhic distinctions between various geographic locations: If one b married a woman in Eretz Yisrael and divorced her in Eretz Yisrael, /b and the currency of the sum in the marriage contract was not specified, b he gives her /b the sum of her marriage contract b in the currency of Eretz Yisrael. /b If one b married a woman in Eretz Yisrael and divorced her in Cappadocia, /b where the currency holds greater value, b he gives her the currency of Eretz Yisrael. /b If one b married a woman in Cappadocia and divorced her in Eretz Yisrael, he /b likewise b gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia. /b Everyone agrees that if one b married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia. /b , strong GEMARA: /strong The mishna stated: b All /b can force the members of their family b to ascend. /b The Gemara asks: This inclusive phrase serves b to include what /b case? The Gemara answers: It comes b to include slaves, /b i.e., Hebrew slaves as well may be coerced to immigrate to Eretz Yisrael with their master’s family against their will.,The Gemara asks: b And according to the one /b whose text of the mishna b expressly teaches /b the case of b slaves, /b this phrase comes b to include what /b case? As stated later in the Gemara, there are some editions of the mishna that state that this i halakha /i applies equally to men, women, and slaves. The Gemara answers: It comes b to include /b one who moves b from a pleasant residence to a noxious residence, /b i.e., one may coerce his family to ascend to Eretz Yisrael even from a good residence abroad to an inferior one in Eretz Yisrael.,§ The mishna further taught: b But all may not remove /b others. Once again the Gemara asks: This phrase comes b to include what /b case? The Gemara answers: It comes b to include a /b Canaanite b slave who ran away /b from his master and came b from outside Eretz /b Yisrael b to Eretz /b Yisrael, b as we say to /b the master: b Sell /b your slave b here, /b in Eretz Yisrael, b and /b then you may b go /b and return abroad, but you may not take the slave abroad with you, b due to /b the mitzva of b settling Eretz Yisrael. /b ,§ The mishna taught: b All /b may force others b to ascend to Jerusalem. /b The Gemara asks once again: This phrase comes b to include what /b case? The Gemara answers: It comes b to include /b a move b from a pleasant residence /b elsewhere in Eretz Yisrael b to a noxious residence /b in Jerusalem.,§ The mishna taught: b And all may not remove /b them from Jerusalem. The Gemara asks: This phrase comes b to include what /b case? The Gemara answers: It comes b to include even /b a move b from a noxious residence to a pleasant residence. /b The Gemara adds: b And since /b the i tanna /i of the mishna b taught: But one may not remove, in the first clause, he also taught: But one may not remove, in the latter clause, /b despite the fact that this i halakha /i could have been inferred from the first clause.,§ b The Sages taught: /b If the husband b says /b that he wishes b to ascend, /b i.e., to immigrate to Eretz Yisrael, b and /b his wife b says that /b she does b not /b wish b to ascend, one forces her to ascend. And if /b she will b not /b do so, as she resists all attempts to force her to make the move, b she is divorced without /b receiving her b marriage contract, /b i.e., she forfeits her rights to the benefits outlined in the marriage contract. If b she says /b that she wishes b to ascend /b to Eretz Yisrael b and he says that /b he does b not /b wish b to ascend, one forces him to ascend. And if /b he does b not /b wish to immigrate, b he must divorce /b her b and give /b her b the marriage contract. /b ,If b she says /b that she wishes b to leave /b Eretz Yisrael, b and he says that /b he does b not /b wish b to leave, one forces her not to leave. And if /b she does b not /b wish to stay in Eretz Yisrael and resists all attempts to force her to stay, b she is divorced without /b receiving her b marriage contract. /b If b he says /b that he wishes b to leave /b Eretz Yisrael b and she says that /b she does b not /b wish b to leave, one forces him not to leave. And if /b he does b not /b wish to stay in Eretz Yisrael, b he must divorce /b her b and give /b her b the marriage contract. /b ,§ The mishna taught that if b one married a woman /b in Eretz Yisrael and divorced her in Cappadocia, he must pay her the marriage contract in the currency of Eretz Yisrael. The same is true if he married her in Cappadocia and divorced her in Eretz Yisrael. The Gemara asks: b This matter itself is difficult, /b i.e., there is an internal contradiction in the rulings provided by the mishna.,The Gemara elaborates: The mishna first b teaches /b that if one b married a woman in Eretz Yisrael and divorced her in Cappadocia, he gives her the currency of Eretz Yisrael. Apparently, one follows /b the customs of the place of the b lien, /b i.e., he pays with the currency of the location of the wedding, where the obligation came into force. Now, b say the latter clause /b of the mishna: If one b married a woman in Cappadocia and divorced her in Eretz Yisrael, he /b likewise b gives her currency of Eretz Yisrael. Apparently, one follows /b the place of b the collection /b of the money., b Rabba said: /b The Sages b taught here /b one b of the leniencies /b that apply to b a marriage contract. /b The leniency is that the husband pays with the less valuable currency of Eretz Yisrael in both cases, whether the wedding or the divorce occurred there. This is because the i tanna /i of this mishna b holds /b that b a marriage contract /b applies b by rabbinic /b law.,§ The mishna taught that b Rabban Shimon ben Gamliel says /b that if one married a woman in Cappadocia and divorced her in Eretz Yisrael, b he /b pays her the marriage contract b in the currency of Cappadocia. /b The Gemara explains that Rabban Shimon ben Gamliel b holds /b that b a marriage contract /b applies b by Torah /b law, which means that its debt must be paid according to its highest possible value. Consequently, one follows the place in which the obligation was formed, which is the i halakha /i for all deeds and contracts, and there is no room for leniency in this matter.,§ b The Sages taught: /b With regard to b one who produces a promissory note against another, /b if b Babylonia is written in it, he pays it with the currency of Babylonia; /b if b Eretz Yisrael is written in it, he pays it with currency of Eretz Yisrael. /b In a case where it is b written without specification /b as to where the document was written, if b he produced it in Babylonia he pays it with the currency of Babylonia /b and if b he produced it in Eretz Yisrael he pays it with currency of Eretz Yisrael. /b If the note b mentions money without specification /b of what type of coins are to be used, b the borrower may pay it with any /b type of coin b he likes, /b even the smallest denomination available. However, b this is not /b the case with regard b to a marriage contract. /b ,The Gemara asks: With regard to this last statement, that this is not the case with regard to a marriage contract: b To which /b part of the i baraita /i is this referring? b Rav Mesharshiyya said: /b It is referring back to b the first clause, /b that if the promissory note mentions Babylonia one pays with Babylonian currency. This indicates that one invariably pays based on the place where the document was written. The i tanna /i adds that this principle does not apply to a marriage contract, as one pays based on the place where a marriage contract was written only if this would lead to a leniency, as explained above (Rid). This ruling comes b to exclude /b the opinion b of Rabban Shimon ben Gamliel, who said /b that that b a marriage contract /b applies b by Torah /b law and must always be paid in the currency of the place in which the obligation was first formed.,§ The Gemara continues to analyze the i baraita /i , which teaches: If the note b mentions money [ i kesef /i ] without specification, the borrower may pay it with any /b type of coin b he likes. /b The Gemara asks: b But /b can’t one b say /b that perhaps the document was not speaking of coins but of silver [ i kesef /i ] b strips? Rabbi Elazar said: /b The i baraita /i is referring to a case in b which it is written in /b the document: b Coins, /b although it does not specify which ones. The Gemara further asks: b And /b can’t one b say /b that one may pay off the debt with b i perutot /i , /b a small denomination? b Rav Pappa said: People do not /b ordinarily b mint i perutot /i of silver, /b as they reserve silver for larger denominations.,§ In relation to the basic point raised by the mishna concerning living in Eretz Yisrael, b the Sages taught: A person should always reside in Eretz Yisrael, even in a city that is mostly /b populated by b gentiles, and he should not reside outside /b of b Eretz /b Yisrael, b even in a city that is mostly /b populated by b Jews. /b The reason is b that anyone who resides in Eretz Yisrael is considered as one who has a God, and anyone who resides outside /b of b Eretz /b Yisrael b is considered as one who does not have a God. As it is stated: “To give to you the land of Canaan, to be your God” /b (Leviticus 25:38).,The Gemara expresses surprise: b And /b can it really be said that b anyone who resides outside /b of b Eretz /b Yisrael b has no God? Rather, /b this comes b to tell you that anyone who resides outside /b of b Eretz /b Yisrael b is /b considered b as though he is engaged in idol worship. And so it says with regard to David: “For they have driven me out this day that I should not cleave to the inheritance of the Lord, saying: Go, serve other gods” /b (I Samuel 26:19). b But who said to David: Go, serve other gods? Rather, /b this comes b to tell you that anyone who resides outside /b of b Eretz /b Yisrael b is /b considered b as though he is engaged in idol worship. /b ,§ The Gemara relates: b Rabbi Zeira was avoiding /b being seen b by /b his teacher, b Rav Yehuda, /b as Rabbi Zeira b sought to ascend to Eretz Yisrael /b and his teacher disapproved. b As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive mitzva, as it is stated: /b |
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| 19. Ambrose, On Duties, 3.58, 3.66 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 77 |
| 20. Evagrius Ponticus, Scholia In Ecclesiasten (Fragmenta E Catenis), 1.11, 2.5, 3.14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241, 245 |
| 21. Augustine, Sermons, 47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 77 |
| 22. Julian (Emperor), Letters, 37, 40-41, 36 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 248 |
| 23. Ambrose, Letters, 72.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241 |
24. Ammianus Marcellinus, History, 22.5.3-22.5.4, 27.3.12-27.3.13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 222, 248 | 22.5.3. And in order to add to the effectiveness of these ordices, he summoned to the palace the bishops of the Christians, who were of conflicting opinions, and the people, who were also at variance, and politely advised them to lay aside their differences, and each fearlessly and without opposition to observe his own beliefs. 22.5.4. On this he took a firm stand, to the end that, as this freedom increased their dissension, he might afterwards have no fear of a united populace, knowing as he did from experience that no wild beasts are such enemies to mankind as are most of the Christians in their deadly hatred of one another. And he often used to say: Hear me, to whom the Alamanni and the Franks have given ear, thinking that in this he was imitating a saying of the earlier emperor Marcus. But he did not observe that the two cases were very different. 27.3.12. Damasus and Ursinus, burning with a superhuman desire of seizing the bishopric, engaged in bitter strife because of their opposing interests; and the supporters of both parties went even so far as conflicts ending in bloodshed and death. Since Viventius was able neither to end nor to diminish this strife, he was compelled to yield to its great violence, and retired to the suburbs. 27.3.13. And in the struggle Damasus was victorious through the efforts of the party which favoured him. It is a well-known fact that in the basilica of Sicininus, In the Fifth Region, also called Basilica Liberii (see Val. in Wagner-Erfurdt); now Santa Maria Maggiore. where the assembly of the Christian sect is held, in a single day a hundred and thirty-seven corpses of the slain were found, and that it was only with difficulty that the long-continued frenzy of the people was afterwards quieted. |
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| 25. Ambrose, Letters, 72.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241 |
| 26. Ambrose, Letters, 72.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241 |
| 27. Ambrose, Letters, 72.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241 |
| 28. Ambrose, Letters, 72.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241 |
| 29. Justinian, Digest, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 123 |
| 30. Cassiodorus, Variarum Libri Xii, 10.26 (5th cent. CE - 6th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 248, 249 |
| 31. Justinian, Novellae, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 301 |
| 32. Justinian, Novellae, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 301 |
| 33. Theodosius Ii Emperor of Rome, Theodosian Code, 1.4.3, 2.10.6, 4.1.1, 5.1.8, 8.13.6, 8.16.1, 8.18.9-8.18.10, 8.19.1, 9.24.1-9.24.2, 9.25.2, 11.30.11, 11.30.13, 11.30.15, 11.30.47 (5th cent. CE - 5th cent. CE) Tagged with subjects: •justinian, emperor •justinian, emperor, legal corpus •justinian (emperor) Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 106; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 46, 51, 76, 105, 118; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 130 |
| 34. Justinian, Codex Justinianus, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 123 |
| 35. Jerome, Letters, 52.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 77 |
| 36. Gregory The Great, Letters, 14.14 (6th cent. CE - 7th cent. CE) Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 387 |
| 37. Procopius, Historia Arcana (Anecdota), 8.24, 9.20-9.23, 13.7-13.8 (6th cent. CE - 6th cent. CE) Tagged with subjects: •justinian (emperor) •justinian, emperor Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 225, 317; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 246 |
| 38. Evagrius Scholasticus, Ecclesiastical History, 1.11, 2.5, 3.14 (6th cent. CE - 6th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241, 245 |
| 39. Procopius, De Bellis, 1.19 (6th cent. CE - 6th cent. CE) Tagged with subjects: •justinian (emperor) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 203 |
| 40. Procopius, On Buildings, 1.1.9 (6th cent. CE - 6th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 246 |
| 41. Augustine, Letters, 173.10 (7th cent. CE - 7th cent. CE) Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 221 |
| 42. Augustine, C. Epist. Parmen., 3.13 Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 221 |
| 43. Epigraphy, Eaor, None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 44. Epigraphy, Cle, 1516 Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 45. Epigraphy, Ilcv, 1067, 90 Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 46. Numismatics, Ricg, 8.21 Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 47. Paulus Julius, Digesta, 4.8.4 Tagged with subjects: •justinian, emperor, legal corpus Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 106 |
| 48. Procopius, Wars, 5.3.5-5.3.9 Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 246 |
| 49. Papyri, P.Col., 7.175 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 51 |
| 50. Epigraphy, Oliver, 40 Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288 |
| 54. Socrates, Eh, 7.3 Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 225 |
| 55. Epigraphy, Icur, 2.423, 2.4164 Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375, 387 |
| 56. Agathias, History, 1.7.3 Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 246 |
| 57. Justinian, Novel, 42.1.2 Tagged with subjects: •justinian, emperor Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 223 |
| 58. Papyri, P.Cair.Masp., 67004 Tagged with subjects: •justinian (emperor) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 211 |
| 59. Epigraphy, Fira, None Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288 |
| 60. Varro, Vaticana (Fragmenta), 158, 168, 178, 214-216, 218 Tagged with subjects: •nan Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 106 |
| 61. Anon., Vita Artemonis, 189, 186 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 351 |
62. Vergil, Aeneis, 1.274-1.278 Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 | 1.274. Through chance and change and hazard without end, 1.275. our goal is Latium ; where our destinies 1.276. beckon to blest abodes, and have ordained 1.277. that Troy shall rise new-born! Have patience all! |
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| 63. Council of Laodicea [Between Ca.343-381], Can., 29 Tagged with subjects: •justinian (emperor), Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 298 |
| 64. Anon., Martyrdom of Montanus And Lucius, 12.2 Tagged with subjects: •justinian (roman emperor) Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 139 |
| 65. Anon., Syro-Roman Lawbook, 81 Tagged with subjects: •justinian (emperor) Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 130 |
| 66. Asterius, Homilies, 3.8 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 76 |
| 67. Digesta, Digesta, None Tagged with subjects: •justinian (emperor) Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 60 |
| 68. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288 |
| 69. Epigraphy, Igur, None Tagged with subjects: •justinian, emperor Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 70. Epigraphy, Ils, 1241, 206, 2949, 1286 Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 71. Epigraphy, Seg, None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375 |
| 72. Cyrillus Alexandrinus, Hom. Div., None Tagged with subjects: •justinian (emperor) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 216 |
| 73. Theodosius, Gesta Senatus, 4 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 18 |
| 74. Valentinian Iii, Novellae, 2.3.4 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 105 |
| 75. Valerian of Cimiez, Homiliae, 20.5 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 76 |
| 76. Martianus Capella, ‘Liber De Arte Rhetorica’, 10, 15-16 Tagged with subjects: •nan Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 117 |
| 77. Justinian, Const. Deo Auctore, 6 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 64 |
| 78. Chirius Fortunatianus, Ars Rhetorica, 1.1-1.3, 2.8-2.9 Tagged with subjects: •justinian, emperor Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 106, 117 |
| 80. Targums, Song of Songs Targum, 8.4 Tagged with subjects: •justinian i, emperor Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 88 |
| 82. John of Ephesus, Hist. Eccl., 3.4.49 Tagged with subjects: •justinian (emperor) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 217 |
| 83. Iustinianus, Digesta, 48.19.8 Tagged with subjects: •justinian (roman emperor) Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 139 |
| 84. Anon., Midrash On Song of Songs, 2.20 Tagged with subjects: •justinian i, emperor Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 88 |
| 85. Council of Nicaea (325), Canons, 4 Tagged with subjects: •justinian (emperor), Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 289 |
| 86. Epigraphy, Inschriften Von Laodicea, 41 Tagged with subjects: •justinian (emperor), Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 351 |
| 87. Hilarius, Fragmenta Historica, 4.3.61 Tagged with subjects: •justinian (emperor), Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 289 |
| 88. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 11.9, 14.3 Tagged with subjects: •justinian (roman emperor) Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 139 |
