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242 results for "lampe"
1. Hebrew Bible, Deuteronomy, 5.8, 20.1, 24.1, 24.3, 32.36 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 214; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 51, 91; Schwartz (2008), 2 Maccabees, 526
5.8. "לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃", 20.1. "כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם׃", 20.1. "כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי־יְהוָה אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם׃", 24.1. "כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃", 24.1. "כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃", 24.3. "וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃", 32.36. "כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃", 5.8. "Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.", 20.1. "When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt.", 24.1. "When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,", 24.3. "and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife;", 32.36. "For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.",
2. Hebrew Bible, Numbers, 6.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •oil lamps, herodian lamps Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 173
6.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 6.1. "וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 6.1. "And the LORD spoke unto Moses, saying:",
3. Hebrew Bible, Proverbs, 20.27 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •lamps, on sabbath Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 59
20.27. "נֵר יְהוָה נִשְׁמַת אָדָם חֹפֵשׂ כָּל־חַדְרֵי־בָטֶן׃", 20.27. "The spirit of man is the lamp of the LORD, searching all the inward parts.",
4. Hebrew Bible, Psalms, 74.8, 118.105 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •lamps, darom type •lamp Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 163; Levine (2005), The Ancient Synagogue, The First Thousand Years, 25
74.8. "אָמְרוּ בְלִבָּם נִינָם יָחַד שָׂרְפוּ כָל־מוֹעֲדֵי־אֵל בָּאָרֶץ׃", 74.8. "They said in their heart: 'Let us make havoc of them altogether'; They have burned up all the meeting-places of God in the land.",
5. Hebrew Bible, Song of Songs, 8.5-8.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •lamps Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 525
8.5. "מִי זֹאת עֹלָה מִן־הַמִּדְבָּר מִתְרַפֶּקֶת עַל־דּוֹדָהּ תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ שָׁמָּה חִבְּלַתְךָ אִמֶּךָ שָׁמָּה חִבְּלָה יְלָדַתְךָ׃", 8.6. "שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃", 8.7. "מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃", 8.8. "אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃", 8.9. "אִם־חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף וְאִם־דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז׃", 8.11. "כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃", 8.12. "כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃", 8.13. "הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃", 8.14. "בְּרַח דּוֹדִי וּדְמֵה־לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים׃", 8.5. Who is this that cometh up from the wilderness, Leaning upon her beloved? Under the apple-tree I awakened thee; There thy mother was in travail with thee; There was she in travail and brought thee forth. 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.7. Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? 8.9. If she be a wall, We will build upon her a turret of silver; And if she be a door, We will enclose her with boards of cedar. 8.10. I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace. 8.11. Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’ 8.14. Make haste, my beloved, And be thou like to a gazelle or to a young hart Upon the mountains of spices.
6. Hebrew Bible, Leviticus, 1.14, 5.7, 5.11, 12.6, 12.8, 14.3, 14.8-14.9, 14.22, 15.14, 15.29 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •oil lamps, herodian lamps •lamps, use at hammat gader Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 173; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 811
1.14. "וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃", 5.7. "וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃", 5.11. "וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא׃", 12.6. "וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃", 12.8. "וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃", 14.3. "וְעָשָׂה אֶת־הָאֶחָד מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה מֵאֲשֶׁר תַּשִּׂיג יָדוֹ׃", 14.3. "וְיָצָא הַכֹּהֵן אֶל־מִחוּץ לַמַּחֲנֶה וְרָאָה הַכֹּהֵן וְהִנֵּה נִרְפָּא נֶגַע־הַצָּרַעַת מִן־הַצָּרוּעַ׃", 14.8. "וְכִבֶּס הַמִּטַּהֵר אֶת־בְּגָדָיו וְגִלַּח אֶת־כָּל־שְׂעָרוֹ וְרָחַץ בַּמַּיִם וְטָהֵר וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְיָשַׁב מִחוּץ לְאָהֳלוֹ שִׁבְעַת יָמִים׃", 14.9. "וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃", 14.22. "וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה׃", 15.14. "וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃", 15.29. "וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 1.14. "And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons.", 5.7. "And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering.", 5.11. "But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.", 12.6. "And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.", 12.8. "And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.", 14.3. "And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;", 14.8. "And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and he shall be clean; and after that he may come into the camp, but shall dwell outside his tent seven days.", 14.9. "And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off; and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean.", 14.22. "and two turtle-doves, or two young pigeons, such as his means suffice for; and the one shall be a sin-offering, and the other a burnt-offering.", 15.14. "And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest.", 15.29. "And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting.",
7. Hebrew Bible, Genesis, 49.25 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 209
49.25. "מֵאֵל אָבִיךָ וְיַעְזְרֶךָּ וְאֵת שַׁדַּי וִיבָרְכֶךָּ בִּרְכֹת שָׁמַיִם מֵעָל בִּרְכֹת תְּהוֹם רֹבֶצֶת תָּחַת בִּרְכֹת שָׁדַיִם וָרָחַם׃", 49.25. "Even by the God of thy father, who shall help thee, And by the Almighty, who shall bless thee, With blessings of heaven above, Blessings of the deep that coucheth beneath, Blessings of the breasts, and of the womb.",
8. Hebrew Bible, Exodus, 20.4, 25.31-25.36, 26.35, 37.17-37.22, 40.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •oil lamps •oil lamps, discus lamps •lamp •lampe, p. Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 393, 394; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 214; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 91
20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 25.31. "וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃", 25.32. "וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃", 25.33. "שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃", 25.34. "וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃", 25.35. "וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃", 25.36. "כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃", 26.35. "וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃", 37.17. "וַיַּעַשׂ אֶת־הַמְּנֹרָה זָהָב טָהוֹר מִקְשָׁה עָשָׂה אֶת־הַמְּנֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה הָיוּ׃", 37.18. "וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃", 37.19. "שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בְּקָנֶה אֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃", 37.21. "וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִמֶּנָּה׃", 37.22. "כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה הָיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃", 40.24. "וַיָּשֶׂם אֶת־הַמְּנֹרָה בְּאֹהֶל מוֹעֵד נֹכַח הַשֻּׁלְחָן עַל יֶרֶךְ הַמִּשְׁכָּן נֶגְבָּה׃", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 25.31. "And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it.", 25.32. "And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;", 25.33. "three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick.", 25.34. "And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof.", 25.35. "And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick.", 25.36. "Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold.", 26.35. "And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side.", 37.17. "And he made the candlestick of pure gold: of beaten work made he the candlestick, even its base, and its shaft; its cups, its knops, and its flowers, were of one piece with it.", 37.18. "And there were six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof;", 37.19. "three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower. So for the six branches going out of the candlestick.", 37.20. "And in the candlestick were four cups made like almond-blossoms, the knops thereof, and the flowers thereof;", 37.21. "and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of it.", 37.22. "Their knops and their branches were of one piece with it; the whole of it was one beaten work of pure gold.", 40.24. "And he put the candlestick in the tent of meeting, over against the table, on the side of the tabernacle southward.",
9. Hebrew Bible, 2 Kings, 21.4-21.7 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •lamps, darom type Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 25
21.4. "וּבָנָה מִזְבְּחֹת בְּבֵית יְהוָה אֲשֶׁר אָמַר יְהוָה בִּירוּשָׁלִַם אָשִׂים אֶת־שְׁמִי׃", 21.5. "וַיִּבֶן מִזְבְּחוֹת לְכָל־צְבָא הַשָּׁמָיִם בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה׃", 21.6. "וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃", 21.7. "וַיָּשֶׂם אֶת־פֶּסֶל הָאֲשֵׁרָה אֲשֶׁר עָשָׂה בַּבַּיִת אֲשֶׁר אָמַר יְהוָה אֶל־דָּוִד וְאֶל־שְׁלֹמֹה בְנוֹ בַּבַּיִת הַזֶּה וּבִירוּשָׁלִַם אֲשֶׁר בָּחַרְתִּי מִכֹּל שִׁבְטֵי יִשְׂרָאֵל אָשִׂים אֶת־שְׁמִי לְעוֹלָם׃", 21.4. "And he built altars in the house of the LORD, whereof the LORD said: ‘In Jerusalem will I put My name.’", 21.5. "And he built altars for all the host of heaven in the two courts of the house of the LORD.", 21.6. "And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him.", 21.7. "And he set the graven image of Asherah, that he had made, in the house of which the LORD said to David and to Solomon his son: ‘In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put My name for ever;",
10. Hebrew Bible, 1 Samuel, 21.1-21.9, 22.20-22.23 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sabbath, lamp Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 254
21.1. "וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃", 21.1. "וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃", 21.2. "וַיָּבֹא דָוִד נֹבֶה אֶל־אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּךְ׃", 21.3. "וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל־יֵדַע מְאוּמָה אֶת־הַדָּבָר אֲשֶׁר־אָנֹכִי שֹׁלֵחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת־הַנְּעָרִים יוֹדַעְתִּי אֶל־מְקוֹם פְּלֹנִי אַלְמוֹנִי׃", 21.4. "וְעַתָּה מַה־יֵּשׁ תַּחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא׃", 21.5. "וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃", 21.6. "וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃", 21.7. "וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּי־אִם־לֶחֶם הַפָּנִים הַמּוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ׃", 21.8. "וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי יְהוָה וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאוּל׃", 21.9. "וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ וְאִין יֶשׁ־פֹּה תַחַת־יָדְךָ חֲנִית אוֹ־חָרֶב כִּי גַם־חַרְבִּי וְגַם־כֵּלַי לֹא־לָקַחְתִּי בְיָדִי כִּי־הָיָה דְבַר־הַמֶּלֶךְ נָחוּץ׃", 22.21. "וַיַּגֵּד אֶבְיָתָר לְדָוִד כִּי הָרַג שָׁאוּל אֵת כֹּהֲנֵי יְהוָה׃", 22.22. "וַיֹּאמֶר דָּוִד לְאֶבְיָתָר יָדַעְתִּי בַּיּוֹם הַהוּא כִּי־שָׁם דויג [דּוֹאֵג] הָאֲדֹמִי כִּי־הַגֵּד יַגִּיד לְשָׁאוּל אָנֹכִי סַבֹּתִי בְּכָל־נֶפֶשׁ בֵּית אָבִיךָ׃", 22.23. "שְׁבָה אִתִּי אַל־תִּירָא כִּי אֲשֶׁר־יְבַקֵּשׁ אֶת־נַפְשִׁי יְבַקֵּשׁ אֶת־נַפְשֶׁךָ כִּי־מִשְׁמֶרֶת אַתָּה עִמָּדִי׃", 21.1. "And he arose and departed: and Yehonatan went into the city.", 21.2. "Then David came to Nov to Aĥimelekh the priest: and Aĥimelekh was afraid at meeting David, and said to him, Why art thou alone, and no man with thee?", 21.3. "And David said to Aĥimelekh the priest, The king has commanded me a business, and has said to me, Let no man know anything of the business about which I am sending thee, and what I have commanded thee: and I have despatched my servants to such and such a place.", 21.4. "Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatever there is.", 21.5. "And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women.", 21.6. "And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel.", 21.7. "So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in its place on the day when it was taken away.", 21.8. "Now a certain man of the servants of Sha᾽ul was there that day, detained before the Lord; and his name was Do᾽eg the Edomite, the chiefest of the herdmen that belonged to Sha᾽ul.", 21.9. "And David said to Aĥimelekh, And is there not here under thy hand a spear or a sword? for I have neither brought my sword nor my weapons with me, because the king’s business was urgent.", 22.20. "And one of the sons of Aĥimelekh the son of Aĥituv, named Evyatar escaped, and fled after David,", 22.21. "And Evyatar told David that Sha᾽ul had slain the Lord’s priests.", 22.22. "And David said to Evyatar, I knew it that day, when Do᾽eg the Edomite was there, that he would surely tell Sha᾽ul: I have occasioned the death of all the persons of thy father’s house.", 22.23. "Remain with me, fear not: for he that seeks my life seeks thy life: but with me thou shalt be in safeguard.",
11. Homer, Odyssey, 2.101-2.103, 4.456-4.458, 5.61-5.62, 10.220-10.223, 22.481, 24.167-24.168, 24.192-24.198 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 135; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 65; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 203
12. Homer, Iliad, 3.125-3.128, 5.649-5.651, 20.221-20.222, 22.209-22.213 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •lamp Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 203, 295
3.125. / She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.126. / She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.127. / She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.128. / She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 5.649. / though thou be never so strong, but thou shalt be vanquished by my hand and pass the gates of Hades. And to him Sarpedon, captain of the Lycians, made answer:Tlepolemus, thy sire verily destroyed sacred Ilios through the folly of the lordly man, Laomedon, 5.650. / who chid with harsh words him that had done him good service, and rendered him not the mares for the sake of which he had come from afar. But for thee, I deem that death and black fate shall here be wrought by my hands, and that vanquished beneath my spear thou shalt yield glory to me, and thy soul to Hades of the goodly steeds. 5.651. / who chid with harsh words him that had done him good service, and rendered him not the mares for the sake of which he had come from afar. But for thee, I deem that death and black fate shall here be wrought by my hands, and that vanquished beneath my spear thou shalt yield glory to me, and thy soul to Hades of the goodly steeds. 20.221. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.222. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 22.209. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.210. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.211. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.212. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.213. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene,
13. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •lampe, peter Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 196
2.4. "הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃", 2.4. "Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.",
14. Aeschylus, Agamemnon, 356-361, 355 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170
355. ὦ Ζεῦ βασιλεῦ καὶ νὺξ φιλία 355. O Zeus the king, and friendly Night
15. Aeschylus, Seven Against Thebes, 29 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •lamp Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170
29. νυκτηγορεῖσθαι κἀπιβουλεύσειν πόλει.
16. Hebrew Bible, Ezekiel, 8.1, 14.1, 43.1-43.5, 44.1-44.2 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •lamps, darom type •lamps Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 512; Levine (2005), The Ancient Synagogue, The First Thousand Years, 25
8.1. "וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָל־תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ וְכָל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל מְחֻקֶּה עַל־הַקִּיר סָבִיב סָבִיב׃", 8.1. "וַיְהִי בַּשָּׁנָה הַשִּׁשִּׁית בַּשִּׁשִּׁי בַּחֲמִשָּׁה לַחֹדֶשׁ אֲנִי יוֹשֵׁב בְּבֵיתִי וְזִקְנֵי יְהוּדָה יוֹשְׁבִים לְפָנָי וַתִּפֹּל עָלַי שָׁם יַד אֲדֹנָי יְהֹוִה׃", 14.1. "וְנָשְׂאוּ עֲוֺנָם כַּעֲוֺן הַדֹּרֵשׁ כַּעֲוֺן הַנָּבִיא יִהְיֶה׃", 14.1. "וַיָּבוֹא אֵלַי אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל וַיֵּשְׁבוּ לְפָנָי׃", 43.1. "אַתָּה בֶן־אָדָם הַגֵּד אֶת־בֵּית־יִשְׂרָאֵל אֶת־הַבַּיִת וְיִכָּלְמוּ מֵעֲוֺנוֹתֵיהֶם וּמָדְדוּ אֶת־תָּכְנִית׃", 43.1. "וַיּוֹלִכֵנִי אֶל־הַשָּׁעַר שַׁעַר אֲשֶׁר פֹּנֶה דֶּרֶךְ הַקָּדִים׃", 43.2. "וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃", 43.2. "וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃", 43.3. "וּכְמַרְאֵה הַמַּרְאֶה אֲשֶׁר רָאִיתִי כַּמַּרְאֶה אֲשֶׁר־רָאִיתִי בְּבֹאִי לְשַׁחֵת אֶת־הָעִיר וּמַרְאוֹת כַּמַּרְאֶה אֲשֶׁר רָאִיתִי אֶל־נְהַר־כְּבָר וָאֶפֹּל אֶל־פָּנָי׃", 43.4. "וּכְבוֹד יְהוָה בָּא אֶל־הַבָּיִת דֶּרֶךְ שַׁעַר אֲשֶׁר פָּנָיו דֶּרֶךְ הַקָּדִים׃", 43.5. "וַתִּשָּׂאֵנִי רוּחַ וַתְּבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי וְהִנֵּה מָלֵא כְבוֹד־יְהוָה הַבָּיִת׃", 44.1. "כִּי אִם־הַלְוִיִּם אֲשֶׁר רָחֲקוּ מֵעָלַי בִּתְעוֹת יִשְׂרָאֵל אֲשֶׁר תָּעוּ מֵעָלַי אַחֲרֵי גִּלּוּלֵיהֶם וְנָשְׂאוּ עֲוֺנָם׃", 44.1. "וַיָּשֶׁב אֹתִי דֶּרֶךְ שַׁעַר הַמִּקְדָּשׁ הַחִיצוֹן הַפֹּנֶה קָדִים וְהוּא סָגוּר׃", 44.2. "וַיֹּאמֶר אֵלַי יְהוָה הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא־יָבֹא בוֹ כִּי יְהוָה אֱלֹהֵי־יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר׃", 44.2. "וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ כָּסוֹם יִכְסְמוּ אֶת־רָאשֵׁיהֶם׃", 8.1. "And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.", 14.1. "Then came certain of the elders of Israel unto me, and sat before me.", 43.1. "Afterward he brought me to the gate, even the gate that looketh toward the east;", 43.2. "and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory.", 43.3. "And the appearance of the vision which I saw was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.", 43.4. "And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east.", 43.5. "And a spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.", 44.1. "Then he brought me back the way of the outer gate of the sanctuary, which looketh toward the east; and it was shut.", 44.2. "And the LORD said unto me: ‘This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the LORD, the God of Israel, hath entered in by it; therefore it shall be shut.",
17. Xenophon, Memoirs, 1.2.51-1.2.52, 2.4-2.10 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 584
1.2.51. ἀλλὰ Σωκράτης γε, ἔφη ὁ κατήγορος, οὐ μόνον τοὺς πατέρας ἀλλὰ καὶ τοὺς ἄλλους συγγενεῖς ἐποίει ἐν ἀτιμίᾳ εἶναι παρὰ τοῖς ἑαυτῷ συνοῦσι, λέγων ὡς οὔτε τοὺς κάμνοντας οὔτε τοὺς δικαζομένους οἱ συγγενεῖς ὠφελοῦσιν, ἀλλὰ τοὺς μὲν οἱ ἰατροί, τοὺς δὲ οἱ συνδικεῖν ἐπιστάμενοι. 1.2.52. ἔφη δὲ καὶ περὶ τῶν φίλων αὐτὸν λέγειν ὡς οὐδὲν ὄφελος εὔνους εἶναι, εἰ μὴ καὶ ὠφελεῖν δυνήσονται· μόνους δὲ φάσκειν αὐτὸν ἀξίους εἶναι τιμῆς τοὺς εἰδότας τὰ δέοντα καὶ ἑρμηνεῦσαι δυναμένους· ἀναπείθοντα οὖν τοὺς νέους αὐτόν, ὡς αὐτὸς εἴη σοφώτατός τε καὶ ἄλλους ἱκανώτατος ποιῆσαι σοφούς, οὕτω διατιθέναι τοὺς ἑαυτῷ συνόντας, ὥστε μηδαμοῦ παρʼ αὐτοῖς τοὺς ἄλλους εἶναι πρὸς ἑαυτόν. 1.2.51. But, said his accuser, Socrates caused his companions to dishonour not only their fathers, but their other relations as well, by saying that invalids and litigants get benefit not from their relations, but from their doctor or their counsel. 1.2.52. of friends too he said that their goodwill was worthless, unless they could combine with it some power to help one: only those deserved honour who knew what was the right thing to do, and could explain it. Thus by leading the young to think that he excelled in wisdom and in ability to make others wise, he had such an effect on his companions that no one counted for anything in their estimation in comparison with him.
18. Euripides, Andromache, 1 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •lamp Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170
1. ̓Ασιάτιδος γῆς σχῆμα, Θηβαία πόλις,
19. Euripides, Electra, 181, 54 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170
54. ὦ νὺξ μέλαινα, χρυσέων ἄστρων τροφέ,
20. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •lamp, metaphorical Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 93
21. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 402
163b. No indeed, he replied, nor working and making the same either: this I learnt from Hesiod, who said, Work is no reproach. Hes. WD 309 Now, do you suppose that if he had given the names of working and doing to such works as you were mentioning just now, he would have said there was no reproach in shoe-making or pickle-selling or serving the stews? It is not to be thought, Socrates; he rather held,
22. Euripides, Rhesus, 111, 13, 139, 146, 17, 19, 21, 227, 285, 289, 42, 45, 5, 501, 518, 520, 527-529, 53, 530-549, 55, 550-558, 560-564, 570, 587, 600, 615, 617, 64, 678, 69, 691, 697, 727, 736, 765, 774, 788, 824, 852, 87, 89, 92, 95, 559 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170
559. I know not; he is long delayed. ANOTHER.
23. Hebrew Bible, Zechariah, 8 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •lamps, darom type Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 25
24. Aristophanes, The Rich Man, 649-667, 669-747, 668 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 238, 259, 308
668. ἔχοντες: ὡς δὲ τοὺς λύχνους ἀποσβέσας
25. Sophocles, Oedipus The King, 1478-1492, 1494-1514, 412-413, 1493 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 5
26. Aratus Solensis, Phaenomena, 1037-1039, 104, 1040-1049, 105, 1050-1053, 106-107, 118-119, 133-136, 85 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118
85. σκορπίον, ὀφθαλμῷ τε καὶ ἐν θώρηκι βεβηκὼς
27. Anon., 1 Enoch, 14.20, 106.2, 106.5 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •burning, lamps •lamps Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
106.2. pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house 106.5. fled, and came to his father Methuselah. And he said unto him: ' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and hi
28. Septuagint, 2 Maccabees, 1.5, 1.7-1.8, 5.20, 7.6, 7.33, 8.29, 10.1-10.9, 15.36 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •lamps Found in books: Schwartz (2008), 2 Maccabees, 526
1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.' 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.' 5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled." 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." 10.9. Such then was the end of Antiochus, who was called Epiphanes.' 15.36. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'
29. Hebrew Bible, Daniel, 10.5 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •burning, lamps •lamps Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
10.5. "וָאֶשָּׂא אֶת־עֵינַי וָאֵרֶא וְהִנֵּה אִישׁ־אֶחָד לָבוּשׁ בַּדִּים וּמָתְנָיו חֲגֻרִים בְּכֶתֶם אוּפָז׃", 10.5. "I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz;",
30. Cicero, De Lege Agraria, 1.24, 2.69, 2.71 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamp, metaphorical Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 211, 212
31. Cicero, De Oratore, 3.53.303 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 5
32. Cicero, Letters, 33 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamp, metaphorical Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 212
33. Cicero, Letters To His Friends, 2.12.2 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamp, metaphorical Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 211
34. Cicero, Post Reditum In Senatu, 5 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamp, metaphorical Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 212
5. postea vero quam singulari et praestantissima virtute P. Lentuli consulis ex superioris anni caligine et tenebris lucem in re publica Kalendis Ianuariis dispicere coepistis, cum Q. Metelli, nobilissimi hominis atque optimi viri, summa dignitas, cum praetorum tribunorum plebis paene omnium virtus et fides rei publicae subvenisset, cum virtute gloria rebus gestis Cn. Pompeius omnium gentium, omnium saeculorum, omnis memoriae facile princeps tuto se venire in senatum arbitraretur non arbitr. ε , tantus vester consensus de salute mea fuit ut corpus ut licet corpus Hb2s, ed. R., et in P s. l. man. rec. abesset meum, dignitas iam in patriam revertisset.
35. Cicero, Pro Q. Roscio Comoedo, 91 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamp, metaphorical Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 212
36. Septuagint, 3 Maccabees, 2.28 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •lamps, oil •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 128
2.28. "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death;
37. Dead Sea Scrolls, Damascus Covenant, 18 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •oil lamps, herodian lamps Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 47
38. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 18 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •oil lamps, herodian lamps Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 47
39. Dead Sea Scrolls, Pssjos 4Q378, None (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •pompeii, iseum in, lamps •and sarapis, lamps in pompeii Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 306
40. Cicero, Orator, 139 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamp, pollution Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 5
41. Vergil, Georgics, 1.35, 3.34 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •magical implements, lamps •isis pelagia, on lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 264
1.35. Scorpius et caeli iusta plus parte reliquit— 3.34. Stabunt et Parii lapides, spirantia signa,
42. Ovid, Fasti, 4.658 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •aristophaness plutus incubation scene, lamps extinguished by temple servant Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 259
4.658. ponere, nec digitis anulus ullus inest, 4.658. At table, nor could he wear a ring on any finger.
43. Varro, Ap. Augustine, De Civitate Dei, 7.35 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 147
44. Ovid, Epistulae Ex Ponto, 3.1.161-3.1.164 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224
45. Ovid, Ars Amatoria, 2.329 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
2.329. Et veniat, quae lustret anus lectumque locumque,
46. Propertius, Elegies, 2.31.3-2.31.8 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •alexander the great, his lamp stand Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238
47. Strabo, Geography, None (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121, 147; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 81
16.2.45. In the Gadaris, also, there is a lake of noxious water. If beasts drink it, they lose their hair, hoofs, and horns. At the place called Taricheae, the lake supplies the best fish for curing. On its banks grow trees which bear a fruit like the apple. The Egyptians use the asphaltus for embalming the bodies of the dead. 17.1.35. Next to Memphis is the city Acanthus, situated also in Libya, and the temple of Osiris, and the grove of the Thebaic acantha, from which gum is procured. Next is the Aphroditopolite Nome, and the city in Arabia of the same name, where is kept a white cow, considered sacred. Then follows the Heracleote Nome, in a large island, near which is the canal on the right hand, which leads into Libya, in the direction of the Arsinoite Nome; so that the canal has two entrances, a part of the island on one side being interposed between them. This nome is the most considerable of all in appearance, natural properties, and embellishment. It is the only nome planted with large, full-grown olive trees, which bear fine fruit. If the produce were carefully collected, good oil might be obtained; but this care is neglected, and although a large quantity of oil is obtained, yet it has a disagreeable smell. (The rest of Egypt is without the olive tree, except the gardens near Alexandreia, which are planted with olive trees, but do not furnish any oil.) It produces wine in abundance, corn, pulse, and a great variety of other grains. It has also the remarkable lake Moeris, which in extent is a sea, and the colour of its waters resembles that of the sea. Its borders also are like the sea-shore, so that we may make the same suppositions respecting these as about the country near Ammon. For they are not very far distant from one another and from Paraetonium; and we may conjecture from a multitude of proofs, that as the temple of Ammon was once situated upon the sea, so this tract of country also bordered on the sea at some former period. But Lower Egypt and the country as far as the Lake Sirbonis were sea, and confluent perhaps with the Red Sea at Heroopolis, and the Aelanitic recess of the gulf.
48. Diodorus Siculus, Historical Library, 1.22.3 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •harpocrates, with sun-disc, on boat-shaped lamp Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
1.22.3.  According to some writers, however, the bodies of these two gods rest, not in Memphis, but on the border between Egypt and Ethiopia, on the island in the Nile which lies near the city which is called Philae, but is referred to because of this burial as the Holy Field.
49. Philo of Alexandria, On Husbandry, 79-80, 82, 81 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 91, 182, 218
81. Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII.
50. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •lampe, p. Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 91, 182, 218
13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.
51. Philo of Alexandria, On The Embassy To Gaius, 24 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •lampe, peter Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 188
24. And, as some person say, if Tiberius had lived a short time longer, Gaius would have been made away with, as he began to be looked upon by him with unalterable suspicion, and the genuine grandson of Tiberius would have been named the future emperor, and the inheritor of his paternal kingdom.
52. Horace, Sermones, 1.3.90-1.3.91 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •alexander the great, his lamp stand Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238
53. Hyginus, Fabulae (Genealogiae), 1, 4, 2 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
54. Vergil, Aeneis, 1.589, 4.430, 4.554-4.572, 6.226, 6.847, 8.26-8.67 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •isis pelagia, on lamps •lychnomancy (lamp divination) Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 196, 261, 264, 326; Johnston (2008), Ancient Greek Divination, 165
1.589. The Tyrians toil unwearied; some up-raise 4.430. Finding Aeneas, thus her plaint she poured: 4.554. uch misery, and with the timely word 4.555. her grief assuage, and though his burdened heart 4.556. was weak because of love, while many a groan 4.557. rose from his bosom, yet no whit did fail 4.558. to do the will of Heaven, but of his fleet 4.559. resumed command. The Trojans on the shore 4.560. ply well their task and push into the sea 4.561. the lofty ships. Now floats the shining keel, 4.562. and oars they bring all leafy from the grove, 4.563. with oak half-hewn, so hurried was the flight. 4.564. Behold them how they haste—from every gate 4.565. forth-streaming!—just as when a heap of corn 4.566. is thronged with ants, who, knowing winter nigh, 4.567. refill their granaries; the long black line 4.568. runs o'er the levels, and conveys the spoil 4.569. in narrow pathway through the grass; a part 4.570. with straining and assiduous shoulder push 4.571. the kernels huge; a part array the file, 4.572. and whip the laggards on; their busy track 6.226. In happier days, he oft at Hector's side 6.847. Lo! on the left and right at feast reclined 8.26. in troubled seas of care. This way and that 8.27. his swift thoughts flew, and scanned with like dismay 8.28. each partial peril or the general storm. 8.29. Thus the vexed waters at a fountain's brim, 8.30. mitten by sunshine or the silver sphere 8.31. of a reflected moon, send forth a beam 8.32. of flickering light that leaps from wall to wall, 8.33. or, skyward lifted in ethereal flight, 8.34. glances along some rich-wrought, vaulted dome. 8.35. Now night had fallen, and all weary things, 8.36. all shapes of beast or bird, the wide world o'er, 8.37. lay deep in slumber. So beneath the arch 8.38. of a cold sky Aeneas laid him down 8.39. upon the river-bank, his heart sore tried 8.40. by so much war and sorrow, and gave o'er 8.41. his body to its Iong-delayed repose. 8.42. There, 'twixt the poplars by the gentle stream, 8.43. the River-Father, genius of that place, 8.44. old Tiberinus visibly uprose; 8.45. a cloak of gray-green lawn he wore, his hair 8.46. o'erhung with wreath of reeds. In soothing words 8.48. “Seed of the gods! who bringest to my shore 8.49. thy Trojan city wrested from her foe, 8.50. a stronghold everlasting, Latium 's plain 8.51. and fair Laurentum long have looked for thee. 8.52. Here truly is thy home. Turn not away. 8.53. Here the true guardians of thy hearth shall be. 8.54. Fear not the gathering war. The wrath of Heaven 8.55. has stilled its swollen wave. A sign I tell: 8.56. Lest thou shouldst deem this message of thy sleep 8.57. a vain, deluding dream, thou soon shalt find 8.58. in the oak-copses on my margent green, 8.59. a huge sow, with her newly-littered brood 8.60. of thirty young; along the ground she lies, 8.61. now-white, and round her udders her white young. 8.62. There shall thy city stand, and there thy toil 8.63. hall find untroubled rest. After the lapse 8.64. of thrice ten rolling years, Ascanius 8.65. hall found a city there of noble name, 8.66. White-City, Alba; 't is no dream I sing! 8.67. But I instruct thee now by what wise way
55. Vergil, Eclogues, 1.42-1.44 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224
56. Philo of Alexandria, On The Special Laws, 2.62 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •lamps, oil •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 128
2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
57. Ovid, Tristia, 3.1.61, 4.2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •alexander the great, his lamp stand •lamp, pollution Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 5; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238
4.2. excusata suo tempore, lector, habe. 4.2. victa potest flexo succubuisse genu, 4.2. altera Sidonias, utraque sicca, rates, 4.2. exsuperas morum nobilitate genus, 4.2. unica fortunis ara reperta meis 4.2. praebet et incurvo colla premenda iugo; 4.2. bisque suum tacto Pisce peregit iter. 4.2. inficit et nigras alba senecta comas, 4.2. et tua Lethaeis acta dabuntur aquis, 4.2. quem legis, ut noris, accipe posteritas.
58. New Testament, Romans, 1.13-1.17, 2.9-2.11, 11.13, 15.7-15.13, 16.1-16.23 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245; Nasrallah (2019), Archaeology and the Letters of Paul, 195, 196
1.13. οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν. 1.14. Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί· 1.15. οὕτω τὸ κατʼ ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι. 1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.17. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ. 11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 15.7. Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ χριστὸς προσελάβετο ἡμᾶς, εἰς δόξαν τοῦ θεοῦ. 15.8. λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, 15.9. τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν· καθὼς γέγραπταιΔιὰ τοῦτο ἐξομολογ́ησομαί σοι ἐν ἔθνεσι, καὶ τῷ ὀνόματί σου ψαλῶ. 15.10. καὶ πάλιν λέγειΕὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ. 15.11. καὶ πάλιν 15.12. καὶ πάλιν Ἠσαίας λέγει 15.13. ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς και εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου. 16.1. Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, 16.2. ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. 16.3. Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ, 16.4. οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν, 16.5. καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. 16.6. ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς. 16.7. ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ. 16.8. ἀσπάσασθε Ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ. 16.9. ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου. 16.10. ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ. ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου. 16.11. ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ. 16.12. ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ. ἀσπάσασθε Περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ. 16.13. ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ. 16.14. ἀσπάσασθε Ἀσύνκριτον, Φλέγοντα, Ἑρμῆν, Πατρόβαν, Ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς. 16.15. ἀσπάσασθε Φιλόλογον καὶ Ἰουλίαν, Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους. 16.16. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ. 16.17. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπʼ αὐτῶν· 16.18. οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων. 16.19. ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο· ἐφʼ ὑμῖν οὖν χαίρω, θέλω δὲ ὑμᾶς σοφοὺς [μὲν] εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν. 16.20. ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν. 16.21. Ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός [μου], καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου. 16.22. ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ. 16.23. ἀσπάζεται ὑμᾶς Γαῖος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός. 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 1.15. So, as much as is in me, I am eager to preach the gospel to you also who are in Rome. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith." 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 15.7. Therefore receive one another, even as Christ also received you, to the glory of God. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers, 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name." 15.10. Again he says, "Rejoice, you Gentiles, with his people." 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him." 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope." 15.13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus, 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. 16.18. For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent. 16.19. For your obedience has become known to all. I rejoice therefore over you. But I desire to have you wise in that which is good, but innocent in that which is evil. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. 16.21. Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives. 16.22. I, Tertius, who write the letter, greet you in the Lord. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
59. Dioscorides Pedanius, De Materia Medica, 3.38-3.39 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamp divination Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121
60. New Testament, John, 1.40, 2.13-2.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps •oil lamps, herodian lamps Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 235; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 173
1.40. Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάνου καὶ ἀκολουθησάντων αὐτῷ· 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 2.14. καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, 2.15. καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπέζας ἀνέτρεψεν, 2.16. καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!"
61. New Testament, Luke, 2.22-2.24, 5.34, 5.36-5.38, 11.34-11.36, 16.18, 24.13-24.34 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 254; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 173; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 51; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 81; Stuckenbruck (2007), 1 Enoch 91-108, 628
2.22. Καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωυσέως, ἀνήγαγον αὐτὸν εἰς Ἰεροσόλυμα παραστῆσαι τῷ κυρίῳ, 2.23. καθὼς γέγραπται ἐν νόμῳ Κυρίου ὅτι Πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ κυρίῳ κληθήσεται, 2.24. καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῷ νόμῳ Κυρίου, ζεῦγος τρυγόνων ἢ δύο νοσσοὺς περιστερῶν. 5.34. ὁ δὲ Ἰησοῦς εἶπεν πρὸς αὐτούς Μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν ποιῆσαι νηστεῦσαι; 5.36. Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μήγε, καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ. 5.37. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται· 5.38. ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον. 11.34. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός σου. ὅταν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτινόν. 11.35. σκόπει οὖν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν. 11.36. εἰ οὖν τὸ σῶμά σου ὅλον φωτινόν, μὴ ἔχον μέρος τι σκοτινόν, ἔσται φωτινὸν ὅλον ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε. 16.18. Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord"), 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons." 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 11.34. The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. 11.35. Therefore see whether the light that is in you isn't darkness. 11.36. If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light." 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!"
62. New Testament, Mark, 1.16, 1.29, 2.15-2.28, 3.18, 10.2-10.12, 11.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps •sabbath, lamp •lampe, p. •oil lamps, herodian lamps Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 254; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 235; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 173; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 51
1.16. Καὶ παράγων παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ, ἦσαν γὰρ ἁλεεῖς· 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 2.15. Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ. 2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 2.17. καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς [ὅτι] Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 2.18. Καὶ ἦσαν οἱ μαθηταὶ Ἰωάνου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ τί οἱ μαθηταὶ Ἰωάνου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ [μαθηταὶ] οὐ νηστεύουσιν; 2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 2.20. ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. 2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 2.22. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί· [ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.] 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.18. καὶ Ἀνδρέαν καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ Μαθθαῖον καὶ Θωμᾶν καὶ Ἰάκωβον τὸν τοῦ Ἁλφαίου καὶ Θαδδαῖον καὶ Σίμωνα τὸν Καναναῖον 10.2. Καὶ [προσελθόντες Φαρισαῖοι] ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4. οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6. ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν [αὐτούς]· 10.7. ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 10.10. Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. 10.11. καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 10.12. καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται. 11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance." 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast?" 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins." 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3. He answered, "What did Moses command you?" 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife, 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate." 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery." 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves.
63. New Testament, Matthew, 1.18-1.22, 6.9-6.11, 6.22-6.23, 9.15-9.17, 19.3-19.9, 21.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lychnomancy (lamp divination) •lamp divination •magical implements, lamps •burning, lamps •lamps •eyes, lamp of the body •sabbath, lamp •lampe, p. •oil lamps, herodian lamps Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 254; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 138; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 40; Johnston (2008), Ancient Greek Divination, 164; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 173; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 51; Stuckenbruck (2007), 1 Enoch 91-108, 628
1.18. ΤΟΥ ΔΕ [ΙΗΣΟΥ] ΧΡΙΣΤΟΥ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. 1.19. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 1.20. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατʼ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 1.21. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 1.22. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται· 6.23. ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. 9.15. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφʼ ὅσον μετʼ αὐτῶν ἐστὶν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. 9.16. οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. 9.17. οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται· ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται. 19.3. Καὶ προσῆλθαν αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 19.4. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5. καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 19.7. λέγουσιν αὐτῷ Τί οὖν Μωυσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι ; 19.8. λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 19.9. λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται. 21.12. Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς, 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins." 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.22. "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 6.23. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 9.16. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. 9.17. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved." 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason?" 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female, 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her?" 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery." 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves.
64. Clement of Rome, 1 Clement, 6.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245, 246, 249
6.2. διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, This is perhaps corrupt: but no ssatisfactory emendation is known. αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
65. Quintilian, Institutes of Oratory, 6.2.26, 8.3.62, 9.2.40 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamp, pollution Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 5
8.3.62.  It is a great gift to be able to set forth the facts on which we are speaking clearly and vividly. For oratory fails of its full effect, and does not assert itself as it should, if its appeal is merely to the hearing, and if the judge merely feels that the facts on which he has to give his decision are being narrated to him, and not displayed in their living truth to the eyes of the mind.
66. Mishnah, Shabbat, 23.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •lamps Found in books: Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 385
23.5. "עוֹשִׂין כָּל צָרְכֵי הַמֵּת, סָכִין וּמְדִיחִין אוֹתוֹ, וּבִלְבַד שֶׁלֹּא יָזִיזוּ בוֹ אֵבֶר. שׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו וּמַטִּילִין אוֹתוֹ עַל הַחֹל בִּשְׁבִיל שֶׁיַּמְתִּין. קוֹשְׁרִים אֶת הַלֶּחִי, לֹא שֶׁיַּעֲלֶה, אֶלָּא שֶׁלֹּא יוֹסִיף. וְכֵן קוֹרָה שֶׁנִּשְׁבְּרָה, סוֹמְכִין אוֹתָהּ בְּסַפְסָל אוֹ בַּאֲרֻכּוֹת הַמִּטָּה, לֹא שֶׁתַּעֲלֶה, אֶלָּא שֶׁלֹּא תוֹסִיף. אֵין מְעַמְּצִין אֶת הַמֵּת בְּשַׁבָּת, וְלֹא בְחֹל עִם יְצִיאַת נֶפֶשׁ. וְהַמְעַמֵּץ עִם יְצִיאַת נֶפֶשׁ, הֲרֵי זֶה שׁוֹפֵךְ דָּמִים: \n", 23.5. "One may perform all the needs of the dead:One may anoint him with oil and wash him, provided that no limb of his is moved. One may remove the pillow from under him, and [thereby] place him on sand, in order that he should be better preserved. One may tie up the jaw, not in order that it should close but that it should not further [open]. And likewise, if a beam is broken, one may support it with a bench or bed posts, not in order that it [the break] should close up, but that it should go [open] no further. One may not close [the eyes of] a corpse on Shabbat, nor on weekdays when he is about to die, and he who closes the eyes [of a dying person] at the point of death is a murderer.",
67. Mishnah, Pesahim, 4.4 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
4.4. "מְקוֹם שֶׁנָּהֲגוּ לֶאֱכֹל צָלִי בְלֵילֵי פְסָחִים, אוֹכְלִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכֹל, אֵין אוֹכְלִין. מְקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים: \n", 4.4. "In a place where it is the custom to eat roasted [meat] on the night of Pesah, they may eat [it]; where it is the custom not to eat [it], they may not eat [it]. In a place where it is the practice to light a lamp [at home] on the night of Yom Kippur, they may light; where it is the practice not to light, they may not light. And they light [lamps] in synagogues, study-houses, and dark alleys, and for the sake of invalids.",
68. Mishnah, Kelim, 3.1-3.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •oil lamps •oil lamps, discus lamps Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 214
3.1. "שִׁעוּר כְּלִי חֶרֶס לִטַּהֵר, הֶעָשׂוּי לְאֳכָלִין, שִׁעוּרוֹ בְזֵיתִים. הֶעָשׂוּי לְמַשְׁקִין, שִׁעוּרוֹ בְמַשְׁקִין. הֶעָשׂוּי לְכָךְ וּלְכָךְ, מַטִּילִין אוֹתוֹ לְחֻמְרוֹ בְזֵיתִים: \n", 3.2. "חָבִית, שִׁעוּרָהּ בִּגְרוֹגָרוֹת, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי יְהוּדָה אוֹמֵר, בֶּאֱגוֹזִים. רַבִּי מֵאִיר אוֹמֵר, בְּזֵיתִים. הַלְּפָס וְהַקְּדֵרָה, שִׁעוּרָן בְּזֵיתִים. הַפַּךְ וְהַטְּפִי, שִׁעוּרָן בְּשָׁמֶן. וְהַצַּרְצוּר, שִׁעוּרוֹ בְמָיִם. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלָשְׁתָּן בְּזֵרְעוֹנִין. נֵר, שִׁעוּרוֹ בְשָׁמֶן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּפְרוּטָה קְטַנָּה. נֵר שֶׁנִּטַּל פִּיו, טָהוֹר. וְשֶׁל אֲדָמָה שֶׁהֻסַּק פִּיו בַּפְּתִילָה, טָהוֹר: \n", 3.1. "The size of a hole that renders an earthen vessel clean:If the vessel was made for food, the hole must be big enough for olives [to fall through]. If it was used for liquids it suffices for the hole to be big enough for liquids [to go through it]. And if it was used for both, we apply the greater stringency, that olives must be able to fall through.", 3.2. "A jar: the size of the hole must be such that a dried fig [will fall through], the words of Rabbi Shimon. Rabbi Judah said: walnuts. Rabbi Meir said: olives. A stew-pot or a cooking pot: such that olives [will fall through]. A bucket and a pitcher: such that oil [will fall through]. A tzartzur: such that water [will fall through]. Rabbi Shimon says: in the case of all three, [the hole] must be such that seedlings [will fall through]. A lamp: the size of the hole must be such that oil [will fall through]. Rabbi Eliezer says: such that a small perutah [will fall through]. A lamp whose nozzle has been removed is clean. And one made of earth whose nozzle has been burned by the wick is also clean.",
69. Mishnah, Berachot, 8.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •lamps Found in books: Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 388, 485
8.6. "אֵין מְבָרְכִין לֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל עוֹבְדֵי כוֹכָבִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל מֵתִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁלִּפְנֵי עֲבוֹדָה זָרָה. אֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ: \n", 8.6. "They do not bless over the candles or the spices of non-Jews; Or over the candles or the spices of the dead; Or over the candles or the spices of idolatry; And a blessing is not said over the light until they benefit from its light.",
70. Tacitus, Annals, 2.85, 13.32, 15.39-15.40, 15.44 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, peter •lampe, p. •lamps •lamp Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245, 246, 249; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 1; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 182; Nasrallah (2019), Archaeology and the Letters of Paul, 188
2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. 13.32. Factum et senatus consultum ultioni iuxta et securitati, ut si quis a suis servis interfectus esset, ii quoque qui testamento manu missi sub eodem tecto mansissent inter servos supplicia penderent. redditur ordini Lurius Varus consularis, avaritiae criminibus olim perculsus. et Pomponia Graecina insignis femina, A. Plautio, quem ovasse de Britannis rettuli, nupta ac superstitionis externae rea, mariti iudicio permissa; isque prisco instituto propinquis coram de capite famaque coniugis cognovit et insontem nuntiavit. longa huic Pomponiae aetas et continua tristitia fuit: nam post Iuliam Drusi filiam dolo Messalinae interfectam per quadraginta annos non cultu nisi lugubri, non animo nisi maesto egit; idque illi imperitante Claudio impune, mox ad gloriam vertit. 15.39. Eo in tempore Nero Antii agens non ante in urbem regressus est quam domui eius, qua Palatium et Maecenatis hortos continuaverat, ignis propinquaret. neque tamen sisti potuit quin et Palatium et domus et cuncta circum haurirentur. sed solacium populo exturbato ac profugo campum Martis ac monumenta Agrippae, hortos quin etiam suos patefecit et subitaria aedificia extruxit quae multitudinem inopem acciperent; subvectaque utensilia ab Ostia et propinquis municipiis pretiumque frumenti minutum usque ad ternos nummos. quae quamquam popularia in inritum cadebant, quia pervaserat rumor ipso tempore flagrantis urbis inisse eum domesticam scaenam et cecinisse Troianum excidium, praesentia mala vetustis cladibus adsimulantem. 15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. 2.85.  In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list — the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. — Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. 13.32.  There was passed, also, a senatorial decree, punitive at once and precautionary, that, if a master had been assassinated by his own slaves, even those manumitted under his will, but remaining under the same roof, should suffer the penalty among the rest. The consular Lucius Varus, sentenced long before under charges of extortion, was restored to his rank. Pomponia Graecina, a woman of high family, married to Aulus Plautius — whose ovation after the British campaign I recorded earlier — and now arraigned for alien superstition, was left to the jurisdiction of her husband. Following the ancient custom, he held the inquiry, which was to determine the fate and fame of his wife, before a family council, and announced her innocent. Pomponia was a woman destined to long life and to continuous grief: for after Julia, the daughter of Drusus, had been done to death by the treachery of Messalina, she survived for forty years, dressed in perpetual mourning and lost in perpetual sorrow; and a constancy unpunished under the empire of Claudius became later a title to glory. 15.39.  Nero, who at the time was staying in Antium, did not return to the capital until the fire was nearing the house by which he had connected the Palatine with the Gardens of Maecenas. It proved impossible, however, to stop it from engulfing both the Palatine and the house and all their surroundings. Still, as a relief to the homeless and fugitive populace, he opened the Campus Martius, the buildings of Agrippa, even his own Gardens, and threw up a number of extemporized shelters to accommodate the helpless multitude. The necessities of life were brought up from Ostia and the neighbouring municipalities, and the price of grain was lowered to three sesterces. Yet his measures, popular as their character might be, failed of their effect; for the report had spread that, at the very moment when Rome was aflame, he had mounted his private stage, and typifying the ills of the present by the calamities of the past, had sung the destruction of Troy. 15.40.  Only on the sixth day, was the conflagration brought to an end at the foot of the Esquiline, by demolishing the buildings over a vast area and opposing to the unabated fury of the flames a clear tract of ground and an open horizon. But fear had not yet been laid aside, nor had hope yet returned to the people, when the fire resumed its ravages; in the less congested parts of the city, however; so that, while the toll of human life was not so great, the destruction of temples and of porticoes dedicated to pleasure was on a wider scale. The second fire produced the greater scandal of the two, as it had broken out on Aemilian property of Tigellinus and appearances suggested that Nero was seeking the glory of founding a new capital and endowing it with his own name. Rome, in fact, is divided into fourteen regions, of which four remained intact, while three were laid level with the ground: in the other seven nothing survived but a few dilapidated and half-burned relics of houses. 15.44.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.
71. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, peter Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 188
72. Suetonius, Claudius, 25 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, peter Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 188
73. Josephus Flavius, Jewish Antiquities, 12.117, 13.74-13.79, 14.213-14.216, 14.231-14.232, 16.164, 18.3.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamp •lamps, oil •pagan, pagans, lamps •lampe, p. •lampe, peter Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 174; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 91; Levine (2005), The Ancient Synagogue, The First Thousand Years, 111, 112, 128; Nasrallah (2019), Archaeology and the Letters of Paul, 188
12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. 13.74. 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76. and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said. 13.77. Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth. 13.78. Now when Sabbeus and Tlteodosius had given leave to Andronicus to speak first, he began to demonstrate out of the law, and out of the successions of the high priests, how they every one in succession from his father had received that dignity, and ruled over the temple; and how all the kings of Asia had honored that temple with their donations, and with the most splendid gifts dedicated thereto. But as for that at Gerizzm, he made no account of it, and regarded it as if it had never had a being. 13.79. By this speech, and other arguments, Andronicus persuaded the king to determine that the temple at Jerusalem was built according to the laws of Moses, and to put Sabbeus and Theodosius to death. And these were the events that befell the Jews at Alexandria in the days of Ptolemy Philometor. 14.213. 8. “Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans.
74. Statius, Thebais, 1.12, 1.120, 9.401 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
75. Statius, Siluae, 2.1.180 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
76. Josephus Flavius, Jewish War, 1.673, 2.53, 2.128-2.129, 4.181, 5.36, 7.23-7.24, 7.37-7.39, 7.44-7.45, 7.96, 7.373 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps •oil lamps, herodian lamps •lamps, darom type •lamps, oil •oil lamps •pagan, pagans, lamps Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245; Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 437; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 5, 47, 173; Levine (2005), The Ancient Synagogue, The First Thousand Years, 63, 128
1.673. but the rest of the army went foremost, armed, and following their captains and officers in a regular manner; after whom five hundred of his domestic servants and freedmen followed, with sweet spices in their hands: and the body was carried two hundred furlongs, to Herodium, where he had given order to be buried. And this shall suffice for the conclusion of the life of Herod. 2.53. Now the Jews persevered in the siege, and tried to break downthe walls of the fortress, and cried out to Sabinus and his party, that they should go their ways, and not prove a hinderance to them, now they hoped, after a long time, to recover that ancient liberty which their forefathers had enjoyed. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 4.181. How then can we avoid shedding of tears, when we see the Roman donations in our temple, while we withal see those of our own nation taking our spoils, and plundering our glorious metropolis, and slaughtering our men, from which enormities those Romans themselves would have abstained? 5.36. Nay, John abused the sacred materials, and employed them in the construction of his engines of war; for the people and the priests had formerly determined to support the temple, and raise the holy house twenty cubits higher; for king Agrippa had at a very great expense, and with very great pains, brought thither such materials as were proper for that purpose, being pieces of timber very well worth seeing, both for their straightness and their largeness; 7.23. But as for Titus, he marched from that Caesarea which lay by the seaside, and came to that which is named Caesarea Philippi, and staid there a considerable time, and exhibited all sorts of shows there. 7.24. And here a great number of the captives were destroyed, some being thrown to wild beasts, and others in multitudes forced to kill one another, as if they were their enemies. 7.37. 1. While Titus was at Caesarea, he solemnized the birthday of his brother [Domitian] after a splendid manner, and inflicted a great deal of the punishment intended for the Jews in honor of him; 7.38. for the number of those that were now slain in fighting with the beasts, and were burnt, and fought with one another, exceeded two thousand five hundred. Yet did all this seem to the Romans, when they were thus destroyed ten thousand several ways, to be a punishment beneath their deserts. 7.39. After this Caesar came to Berytus, which is a city of Phoenicia, and a Roman colony, and staid there a longer time, and exhibited a still more pompous solemnity about his father’s birthday, both in the magnificence of the shows, and in the other vast expenses he was at in his devices thereto belonging; 7.44. for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.96. 1. Now Titus Caesar tarried some time at Berytus, as we told you before. He thence removed, and exhibited magnificent shows in all those cities of Syria through which he went, and made use of the captive Jews as public instances of the destruction of that nation. He then saw a river as he went along, of such a nature as deserves to be recorded in history; 7.373. Some of them have been put upon the rack, and tortured with fire and whippings, and so died. Some have been halfdevoured by wild beasts, and yet have been reserved alive to be devoured by them a second time, in order to afford laughter and sport to our enemies;
77. Apollodorus, Bibliotheca, 2.5.9, 3.28 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lamp •lamps/torches Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 295; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
2.5.9. ἔνατον ἆθλον Ἡρακλεῖ ἐπέταξε ζωστῆρα κομίζειν τὸν Ἱππολύτης. αὕτη δὲ ἐβασίλευεν Ἀμαζόνων, αἳ κατῴκουν περὶ τὸν Θερμώδοντα ποταμόν, ἔθνος μέγα τὰ κατὰ πόλεμον· ἤσκουν γὰρ ἀνδρίαν, καὶ εἴ ποτε μιγεῖσαι γεννήσειαν, τὰ θήλεα ἔτρεφον, καὶ τοὺς μὲν δεξιοὺς μαστοὺς ἐξέθλιβον, ἵνα μὴ κωλύωνται ἀκοντίζειν, τοὺς δὲ ἀριστεροὺς εἴων, ἵνα τρέφοιεν. εἶχε δὲ Ἱππολύτη τὸν Ἄρεος ζωστῆρα, σύμβολον τοῦ πρωτεύειν ἁπασῶν. ἐπὶ τοῦτον τὸν ζωστῆρα Ἡρακλῆς ἐπέμπετο, λαβεῖν αὐτὸν ἐπιθυμούσης τῆς Εὐρυσθέως θυγατρὸς Ἀδμήτης. παραλαβὼν οὖν ἐθελοντὰς συμμάχους ἐν μιᾷ νηὶ ἔπλει, 2 -- καὶ προσίσχει νήσῳ Πάρῳ, ἣν 3 -- κατῴκουν οἱ Μίνωος υἱοὶ Εὐρυμέδων Χρύσης Νηφαλίων Φιλόλαος. ἀποβάντων 4 -- δὲ δύο τῶν ἐν τῇ 5 -- νηὶ συνέβη τελευτῆσαι ὑπὸ τῶν Μίνωος υἱῶν· ὑπὲρ ὧν ἀγανακτῶν Ἡρακλῆς τούτους μὲν παραχρῆμα ἀπέκτεινε, τοὺς δὲ λοιποὺς κατακλείσας ἐπολιόρκει, ἕως ἐπιπρεσβευσάμενοι παρεκάλουν ἀντὶ τῶν ἀναιρεθέντων δύο λαβεῖν, οὓς ἂν αὐτὸς θελήσειεν. ὁ δὲ λύσας τὴν πολιορκίαν, καὶ τοὺς Ἀνδρόγεω τοῦ Μίνωος υἱοὺς ἀνελόμενος Ἀλκαῖον καὶ Σθένελον, ἧκεν εἰς Μυσίαν πρὸς Λύκον τὸν Δασκύλου, καὶ ξενισθεὶς ὑπὸ 1 -- τοῦ Βεβρύκων βασιλέως συμβαλόντων, βοηθῶν Λύκῳ πολλοὺς ἀπέκτεινε, μεθʼ ὧν καὶ τὸν βασιλέα Μύγδονα, ἀδελφὸν Ἀμύκου. καὶ τῆς 2 -- Βεβρύκων πολλὴν 3 -- ἀποτεμόμενος γῆν ἔδωκε Λύκῳ· ὁ δὲ πᾶσαν ἐκείνην ἐκάλεσεν Ἡράκλειαν. καταπλεύσαντος δὲ εἰς τὸν ἐν Θεμισκύρᾳ λιμένα, παραγενομένης εἰς 4 -- αὐτὸν Ἱππολύτης καὶ τίνος ἥκοι χάριν πυθομένης, καὶ δώσειν τὸν ζωστῆρα ὑποσχομένης, 5 -- Ἥρα μιᾷ τῶν Ἀμαζόνων εἰκασθεῖσα τὸ πλῆθος ἐπεφοίτα, λέγουσα ὅτι 6 -- τὴν βασιλίδα ἀφαρπάζουσιν 7 -- οἱ προσελθόντες ξένοι. αἱ δὲ μεθʼ ὅπλων ἐπὶ τὴν ναῦν κατέθεον σὺν ἵπποις. 8 -- ὡς δὲ εἶδεν αὐτὰς καθωπλισμένας Ἡρακλῆς, νομίσας ἐκ δόλου τοῦτο γενέσθαι, τὴν μὲν Ἱππολύτην κτείνας τὸν ζωστῆρα ἀφαιρεῖται, πρὸς δὲ τὰς λοιπὰς ἀγωνισάμενος ἀποπλεῖ, καὶ προσίσχει Τροίᾳ. συνεβεβήκει δὲ τότε κατὰ μῆνιν Ἀπόλλωνος καὶ Ποσειδῶνος ἀτυχεῖν τὴν πόλιν. Ἀπόλλων γὰρ καὶ Ποσειδῶν τὴν Λαομέδοντος ὕβριν πειράσαι θέλοντες, εἰκασθέντες ἀνθρώποις ὑπέσχοντο ἐπὶ μισθῷ τειχιεῖν τὸ Πέργαμον. τοῖς δὲ τειχίσασι τὸν μισθὸν οὐκ ἀπεδίδου. διὰ τοῦτο Ἀπόλλων μὲν λοιμὸν ἔπεμψε, Ποσειδῶν δὲ κῆτος ἀναφερόμενον ὑπὸ πλημμυρίδος, ὃ τοὺς ἐν τῷ πεδίῳ συνήρπαζεν ἀνθρώπους. χρησμῶν δὲ λεγόντων ἀπαλλαγὴν ἔσεσθαι τῶν συμφορῶν, ἐὰν προθῇ 1 -- Λαομέδων Ἡσιόνην τὴν θυγατέρα αὐτοῦ τῷ κήτει βοράν, οὗτος 2 -- προύθηκε ταῖς πλησίον τῆς θαλάσσης πέτραις προσαρτήσας. ταύτην ἰδὼν ἐκκειμένην Ἡρακλῆς ὑπέσχετο σώσειν, 1 -- εἰ τὰς ἵππους παρὰ Λαομέδοντος λήψεται ἃς Ζεὺς ποινὴν τῆς Γανυμήδους ἁρπαγῆς ἔδωκε. δώσειν δὲ Λαομέδοντος εἰπόντος, κτείνας τὸ κῆτος Ἡσιόνην ἔσωσε. μὴ βουλομένου δὲ τὸν μισθὸν ἀποδοῦναι, πολεμήσειν Τροίᾳ 2 -- ἀπειλήσας ἀνήχθη. καὶ προσίσχει Αἴνῳ, ἔνθα ξενίζεται ὑπὸ Πόλτυος. ἀποπλέων δὲ ἐπὶ τῆς ἠιόνος τῆς Αἰνίας Σαρπηδόνα, Ποσειδῶνος μὲν υἱὸν ἀδελφὸν δὲ Πόλτυος, ὑβριστὴν ὄντα τοξεύσας ἀπέκτεινε. καὶ παραγενόμενος εἰς Θάσον καὶ χειρωσάμενος τοὺς ἐνοικοῦντας Θρᾷκας ἔδωκε τοῖς Ἀνδρόγεω παισὶ κατοικεῖν. ἐκ Θάσου δὲ ὁρμηθεὶς ἐπὶ Τορώνην Πολύγονον καὶ Τηλέγονον, τοὺς Πρωτέως τοῦ Ποσειδῶνος υἱούς, παλαίειν προκαλουμένους κατὰ τὴν πάλην ἀπέκτεινε. κομίσας δὲ τὸν ζωστῆρα εἰς Μυκήνας ἔδωκεν Εὐρυσθεῖ.
78. Seneca The Younger, Letters, 108.22, 115.11-115.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lampe, peter •lamps Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246; Nasrallah (2019), Archaeology and the Letters of Paul, 188
79. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 26.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 196
80. Josephus Flavius, Against Apion, 2.39.282 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •imhotep, use of sacred lamps •lamps, use in greek and egyptian religion •religion (greek), use of sacred lamps •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 411
81. Juvenal, Satires, 2.157, 6.518 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
82. Mishnah, Rosh Hashanah, 4, 13 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
83. Artemidorus, Oneirocritica, 2.35 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194
84. Persius, Satires, 3.109-3.111, 3.113-3.118 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamp Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 328
85. Tosefta, Megillah, 2.14 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
86. New Testament, Apocalypse, 1.14, 1.16, 2.18, 10.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. 2.18. ?καὶ τῷ ἀγγέλῳ τῷ ἐν Θυατείροις ἐκκλησίας γράψον Τάδε λέγει ὁ υἱὸς τοῦ θεοῦ, ὁ ἔχωντοὺς ὀφθαλμοὺς [αὐτοῦ] ὡςφλόγαπυρόε, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, 10.1. Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν· αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στύλοι πυρός, 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 2.18. "To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: 10.1. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire.
87. New Testament, Acts, 27.5, 28.30 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •isis, on lamps shaped as boats •lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245
27.5. τό τε πέλαγος τὸ κατὰ τὴν Κιλικίαν καὶ Παμφυλίαν διαπλεύσαντες κατήλθαμεν εἰς Μύρρα τῆς Λυκίας. 28.30. Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, 27.5. When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him,
88. New Testament, 2 Corinthians, 2.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamps Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245
2.14. Τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι διʼ ἡμῶν ἐν παντὶ τόπῳ·
89. New Testament, 1 Corinthians, 7.12-7.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lampe, p. Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49, 51
7.12. Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν· 7.13. καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14. ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.15. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 7.16. τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife?
90. Persius, Saturae, 3.109-3.111, 3.113-3.118 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamp Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 328
91. Pliny The Elder, Natural History, 27.57, 33.54, 34.14, 34.45-34.46, 36.11-36.14, 36.24-36.25, 36.32, 36.62.189, 37.11, 37.13-37.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •lamp divination •lamps •alexander the great, his lamp stand •isis pelagia, on lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 344; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238
92. Tosefta, Bava Metzia, 3.8 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •oil lamps Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 5
3.8. "אונאה ד' כסף מכ\"ד כסף לסלע לשתות למקח עד מתי מותר להחזיר עד כדי שיראה לתגר או לבקי הורה ר\"ט וכו' עד א' הלוקח וא' המוכר וכו'.",
93. Mishnah, Terumot, 11.10 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
11.10. "מַדְלִיקִין שֶׁמֶן שְׂרֵפָה בְּבָתֵּי כְנֵסִיּוֹת, וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִין, וְעַל גַּבֵּי הַחוֹלִין בִּרְשׁוּת כֹּהֵן. בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, וְהִיא לְמוּדָה אֵצֶל אָבִיהָ, אָבִיהָ מַדְלִיק בִּרְשׁוּתָהּ. מַדְלִיקִין בְּבֵית הַמִּשְׁתֶּה, אֲבָל לֹא בְבֵית הָאֵבֶל, דִּבְרֵי רַבִּי יְהוּדָה. וְרַבִּי יוֹסֵי אוֹמֵר, בְּבֵית הָאֵבֶל, אֲבָל לֹא בְבֵית הַמִּשְׁתֶּה. רַבִּי מֵאִיר אוֹסֵר כָּאן וְכָאן. רַבִּי שִׁמְעוֹן מַתִּיר כָּאן וְכָאן: \n", 11.10. "One may burn terumah oil that has to be burnt in synagogues, houses of study, dark alleys, and for sick people with permission of the priest. If the daughter of an Israelite married to a priest regularly goes to her father's house, her father may burn [such oil] with her permission. One may also burn [such oil] in a house of celebration but not in a house of mourning, the words of Rabbi Judah. Rabbi Yose says: in the house of mourning, but not in a house of celebration. Rabbi Meir forbids it in both places. But Rabbi Shimon permits it in both places.",
94. Plutarch, Dion, 19.3, 19.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 400, 402
95. Plutarch, Fragments, 42 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 395
96. Plutarch, Marius, 38.3-38.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, p. Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49
38.3. ὅμως δὲ βουλεύσασθαι πρότερον ἐδόκει τοῖς ἄρχουσι καὶ κατατίθενται τὸν Μάριον εἰς οἰκίαν Φαννίας γυναικὸς οὐκ εὐμενῶς δοκούσης ἔχειν πρὸς αὑτὸν ἐξ αἰτίας παλαιᾶς. ἦν γὰρ ἀνήρ τῇ Φαννίᾳ Τιτίννιος· τούτου διαστᾶσα τὴν φερνὴν ἀπῄτει λαμπρὰν οὖσαν. ὁ δὲ μοιχείαν ἐνεκάλει· καὶ γίνεται Μάριος ὑπατεύων τὸ ἕκτον δικαστής. 38.4. ἐπεὶ δὲ τῆς δίκης λεγομένης ἐφαίνετο καὶ τὴν Φαννίαν ἀκόλαστον γεγονέναι καὶ τὸν ἄνδρα τοιαύτην εἰδότα λαβεῖν καὶ συμβιῶσαι πολὺν χρόνον, ἀμφοτέρους δυσχεράνας τὸν μὲν ἄνδρα τὴν φερνὴν ἐκέλευσεν ἀποδοῦναι, τῆς δὲ γυναικὸς ἀτιμίας ἕνεκα τῇ καταδίκῃ χαλκοῦς τέσσαρας προσετίμησεν. 38.3. 38.4.
97. Mishnah, Taanit, 1.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •lamps Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 69
1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", 1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.",
98. Plutarch, Moralia, 676 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
99. Tosefta, Shabbat, 3.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •lamps Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 118
3.3. "המבשל בשבת בשוגג יאכל במזיד לא יאכל דברי ר\"מ ר' יהודה אומר בשוגג יאכל [במוצאי] שבת במזיד לא יאכל ר' יוחנן הסנדלר אומר בשוגג יאכל [במוצאי] שבת לאחרים ולא לו במזיד לא יאכל לא [לו ולא לאחרים כלל אמר] ר' ישמעאל ב\"ר יוחנן בן ברוקה דבר שחייבין על זדונו כרת ועל שגגתו חטאת ועשאו בשבת בין בשוגג בין במזיד אסור לו ולאחרים ודבר שאין חייבין על זדונו כרת ועל שגגתו חטאת ועשאה בשבת בשוגג יאכל למוצאי שבת לאחרים ולא לו במזיד לא לו ולא לאחרים.",
100. Plutarch, On Isis And Osiris, 3, 35 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
35. That Osiris is identical with Dionysus who could more fittingly know than yourself, Clea ? For you are ii t the head of the inspired maidens of Delphi, and have been consecrated by your father and mother in the holy rites of Osiris. If, however, for the benefit of others it is needful to adduce proofs of this identity, let us leave undisturbed what may not be told, but the public ceremonies which the priests perform in the burial of the Apis, when they convey his body on an improvised bier, do not in any way come short of a Bacchic procession; for they fasten skins of fawns about themselves, and carry Bacchic wands and indulge in shoutings and movements exactly as do those who are under the spell of the Dionysiac ecstasies. Cf. Diodorus, i. 11. For the same reason many of the Greeks make statues of Dionysus in the form of a bull A partial list in Roscher, Lexikon d. gr. u. röm. Mythologie , i. 1149. ; and the women of Elis invoke him, praying that the god may come with the hoof of a bull Cf. Moralia , 299 a, where the invocation is given at greater length; also Edmonds, Lyra Graeca , iii. p. 510 (L.C.L.). ; and the epithet applied to Dionysus among the Argives is Son of the Bull. They call him up out of the water by the sound of trumpets, Cf. Moralia , 671 e. at the same time casting into the depths a lamb as an offering to the Keeper of the Gate. The trumpets they conceal in Bacchic wands, as Socrates Müller, Frag. Hist. Graec. iv. p. 498, Socrates, no. 5. has stated in his treatise on The Holy Ones. Furthermore, the tales regarding the Titans and the rites celebrated by night agree with the accounts of the dismemberment of Osiris and his revivification and regenesis. Similar agreement is found too in the tales about their sepulchres. The Egyptians, as has already been stated, 358 a and 359 a, supra . point out tombs of Osiris in many places, and the people of Delphi believe that the remains of Dionysus rest with them close beside the oracle; and the Holy Ones offer a secret sacrifice in the shrine of Apollo whenever the devotees of Dionysus That is, the inspired maidens, mentioned at the beginning of the chapter. wake the God of the Mystic Basket. Callimachus, Hymn to Demeter (vi.), 127; Anth. Pal. vi. 165; Virgil, Georg. i. 166. To show that the Greeks regard Dionysus as the lord and master not only of wine, but of the nature of every sort of moisture, it is enough that Pindar Frag. 153 (Christ). Plutarch quotes the line also in Moralia , 745 a and 757 f. be our witness, when he says May gladsome Dionysus swell the fruit upon the trees, The hallowed splendour of harvest-time. For this reason all who reverence Osiris are prohibited from destroying a cultivated tree or blocking up a spring of water.
101. Anon., Mekhilta Derabbi Yishmael, 1.13 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •sabbath, lamp Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 254
102. Aelian, Varia Historia, 14.6 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 384
103. Hermas, Mandates, 4.1.5-4.1.9 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •lampe, p. Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 49
104. Lucian, Dialogues of The Dead, 1.1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
105. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan
106. Clement of Alexandria, Exhortation To The Greeks, 12 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 202
107. Clement of Alexandria, Miscellanies, 6.4.35.3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •harpocrates, with sun-disc, on boat-shaped lamp Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 202
108. Lucian, Alexander The False Prophet, 38-40 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194
109. Anon., Acts of Thomas, 57 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •lamp, moon- Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 249
57. Again he took me and showed me a cave exceeding dark, breathing out a great stench, and many souls were looking out desiring to get somewhat of the air, but their keepers suffered them not to look forth. And he that was with me said: This is the prison of those souls which thou sawest: for when they have fulfilled their torments for that which each did, thereafter do others succeed them: and there be some that are wholly consumed and (some, Syr.) that are delivered over unto other torments. And they that kept the souls which were in the dark cave said unto the man that had taken me: Give her unto us that we may bring her in unto the rest until the time cometh for her to be delivered unto torment. But he answered them: I give her not unto you, for I fear him that delivered her to me: for I was not charged to leave her here, but I take her back with me until I shall receive order concerning her. And he took me and brought me unto another place wherein were men being sharply tormented (Syr. where men were). And he that was like unto thee took me and delivered me to thee, saying thus to thee: Take her, for she is one of the sheep that have gone astray. And I was taken by thee, and now am I before thee. I beseech thee, therefore, and supplicate that I may not depart unto those places of punishment which I have seen.
110. Aelian, Nature of Animals, 10.27 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •lamp divination Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121
111. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 388
112. Censorinus, De Die Natali, 2.1-2.3, 2.5 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224
113. Philostratus The Athenian, Life of Apollonius, 2.37.2, 4.17-4.24 (2nd cent. CE - missingth cent. CE)  Tagged with subjects: •aristophaness plutus incubation scene, lamps extinguished by temple servant •lamps, use at cyrene sanctuary of iatros •lamps, use in greek and egyptian religion •religion (greek), use of sacred lamps •lamps Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308
4.17. τοιαῦτα μὲν τὰ ἐπὶ τῆς νεώς, ἐς δὲ τὸν Πειραιᾶ ἐσπλεύσας περὶ μυστηρίων ὥραν, ὅτε ̓Αθηναῖοι πολυανθρωπότατα ̔Ελλήνων πράττουσιν, ἀνῄει ξυντείνας ἀπὸ τῆς νεὼς ἐς τὸ ἄστυ, προιὼν δὲ πολλοῖς τῶν φιλοσοφούντων ἐνετύγχανε Φάληράδε κατιοῦσιν, ὧν οἱ μὲν γυμνοὶ ἐθέροντο, καὶ γὰρ τὸ μετόπωρον εὐήλιον τοῖς ̓Αθηναίοις, οἱ δὲ ἐκ βιβλίων ἐσπούδαζον, οἱ δ' ἀπὸ στόματος ἠσκοῦντο, οἱ δὲ ἤριζον. παρῄει δὲ οὐδεὶς αὐτόν, ἀλλὰ τεκμηράμενοι πάντες, ὡς εἴη ̓Απολλώνιος, ξυνανεστρέφοντό τε καὶ ἠσπάζοντο χαίροντες, νεανίσκοι δὲ ὁμοῦ δέκα περιτυχόντες αὐτῷ “νὴ τὴν ̓Αθηνᾶν ἐκείνην,” ἔφασαν ἀνατείναντες τὰς χεῖρας ἐς τὴν ἀκρόπολιν, “ἡμεῖς ἄρτι ἐς Πειραιᾶ ἐβαδίζομεν πλευσόμενοι ἐς ̓Ιωνίαν παρὰ σέ.” ὁ δὲ ἀπεδέχετο αὐτῶν καὶ ξυγχαίρειν ἔφη φιλοσοφοῦσιν. 4.18. ἦν μὲν δὴ ̓Επιδαυρίων ἡμέρα. τὰ δὲ ̓Επιδαύρια μετὰ πρόρρησίν τε καὶ ἱερεῖα δεῦρο μυεῖν ̓Αθηναίοις πάτριον ἐπὶ θυσίᾳ δευτέρᾳ, τουτὶ δὲ ἐνόμισαν ̓Ασκληπιοῦ ἕνεκα, ὅτι δὴ ἐμύησαν αὐτὸν ἥκοντα ̓Επιδαυρόθεν ὀψὲ μυστηρίων. ἀμελήσαντες δὲ οἱ πολλοὶ τοῦ μυεῖσθαι περὶ τὸν ̓Απολλώνιον εἶχον καὶ τοῦτ' ἐσπούδαζον μᾶλλον ἢ τὸ ἀπελθεῖν τετελεσμένοι, ὁ δὲ ξυνέσεσθαι μὲν αὐτοῖς αὖθις ἔλεγεν, ἐκέλευσε δὲ πρὸς τοῖς ἱεροῖς τότε γίγνεσθαι, καὶ γὰρ αὐτὸς μυεῖσθαι. ὁ δὲ ἱεροφάντης οὐκ ἐβούλετο παρέχειν τὰ ἱερά, μὴ γὰρ ἄν ποτε μυῆσαι γόητα, μηδὲ τὴν ̓Ελευσῖνα ἀνοῖξαι ἀνθρώπῳ μὴ καθαρῷ τὰ δαιμόνια. ὁ δὲ ̓Απολλώνιος οὐδὲν ὑπὸ τούτων ἥττων αὑτοῦ γενόμενος “οὔπω” ἔφη “τὸ μέγιστον, ὧν ἐγὼ ἐγκληθείην ἄν, εἴρηκας, ὅτι περὶ τῆς τελετῆς πλείω ἢ σὺ γιγνώσκων ἐγὼ δὲ ὡς παρὰ σοφώτερον ἐμαυτοῦ μυησόμενος ἦλθον.” ἐπαινεσάντων δὲ τῶν παρόντων, ὡς ἐρρωμένως καὶ παραπλησίως αὑτῷ ἀπεκρίνατο, ὁ μὲν ἱεροφάντης, ἐπειδὴ ἐξείργων αὐτὸν οὐ φίλα τοῖς πολλοῖς ἐδόκει πράττειν, μετέβαλε τοῦ τόνου καὶ “μυοῦ”, ἔφη “σοφὸς γάρ τις ἥκειν ἔοικας”, ὁ δὲ ̓Απολλώνιος “μυήσομαι” ἔφη “αὖθις, μυήσει δέ με ὁ δεῖνα” προγνώσει χρώμενος ἐς τὸν μετ' ἐκεῖνον ἱεροφάντην, ὃς μετὰ τέτταρα ἔτη τοῦ ἱεροῦ προὔστη. 4.19. τὰς δὲ ̓Αθήνησι διατριβὰς πλείστας μὲν ὁ Δάμις γενέσθαι φησὶ τῷ ἀνδρί, γράψαι δὲ οὐ πάσας, ἀλλὰ τὰς ἀναγκαίας τε καὶ περὶ μεγάλων σπουδασθείσας. τὴν μὲν δὴ πρώτην διάλεξιν, ἐπειδὴ φιλοθύτας τοὺς ̓Αθηναίους εἶδεν, ὑπὲρ ἱερῶν διελέξατο, καὶ ὡς ἄν τις ἐς τὸ ἑκάστῳ τῶν θεῶν οἰκεῖον καὶ πηνίκα δὲ τῆς ἡμέρας τε καὶ νυκτὸς ἢ θύοι ἢ σπένδοι ἢ εὔχοιτο, καὶ βιβλίῳ ̓Απολλωνίου προστυχεῖν ἐστιν, ἐν ᾧ ταῦτα τῇ ἑαυτοῦ φωνῇ ἐκδιδάσκει. διῆλθε δὲ ταῦτα ̓Αθήνησι πρῶτον μὲν ὑπὲρ σοφίας αὑτοῦ τε κἀκείνων, εἶτ' ἐλέγχων τὸν ἱεροφάντην δι' ἃ βλασφήμως τε καὶ ἀμαθῶς εἶπε: τίς γὰρ ἔτι ᾠήθη τὰ δαιμόνια μὴ καθαρὸν εἶναι τὸν φιλοσοφοῦντα, ὅπως οἱ θεοὶ θεραπευτέοι; 4.20. διαλεγομένου δὲ αὐτοῦ περὶ τοῦ σπένδειν παρέτυχε μὲν τῷ λόγῳ μειράκιον τῶν ἁβρῶν οὕτως ἀσελγὲς νομιζόμενον, ὡς γενέσθαι ποτὲ καὶ ἁμαξῶν ᾆσμα, πατρὶς δὲ αὐτῷ Κέρκυρα ἦν καὶ ἐς ̓Αλκίνουν ἀνέφερε τὸν ξένον τοῦ ̓Οδυσσέως τὸν Φαίακα, καὶ διῄει μὲν ὁ ̓Απολλώνιος περὶ τοῦ σπένδειν, ἐκέλευε δὲ μὴ πίνειν τοῦ ποτηρίου τούτου, φυλάττειν δὲ αὐτὸ τοῖς θεοῖς ἄχραντόν τε καὶ ἄποτον. ἐπεὶ δὲ καὶ ὦτα ἐκέλευσε τῷ ποτηρίῳ ποιεῖσθαι καὶ σπένδειν κατὰ τὸ οὖς, ἀφ' οὗ μέρους ἥκιστα πίνουσιν ἄνθρωποι, τὸ μειράκιον κατεσκέδασε τοῦ λόγου πλατύν τε καὶ ἀσελγῆ γέλωτα: ὁ δὲ ἀναβλέψας ἐς αὐτὸ “οὐ σὺ” ἔφη “ταῦτα ὑβρίζεις, ἀλλ' ὁ δαίμων, ὃς ἐλαύνει σε οὐκ εἰδότα.” ἐλελήθει δὲ ἄρα δαιμονῶν τὸ μειράκιον: ἐγέλα τε γὰρ ἐφ' οἷς οὐδεὶς ἕτερος καὶ μετέβαλλεν ἐς τὸ κλάειν αἰτίαν οὐκ ἔχον, διελέγετό τε πρὸς ἑαυτὸν καὶ ᾖδε. καὶ οἱ μὲν πολλοὶ τὴν νεότητα σκιρτῶσαν ᾤοντο ἐκφέρειν αὐτὸ ἐς ταῦτα, ὁ δ' ὑπεκρίνετο ἄρα τῷ δαίμονι καὶ ἐδόκει παροινεῖν, ἃ ἐπαρῴνει τότε, ὁρῶντός τε ἐς αὐτὸ τοῦ ̓Απολλωνίου, δεδοικότως τε καὶ ὀργίλως φωνὰς ἠφίει τὸ εἴδωλον, ὁπόσαι καομένων τε καὶ στρεβλουμένων εἰσίν, ἀφεξεσθαί τε τοῦ μειρακίου ὤμνυ καὶ μηδενὶ ἀνθρώπων ἐμπεσεῖσθαι. τοῦ δὲ οἷον δεσπότου πρὸς ἀνδράποδον ποικίλον πανοῦργόν τε καὶ ἀναιδὲς καὶ τὰ τοιαῦτα ξὺν ὀργῇ λέγοντος καὶ κελεύοντος αὐτῷ ξὺν τεκμηρίῳ ἀπαλλάττεσθαι “τὸν δεῖνα” ἔφη “καταβαλῶ ἀνδριάντα” δείξας τινὰ τῶν περὶ τὴν Βασίλειον στοάν, πρὸς ᾗ ταῦτα ἐπράττετο: ἐπεὶ δὲ ὁ ἀνδριὰς ὑπεκινήθη πρῶτον, εἶτα ἔπεσε, τὸν μὲν θόρυβον τὸν ἐπὶ τούτῳ καὶ ὡς ἐκρότησαν ὑπὸ θαύματος τί ἄν τις γράφοι; τὸ δὲ μειράκιον, ὥσπερ ἀφυπνίσαν τούς τε ὀφθαλμοὺς ἔτριψε καὶ πρὸς τὰς αὐγὰς τοῦ ἡλίου εἶδεν αἰδῶ τε ἐπεσπάσατο πάντων ἐς αὐτὸ ἐστραμμένων ἀσελγές τε οὐκέτι ἐφαίνετο, οὐδὲ ἄτακτον βλέπον, ἀλλ' ἐπανῆλθεν ἐς τὴν ἑαυτοῦ φύσιν μεῖον οὐδὲν ἢ εἰ φαρμακοποσίᾳ ἐκέχρητο, μεταβαλόν τε τῶν χλανιδίων καὶ λῃδίων καὶ τῆς ἄλλης συβάριδος ἐς ἔρωτα ἦλθεν αὐχμοῦ καὶ τρίβωνος καὶ ἐς τὰ τοῦ ̓Απολλωνίου ἤθη ἀπεδύσατο. 4.21. ἐπιπλῆξαι δὲ λέγεται περὶ Διονυσίων ̓Αθηναίοις, ἃ ποιεῖταί σφισιν ἐν ὥρᾳ τοῦ ἀνθεστηριῶνος: ὁ μὲν γὰρ μονῳδίας ἀκροασομένους καὶ μελοποιίας παραβάσεών τε καὶ ῥυθμῶν, ὁπόσοι κωμῳδίας τε καὶ τραγῳδίας εἰσίν, ἐς τὸ θέατρον ξυμφοιτᾶν ᾤετο, ἐπεὶ δὲ ἤκουσεν, ὅτι αὐλοῦ ὑποσημήναντος λυγισμοὺς ὀρχοῦνται καὶ μεταξὺ τῆς ̓Ορφέως ἐποποιίας τε καὶ θεολογίας τὰ μὲν ὡς ̔͂Ωραι, τὰ δὲ ὡς Νύμφαι, τὰ δὲ ὡς Βάκχαι πράττουσιν, ἐς ἐπίπληξιν τούτου κατέστη καὶ “παύσασθε” εἶπεν “ἐξορχούμενοι τοὺς Σαλαμινίους καὶ πολλοὺς ἑτέρους κειμένους ἀγαθοὺς ἄνδρας, εἰ μὲν γὰρ Λακωνικὴ ταῦτα ὄρχησις, εὖγε οἱ στρατιῶται, γυμνάζεσθε γὰρ πολέμῳ καὶ ξυνορχήσομαι, εἰ δὲ ἁπαλὴ καὶ ἐς τὸ θῆλυ σπεύδουσα, τί φῶ περὶ τῶν τροπαίων; οὐ γὰρ κατὰ Μήδων ταῦτα ἢ Περσῶν, καθ' ὑμῶν δὲ ἑστήξει, τῶν ἀναθέντων αὐτὰ εἰ λίποισθε. κροκωτοὶ δὲ ὑμῖν καὶ ἁλουργία καὶ κοκκοβαφία τοιαύτη πόθεν; οὐδὲ γὰρ αἱ ̓Αχαρναί γε ὧδε ἐστέλλοντο, οὐδὲ ὁ Κολωνὸς ὧδε ἵππευε. καὶ τί λέγω ταῦτα; γυνὴ ναύαρχος ἐκ Καρίας ἐφ' ὑμᾶς ἔπλευσε μετὰ Ξέρξου, καὶ ἦν αὐτῇ γυναικεῖον οὐδέν, ἀλλ' ἀνδρὸς στολὴ καὶ ὅπλα, ὑμεῖς δὲ ἁβρότεροι τῶν Ξέρξου γυναικῶν ἐφ' ἑαυτοὺς στέλλεσθε οἱ γέροντες οἱ νέοι τὸ ἐφηβικόν, οἳ πάλαι μὲν ὤμνυσαν ἐς ̓Αγραύλου φοιτῶντες ὑπὲρ τῆς πατρίδος ἀποθανεῖσθαι καὶ ὅπλα θήσεσθαι, νῦν δὲ ἴσως ὀμοῦνται ὑπὲρ τῆς πατρίδος βακχεύσειν καὶ θύρσον λήψεσθαι κόρυν μὲν οὐδεμίαν φέρον, γυναικομίμῳ δὲ μορφώματι, κατὰ τὸν Εὐριπίδην, αἰσχρῶς διαπρέπον. ἀκούω δὲ ὑμᾶς καὶ ἀνέμους γίγνεσθαι καὶ λῄδια ἀνασείειν λέγεσθε ἔπιπλα μετεώρως αὐτὰ κολποῦντες. ἔδει δὲ ἀλλὰ τούτους γε αἰδεῖσθαι, ξυμμάχους ὄντας καὶ πνεύσαντας ὑπὲρ ὑμῶν μέγα, μηδὲ τὸν Βορέαν κηδεστήν γε ὄντα καὶ παρὰ πάντας τοὺς ἀνέμους ἄρσενα ποιεῖσθαι θῆλυν, οὐδὲ γὰρ τῆς ̓Ωρειθυίας ἐραστὴς ἄν ποτε ὁ Βορέας ἐγένετο, εἰ κἀκείνην ὀρχουμένην εἶδε.” 4.22. διωρθοῦτο δὲ κἀκεῖνο ̓Αθήνησιν: οἱ ̓Αθηναῖοι ξυνιόντες ἐς θέατρον τὸ ὑπὸ τῇ ἀκροπόλει προσεῖχον σφαγαῖς ἀνθρώπων καὶ ἐσπουδάζετο ταῦτα ἐκεῖ μᾶλλον ἢ ἐν Κορίνθῳ νῦν, χρημάτων τε μεγάλων ἐωνημένοι ἤγοντο μοιχοὶ καὶ πόρνοι καὶ τοιχωρύχοι καὶ βαλαντιοτόμοι καὶ ἀνδραποδισταὶ καὶ τὰ τοιαῦτα ἔθνη, οἱ δ' ὥπλιζον αὐτοὺς καὶ ἐκέλευον ξυμπίπτειν. ἐλάβετο δὲ καὶ τούτων ὁ ̓Απολλώνιος καὶ καλούντων αὐτὸν ἐς ἐκκλησίαν ̓Αθηναίων οὐκ ἂν ἔφη παρελθεῖν ἐς χωρίον ἀκάθαρτον καὶ λύθρου μεστόν. ἔλεγε δὲ ταῦτα ἐν ἐπιστολῇ. καὶ θαυμάζειν ἔλεγεν “ὅπως ἡ θεὸς οὐ καὶ τὴν ἀκρόπολιν ἤδη ἐκλείπει τοιοῦτον αἷμα ὑμῶν ἐκχεόντων αὐτῇ. δοκεῖτε γάρ μοι προιόντες, ἐπειδὰν τὰ Παναθήναια πέμπητε, μηδὲ βοῦς ἔτι, ἀλλ' ἑκατόμβας ἀνθρώπων καταθύσειν τῇ θεῷ. σὺ δέ, Διόνυσε, μετὰ τοιοῦτον αἷμα ἐς τὸ θέατρον φοιτᾷς; κἀκεῖ σοι σπένδουσιν οἱ σοφοὶ ̓Αθηναῖοι; μετάστηθι καὶ σύ, Διόνυσε: Κιθαιρὼν καθαρώτερος.” τοιάδε εὗρον τὰ σπουδαιότατα τῶν φιλοσοφηθέντων ̓Αθήνησιν αὐτῷ τότε. 4.23. ἐπρέσβευσε δὲ καὶ παρὰ τοὺς Θετταλοὺς ὑπὲρ τοῦ ̓Αχιλλέως κατὰ τοὺς ἐν Πυλαίᾳ ξυλλόγους, ἐν οἷς οἱ Θετταλοὶ τὰ ̓Αμφικτυονικὰ πράττουσιν, οἱ δὲ δείσαντες ἐψηφίσαντο ἀναλαβεῖν τὰ προσήκοντα τῷ τάφῳ. καὶ τὸ Λεωνίδου σῆμα τοῦ Σπαρτιάτου μονονοὺ περιέβαλεν ἀγασθεὶς τὸν ἄνδρα. ἐπὶ δὲ τὸν κολωνὸν βαδίζων, ἐφ' οὗ λέγονται Λακεδαιμόνιοι περιχωσθῆναι τοῖς τοξεύμασιν, ἤκουσε τῶν ὁμιλητῶν διαφερομένων ἀλλήλοις, ὅ τι εἴη τὸ ὑψηλότατον τῆς ̔Ελλάδος, παρεῖχε δὲ ἄρα τὸν λόγον ἡ Οἴτη τὸ ὄρος ἐν ὀφθαλμοῖς οὖσα, καὶ ἀνελθὼν ἐπὶ τὸν λόφον, “ἐγὼ” ἔφη “τὸ ὑψηλότατον τοῦτο ἡγοῦμαι, οἱ γὰρ ἐνταῦθα ὑπὲρ ἐλευθερίας ἀποθανόντες ἀντανήγαγον αὐτὸ τῇ Οἴτῃ καὶ ὑπὲρ πολλοὺς ̓Ολύμπους ἦραν. ἐγὼ δὲ ἄγαμαι μὲν καὶ τούσδε τοὺς ἄνδρας, τὸν δὲ ̓Ακαρνᾶνα Μεγιστίαν καὶ πρὸ τούτων, ἃ γὰρ πεισομένους ἐγίγνωσκε, τούτων ἐπεθύμησε κοινωνῆσαι τοῖς ἀνδράσιν, οὐ τὸ ἀποθανεῖν δείσας, ἀλλὰ τὸ μετὰ τοιῶνδε μὴ τεθνάναι.” 4.24. ̓Επεφοίτησε δὲ καὶ τοῖς ̔Ελληνικοῖς ἱεροῖς πᾶσι τῷ τε Δωδωναίῳ καὶ τῷ Πυθικῷ καὶ τῷ ἐν ̓Αβαῖς, ἐς ̓Αμφιάρεώ τε καὶ Τροφωνίου ἐβάδισε καὶ ἐς τὸ Μουσεῖον τὸ ἐν ̔Ελικῶνι ἀνέβη. φοιτῶντι δὲ ἐς τὰ ἱερὰ καὶ διορθουμένῳ αὐτὰ ξυνεφοίτων μὲν οἱ ἱερεῖς, ἠκολούθουν δὲ οἱ γνώριμοι, λόγων τε κρατῆρες ἵσταντο καὶ ἠρύοντο αὐτῶν οἱ διψῶντες. ὄντων δὲ καὶ ̓Ολυμπίων καὶ καλούντων αὐτὸν ̓Ηλείων ἐπὶ κοινωνίαν τοῦ ἀγῶνος “δοκεῖτέ μοι” ἔφη “διαβάλλειν τὴν τῶν ̓Ολυμπίων δόξαν πρεσβειῶν δεόμενοι πρὸς τοὺς αὐτόθεν ἥξοντας.” γενόμενος δὲ κατὰ τὸν ̓Ισθμὸν μυκησαμένης τῆς περὶ τὸ Λέχαιον θαλάττης “οὗτος” εἶπεν “ὁ αὐχὴν τῆς γῆς τετμήσεται, μᾶλλον δὲ οὔ.” εἶχε δὲ αὐτῷ καὶ τοῦτο πρόρρησιν τῆς μικρὸν ὕστερον περὶ τὸν ̓Ισθμὸν τομῆς, ἣν μετὰ ἔτη ἑπτὰ Νέρων διενοήθη: τὰ γὰρ βασίλεια ἐκλιπὼν ἐς τὴν ̔Ελλάδα ἀφίκετο κηρύγμασιν ὑποθήσων ἑαυτὸν ̓Ολυμπικοῖς τε καὶ Πυθικοῖς, ἐνίκα δὲ καὶ ̓Ισθμοῖ: αἱ δὲ νῖκαι ἦσαν κιθαρῳδίαι καὶ κήρυκες, ἐνίκα δὲ καὶ τραγῳδοὺς ἐν ̓Ολυμπίᾳ. τότε λέγεται καὶ τῆς περὶ τὸν ̓Ισθμὸν καινοτομίας ἅψασθαι περίπλουν αὐτὸν ἐργαζόμενος καὶ τὸν Αἰγαῖον τῷ ̓Αδρίᾳ ξυμβάλλων, ὡς μὴ πᾶσα ναῦς ὑπὲρ Μαλέαν πλέοι κομίζοιντό τε αἱ πολλαὶ διὰ τοῦ ῥήγματος ξυντέμνουσαι τὰς περιβολὰς τοῦ πλοῦ. πῆ δὲ ἀπέβη τὸ τοῦ ̓Απολλωνίου λόγιον; ἡ ὀρυχὴ τὴν ἀρχὴν ἀπὸ Λεχαίου λαβοῦσα στάδια προὔβη ἴσως τέτταρα ξυνεχῶς ὀρυττόντων, σχεῖν δὲ λέγεται Νέρων τὴν τομὴν οἱ μὲν Αἰγυπτίων φιλοσοφησάντων αὐτῷ τὰς θαλάττας καὶ τὸ ὑπὲρ Λεχαίου πέλαγος ὑπερχυθὲν ἀφανιεῖν εἰπόντων τὴν Αἴγιναν, οἱ δὲ νεώτερα περὶ τῇ ἀρχῇ δείσαντα. τοιοῦτον μὲν δὴ τοῦ ̓Απολλωνίου τὸ τὸν ̓Ισθμὸν τετμήσεσθαι καὶ οὐ τετμήσεσθαι. 4.17. So much for the conversation on board; but having sailed into the Piraeus at the season of the mysteries, when the Athenians keep the most crowded of Hellenic festivals, he went post haste up from the ship into the city; but as he went forward, he fell in with quite a number of students of philosophy on their way down to Phaleron. Some of them were stripped and enjoying the heat, for in autumn the sun is hot upon the Athenians; and others were studying books, and some were rehearsing their speeches, and others were disputing. But no one passed him by, for they all guessed that it was Apollonius, and they turned and thronged around him and welcomed him warmly; and ten youths in a body met him and holding up their hands to the Acropolis, they cried: By Athena yonder, we were on the point of going down to the Piraeus there to take ship to Ionia in order to visit you. And he welcomed them and said how much he congratulated them on their study of philosophy. 4.18. It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later. 4.19. Many were the discourses which according to Damis the sage delivered at Athens; though he did not write down all of them, but only the more indispensable ones in which he handled great subjects. He took for the topic of his first discourse the matter of rite and ceremonies, and this because he saw that the Athenians were much addicted to sacrifices; and in it he explained how a religious man could best adapt his sacrifice, his libations, or prayers to any particular divinity, and at what hours of day and night he ought to offer them. And it is possible to obtain a book of Apollonius, in which he gives instructions in his own words. But Athens he discussed these topics with a view to improving his own wisdom and that of others in the first place, and in the second of convincing the hierophant of blasphemy and ignorance in the remarks he had made; for who could continue to regard as one impure in his religion a man who taught philosophically how the worship of the gods is to be conducted? 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 4.21. And he is said to have rebuked the Athenians for their conduct of the festival of Dionysus, which they hold at the season of the month Anthesterion. For when he saw them flocking to the theater he imagined that the were going to listen to solos and compositions in the way of processional and rhythmic hymns, such as are sung in comedies and tragedies; but when he heard them dancing lascivious jigs to the rondos of a pipe, and in the midst of the sacred epic of Orpheus striking attitudes as the Hours, or as nymphs, or as bacchants, he set himself to rebuke their proceedings and said: Stop dancing away the reputations of the victors of Salamis as well as of many other good men deported this life. For if indeed this were a Lacedaemonian form of dance, I would say, “Bravo, soldiers; for you are training yourselves for war, and I will join in your dance'; but as it is a soft dance and one of effeminate tendency, what am I to say of your national trophies? Not as monuments of shame to the Medians or Persians, but to your own shame they will have been raised, should you degenerate so much from those who set them up. And what do you mean by your saffron robes and your purple and scarlet raiment? For surely the Acharnians never dressed themselves up in this way, nor ever the knights of Colonus rode in such garb. A woman commanded a ship from Caria and sailed against you with Xerxes, and about her there was nothing womanly, but she wore the garb and armor of a man; but you are softer than the women of Xerxes' day, and you are dressing yourselves up to your own despite, old and young and striplings alike, all those who of old flocked to the shrine of Agraulus in order to swear to die in battle on behalf of the fatherland. And now it seems that the same people are ready to swear to become bacchants and don the thyrsus in behalf of their country; and no one bears a helmet, but disguised as female harlequins, to use the phrase of Euripides, they shine in shame alone. Nay more, I hear that you turn yourselves into winds, and wave your skirts, and pretend that you are ships bellying their sails aloft. But surely you might at least have some respect for the winds that were your allies and once blew mightily to protect you, instead of turning Boreas who was your patron, and who of all the winds is the most masculine, into a woman; for Boreas would never have become the lover of Oreithya, if he had seen her executing, like you, a skirt dance. 4.22. He also corrected the following abuse at Athens. The Athenians ran in crowds to the theater beneath the Acropolis to witness human slaughter, and the passion for such sports was stronger there than it is in Corinth today; for they would buy for large sums adulterers and fornicators and burglars and cut-purses and kidnappers and such-like rabble, and then they took them and armed them and set them to fight with one another. Apollonius then attacked these practices, and when the Athenians invited him to attend their assembly, he refused to enter a place so impure and reeking with gore. And this he said in an epistle to them; he said that he was surprised that the goddess had not already quitted the Acropolis, when you shed such blood under her eyes. For I suspect that presently, when you are conducting the pan-Athenaic procession, you will no longer be content with bull, but will be sacrificing hecatombs of men to the goddess. And thou, O Dionysus, dost thou after such bloodshed frequent their theater? And do the wise among the Athenians pour libations to thee there? Nay do thou depart, O Dionysus. Holier and purer is thy Cithaeron.Such were the more serious of the subjects which I have found he treated of at that time in Athens in his philosophical discourses. 4.23. And he also went as envoy to the Thessalians in behalf of Achilles at the time of the conferences held in Pylaea, at which the Thessalians transact the Amphictyonic business. And they were so frightened that they passed a resolution for the resumption of the ceremonies at the tomb. As for the monument of Leonidas of Spartan, he almost clasped it in his arms, so great was his admiration for the hero; and as he was coming to the mound where the Lacedaemonians are said to have been overwhelmed by the bolts which the enemy rained upon them, he heard his companions discussing with one another which was the loftiest hill in Hellas, this topic being suggested it seems by the sight of Oeta which rose before their eyes; so ascending the mound, he said: I consider this the loftiest spot of all, for those who fell here in defense of freedom raised it to a level with Oeta and carried it to a height surpassing many mountains like Olympus. It is these men that I admire, and beyond any of them Megistias of Acarian; for he knew the death that they were about to die, and deliberately made up his mind to share in it with these heroes, fearing not so much death, as the prospect that he should miss death in such company. 4.24. And he also visited all the Greek shrines, namely that of Dodona, and the Pythian, and the one at Abae, and he betook himself to those of Amphiaraus and of Trophonius, and he went up to the shrine of the Muses on Mount Helicon. And when he visited these sanctuaries and corrected the rites, the priests went in his company, and the votaries followed in his steps, and goblets were set up flowing with rational discourse and the thirsty quaffed their wine. And as the Olympic Games were coming on, and the people of Elis invited him to take part in the contest, he answered: You seem to me to tarnish the glory of the Olympic Games, if you need to send special invitations to those who intend to visit you at their own promptings. And as he was at the Isthmus, when the sea was roaring around Lechaeum and hearing it, he said: This neck of land shall be cut through, or rather it shall not be cut. And herein he uttered a prediction of the cutting of the Isthmus which was attempted soon afterwards, when Nero after seven years projected it. For the latter left his imperial palace and came to Hellas, with the intention of submitting himself to the heralds' commands, in the Olympic and Pythian festivals; and he also won the prize at the Isthmus, his victories being won in the contest of singing to the harp and in that of the heralds. And he also won the prize for the tragedians at Olympia. It is said that he then formed the novel project of cutting through the Isthmus, in order to make a canal of it for ships to sail through and not right round, uniting the Aegean with the Adriatic Sea. So instead of every ship having to round Cape Malea, most by passing through the canal so cut could abridge an otherwise circuitous voyage. But mark the upshot of the oracle of Apollonius. They began to dig the canal at Lechaeum, but they had not advanced more than about four stadia of continuous excavation, when Nero stopped the work of cutting it. Some say because Egyptian men of science explained him the nature of the seas, and declared that the sea above Lechaeum would flood and obliterate the island of Aegina, and others because he apprehended a revolution in the empire. Such then was the meaning of Apollonius' prediction that the Isthmus would be cut through and would not be cut through.
114. Pausanias, Description of Greece, 2.1.2, 2.1.7, 2.1.22, 2.4.6, 2.27.3, 6.13.10, 6.20.19 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
2.1.2. Κόρινθον δὲ οἰκοῦσι Κορινθίων μὲν οὐδεὶς ἔτι τῶν ἀρχαίων, ἔποικοι δὲ ἀποσταλέντες ὑπὸ Ῥωμαίων. αἴτιον δὲ τὸ συνέδριον τὸ Ἀχαιῶν· συντελοῦντες γὰρ ἐς αὐτὸ καὶ οἱ Κορίνθιοι μετέσχον τοῦ πολέμου τοῦ πρὸς Ῥωμαίους, ὃν Κριτόλαος στρατηγεῖν Ἀχαιῶν ἀποδειχθεὶς παρεσκεύασε γενέσθαι τούς τε Ἀχαιοὺς ἀναπείσας ἀποστῆναι καὶ τῶν ἔξω Πελοποννήσου τοὺς πολλούς. Ῥωμαῖοι δὲ ὡς ἐκράτησαν τῷ πολέμῳ, παρείλοντο μὲν καὶ τῶν ἄλλων Ἑλλήνων τὰ ὅπλα καὶ τείχη περιεῖλον ὅσαι τετειχισμέναι πόλεις ἦσαν· Κόρινθον δὲ ἀνάστατον Μομμίου ποιήσαντος τοῦ τότε ἡγουμένου τῶν ἐπὶ στρατοπέδου Ῥωμαίων, ὕστερον λέγουσιν ἀνοικίσαι Καίσαρα, ὃς πολιτείαν ἐν Ῥώμῃ πρῶτος τὴν ἐφʼ ἡμῶν κατεστήσατο· ἀνοικίσαι δὲ καὶ Καρχηδόνα ἐπὶ τῆς ἀρχῆς τῆς αὐτοῦ. 2.1.2. Corinth is no longer inhabited by any of the old Corinthians, but by colonists sent out by the Romans. This change is due to the Achaean League. A league of states in the northern Peloponnesus . It was most influential in the second half of the third century B.C. Founded 280 B.C. The Corinthians, being members of it, joined in the war against the Romans, which Critolaus, when appointed general of the Achaeans, brought about by persuading to revolt both the Achaeans and the majority of the Greeks outside the Peloponnesus . When the Romans won the war, they carried out a general disarmament of the Greeks 146 B.C. and dismantled the walls of such cities as were fortified. Corinth was laid waste by Mummius, who at that time commanded the Romans in the field, and it is said that it was afterwards refounded by Caesar, 44 B.C. who was the author of the present constitution of Rome . Carthage , too, they say, was refounded in his reign.
115. Apuleius, Florida, 23 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
116. Apuleius, On The God of Socrates, 20, 24, 11 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 9
117. Apuleius, Apology, 4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 326
118. Tertullian, On Idolatry, 15 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •brothels, and lamps Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 203
15. But let your works shine, says He; Matthew 5:16 but now all our shops and gates shine! You will now-a-days find more doors of heathens without lamps and laurel-wreaths than of Christians. What does the case seem to be with regard to that species (of ceremony) also? If it is an idol's honour, without doubt an idol's honour is idolatry. If it is for a man's sake, let us again consider that all idolatry is for man's sake; let us again consider that all idolatry is a worship done to men, since it is generally agreed even among their worshippers that aforetime the gods themselves of the nations were men; and so it makes no difference whether that superstitious homage be rendered to men of a former age or of this. Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. The things which are C sar's are to be rendered to C sar. It is enough that He set in apposition thereto, and to God the things which are God's. What things, then, are C sar's? Those, to wit, about which the consultation was then held, whether the poll-tax should be furnished to C sar or no. Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was C sar's, said, Render to C sar what are C sar's, and what are God's to God; that is, the image of C sar, which is on the coin, to C sar, and the image of God, which is on man, to God; so as to render to C sar indeed money, to God yourself. Otherwise, what will be God's, if all things are C sar's? Then, do you say, the lamps before my doors, and the laurels on my posts are an honour to God? They are there of course, not because they are an honour to God, but to him who is honour in God's stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world's literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyr us, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family. Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behooves us to be in all obedience, according to the apostle's precept, subject to magistrates, and princes, and powers; Titus 3:1 but within the limits of discipline, so long as we keep ourselves separate from idolatry. For it is for this reason, too, that that example of the three brethren has forerun us, who, in other respects obedient toward king Nebuchodonosor rejected with all constancy the honour to his image, Daniel 2-3 proving that whatever is extolled beyond the measure of human honour, unto the resemblance of divine sublimity, is idolatry. So too, Daniel, in all other points submissive to Darius, remained in his duty so long as it was free from danger to his religion; Daniel vi for, to avoid undergoing that danger, he feared the royal lions no more than they the royal fires. Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn: to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world, and a tree ever green. If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel.
119. Tertullian, Apology, 35.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •brothels, and lamps Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 203
35.4.
120. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •lamps Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 118
121. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •lamps Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 69
122. Apuleius, The Golden Ass, 1.5, 1.22, 2.12, 5.13, 8.24 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •lamps •isis pelagia, on lamps •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 136; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 69; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259, 264, 326
123. Cassius Dio, Roman History, 57.18, 60.6.6-60.6.7, 62.18.2, 67.14.1-67.14.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •lampe, peter •lamps •lampe, p. Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 249; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 182; Nasrallah (2019), Archaeology and the Letters of Paul, 188
57.18. 1.  Germanicus, having acquired a reputation by his campaign against the Germans, advanced as far as the ocean, inflicted an overwhelming defeat upon the barbarians, collected and buried the bones of those who had fallen with Varus, and won back the military standards.,1a. Tiberius did not recall his wife Julia from the banishment to which her father Augustus had condemned her for unchastity, but even put her under lock and key until she perished from general debility and starvation.,2.  The senate urged upon Tiberius the request that the month of November, on the sixteenth day of which he had been born, should be called Tiberius: "What will you do, then, if there are thirteen Caesars?",3.  Later, when Marcus Junius and Lucius Norbanus assumed office, an omen of no little importance occurred on the very first day of the year, and it doubtless had a bearing on the fate of Germanicus. The consul Norbanus, it seems, had always been devoted to the trumpet, and as he practised on it assiduously, he wished to play the instrument on this occasion, also, at dawn, when many persons were already near his house.,4.  This proceeding startled them all alike, just as if the consul had given them a signal for battle; and they were also alarmed by the falling of the statue Janus. They were furthermore disturbed not a little by an oracle, reputed to be an utterance of the Sibyl, which, although it did not fit this period of the city's history at all, was nevertheless applied to the situation then existing.,5.  It ran: "When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris . . ." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine.,5a. As the Jews flocked to Rome in great numbers and were converting many of the natives to their ways, he banished most of them.,6.  At the death of Germanicus Tiberius and Livia were thoroughly pleased, but everybody else was deeply grieved. He was a man of the most striking physical beauty and likewise of the noblest spirit, and was conspicuous alike for his culture and for his strength. Though the bravest of men against the foe, he showed himself most gentle with his countrymen;,7.  and though as a Caesar he had the greatest power, he kept his ambitions on the same plane as weaker men. He never conducted himself oppressively toward his subjects or with jealousy toward Drusus or in any reprehensible way toward Tiberius.,8.  In a word, he was one of the few men of all time who have neither sinned against the fortune allotted to them nor been destroyed by it. Although on several occasions he might have obtained the imperial power, with the free consent not only of the soldiers but of the people and senate as well, he refused to do so.,9.  His death occurred at Antioch as the result of a plot formed by Piso and Plancina. For bones of men that had been buried in the house where he dwelt and sheets of lead containing curses together with his name were found while he was yet alive; and that poison was the means of his carrying off was revealed by the condition of his body, which was brought into the Forum and exhibited to all who were present.,10.  Piso later returned to Rome and was brought before the senate on the charge of murder by Tiberius himself, who thus endeavoured to clear himself of the suspicion of having destroyed Germanicus; but Piso secured a postponement of his trial and committed suicide.,11.  Germanicus at his death left three sons, whom Augustus in his will had named Caesars. The eldest of these three, Nero, assumed the toga virilis about this time.,10b. Tiberius also found some pretexts for murders; for the death of Germanicus led to the destruction of many others, on the ground that they were pleased at it. 60.6.6.  As for the Jews, who had again increased so greatly that by reason of their multitude it would have been hard without raising a tumult to bar them from the city, he did not drive them out, but ordered them, while continuing their traditional mode of life, not to hold meetings. He also disbanded the clubs, which had been reintroduced by Gaius. 60.6.7.  Moreover, seeing that there was no use in forbidding the populace to do certain things unless their daily life should be reformed, he abolished the taverns where they were wont to gather and drink, and commanded that no boiled meat or hot water should be sold; and he punished some who disobeyed in this matter. 62.18.2.  The calamity which the city then experienced has no parallel before or since, except in the Gallic invasion. The whole Palatine hill, the theatre of Taurus, and nearly two-thirds of the remainder of the city were burned, and countless persons perished. 67.14.1.  At this time the road leading from Sinuessa to Puteoli was paved with stone. And the same year Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. 67.14.2.  The charge brought against them both was that of atheism, a charge on which many others who drifted into Jewish ways were condemned. Some of these were put to death, and the rest were at least deprived of their property.
124. Iamblichus, Concerning The Mysteries, 2.8, 3.14, 3.24 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •lychnomancy (lamp divination) Found in books: Johnston (2008), Ancient Greek Divination, 158, 160
125. Babylonian Talmud, Arakhin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
6b. איני והא רבי ינאי יזיף ופרע שאני רבי ינאי דניחא להו לעניים דכמה דמשהי מעשי ומייתי להו,ת"ר ישראל שהתנדב מנורה או נר לבית הכנסת אסור לשנותה סבר רבי חייא בר אבא למימר לא שנא לדבר הרשות ולא שנא לדבר מצוה אמר ליה רב אמי הכי אמר רבי יוחנן לא שנו אלא לדבר הרשות אבל לדבר מצוה מותר לשנותה,מדאמר ר' אסי אמר ר' יוחנן בעובד כוכבים שהתנדב מנורה או נר לבית הכנסת עד שלא נשתקע שם בעליה אסור לשנותה משנשתקע שם בעליה מותר לשנותה,למאי אילימא לדבר הרשות מאי איריא עובד כוכבים אפילו ישראל נמי,אלא לדבר מצוה וטעמא דעובד כוכבים הוא דפעי אבל ישראל דלא פעי שפיר דמי,שעזרק טייעא אינדב שרגא לבי כנישתא דרב יהודה שנייה רחבא ואיקפד רבא איכא דאמרי שנייה רבא ואיקפד רחבא וא"ד שנייה חזני דפומבדיתא ואיקפד רחבא ואיקפד רבה,מאן דשנייה סבר דלא שכיח ומאן דאיקפד סבר זמנין דמקרי ואתי:, big strongמתני׳ /strong /big הגוסס והיוצא ליהרג לא נידר ולא נערך ר' חנינא בן עקביא אומר נערך מפני שדמיו קצובין רבי יוסי אומר דנודר ומעריך ומקדיש ואם הזיק חייב:, big strongגמ׳ /strong /big בשלמא גוסס לא נידר דלאו בר דמים הוא ולא נערך דלאו בר העמדה והערכה הוא אלא יוצא ליהרג בשלמא לא נידר דלאו בר דמים הוא אלא לא נערך אמאי לא,דתניא מנין היוצא ליהרג ואמר ערכי עלי שלא אמר כלום ת"ל (ויקרא כז, כח) כל חרם לא יפדה יכול אפילו קודם שנגמר דינו תלמוד לומר (ויקרא כז, כט) מן האדם ולא כל האדם,ולרבי חנינא בן עקביא דאמר נערך מפני שדמיו קצובין האי כל חרם מאי עביד ליה,לכדתניא רבי ישמעאל בנו של רבי יוחנן בן ברוקה אומר לפי שמצינו למומתים בידי שמים שנותנין ממון ומתכפר להם שנאמר (שמות כא, ל) אם כופר יושת עליו יכול אף בידי אדם כן תלמוד לומר כל חרם לא יפדה,אין לי אלא מיתות חמורות שלא ניתנה שגגתן לכפרה מיתות קלות שניתנה שגגתן לכפרה מנין תלמוד לומר כל חרם:,רבי יוסי אומר נודר ומעריך כו': ותנא קמא מי קאמר דלא,אלא בנודר ומעריך ומקדיש כ"ע לא פליגי כי פליגי באם הזיק תנא קמא סבר אם הזיק אינו חייב בתשלומין ורבי יוסי סבר אם הזיק חייב בתשלומין,במאי קמיפלגי אמר רב יוסף במלוה על פה גובה מן היורשין קמיפלגי תנא קמא סבר מלוה על פה אינו גובה מן היורשין ורבי יוסי סבר המלוה על פה גובה מן היורשין,רבא אמר דכ"ע מלוה על פה אינו גובה מן היורשין והכא במלוה כתובה בתורה קמיפלגי תנא קמא סבר מלוה כתובה בתורה לאו ככתובה בשטר דמיא ורבי יוסי סבר ככתובה בשטר דמיא,ואיכא דמתני לה אהא היוצא ליהרג הוא שחבל באחרים חייב אחרים שחבלו בו פטורין רבי שמעון בן אלעזר אומר אף הוא אם חבל באחרים פטור שלא ניתן לחזרת עמידת בית דין 6b. The Gemara asks: b Is that so? But Rabbi Yannai, /b who was a charity collector, b borrowed /b money belonging to charity b and repaid. /b The Gemara answers: The case of b Rabbi Yannai is different; /b it is b beneficial to the poor /b that he be allowed to borrow and repay, b as the longer he leaves /b the charity fund empty, the more he b impels /b people to give charity, b and /b he thereby b brings /b more money b to /b the poor., b The Sages taught /b a i baraita /i that deals with a similar matter: In the case of b a Jew who donated a candelabrum or a lamp to the synagogue, /b it is b prohibited to change it /b and use it for another purpose. b Rabbi Ḥiyya bar Abba thought to say /b that there b is no difference /b whether he wishes to change b for a voluntary matter or for a matter /b involving b a mitzva, /b as in both cases it is prohibited. b Rav Ami said to /b Rabbi Ḥiyya bar Abba: b This /b is what b Rabbi Yoḥa says: /b When the Sages taught the i baraita /i , they b taught only /b that it is prohibited when he changes it b for a voluntary matter, but /b it is b permitted to change it for a matter /b involving b a mitzva. /b ,This i halakha /i is derived b from /b the fact b that Rabbi Asi says /b that b Rabbi Yoḥa says: /b With regard to b a gentile who donated a candelabrum or a lamp to the synagogue, if /b it is b before its owner’s name /b has been b forgotten, /b i.e., people still remember that he donated the item, it is b prohibited to change it /b and use it for another purpose. b Once its owner’s name /b has been b forgotten, /b it is b permitted to change it. /b ,The Gemara clarifies: b With regard to what /b purpose is it stated that one may not change it before the owner’s name was forgotten? b If we say /b that it is prohibited to change it b for a voluntary matter, why /b does the i baraita /i b specifically /b mention b a gentile? /b It is prohibited to change it in this manner b even /b if it was donated by b a Jew. /b , b Rather, /b the i baraita /i must be dealing with a change b for a matter /b involving b a mitzva, /b and therefore it is prohibited only if the donor is a gentile and his name has not yet been forgotten. b And the reason /b for this i halakha /i is b that it is /b specifically b a gentile who /b would protest and b scream: /b Where is the candelabrum that I donated? b But /b in the case of b a Jew, who /b would b not /b protest and b scream /b if they used his donation for a different mitzva, one may b well /b change it.,The Gemara relates that b Sha’azrak, an Arab [ i tayya’a /i ] /b merchant, b donated a candelabrum to Rav Yehuda’s synagogue. Raḥava changed its /b purpose before Sha’azrak’s name was forgotten as the donor, and b Rava became angry /b at Raḥava for not waiting. b Some say /b the opposite: b Rava changed its /b purpose, and b Raḥava became angry /b at Rava. b And some say /b that the b attendants of Pumbedita, /b the charity collectors, b changed /b its purpose, and b Raḥava became angry /b at them, b and Rabba became angry /b at them as well.,The Gemara explains: The b one who changed /b its purpose b holds that /b it was permitted to change it, b as /b it was b not common /b for Sha’azrak to be in the city and it was unlikely that he would protest the change. b And /b the b one who became angry holds /b that even so, they should not have changed it, as b sometimes he happens to come /b there., strong MISHNA: /strong b One who is moribund and one who is taken to be executed /b after being sentenced by the court b is neither /b the object of b a vow nor valuated. Rabbi Ḥanina ben Akavya says: /b He is not the object of a vow, because he has no market value; but b he is valuated, due to /b the fact b that one’s value is fixed /b by the Torah based on age and sex. b Rabbi Yosei says: /b One with that status b vows /b to donate the assessment of another person to the Temple treasury, b and takes /b vows of b valuation, and consecrates /b his property; b and if he damages /b the property of others, he is b liable /b to pay compensation., strong GEMARA: /strong The Gemara asks: b Granted, /b it makes sense that b one who is moribund is not /b the object of b a vow, as he has no monetary /b value. b And /b it also stands to reason that he b is not valuated, /b as b he is not subject to setting, /b i.e., standing, b and /b therefore is not subject to b valuation. /b The verse states: “Then he shall be set before the priest, and the priest shall value him” (Leviticus 27:8). This teaches that anyone who cannot stand, such as one who is dying, is not included in the i halakha /i of valuation. b But /b with regard to b one who is taken to be executed, granted, /b he b is not /b the object of b a vow, as he has no monetary /b value, since no one would purchase him. b But /b with regard to the mishna’s statement that he is b not valuated, why not? /b ,The Gemara answers that the reason is b as it is taught /b in a i baraita /i : b From where /b is it derived that in the case of b one who /b is being b taken to be executed and /b who b said: My valuation is upon me /b to donate to the Temple, b that he did not say anything, /b and the valuation is not collected from his estate? b The verse states: “Anything dedicated [ i ḥerem /i ], /b that may be dedicated of men, b shall not be redeemed” /b (Leviticus 27:29). This teaches that with regard to one who is worthy of excommunication [ i ḥerem /i ], i.e., condemned to death, one cannot redeem him, i.e., pay his valuation. One b might /b have thought that this applies b even before his verdict is issued, /b i.e., that this i halakha /i applies even if one issued this statement before being sentenced to death. Therefore, b the verse states: “of men,” and not all men, /b i.e., only some men destined to be executed have no valuation, and not all of them.,The Gemara asks: b And with regard to Rabbi Ḥanina ben Akavya, who says /b in the mishna that even a person taken to be executed b is valuated, due to /b the fact b that one’s value is fixed, what does he do /b with the phrase b “anything dedicated”? /b ,The Gemara answers that he requires it b for that which is taught /b in a i baraita /i : b Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says: Since we found with regard to those executed at the hand of Heaven that they give money and their /b sins b are atoned, as it is stated /b in the case of the owner of a forewarned ox that killed a person: “The ox shall be stoned, and its owner shall also be put to death. b If there be laid upon him a ransom, /b then he shall give for the redemption of his life whatsoever is laid upon him” (Exodus 21:29–30), one b might /b have thought that b even /b with regard to those liable to receive the death penalty b at the hands of man /b it is b so, /b that one can pay in lieu of execution. Therefore, b the verse states: “Anything dedicated /b that may be dedicated of men, b shall not be redeemed” /b (Leviticus 27:29)., b I have /b derived b only /b that one cannot give payment in lieu of execution with regard to b severe /b prohibitions punishable by the b death /b penalty, e.g., blasphemy or cursing one’s father, b for which no atonement is designated /b in the Torah b for their unwitting /b violation. b From where /b is it derived that the same applies to b less severe /b prohibitions punishable by the b death /b penalty, e.g., violating Shabbat or killing, b for which atonement /b of an offering or exile b is designated /b in the Torah b for their unwitting /b violation? b The verse states: “Anything dedicated,” /b to include all prohibitions punishable by court-administered execution.,§ The mishna teaches, with regard to one who is taken to be executed, that b Rabbi Yosei says: /b Such a person b vows /b to donate the assessment of another person to the Temple treasury, b and takes /b vows of b valuation, /b and consecrates his property; and if he damages the property of others, he is liable to pay compensation. The Gemara asks: b And does the first i tanna /i say /b that such a person does b not /b vow to donate the assessment of another person to the Temple treasury and take vows of valuation, such that Rabbi Yosei could be understood as disputing his opinion? The first i tanna /i merely said that such an individual is not subject to vows and valuations. What is the difference between their opinions?, b Rather, with regard to /b whether or not one who is taken to be executed can b vow /b to donate the assessment of another person to the Temple treasury, b and take /b vows of b valuation, and consecrate /b his property, b everyone, /b including the first i tanna /i , b agrees /b that he can. b When they disagree, /b it is b in /b a case b where /b he b causes damage. The first i tanna /i holds /b that b if /b he b causes damage /b he is b not liable for payment, and Rabbi Yosei holds /b that b if /b he b causes damage /b he is b liable to pay /b compensation.,The Gemara asks: b With regard to what /b principle b do /b these i tanna’im /i b disagree, /b as it is an accepted principle that one who causes damage must pay? b Rav Yosef said: /b They b disagree /b as to whether the payment can be collected from his estate. This depends on the question of whether or not one who is owed money from b a loan by oral /b agreement, i.e., a loan given without a document that places a lien on the land, can b collect from the heirs. The first i tanna /i holds /b that one who is owed money from b a loan by oral /b agreement b cannot collect from the heirs, and Rabbi Yosei holds /b that one who is owed money from b a loan by oral /b agreement can b collect from the heirs. /b , b Rava says: /b In fact, b everyone /b agrees that one who is owed money from b a loan by oral /b agreement b cannot collect from the heirs; and here /b the i tanna’im /i b disagree with regard to /b the status of b a loan that is written in the Torah, /b i.e., a ficial obligation decreed by Torah law, such as paying damages. b The first i tanna /i holds /b that b a loan that is written in the Torah is not /b considered b as though it is written in a document, /b and may not be collected from the heirs. b Rabbi Yosei holds /b that such a loan b is /b considered b as though it is written in a document, /b and therefore it may be collected from the heirs., b And there are those who teach /b the dispute between Rava and Rav Yosef b with regard to this /b i baraita /i : In the case of b one who is taken to be executed /b after being sentenced by the court, if b he injured another /b he is b liable /b for payment. But if b others injured him /b they are b exempt, /b as they would be if they injured a dead person. b Rabbi Shimon ben Elazar says: Even if /b it was b he /b who b injured others, /b he is b exempt, as /b he b cannot be brought back to stand /b before b the court /b for judgment, since he must be executed without delay.
126. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •lamps Found in books: Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 385
53a. אי נימא לא שבת מחמת מלאכה אפילו ממלאכה דהתירא והתניא אור של חיה ושל חולה מברכין עליו,אר"נ בר יצחק מאי שבת ששבת מחמת מלאכת עבירה תנ"ה עששית שהיתה דולקת והולכת כל היום כולו למ"ש מברכין עליה:,ת"ר נכרי שהדליק מישראל וישראל שהדליק מנכרי מברכין עליו נכרי מנכרי אין מברכין עליו,מ"ש נכרי מנכרי דלא משום דלא שבת א"ה ישראל מנכרי נמי הא לא שבת,וכי תימא הך איסורא אזל ליה והא אחרינא הוא ובידא דישראל קא מתילדא אלא הא דתניא המוציא שלהבת לר"ה חייב אמאי חייב מה שעקר לא הניח ומה שהניח לא עקר,אלא לעולם דאיסורא נמי איתיה וכי קא מברך אתוספתא דהתירא קא מברך אי הכי נכרי מנכרי נמי,אין ה"נ גזרה משום נכרי ראשון ועמוד ראשון:,ת"ר היה מהלך חוץ לכרך וראה אור אם רוב נכרים אינו מברך אם רוב ישראל מברך,הא גופא קשיא אמרת אם רוב נכרים אינו מברך הא מחצה על מחצה מברך והדר תני אם רוב ישראל מברך הא מחצה על מחצה אינו מברך,בדין הוא דאפי' מחצה על מחצה נמי מברך ואיידי (דתנ') רישא רוב נכרים תנא סיפא רוב ישראל:,ת"ר היה מהלך חוץ לכרך וראה תינוק ואבוקה בידו בודק אחריו אם ישראל הוא מברך אם נכרי הוא אינו מברך,מאי איריא תינוק אפי' גדול נמי,אמר רב יהודה אמר רב הכא בסמוך לשקיעת החמה עסקי' גדול מוכחא מילתא דודאי נכרי הוא תינוק אימר ישראל הוא אקרי ונקיט:,ת"ר היה מהלך חוץ לכרך וראה אור אם עבה כפי הכבשן מברך עליו ואם לאו אינו מברך עליו,תני חדא אור של כבשן מברכין עליו ותניא אידך אין מברכין עליו,לא קשיא הא בתחלה הא לבסוף,תני חדא אור של תנור ושל כירים מברכין עליו ותניא אידך אין מברכין עליו,לא קשיא הא בתחלה הא לבסוף,תני חדא אור של בית הכנסת ושל בית המדרש מברכין עליו ותניא אידך אין מברכין עליו,ל"ק הא דאיכא אדם חשוב הא דליכא אדם חשוב,ואי בעית אימא הא והא דאיכא אדם חשוב ולא קשיא הא דאיכא חזנא הא דליכא חזנא,ואב"א הא והא דאיכא חזנא ולא קשיא הא דאיכא סהרא והא דליכא סהרא:,ת"ר היו יושבין בבית המדרש והביאו אור לפניהם בש"א כל אחד ואחד מברך לעצמו ובה"א אחד מברך לכולן משום שנאמר (משלי יד, כח) ברוב עם הדרת מלך,בשלמא ב"ה מפרשי טעמא אלא בית שמאי מאי טעמא קסברי מפני בטול בית המדרש,תניא נמי הכי של בית רבן גמליאל לא היו אומרים מרפא בבית המדרש מפני בטול בית המדרש:,אין מברכין לא על הנר ולא על הבשמים של מתים: מ"ט נר לכבוד הוא דעבידא בשמים לעבורי ריחא הוא דעבידי,אמר רב יהודה אמר רב כל שמוציאין לפניו ביום ובלילה אין מברכין עליו וכל שאין מוציאין לפניו אלא בלילה מברכין עליו,אמר רב הונא בשמים של בית הכסא ושמן העשוי להעביר את הזוהמא אין מברכין עליו,למימרא דכל היכא דלאו לריחא עבידא לא מברכין עלויה מיתיבי הנכנס לחנותו של בשם והריח ריח אפילו ישב שם כל היום כלו אינו מברך אלא פעם אחד נכנס ויצא נכנס ויצא מברך על כל פעם ופעם והא הכא דלאו לריחא הוא דעבידא וקמברך,אין לריחא נמי הוא דעבידא כי היכי דנירחו אינשי וניתו ונזבון מיניה,תנו רבנן היה מהלך חוץ לכרך והריח ריח אם רוב עובדי כוכבים אינו מברך אם רוב ישראל מברך רבי יוסי אומר אפי' רוב ישראל נמי אינו מברך מפני שבנות ישראל מקטרות לכשפים,אטו כולהו לכשפים מקטרן ה"ל מיעוטא לכשפים ומיעוטא נמי לגמר את הכלים אשתכח רובא דלאו לריחא עביד וכל רובא דלאו לריחא עביד לא מברך,אמר ר' חייא בר אבא אמר רבי יוחנן המהלך בערבי שבתות בטבריא ובמוצאי שבתות בצפורי והריח ריח אינו מברך מפני שחזקתו אינו עשוי אלא לגמר בו את הכלים,תנו רבנן היה מהלך בשוק של עכו"ם נתרצה להריח הרי זה חוטא: 53a. b If we say /b that did not rest means that b it did not rest from labor, even from labor that is permitted? Wasn’t it taught /b in a i baraita /i that b over light /b that was kindled on Shabbat b for a woman giving birth or a /b dangerously b ill person, /b for whom one is permitted to perform prohibited labor on Shabbat, b one may recite a blessing /b during i havdala /i at the conclusion of Shabbat?, b Rav Naḥman bar Yitzḥak said: What is /b meant by b rested? /b Light b that rested from labor of transgression /b on Shabbat. However, if the light burned for the entire Shabbat or was kindled on Shabbat in a permissible manner, one may recite a blessing over it. b That /b i halakha /i b was also taught /b in a i baraita /i : b A lantern that was continuously burning throughout the entire day /b of Shabbat, b one may recite a blessing over it at the conclusion of Shabbat. /b , b The Sages taught /b in a i baraita /i : b A gentile who lit /b a candle b from /b a candle that was in the possession of b a Jew or if a Jew lit /b a candle b from a gentile, one may recite a blessing over it /b at the conclusion of Shabbat. However, b if a gentile /b lit a candle b from a gentile, one may not recite a blessing over it. /b ,The Gemara asks: b What is different /b about a candle that b a gentile /b lit b from a gentile, that /b one may b not /b recite a blessing over it? b Because /b the light b did not rest /b on Shabbat. b If so, /b the light of b a Jew /b who lit a candle b from a gentile also did not rest /b on Shabbat., b And if you say /b that b this prohibited /b flame b has gone and this /b flame b is a /b new and b different /b one which b came into being in the possession of a Jew, /b as a flame is not a concrete, static object, but rather it constantly recreates itself; b however, this /b i halakha /i b that was taught /b in a i Tosefta /i in tractate i Shabbat /i states: b One who carries out a flame /b from the private b to the public domain /b on Shabbat b is liable /b for carrying out from one domain to another. If the flame is constantly recreating itself, b why is he liable? That /b flame b which he lifted /b from the private domain b he did not place /b in the public domain b and that which he placed he did not lift. /b One is only liable for carrying out on Shabbat if he lifted an object from one domain and placed that same object in another domain. Since one who carries out a flame on Shabbat is considered liable, evidently, despite any change that it may undergo, the flame is essentially considered a single entity., b Rather, actually that prohibited /b flame b is also extant, and when one recites the blessing, he recites the blessing over the permitted addition /b to that flame. The Gemara asks: b If so, /b even if b a gentile /b lit a candle b from a gentile as well, /b the flame should be considered essentially new; one should be able to recite a blessing over the addition.,The Gemara answers: b Yes, it is indeed so. /b Fundamentally, there is no reason to prohibit doing so. However, the Sages issued b a decree because of the first gentile, /b who did not light the flame from another gentile, b and the first pillar /b of flame that was kindled on Shabbat. Consequently, they prohibited all somewhat similar cases, including when a gentile lights a flame from another gentile., b The Sages taught /b in a i baraita /i : b If one was walking outside the city, saw fire /b there, and wanted to recite the blessing over it as part of i havdala /i , b if /b the city has a b majority of gentiles he may not recite the blessing /b over the fire, but b if /b the city has a b majority of Jews, he may recite the blessing. /b ,The Gemara notes: b The matter itself is difficult /b in this i baraita /i . b You said /b in the i baraita /i that if the town has a b majority of gentiles he may not recite the blessing. /b By inference, if the town population was b half /b gentiles b and half /b Jews, b one may recite a blessing. And then you teach /b that b if /b the town has a b majority of Jews, he may recite the blessing. /b By inference, if the town population was b half /b gentiles b and half /b Jews, b one may not recite a blessing. /b The inferences from two sections of the i baraita /i are contradictory.,The Gemara responds: b By right, /b the i baraita /i should have taught that b even /b if the town population was b half /b gentiles b and half /b Jews, b one may recite a blessing, /b but b since in the first clause it taught: The majority of gentiles, in the latter clause it /b used the same expression and b taught: The majority of Jews. /b ,And b the Sages taught: One who was walking outside the city /b at the conclusion of Shabbat b and saw a child with a torch in his hand, he /b must b check after his /b background. b If /b the child b is a Jew, he may recite a blessing /b over this flame, b but if /b the child b is a gentile, he may not recite a blessing /b over it.,The Gemara asks: b Why was it taught /b specifically with regard to b a child? Even if he were an adult, /b one would b also /b need to investigate whether he was a Jew or a gentile in order to determine whether or not he may recite a blessing over the torch., b Rav Yehuda said /b that b Rav said: Here we are dealing with /b a case where, although it was the conclusion of Shabbat, it was still b soon after sunset. /b Therefore, in the case of b an adult, it is self-evident that he is a gentile, /b as a Jew would not be so quick to take fire in his hand immediately after Shabbat. In the case of b a child, /b however, b say that /b perhaps b he is a Jew /b and b it happened that he took /b the torch.,And b the Sages taught: One who was walking outside the city /b at the conclusion of Shabbat b and saw a fire, if /b the fire b is /b at least b as thick as the opening of a furnace, one may recite a blessing over it, /b as a fire of that kind is kindled for the light it produces as well. b And if /b it is b not /b at least that thick, b one may not recite a blessing over it. /b , b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the fire of a furnace; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over /b the fire of a furnace. There is an apparent contradiction between the i baraitot /i .,The Gemara responds: This is b not difficult, /b as b this /b i baraita /i which prohibits reciting the blessing is speaking b at the beginning /b when the furnace was just kindled and the fire is designated solely to heat the objects in the furnace; b that /b i baraita, /i which permits reciting the blessing, is speaking b at the end, /b when the fire is no longer needed to heat the objects in the furnace, and its light is used for other purposes.,The Gemara cites a similar contradiction between i baraitot /i : b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the fire of an oven or a stove; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over it. /b ,The Gemara responds: This is b not difficult, /b as a similar distinction between the i baraitot /i may be suggested. b This /b i baraita, /i which prohibits reciting the blessing, is speaking b at the beginning, /b when the oven or stove was just kindled and the fire is designated solely to heat the objects on the stove or in the oven; b that /b i baraita, /i which permits reciting the blessing, is speaking b at the end, /b when the fire is no longer needed to heat the objects on the stove or in the oven and its light is used for other purposes.,The Gemara cites another contradiction: b It was taught /b in b one /b i baraita /i : During i havdala /i , b one may recite a blessing over the light of a synagogue or a study hall; and it was taught /b in b another /b i baraita /i : b One may not recite a blessing over it. /b ,The Gemara responds: This is b not difficult, /b as b this /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is an important person /b in the synagogue and the fire is kindled in his honor and not to provide light; b that /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is no important person /b present and the fire is kindled to provide light., b And if you wish, say /b instead that b this /b i baraita /i and b that /b i baraita /i are speaking in a case b where there is an important person /b present in the synagogue, b and /b this is b not difficult /b because the contradiction can be resolved as follows: b This /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is a caretaker /b in the synagogue who uses the light; b that /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is no caretaker /b and the light is kindled for purposes of honor., b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring to a case b where there is a caretaker /b present in the synagogue, b and /b this is b not difficult /b because the contradiction can be resolved as follows: b This /b i baraita, /i which prohibits reciting the blessing, is speaking in a case b where there is moonlight, /b so the caretaker did not light the fire to provide light as the moonlight is sufficient; b that /b i baraita, /i which permits reciting the blessing, is speaking in a case b where there is no moonlight, /b and the caretaker lights the fire to provide light., b The Sages taught /b in a i baraita /i : b People were seated in the study hall and they brought fire before them /b at the conclusion of Shabbat. b Beit Shammai say: Each and every individual recites a blessing for himself; and Beit Hillel say: One recites a blessing on behalf of everyone /b and the others answer amen. Beit Hillel’s reasoning is b as it is stated: “The splendor of the King is in the multitude of the people” /b (Proverbs 14:28). When everyone joins together to hear the blessing, the name of God is glorified.,The Gemara asks: b Granted, Beit Hillel, /b they b explain /b their b reasoning, but what is the reason /b for the opinion b of Beit Shammai /b to prohibit reciting the blessing communally? The Gemara answers: b They hold /b that it is prohibited b due to /b the fact that it will lead to b suspension of /b study in b the study hall. /b Waiting for someone to recite the blessing will interrupt Torah study for several minutes., b This /b concern for disrupting Torah study b was also taught /b in a i baraita /i : The members of b the house of Rabban Gamliel would not say good health /b when someone sneezed b in the study hall, due to /b the fact that it would lead to b suspension of /b study in b the study hall. /b ,We learned in the mishna: b One may neither recite a blessing over the candle nor over the spices /b designated to honor b the dead. /b The Gemara explains: b What is the reason? /b Because b a candle /b of the dead b is kindled for /b the purpose of b honoring /b the dead, not for light; b the spices /b are b to neutralize the /b bad b odor, /b not for their pleasant fragrance.,And b Rav Yehuda said /b that b Rav said: Any /b deceased b before whom /b a candle b is taken out /b both b by day and by night, /b it is evident that the candle is for the purpose of honoring the deceased; therefore, b one may not recite a blessing over it. And any /b deceased b before whom /b a candle b is taken out only by night, /b it is evident that the purpose of the candle is for its light alone, and b one may recite a blessing over it. /b ,Similarly, b Rav Huna said: Over spices /b used to deodorize b the bathroom and /b fragrant b oil /b intended b to remove filth, one may not recite a blessing /b as they are not used for their pleasant fragrance.,The Gemara asks: b Is that to say /b that b any /b case b where it is not used for its /b pleasant b fragrance, one may not recite a blessing over it? /b The Gemara b raises an objection /b based on the i Tosefta /i : b One who enters the store of a perfumer, and smelled a fragrance, even if he sat there throughout the entire day, he only recites a blessing once. /b However, b if one entered and exited, entered and exited, he recites a blessing on each and every occasion. Isn’t /b it a case b here, where /b the spices b are not intended for fragrance, /b as they are not used to improve the scent in the store, b and, /b nevertheless, b one recites a blessing? /b ,The Gemara responds: b Yes, /b in this case the spices b are also intended for fragrance; /b they are used to generate a scent in the store b so that people will smell /b them b and come and purchase from him. /b , b The Sages taught /b in a i baraita /i : b One who was walking outside a city and smelled a scent; if the majority /b of the town’s residents b are gentiles he may not recite a blessing /b over the scent, but b if the majority are Jews, he may recite a blessing. Rabbi Yosei says: Even if the majority are Jews, one may not recite a blessing, as the daughters of Israel burn incense to witchcraft /b and the spices were certainly made for witchcraft, not for their fragrance.,The Gemara asks: b Is that to say that they all burn incense to witchcraft? /b Rather, b there is a minority /b of people who burn incense b to witchcraft, and a /b different b minority /b who burn spices in order b to perfume /b their b garments with incense. A majority, /b therefore, exists that b does not use it for fragrance, and in a case where the majority does not use it for fragrance, one does not recite a blessing. /b ,Similarly, b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: One who walks on Shabbat eve in Tiberias /b or b at the conclusion of Shabbat in Tzippori, and smelled the scent /b of incense b may not recite a blessing, as the presumption is /b that b it was intended to perfume garments. /b ,On a related note, the Gemara cites the following: b The Sages taught /b in a i baraita /i : b One who was walking in the marketplace of idolators and willingly smelled /b the incense wafting there, b he is a sinner, /b as he should not have the intention to smell it.
127. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •lamps, darom type Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 25
29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year.
128. Antonino De Placentia, Itinerarium, 7.4-7.7 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •hammat gader, oil lamp deposits •lamps, use at hammat gader Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 811, 813, 814
129. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •lamps •lamps, on sabbath Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 53, 54, 55, 56, 59, 63, 64, 65
66b. תנא שן תותבת היתה לה ועשה לה רבי ישמעאל שן של זהב משלו כי שכיב רבי ישמעאל פתח עליה ההוא ספדנא הכי בנות ישראל על ר' ישמעאל בכינה המלבישכן וכו',ההוא דאמר לה לדביתהו קונם שאי את נהנית לי עד שתטעימי תבשילך לרבי יהודה ולר"ש ר' יהודה טעים אמר ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים המאררים בספק ואני על אחת כמה וכמה,ר"ש לא טעים אמר ימותו כל בני אלמנה ואל יזוז שמעון ממקומו ועוד כי היכי דלא לתרגלי למינדר,ההוא דאמר לדביתהו קונם שאי את נהנית לי עד שתרוקי בו ברשב"ג אתת ורקק אלבושיה א"ל רב אחא מדפתי לרבינא והא האי לזילותא קא מיכוין א"ל מירק על מני דרשב"ג זילותא רבתא היא,ההוא דאמר לה לדביתהו קונם שאי את נהנית לי עד שתראי מום יפה שביך לר' ישמעאל בר' יוסי,אמר להם שמא ראשה נאה אמרו לו סגלגל שמא שערה נאה דומה לאניצי פשתן שמא עיניה נאות טרוטות הן שמא אזניה נאות כפולות הן שמא חוטמה נאה בלום הוא שמא שפתותיה נאות עבות הן שמא צוארה נאה שקוט הוא שמא כריסה נאה צבה הוא שמא רגליה נאות רחבות כשל אווזא שמא שמה נאה לכלוכית שמה אמר להן יפה קורין אותה לכלוכית שהיא מלוכלכת במומין ושרייה,ההוא בר בבל דסליק לארעא דישראל נסיב איתתא אמר לה בשילי לי תרי טלפי בשילה ליה תרי טלפי רתח עלה למחר אמר לה בשילי לי גריוא בשילה ליה גריוא אמר לה זילי אייתי לי תרי בוציני אזלת ואייתי ליה תרי שרגי,אמר לה זילי תברי יתהון על רישא דבבא הוה יתיב בבא בן בוטא אבבא וקא דאין דינא אזלת ותברת יתהון על רישיה אמר לה מה הדין דעבדת אמרה ליה כך ציוני בעלי אמר את עשית רצון בעליך המקום יוציא ממך שני בנים כבבא בן בוטא, br br big strongהדרן עלך רבי אליעזר /strong /big br br,מתני׳ big strongנערה /strong /big המאורסה אביה ובעלה מפירין נדריה 66b. It was b taught: She had a false tooth [ i shen totevet /i ], /b which disfigured her, b and Rabbi Yishmael made her a gold tooth from his own /b money, thereby beautifying her. b When Rabbi Yishmael died, a certain eulogizer began /b his eulogy b about him like this: Daughters of Israel, weep for Rabbi Yishmael, who clothed you. /b ,§ The Gemara relates: There was b a certain /b person b who said to his wife: Benefiting from me is i konam /i /b for b you until you have given Rabbi Yehuda and Rabbi Shimon your cooked food to taste, /b so they can see for themselves what a bad cook you are. She brought the food to them, and b Rabbi Yehuda tasted /b it, without concern for his honor. b He said: /b This is an b i a fortiori /i /b inference: b And what /b can be seen, b that /b in order b to make peace between a man and his wife, the Torah said: My name, that is written in sanctity, shall be blotted out in the waters that curse, /b as the words written on a scroll, including the name of God, were blotted out during the ceremony of preparing the water that a i sota /i would drink. And this is so even b in /b a case of where it is b uncertain /b if this will bring peace between them, as she may or not be guilty of adultery. b I, all the more so, /b should waive my honor in order to bring peace to this couple.,Conversely, b Rabbi Shimon did not taste. He said: Let all the children of the widow die, and Shimon will not budge from his place. /b In other words, the husband can die and leave his wife a widow and his children orphans, and let them die too, rather than have people belittle the dignity of Torah scholars by taking such vows. b And furthermore, /b there is another reason for my refusal: b So that they should not become used to taking vows. /b ,The Gemara relates: There was b a certain /b person b who said to his wife: Benefiting from me is i konam /i /b for b you until you have spat on Rabban Shimon ben Gamliel. She came /b to Rabban Shimon ben Gamliel b and spat on his clothing. Rav Aḥa of Difti said to Ravina: But this /b man b intended the humiliation /b of Rabban Shimon ben Gamliel, which is not achieved by spitting on his clothing. Ravina b said to him: Spittle on the clothing of Rabban Shimon ben Gamliel is a great humiliation /b for him, and she has thereby fulfilled the vow.,The Gemara relates: There was b a certain /b person b who said to his wife: Benefiting from me is i konam /i /b for b you until you show some beautiful [ i yafeh /i ] part of you to Rabbi Yishmael, son of Rabbi Yosei. /b Rabbi Yishmael attempted to find something beautiful about the woman., b He said to /b his students: b Perhaps her head is beautiful? They said to him: /b It is b round [ i segalgal /i ]. Perhaps her hair is beautiful? /b They replied: Her hair b resembles stalks of flax. Perhaps her eyes are beautiful? They are narrow [ i terutot /i ]. Perhaps her ears are beautiful? They are double /b in size. b Perhaps her nose is beautiful? It is stubby. Perhaps her lips are beautiful? They are thick. Perhaps her neck is beautiful? It is low /b and short. b Perhaps her stomach is beautiful? It is swollen. Perhaps her feet are beautiful? /b They are b as wide as a goose’s. Perhaps her name is beautiful? Her name is Likhlukhit. He said to them: It is fitting [ i yafeh /i ] /b that b she is called /b by the name b Likhlukhit, as she is dirty [ i melukhlekhet /i ] with blemishes, and he permitted her /b to benefit from her husband, because she did have one beautiful feature, her fitting name.,The Gemara cites another incident: There was b a certain Babylonian who went up to Eretz Yisrael /b and b married a woman /b there. b He said to her: Cook two lentils, /b i.e., some lentils, b for me. She cooked /b exactly b two lentils for him. He grew angry with her. On the following day, /b so that she would not repeat what she had done, b he said to her: Cook a i se’a /i [ i geriva /i ] for me, /b intending: A large amount. b She cooked an /b actual b i se’a /i for him, /b far more than what one person could eat. b He said to her: Go and bring me two i butzinei /i , /b intending small gourds, as i butzinei /i are small gourds in the Aramaic dialect spoken in Babylonia. b She went and brought him two lamps [ i sheraggei /i ], /b called i butzinei /i in the Aramaic dialect spoken in Eretz Yisrael.,In anger, b he said to her: Go and break them on the head of the i bava /i , /b intending the gate, as i bava /i means a gate in the Aramaic dialect spoken in Babylonia. She did not recognize this word. At that time, the Sage b Bava ben Buta was sitting as a judge at the gate. She went and broke them on his head, /b as his name was Bava. b He said to her: What is this you have done? She said to him: This is what my husband commanded me /b to do. b He said: You fulfilled your husband’s desire, may the Omnipresent bring forth from you two sons, /b corresponding to the two candles, b like Bava ben Buta. /b ,, strong MISHNA: /strong With regard to b a betrothed young woman, her father and her husband /b together b nullify her vows. /b
130. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 48, 49, 51, 53, 91, 182, 218
31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך 31a. b What is the verse /b from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; b You are He Who took me out [ i gozi /i ] of my mother’s womb” /b (Psalms 71:6). b From where may /b it b be inferred that this /b word: b “ i Gozi /i ,” is a term of administering an oath? As it is written: “Cut off [ i gozi /i ] your hair and cast it away” /b (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., b And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? /b It is comparable b to a nut placed in a basin /b full b of water, /b floating on top of the water. If b a person puts his finger on top of /b the nut, b it sinks /b either b in this direction or in that direction. /b ,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, the b fetus resides in the lower compartment /b of the womb; in the b middle /b three months, the b fetus resides in the middle compartment; /b and during the b last /b three months of pregcy the b fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is /b what causes b labor pains. /b ,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: b And this is /b the explanation for b that which we learned /b in a i baraita /i : b The labor pains experienced by /b a woman who gives birth to b a female are greater than /b those b experienced by /b a woman who gives birth to b a male. /b The Gemara will explain this below., b And Rabbi Elazar says: What is the verse /b from which it is derived that a fetus initially resides in the lower part of the womb? b “When I was made in secret, and I was woven together in the lowest parts of the earth” /b (Psalms 139:15). Since it b is not stated: I resided /b in the lowest parts of the earth, b but rather: “I was woven together /b in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: b What is different /b about b the labor pains experienced by /b a woman who gives birth to b a female, /b that they b are greater than those experienced by /b a woman who gives birth to b a male? /b The Gemara answers: b This /b one, a male fetus, b emerges in the manner in which it engages in intercourse. /b Just as a male engages in intercourse facing downward, so too, it is born while facing down. b And that /b one, a female fetus, b emerges in the manner in which it engages in intercourse, /b i.e., facing upward. Consequently, b that /b one, a female fetus, b turns its face around /b before it is born, b but this /b one, a male fetus, b does not turn its face around /b before it is born.,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, b sexual intercourse is difficult /b and harmful b for the woman and is also difficult for the offspring. /b During the b middle /b three months, intercourse is b difficult for the woman but is beneficial for the offspring. /b During the b last /b three months, sexual intercourse is b beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b ,The Sages b taught /b in a i baraita /i : With regard to b one who engages in intercourse /b with his wife b on the ninetieth day /b of her pregcy, b it is as though he spills /b her b blood. /b The Gemara asks: b How does one know /b that it is the ninetieth day of her pregcy? b Rather, Abaye says: One should go ahead and engage in intercourse /b with his wife even if it might be the ninetieth day, b and /b rely on God to prevent any ensuing harm, as the verse states: b “The Lord preserves the simple” /b (Psalms 116:6).,§ b The Sages taught: There are three partners in /b the creation of b a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which /b the following body parts are formed: The b bones, /b the b sinews, /b the b nails, /b the b brain that is in its head, and /b the b white of the eye. His mother emits red seed, from which /b are formed the b skin, /b the b flesh, /b the b hair, and /b the b black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, /b his b countece [ i ukelaster /i ], eyesight, hearing of the ear, /b the capability of b speech /b of b the mouth, /b the capability of b walking /b with b the legs, understanding, and wisdom. /b , b And when /b a person’s b time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of /b the person’s b father and mother before them. Rav Pappa said: This /b is in accordance with the adage b that people say: Remove the salt /b from a piece of meat, b and /b you may then b toss the meat to a dog, /b as it has become worthless.,§ b Rav Ḥina bar Pappa taught: What /b is the meaning of that b which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” /b (Job 9:10)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that if one b puts an article in a flask, /b even if the flask is b tied and its opening /b faces b upward, it is uncertain whether /b the item b is preserved /b from getting lost, b and it is uncertain whether it is not preserved /b from being lost. b But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening /b faces b downward, and /b yet the fetus b is preserved. /b , b Another matter /b that demonstrates the difference between the attributes of God and the attributes of people is that when b a person places his articles on a scale /b to be measured, b the heavier /b the item b is, /b the more b it descends. But /b when b the Holy One, Blessed be He, /b forms a fetus, b the heavier the offspring gets, /b the more b it ascends upward /b in the womb., b Rabbi Yosei HaGelili taught: What /b is the meaning of that b which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” /b (Psalms 139:14)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person plants seeds /b of different species b in /b one b garden bed, each and every one /b of the seeds b emerges /b as a grown plant b according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of /b the seeds, i.e., those of both the father and the mother, b emerge /b when the offspring is formed b as one /b sex., b Alternatively, /b when b a dyer puts herbs in a cauldron [ i leyora /i ], they all emerge as one color /b of dye, b whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, /b and b each and every one /b of the seeds b emerges as its own type. /b In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., b Rav Yosef taught: What /b is the meaning of that b which is written: /b “And on that day you shall say: b I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” /b (Isaiah 12:1)? b With regard to what /b matter b is the verse speaking? /b ,It is referring, for example, b to two people who left /b their homes to go b on a business /b trip. b A thorn penetrated /b the body b of one of them, /b and he was consequently unable to go with his colleague. b He started blaspheming and cursing /b in frustration. b After a period of time, he heard that the ship of the other /b person b had sunk in the sea, /b and realized that the thorn had saved him from death. He then b started thanking /b God b and praising /b Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. b Therefore, it is stated /b at the end of the verse: b “Your anger is turned away, and You comfort me.” /b , b And this /b statement b is /b identical to b that which Rabbi Elazar said: What /b is the meaning of that b which is written: /b “Blessed be the Lord God, the God of Israel, b Who does wondrous things alone; and blessed be His glorious name forever” /b (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that b even the one for whom the miracle was performed does not recognize the miracle /b that was performed for b him. /b , b Rabbi Ḥanina bar Pappa taught: What /b is the meaning of that b which is written: “You measure [ i zerita /i ] my going about [ i orḥi /i ] and my lying down [ i riv’i /i ], and are acquainted with all my ways” /b (Psalms 139:3)? This verse b teaches that a person is not created from the entire drop /b of semen, b but from its clear /b part. i Zerita /i can mean to winnow, while i orḥi /i and i riv’i /i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. b The school of Rabbi Yishmael taught a parable: /b This matter is comparable b to a person who winnows /b grain b in the granary; he takes the food and leaves the waste. /b ,This is b in accordance with /b a statement b of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written /b in one of King David’s psalms: b “For You have girded me [ i vatazreni /i ] with strength for battle” /b (II Samuel 22:40), without the letter i alef /i in i vatazreni /i ; b and it is written /b in another psalm: b “Who girds me [ i hame’azreni /i ] with strength” /b (Psalms 18:33), with an i alef /i in i hame’azreini /i . What is the difference between these two expressions? b David said before the Holy One, Blessed be He: Master of the Universe, You selected me [ i zeiritani /i ], /b i.e., You separated between the procreative part and the rest of the semen in order to create me, b and You have girded me [ i zeraztani /i ] with strength. /b , b Rabbi Abbahu taught: What /b is the meaning of that b which is written /b in Balaam’s blessing: b “Who has counted the dust of Jacob, or numbered the stock [ i rova /i ] of Israel” /b (Numbers 23:10)? The verse b teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ i revi’iyyoteihem /i ], /b anticipating the time b when the drop from which the righteous person will be created will arrive. /b , b And /b it was b due to this matter /b that b the eye of wicked Balaam went blind. He said: Should /b God, b who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded /b as a divine punishment, b as it is written: “The saying of the man whose eye is shut” /b (Numbers 24:3)., b And this /b statement b is /b the same as that b which Rabbi Yoḥa said: What /b is the meaning of that b which is written, /b with regard to Leah’s conceiving Issachar: b “And he lay with her that night” /b (Genesis 30:16)? The verse b teaches that the Holy One, Blessed be He, contributed to that act. /b The manner in which God contributed to this act is derived from another verse, b as it is stated: “Issachar is a large-boned [ i garem /i ] donkey” /b (Genesis 49:14). This teaches that God directed Jacob’s b donkey /b toward Leah’s tent so that he would engage in intercourse with her, thereby b causing [ i garam /i ] /b Leah’s conceiving b Issachar. /b ,§ b Rabbi Yitzḥak says /b that b Rabbi Ami says: /b The sex of a fetus is determined at the moment of conception. If the b woman emits seed first, she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” /b (Leviticus 12:2)., b The Sages taught: At first, /b people b would say /b that if the b woman emits seed first she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female. But the Sages did not explain /b from which verse this b matter /b is derived, b until Rabbi Tzadok came and explained /b that b it /b is derived from the following verse: b “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” /b (Genesis 46:15). From the fact that the verse b attributes the males to the females, /b as the males are called: The sons of Leah, b and /b it attributes b the females to the males, /b in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” /b (I Chronicles 8:40). b Is it in a person’s power to have many sons and sons’ sons? Rather, because /b
131. Diogenes Laertius, Lives of The Philosophers, 2.8, 2.66-2.67, 2.69, 2.76-2.78, 2.81, 2.86-2.104, 9.6, 9.59, 9.63 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 384, 395, 400, 402, 583, 584, 681
2.8. He declared the sun to be a mass of red-hot metal and to be larger than the Peloponnesus, though others ascribe this view to Tantalus; he declared that there were dwellings on the moon, and moreover hills and ravines. He took as his principles the homoeomeries or homogeneous molecules; for just as gold consists of fine particles which are called gold-dust, so he held the whole universe to be compounded of minute bodies having parts homogeneous to themselves. His moving principle was Mind; of bodies, he said, some, like earth, were heavy, occupying the region below, others, light like fire, held the region above, while water and air were intermediate in position. For in this way over the earth, which is flat, the sea sinks down after the moisture has been evaporated by the sun. 2.66. He was capable of adapting himself to place, time and person, and of playing his part appropriately under whatever circumstances. Hence he found more favour than anybody else with Dionysius, because he could always turn the situation to good account. He derived pleasure from what was present, and did not toil to procure the enjoyment of something not present Hence Diogenes called him the king's poodle Timon, too, sneered at him for luxury in these words:Such was the delicate nature of Aristippus, who groped after error by touch.He is said to have ordered a partridge to be bought at a cost of fifty drachmae, and, when someone censured him, he inquired, Would not you have given an obol for it? and, being answered in the affirmative, rejoined, Fifty drachmae are no more to me. 2.67. And when Dionysius gave him his choice of three courtesans, he carried off all three, saying, Paris paid dearly for giving the preference to one out of three. And when he had brought them as far as the porch, he let them go. To such lengths did he go both in choosing and in disdaining. Hence the remark of Strato, or by some accounts of Plato, You alone are endowed with the gift to flaunt in robes or go in rags. He bore with Dionysius when he spat on him, and to one who took him to task he replied, If the fishermen let themselves be drenched with sea-water in order to catch a gudgeon, ought I not to endure to be wetted with negus in order to take a blenny? 2.69. When Dionysius inquired what was the reason that philosophers go to rich men's houses, while rich men no longer visit philosophers, his reply was that the one know what they need while the other do not. When he was reproached by Plato for his extravagance, he inquired, Do you think Dionysius a good man? and the reply being in the affirmative, And yet, said he, he lives more extravagantly than I do. So that there is nothing to hinder a man living extravagantly and well. To the question how the educated differ from the uneducated, he replied, Exactly as horses that have been trained differ from untrained horses. One day, as he entered the house of a courtesan, one of the lads with him blushed, whereupon he remarked, It is not going in that is dangerous, but being unable to go out. 2.76. When Charondas (or, as others say, Phaedo) inquired, Who is this who reeks with unguents? he replied, It is I, unlucky wight, and the still more unlucky Persian king. But, as none of the other animals are at any disadvantage on that account, consider whether it be not the same with man. Confound the effeminates who spoil for us the use of good perfume. Being asked how Socrates died, he answered, As I would wish to die myself. Polyxenus the sophist once paid him a visit and, after having seen ladies present and expensive entertainment, reproached him with it later. After an interval Aristippus asked him, Can you join us today? 2.77. On the other accepting the invitation, Aristippus inquired, Why, then, did you find fault? For you appear to blame the cost and not the entertainment. When his servant was carrying money and found the load too heavy – the story is told by Bion in his Lectures – Aristippus cried, Pour away the greater part, and carry no more than you can manage. Being once on a voyage, as soon as he discovered the vessel to be manned by pirates, he took out his money and began to count it, and then, as if by inadvertence, he let the money fall into the sea, and naturally broke out into lamentation. Another version of the story attributes to him the further remark that it was better for the money to perish on account of Aristippus than for Aristippus to perish on account of the money. Dionysius once asked him what he was come for, and he said it was to impart what he had and obtain what he had not. 2.78. But some make his answer to have been, When I needed wisdom, I went to Socrates; now that I am in need of money, I come to you. He used to complain of mankind that in purchasing earthenware they made trial whether it rang true, but had no regular standard by which to judge life. Others attribute this remark to Diogenes. One day Dionysius over the wine commanded everybody to put on purple and dance. Plato declined, quoting the line:I could not stoop to put on women's robes.Aristippus, however, put on the dress and, as he was about to dance, was ready with the repartee:Even amid the Bacchic revelryTrue modesty will not be put to shame. 2.81. A courtesan having told him that she was with child by him, he replied, You are no more sure of this than if, after running through coarse rushes, you were to say you had been pricked by one in particular. Someone accused him of exposing his son as if it was not his offspring Whereupon he replied, Phlegm, too, and vermin we know to be of our own begetting, but for all that, because they are useless, we cast them as far from us as possible. He received a sum of money from Dionysius at the same time that Plato carried off a book and, when he was twitted with this, his reply was,, Well, I want money, Plato wants books. Some one asked him why he let himself be refuted by Dionysius. For the same reason, said he, as the others refute him. 2.86. The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipater's pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another. 2.87. The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures. 2.88. Particular pleasure is desirable for its own sake, whereas happiness is desirable not for its own sake but for the sake of particular pleasures. That pleasure is the end is proved by the fact that from our youth up we are instinctively attracted to it, and, when we obtain it, seek for nothing more, and shun nothing so much as its opposite, pain. Pleasure is good even if it proceed from the most unseemly conduct, as Hippobotus says in his work On the Sects. For even if the action be irregular, still, at any rate, the resultant pleasure is desirable for its own sake and is good. 2.89. The removal of pain, however, which is put forward in Epicurus, seems to them not to be pleasure at all, any more than the absence of pleasure is pain. For both pleasure and pain they hold to consist in motion, whereas absence of pleasure like absence of pain is not motion, since painlessness is the condition of one who is, as it were, asleep. They assert that some people may fail to choose pleasure because their minds are perverted; not all mental pleasures and pains, however, are derived from bodily counterparts. For instance, we take disinterested delight in the prosperity of our country which is as real as our delight in our own prosperity. Nor again do they admit that pleasure is derived from the memory or expectation of good, which was a doctrine of Epicurus. 2.90. For they assert that the movement affecting the mind is exhausted in course of time. Again they hold that pleasure is not derived from sight or from hearing alone. At all events, we listen with pleasure to imitation of mourning, while the reality causes pain. They gave the names of absence of pleasure and absence of pain to the intermediate conditions. However, they insist that bodily pleasures are far better than mental pleasures, and bodily pains far worse than mental pains, and that this is the reason why offenders are punished with the former. For they assumed pain to be more repellent, pleasure more congenial. For these reasons they paid more attention to the body than to the mind. Hence, although pleasure is in itself desirable, yet they hold that the things which are productive of certain pleasures are often of a painful nature, the very opposite of pleasure; so that to accumulate the pleasures which are productive of happiness appears to them a most irksome business. 2.91. They do not accept the doctrine that every wise man lives pleasantly and every fool painfully, but regard it as true for the most part only. It is sufficient even if we enjoy but each single pleasure as it comes. They say that prudence is a good, though desirable not in itself but on account of its consequences; that we make friends from interested motives, just as we cherish any part of the body so long as we have it; that some of the virtues are found even in the foolish; that bodily training contributes to the acquisition of virtue; that the sage will not give way to envy or love or superstition, since these weaknesses are due to mere empty opinion; he will, however, feel pain and fear, these being natural affections; 2.92. and that wealth too is productive of pleasure, though not desirable for its own sake.They affirm that mental affections can be known, but not the objects from which they come; and they abandoned the study of nature because of its apparent uncertainty, but fastened on logical inquiries because of their utility. But Meleager in his second book On Philosophical Opinions, and Clitomachus in his first book On the Sects, affirm that they maintain Dialectic as well as Physics to be useless, since, when one has learnt the theory of good and evil, it is possible to speak with propriety, to be free from superstition, and to escape the fear of death. 2.93. They also held that nothing is just or honourable or base by nature, but only by convention and custom. Nevertheless the good man will be deterred from wrong-doing by the penalties imposed and the prejudices that it would arouse. Further that the wise man really exists. They allow progress to be attainable in philosophy as well as in other matters. They maintain that the pain of one man exceeds that of another, and that the senses are not always true and trustworthy.The school of Hegesias, as it is called, adopted the same ends, namely pleasure and pain. In their view there is no such thing as gratitude or friendship or beneficence, because it is not for themselves that we choose to do these things but simply from motives of interest, apart from which such conduct is nowhere found. 2.94. They denied the possibility of happiness, for the body is infected with much suffering, while the soul shares in the sufferings of the body and is a prey to disturbance, and fortune often disappoints. From all this it follows that happiness cannot be realized. Moreover, life and death are each desirable in turn. But that there is anything naturally pleasant or unpleasant they deny; when some men are pleased and others pained by the same objects, this is owing to the lack or rarity or surfeit of such objects. Poverty and riches have no relevance to pleasure; for neither the rich nor the poor as such have any special share in pleasure. 2.95. Slavery and freedom, nobility and low birth, honour and dishonour, are alike indifferent in a calculation of pleasure. To the fool life is advantageous, while to the wise it is a matter of indifference. The wise man will be guided in all he does by his own interests, for there is none other whom he regards as equally deserving. For supposing him to reap the greatest advantages from another, they would not be equal to what he contributes himself. They also disallow the claims of the senses, because they do not lead to accurate knowledge. Whatever appears rational should be done. They affirmed that allowance should be made for errors, for no man errs voluntarily, but under constraint of some suffering; that we should not hate men, but rather teach them better. The wise man will not have so much advantage over others in the choice of goods as in the avoidance of evils, making it his end to live without pain of body or mind. 2.96. This then, they say, is the advantage accruing to those who make no distinction between any of the objects which produce pleasure.The school of Anniceris in other respects agreed with them, but admitted that friendship and gratitude and respect for parents do exist in real life, and that a good man will sometimes act out of patriotic motives. Hence, if the wise man receive annoyance, he will be none the less happy even if few pleasures accrue to him. The happiness of a friend is not in itself desirable, for it is not felt by his neighbour. Instruction is not sufficient in itself to inspire us with confidence and to make us rise superior to the opinion of the multitude. Habits must be formed because of the bad disposition which has grown up in us from the first. 2.97. A friend should be cherished not merely for his utility – for, if that fails, we should then no longer associate with him – but for the good feeling for the sake of which we shall even endure hardships. Nay, though we make pleasure the end and are annoyed when deprived of it, we shall nevertheless cheerfully endure this because of our love to our friend.The Theodoreans derived their name from Theodorus, who has already been mentioned, and adopted his doctrines. Theodorus was a man who utterly rejected the current belief in the gods. And I have come across a book of his entitled of the Gods which is not contemptible. From that book, they say, Epicurus borrowed most of what he wrote on the subject. 2.98. Theodorus was also a pupil of Anniceris and of Dionysius the dialectician, as Antisthenes mentions in his Successions of Philosophers. He considered joy and grief to be the supreme good and evil, the one brought about by wisdom, the other by folly. Wisdom and justice he called goods, and their opposites evils, pleasure and pain being intermediate to good and evil. Friendship he rejected because it did not exist between the unwise nor between the wise; with the former, when the want is removed, the friendship disappears, whereas the wise are selfsufficient and have no need of friends. It was reasonable, as he thought, for the good man not to risk his life in the defence of his country, for he would never throw wisdom away to benefit the unwise. 2.99. He said the world was his country. Theft, adultery, and sacrilege would be allowable upon occasion, since none of these acts is by nature base, if once you have removed the prejudice against them, which is kept up in order to hold the foolish multitude together. The wise man would indulge his passions openly without the least regard to circumstances. Hence he would use such arguments as this. Is a woman who is skilled in grammar useful in so far as she is skilled in grammar? Yes. And is a boy or a youth skilled in grammar useful in so far as he is skilled in grammar? Yes. 2.100. Again, is a woman who is beautiful useful in so far as she is beautiful? And the use of beauty is to be enjoyed? Yes. When this was admitted, he would press the argument to the conclusion, namely, that he who uses anything for the purpose for which it is useful does no wrong. And by some such interrogatories he would carry his point.He appears to have been called θεός (god) in consequence of the following argument addressed to him by Stilpo. Are you, Theodorus, what you declare yourself to be? To this he assented, and Stilpo continued, And do you say you are god? To this he agreed. Then it follows that you are god. Theodorus accepted this, and Stilpo said with a smile, But, you rascal, at this rate you would allow yourself to be a jackdaw and ten thousand other things. 2.101. However, Theodorus, sitting on one occasion beside Euryclides, the hierophant, began, Tell me, Euryclides, who they are who violate the mysteries? Euryclides replied, Those who disclose them to the uninitiated. Then you violate them, said Theodorus, when you explain them to the uninitiated. Yet he would hardly have escaped from being brought before the Areopagus if Demetrius of Phalerum had not rescued him. And Amphicrates in his book Upon Illustrious Men says he was condemned to drink the hemlock. 2.102. For a while he stayed at the court of Ptolemy the son of Lagus, and was once sent by him as ambassador to Lysimachus. And on this occasion his language was so bold that Lysimachus said, Tell me, are you not the Theodorus who was banished from Athens? To which he replied, Your information is correct, for, when Athens could not bear me any more than Semele could Dionysus, she cast me out. And upon Lysimachus adding, Take care you do not come here again, I never will, said he, unless Ptolemy sends me. Mithras, the king's minister, standing by and saying, It seems that you can ignore not only gods but kings as well, Theodorus replied, How can you say that I ignore the gods when I regard you as hateful to the gods? He is said on one occasion in Corinth to have walked abroad with a numerous train of pupils, and Metrocles the Cynic, who was washing chervil, remarked, You, sophist that you are, would not have wanted all these pupils if you had washed vegetables. Thereupon Theodorus retorted, And you, if you had known how to associate with men, would have had no use for these vegetables. 2.103. A similar anecdote is told of Diogenes and Aristippus, as mentioned above.Such was the character of Theodorus and his surroundings. At last he retired to Cyrene, where he lived with Magas and continued to be held in high honour. The first time that he was expelled from Cyrene he is credited with a witty remark: Many thanks, men of Cyrene, said he, for driving me from Libya into Greece.Some twenty persons have borne the name of Theodorus: (1) a Samian, the son of Rhoecus. He it was who advised laying charcoal embers under the foundations of the temple in Ephesus; for, as the ground was very damp, the ashes, being free from woody fibre, would retain a solidity which is actually proof against moisture. (2) A Cyrenaean geometer, whose lectures Plato attended. (3) The philosopher above referred to. (4) The author of a fine work on practising the voice. 2.104. (5) An authority upon musical composers from Terpander onwards. (6) A Stoic. (7) A writer upon the Romans. (8) A Syracusan who wrote upon Tactics. (9) A Byzantine, famous for his political speeches. (10) Another, equally famous, mentioned by Aristotle in his Epitome of Orators. (11) A Theban sculptor. (12) A painter, mentioned by Polemo. (13) An Athenian painter, of whom Menodotus writes. (14) An Ephesian painter, who is mentioned by Theophanes in his work upon painting. (15) A poet who wrote epigrams. (16) A writer on poets. (17) A physician, pupil of Athenaeus. (18) A Stoic philosopher of Chios. (19) A Milesian, also a Stoic philosopher (20) A tragic poet. 9.6. This book he dedicated in the sanctuary of Artemis and, according to some, he deliberately made it the more obscure in order that none but adepts should approach it, and lest familiarity should breed contempt. of our philosopher Timon gives a sketch in these words:In their midst uprose shrill, cuckoo-like, a mob-reviler, riddling Heraclitus.Theophrastus puts it down to melancholy that some parts of his work are half-finished, while other parts make a strange medley. As a proof of his magimity, Antisthenes in his Successions of Philosophers cites the fact that he renounced his claim to the kingship in favour of his brother. So great fame did his book win that a sect was founded and called the Heracliteans, after him. 9.59. and when after the king's death Anaxarchus was forced against his will to land in Cyprus, he seized him and, putting him in a mortar, ordered him to be pounded to death with iron pestles. But he, making light of the punishment, made that well-known speech, Pound, pound the pouch containing Anaxarchus; ye pound not Anaxarchus. And when Nicocreon commanded his tongue to be cut out, they say he bit it off and spat it at him. This is what I have written upon him:Pound, Nicocreon, as hard as you like: it is but a pouch. Pound on; Anaxarchus's self long since is housed with Zeus. And after she has drawn you upon her carding-combs a little while, Persephone will utter words like these: Out upon thee, villainous miller! 9.63. He would withdraw from the world and live in solitude, rarely showing himself to his relatives; this he did because he had heard an Indian reproach Anaxarchus, telling him that he would never be able to teach others what is good while he himself danced attendance on kings in their courts. He would maintain the same composure at all times, so that, even if you left him when he was in the middle of a speech, he would finish what he had to say with no audience but himself, although in his youth he had been hasty. often, our informant adds, he would leave his home and, telling no one, would go roaming about with whomsoever he chanced to meet. And once, when Anaxarchus fell into a slough, he passed by without giving him any help, and, while others blamed him, Anaxarchus himself praised his indifference and sang-froid.
132. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 160, 164
133. Eusebius of Caesarea, Ecclesiastical History, 5.16.10, 5.18.2, 10.4.44 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •lampe, p., •lampe, p. Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 260; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 218
5.16.10. For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. 10.4.44. Why need I now describe the skillful architectural arrangement and the surpassing beauty of each part, when the testimony of the eye renders instruction through the ear superfluous? For when he had thus completed the temple, he provided it with lofty thrones in honor of those who preside, and in addition with seats arranged in proper order throughout the whole building, and finally placed in the middle the holy of holies, the altar, and, that it might be inaccessible to the multitude, enclosed it with wooden lattice-work, accurately wrought with artistic carving, presenting a wonderful sight to the beholders.
134. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •lamps Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 53
7a. מצוה למימרא להו אי דינא בעיתו אי פשרה בעיתו היינו תנא קמא איכא בינייהו מצוה רבי יהושע בן קרחה סבר מצוה ת"ק סבר רשות,היינו דר"ש בן מנסיא איכא בינייהו משתשמע דבריהן ואתה יודע להיכן הדין נוטה אי אתה רשאי לומר להן צאו ובצעו,ופליגא דרבי תנחום בר חנילאי דאמר רבי תנחום בר חנילאי לא נאמר מקרא זה אלא כנגד מעשה העגל שנאמר (שמות לב, ה) וירא אהרן ויבן מזבח לפניו מה ראה א"ר בנימין בר יפת א"ר אלעזר ראה חור שזבוח לפניו,אמר אי לא שמענא להו השתא עבדו לי כדעבדו בחור ומיקיים בי (איכה ב, כ) אם יהרג במקדש ה' כהן ונביא ולא הויא להו תקנתא לעולם מוטב דליעבדו לעגל אפשר הויא להו תקנתא בתשובה,והני תנאי (משלי יז, יד) פוטר מים ראשית מדון מאי דרשי ביה כדרב המנונא דאמר רב המנונא אין תחילת דינו של אדם נידון אלא על דברי תורה שנאמר פוטר מים ראשית מדון אמר רב הונא האי תיגרא דמיא לצינורא דבידקא דמיא כיון דרווח רווח,אביי קשישא אמר דמי לגודא דגמלא כיון דקם קם:,שמע"י ושת"י שב"ע זמירו"ת הו"א סימן:,ההוא דהוה קאמר ואזיל טוביה דשמע ואדיש חלפוה בישתיה מאה א"ל שמואל לרב יהודה קרא כתיב פוטר מים ראשית מדון ריש מאה דיני,ההוא דהוה קאמר ואזיל אתרתי תלת גנבא לא מיקטל א"ל שמואל לרב יהודה קרא כתיב (עמוס ב, ו) כה אמר ה' על שלשה פשעי ישראל ועל ארבעה לא אשיבנו,ההוא דהוה קאמר ואזיל שב בירי לשלמנא וחדא לעביד ביש א"ל שמואל לרב יהודה קרא כתיב (משלי כד, טז) כי שבע יפול צדיק וקם (ורשע יפול באחת),ההוא דהוה קאמר ואזיל דאזיל מבי דינא שקל גלימא ליזמר זמר וליזיל באורחא א"ל שמואל לרב יהודה קרא כתיב (שמות יח, כג) וגם כל העם הזה על מקומו יבא בשלום,ההוא דהוה קאמר ואזיל היא ניימא ודיקולא שפיל אמר ליה שמואל לרב יהודה קרא כתיב (קהלת י, יח) בעצלתים ימך המקרה וגו',ההוא דהוה קאמר ואזיל גברא דרחיצנא עליה אדייה לגזיזיה וקם א"ל שמואל לרב יהודה קרא כתיב (תהלים מא, י) גם איש שלומי אשר בטחתי בו וגו',ההוא דהוה קאמר ואזיל כי רחימתין הוה עזיזא אפותיא דספסירא שכיבן השתא דלא עזיזא רחימתין פוריא בר שיתין גרמידי לא סגי לן אמר רב הונא קראי כתיבי מעיקרא כתיב (שמות כה, כב) ונועדתי לך שם ודברתי אתך מעל הכפורת ותניא ארון תשעה וכפורת טפח הרי כאן עשרה,וכתיב (מלכים א ו, ב) והבית אשר בנה המלך שלמה לה' ששים אמה ארכו ועשרים רחבו ושלשים אמה קומתו ולבסוף כתיב (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי איזה בית אשר תבנו לי וגו',מאי משמע דהאי לא תגורו לישנא דכנושי הוא אמר רב נחמן אמר קרא (דברים כח, לט) ויין לא תשתה ולא תאגור רב אחא בר יעקב אמר מהכא (משלי ו, ח) תכין בקיץ לחמה אגרה בקציר מאכלה רב אחא בריה דרב איקא אמר מהכא (משלי י, ה) אוגר בקיץ בן משכיל:,אמ"ת ממו"ן ירא"ה סימן: אמר רבי שמואל בר נחמני אמר רבי יונתן כל דיין שדן דין אמת לאמיתו משרה שכינה בישראל שנאמר (תהלים פב, א) אלהים נצב בעדת אל בקרב אלהים ישפוט וכל דיין שאינו דן דין אמת לאמיתו גורם לשכינה שתסתלק מישראל שנאמר (תהלים יב, ו) משוד עניים מאנקת אביונים עתה אקום יאמר ה' וגו',ואמר רבי שמואל בר (נחמן) אמר רבי יונתן כל דיין שנוטל מזה ונותן לזה שלא כדין הקדוש ברוך הוא נוטל ממנו נפשו שנאמר (משלי כב, כב) אל תגזול דל כי דל הוא ואל תדכא עני בשער כי ה' יריב ריבם וקבע את קובעיהם נפש,ואמר רבי שמואל בר נחמני אמר רבי יונתן לעולם יראה דיין עצמו כאילו חרב מונחת לו בין ירכותיו וגיהנם פתוחה לו מתחתיו 7a. He means that it is b a mitzva to say to them: Do you want /b a strict b judgment, /b or b do you want a compromise? /b The Gemara objects: Since this opinion b is /b the same as that of b the first i tanna /i , /b who also allows compromise, it is redundant to teach it. The Gemara answers: There is a difference b between /b them with regard to the question of whether it is b a mitzva /b to arrange a compromise. b Rabbi Yehoshua ben Korḥa holds /b that it is b a mitzva /b to offer them the option of compromise, and b the first i tanna /i holds /b that it is merely b permitted. /b ,The Gemara objects: If so, the opinion of the first i tanna /i b is /b the same as that b of Rabbi Shimon ben Menasya. /b The Gemara answers that there is a difference b between them /b with regard to the principle: b After you hear their statements and you know where the judgment is leaning, /b it b is not permitted /b for b you to say to them: Go out and mediate. /b In that instance, the first i tanna /i holds that it is still not too late to suggest mediation.,§ b And /b the various Sages who offered interpretations of the verse: “And the covetous blesses himself, though he despises the Lord” (Psalms 10:3), b disagree with /b the explanation b of Rabbi Tanḥum bar Ḥanilai. As Rabbi Tanḥum bar Ḥanilai says: This verse was stated only with regard to the incident of the /b Golden b Calf, as it is stated: “And Aaron saw this, and he built [ i vayyiven /i ] an altar [ i mizbe’aḥ /i ] before it… /b and said: Tomorrow shall be a feast to the Lord” (Exodus 32:5). b What /b did Aaron b see? Rabbi Binyamin bar Yefet says /b that b Rabbi Elazar says: He saw Hur, who /b had been appointed together with Aaron by Moses to lead the people during Moses’ absence (see Exodus 24:14), b slaughtered before him, /b as he had protested the plan to fashion a calf and had been murdered by the people as a result. The verse is therefore interpreted not as: Aaron built an altar before the calf, but rather: He understood [ i vayyaven /i ] from the slaughter [ i mizavuaḥ /i ] before his own eyes; and he then called for a feast.,Aaron b said /b to himself: b If I do not listen to them now, they will do to me as they did to Hur, /b and the verse: b “Shall the priest and the prophet be slain in the sanctuary of the Lord?” /b (Lamentations 2:20), b will be fulfilled through me, and they will never have a remedy /b for such a sin. It is b better /b for them b to worship the calf, /b as it is b possible they will have a remedy through repentance. /b Nevertheless, according to Rabbi Tanḥum bar Ḥanilai, whoever praises Aaron for this compromise is provoking God., b And /b with regard to b those i tanna’im /i /b who did not interpret the verse: b “The beginning of strife is as when one releases water” /b (Proverbs 17:14), with regard to compromise, b what do they derive from /b this verse? They understand the verse b in accordance with /b the opinion b of Rav Hamnuna, as Rav Hamnuna says: The beginning of a person’s judgment /b after he dies is that he is b judged only concerning matters of Torah, as it is stated: “The beginning of strife is as when one releases water.” /b Based on this verse, b Rav Huna says: This quarrel /b between people is b comparable to /b a split in b a hose /b caused by b a burst of water, /b emptying into a field; b once /b the split in the hose b widens, it widens /b even more and can no longer be repaired. To save the field, the hose must be repaired as soon as it splits. The same is true with regard to a quarrel; it must be stopped as soon as it begins., b Abaye the Elder /b makes a similar point with a different metaphor, and b says: /b A quarrel is b comparable to a board in /b a wooden b bridge. Once /b it b has stood /b in its place and been stabilized, it continues to b stand /b and becomes ever more rigid and stable. Consequently, the best time to address and end the dispute is at the very beginning.,§ Apropos the previous discussion, the Gemara recounts several incidents in which passersby recited popular proverbs. b i Shimi ushti /i , i sheva zemirot hu /i /b is b a mnemonic /b device for these incidents.,There was b a certain /b man b who was saying as he walked: It is good /b for a person b who hears /b statements said against him b and /b yet b remains silent, /b as b a hundred misfortunes pass him by /b as a result. Upon hearing this, b Shmuel said to Rav Yehuda: A verse /b is b written /b that conveys the message of this aphorism: b “The beginning of strife is as when one releases water” /b (Proverbs 17:14). The words “beginning [ i poter /i ] of strife [ i reishit madon /i ]” allude to: b The beginning of one hundred litigations [ i reish me’a dinei /i ]. /b Troubles are avoided if one overlooks and excuses [ i poter /i ] an offense.,There was b a certain /b man b who was saying as he walked /b by: b For /b only b two /b or b three /b thefts, b the thief /b is b not executed /b by the heavenly court. b Shmuel said to Rav Yehuda: A verse /b is b written /b that conveys the message of this aphorism: b “So says the Lord: For three transgressions of Israel, or for four, I will not repay it” /b (Amos 2:6). Shmuel interprets the verse rhetorically, as if saying: Will I not repay the fourth offense? Accordingly, before the fourth offense, it is still possible to rectify the sins.,There was b a certain /b man b who was saying as he walked: Seven pits /b are dug b for the man of peace, /b and he escapes all of them, b and one /b pit is dug b for the evildoer, /b and he cannot escape it. b Shmuel said to Rav Yehuda: A verse /b is b written /b that conveys the message of this aphorism: b “For a righteous man falls seven times, and rises up again, but the wicked shall fall at once” /b (see Proverbs 24:16, 28:18).,There was b a certain /b man b who was saying as he walked: /b With regard to one b who goes from the court, /b and his b cloak /b has been b taken /b from him in the course of the proceedings, i.e., he lost all his money due to a ruling against him, b let him sing a song and go /b happily b on the way. /b Although he lost the case, he has benefited from justice being served. b Shmuel said to Rav Yehuda: A verse /b is b written /b with regard to Yitro’s advice for judiciary reforms that conveys the message of this aphorism: b “And all these people shall also go to their place in peace” /b (Exodus 18:23). If justice is served, all the litigants, not only those who emerge victorious, can leave in peace.,There was b a certain /b man b who was saying as he walked: /b If a woman is carrying a basket on her head, when b she is dozing the reed basket falls. Shmuel said to Rav Yehuda: A verse /b is b written /b that conveys the message of this aphorism: b “By laziness the rafters sink in; /b and through idleness of the hands the house leaks” (Ecclesiastes 10:18).,There was b a certain /b man b who was saying as he walked: The man upon whom I relied /b has b lifted his fist [ i ligzizeih /i ] and stood /b against me. b Shmuel said to Rav Yehuda: A verse /b is b written /b that conveys the message of this aphorism: b “Indeed, my own familiar friend, in whom I trusted, /b who did eat of my bread, has lifted up his heel against me” (Psalms 41:10).,There was b a certain /b man b who was saying /b about his marriage b as he walked: When our love was strong, we /b could have b slept on /b a bed that was b the width of a sword. Now that our love is not strong, a bed of sixty cubits /b is b not sufficient for us. Rav Huna said: Verses /b are b written /b that convey these sentiments. b Initially, it was written: “I will meet with you there and I will speak with you from above the Ark Cover” /b (Exodus 25:22), b and it is taught /b in a i baraita /i : The b Ark /b of the Covet was itself b nine /b handbreadths high, b and /b the b Ark Cover /b was one b handbreadth /b thick. b There /b is a total height of b ten /b handbreadths b here. /b At first, when God had great affection for Israel, the Divine Presence was revealed within the confines of this limited space., b And it is written: “And the house that King Solomon built for the Lord, its length was sixty cubits, and its breadth twenty cubits, and its height thirty cubits” /b (I Kings 6:2). b And at the end, /b when Israel sinned, the whole of the space of the Temple was not expansive enough for the Divine Presence to rest within it, as b it is written: “Thus says the Lord: The heaven is My throne, and the earth is My footstool; where is the house that you may build for Me? /b And where is the place that may be My resting place?” (Isaiah 66:1). In times of discord, the Temple is an insufficient resting place for the Divine Presence.,The Gemara returns to analyzing the i Tosefta /i . b From where may /b it b be inferred that this /b expression: b “You shall not be afraid [ i taguru /i ]” /b (Deuteronomy 1:17), b is a term for gathering in, /b so that the term may be interpreted to mean that a judge may not keep his ruling to himself? b Rav Naḥman said: The verse states: /b “You shalt plant vineyards and dress them, b but you shall neither drink of the wine, nor gather [ i te’egor /i ]” /b (Deuteronomy 28:39). b Rav Aḥa bar Ya’akov says /b it is derived b from here: “She provides her bread in the summer, and gathers [ i agra /i ] her food in the harvest” /b (Proverbs 6:8). b Rav Aḥa, son of Rav Ika, says /b it is derived b from here: “A wise son gathers [ i oger /i ] in the summer” /b (Proverbs 10:5).,§ The Gemara provides b a mnemonic /b device indicating the following series of statements about judges and their functions: b i Emet mamon yireh /i . Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: Any judge who judges a judgment /b according to b absolute truth /b [ i emet /i ] b causes the Divine Presence to rest among Israel, as it is stated: “God stands in the congregation of God; in the midst of the judges He judges” /b (Psalms 82:1), indicating that the Divine Presence is in the midst of the court. b And every judge who does not judge a judgment /b according to b absolute truth causes the Divine Presence to withdraw from Israel, as it is stated: “For the oppression of the poor, for the sighing of the needy, now will I arise, says the Lord” /b (Psalms 12:6). God will arise and leave the people as a result of oppression., b And Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: /b With regard to b any judge who takes /b disputed property or money [ i mamon /i ] b from this /b litigant b and gives /b it b to that /b other litigant b unlawfully, the Holy One, Blessed be He, takes his soul from him /b as punishment for his corruption, b as it is stated: “Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause and despoil of life those who despoil them” /b (Proverbs 22:22–23). God cautions that He will take the life of one who steals from the poor at the gate, meaning in the courtroom, as the city gate was the traditional site of the community’s court., b And Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: A judge should always view /b [ i yireh /i ] b himself as if a sword is placed between his thighs, /b so that if he leans to the right or to the left he will be injured, b and /b as if b Gehenna is opened up beneath him, /b
135. Origen, Against Celsus, 1.24, 3.44 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •lamp divination •lampe, p. Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 99; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 51
1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth. 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom.
136. Eusebius of Caesarea, Life of Constantine, 3.64-3.65 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •fountain of the lamps (corinth) Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 171
3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public.
137. Gregory of Nyssa, Life of Makrina, 22-25, 11 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 217
138. Anon., Pirqei De Rabbi Eliezer, 10 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
139. Sallustius, On The Gods, 4 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
140. Servius, Commentary On The Aeneid, 6.226 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
141. John Chrysostom, Against The Jews, 2.3.3-2.3.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 182
142. Marinus, Vita Proclus, 28-29, 19 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 78
143. Eunapius, Lives of The Philosophers, 14 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lamps Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121
144. Scriptores Historiae Augustae, Al. Sev., 24.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lamps Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 69
145. John Chrysostom, Homilies On Matthew, 33.4 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 400
146. Scriptores Historiae Augustae, Pescennius Niger, 6.9 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
147. Himerius, Orations, 8.7-8.8, 23.1, 30.21, 41.1, 47.12, 69.7-69.9 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •lamps Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121
148. Scriptores Historiae Augustae, Caracalla, 9.11 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •isis pelagia, on lamps Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
149. Gregory of Nazianzus, Letters, 58.7 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •lampe, geoffrey w.h. Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 92
150. Paulinus of Nola, Carmina, 14.98 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lamps Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 423
151. Nonnus, Dionysiaca, 5.556, 20.350 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
152. Augustine, The City of God, 6.10, 7.35 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •lamps/torches •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 147; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 377
6.10. That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences. 7.35. For Numa himself also, to whom no prophet of God, no holy angel was sent, was driven to have recourse to hydromancy, that he might see the images of the gods in the water (or, rather, appearances whereby the demons made sport of him), and might learn from them what he ought to ordain and observe in the sacred rites. This kind of divination, says Varro, was introduced from the Persians, and was used by Numa himself, and at an after time by the philosopher Pythagoras. In this divination, he says, they also inquire at the inhabitants of the nether world, and make use of blood; and this the Greeks call νεκρομαντείαν . But whether it be called necromancy or hydromancy it is the same thing, for in either case the dead are supposed to foretell future things. But by what artifices these things are done, let themselves consider; for I am unwilling to say that these artifices were wont to be prohibited by the laws, and to be very severely punished even in the Gentile states, before the advent of our Saviour. I am unwilling, I say, to affirm this, for perhaps even such things were then allowed. However, it was by these arts that Pompilius learned those sacred rites which he gave forth as facts, while he concealed their causes; for even he himself was afraid of that which he had learned. The senate also caused the books in which those causes were recorded to be burned. What is it, then, to me, that Varro attempts to adduce all sorts of fanciful physical interpretations, which if these books had contained, they would certainly not have been burned? For otherwise the conscript fathers would also have burned those books which Varro published and dedicated to the high priest C sar. Now Numa is said to have married the nymph Egeria, because (as Varro explains it in the forementioned book) he carried forth water wherewith to perform his hydromancy. Thus facts are wont to be converted into fables through false colorings. It was by that hydromancy, then, that that over-curious Roman king learned both the sacred rites which were to be written in the books of the priests, and also the causes of those rites - which latter, however, he was unwilling that any one besides himself should know. Wherefore he made these causes, as it were, to die along with himself, taking care to have them written by themselves, and removed from the knowledge of men by being buried in the earth. Wherefore the things which are written in those books were either abominations of demons, so foul and noxious as to render that whole civil theology execrable even in the eyes of such men as those senators, who had accepted so many shameful things in the sacred rites themselves, or they were nothing else than the accounts of dead men, whom, through the lapse of ages, almost all the Gentile nations had come to believe to be immortal gods; while those same demons were delighted even with such rites, having presented themselves to receive worship under pretence of being those very dead men whom they had caused to be thought immortal gods by certain fallacious miracles, performed in order to establish that belief. But, by the hidden providence of the true God, these demons were permitted to confess these things to their friend Numa, having been gained by those arts through which necromancy could be performed, and yet were not constrained to admonish him rather at his death to burn than to bury the books in which they were written. But, in order that these books might be unknown, the demons could not resist the plough by which they were thrown up, or the pen of Varro, through which the things which were done in reference to this matter have come down even to our knowledge. For they are not able to effect anything which they are not allowed; but they are permitted to influence those whom God, in His deep and just judgment, according to their deserts, gives over either to be simply afflicted by them, or to be also subdued and deceived. But how pernicious these writings were judged to be, or how alien from the worship of the true Divinity, may be understood from the fact that the senate preferred to burn what Pompilius had hid, rather than to fear what he feared, so that he could not dare to do that. Wherefore let him who does not desire to live a pious life even now, seek eternal life by means of such rites. But let him who does not wish to have fellowship with malign demons have no fear for the noxious superstition wherewith they are worshipped, but let him recognize the true religion by which they are unmasked and vanquished.
153. Shenoute, Let Our Eyes, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 169
154. Zosimus, New History, 5.5-5.6 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 293
155. Stobaeus, Anthology, 3.17.17, 3.37.24 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •lampe, kurt Found in books: Wolfsdorf (2020), Early Greek Ethics, 395
156. Maximus The Confessor, Quaestiones Ad Thalassium , 1145 (6th cent. CE - 7th cent. CE)  Tagged with subjects: •oil lamps, herodian lamps Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 64
157. Basil of Caesarea, Homilia, 15  Tagged with subjects: •lampe, geoffrey w.h. Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 92
158. Epigraphy, Milet I, None  Tagged with subjects: •nan Found in books: Bodel and Kajava (2009), Dediche sacre nel mondo greco-romano : diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world : distribution, typology, use : Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 171
159. Various, Synodicon Vetus, 17, 19, 6, 3  Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 260
160. Papyri, P.Louvre, None  Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 411
161. Papyri, P.Eleph., 12.1453  Tagged with subjects: •imhotep, use of sacred lamps •lamps, use in greek and egyptian religion •religion (greek), use of sacred lamps •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 411
162. Anon., Joseph And Aseneth, 15.9  Tagged with subjects: •burning, lamps •lamps Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
163. Anon., Apocalypse of Zephaniah, 6.11  Tagged with subjects: •burning, lamps •lamps Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
164. Orphic Hymns., Lithica, 319-333, 10  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 180
165. Epigraphy, T. Pomp, 1, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-146, 148-149, 15, 150-153, 16-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 147  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 673
166. Epigraphy, Denkakwien 45 (1897), None  Tagged with subjects: •dedication (object), lamps Found in books: Bodel and Kajava (2009), Dediche sacre nel mondo greco-romano : diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world : distribution, typology, use : Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 171
167. Papyri, P.Berl., None  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 140
168. Papyri, P.Brookl., None  Tagged with subjects: •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 151
169. Piacenza Pilgrim, Itinerary, 7  Tagged with subjects: •lamps Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 78
170. Papyri, P.Oxy., 4-6, 1453  Tagged with subjects: •nan Found in books: nan nan
171. Papyri, Psi, 5-6  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 138
172. Anon., Midrash Hagadol, None  Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
173. Damaskios, Fr., 145  Tagged with subjects: •lamps Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 293
174. Athanasius of Alexandria, H. Ar., 56  Tagged with subjects: •lamps Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 423
175. Papyri, P.Murabba'T, 1.1934  Tagged with subjects: •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 410
176. Epigraphy, Horos, 22-25(2010-13)  Tagged with subjects: •aristophaness plutus incubation scene, lamps extinguished by temple servant Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 259
177. Anon., Pesiqta De Rav Kahana, 11.13  Tagged with subjects: •pagan, pagans, lamps Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 359
178. Epigraphy, Ig Xi,2, 1153, 1152  Tagged with subjects: •nan Found in books: Bodel and Kajava (2009), Dediche sacre nel mondo greco-romano : diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world : distribution, typology, use : Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 171
179. Epigraphy, Ig Iv ,1, 742  Tagged with subjects: •aristophaness plutus incubation scene, lamps extinguished by temple servant •epidauros asklepieion, lex sacra concerning sacred lamps •lamps, use at cyrene sanctuary of iatros •lamps, use in greek and egyptian religion •religion (greek), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 309
180. Epigraphy, Ig Ii2, 1950, 4771  Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 411; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 78
181. Epigraphy, Ig Ii, 4.1343  Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121, 169
182. Epigraphy, Cil, None  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224
183. Epigraphy, Be, 453, 2004  Tagged with subjects: •nan Found in books: nan nan
184. Anon., 2 Enoch, None  Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
185. Papyri, P.Heidelberg Dem., 5  Tagged with subjects: •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 151
186. Artifact, Rhodes Mus., Γ236  Tagged with subjects: •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 409
187. Ancient Near Eastern Sources, Cth, 406  Tagged with subjects: •lamps, use at hammat gader Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 811
188. Epigraphy, Ricis, 101/0221, 105/0208  Tagged with subjects: •nan Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 380
189. Anon., Book of The Heavenly Cow, 180  Tagged with subjects: •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 139
190. Anon., Totenbuch, 125, 130-136, 17, 177  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 133
191. Anon., Coffin Texts, None  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 139, 140
192. Anon., Liber Pontificalis, 34  Tagged with subjects: •lamps Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 423
193. Anon., Ijo, 2.232-2.241  Tagged with subjects: •lamps Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245, 246, 249
194. Anon., Tabulae Pompeianae Sulpiciorum, 1, 10, 100-109, 11, 110-119, 12, 120-127, 13-19, 2, 20-29, 3, 31-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 30  Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 673
195. Epigraphy, I.Metreg, 108  Tagged with subjects: •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 409
196. Papyri, Sm, None  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 151, 152
197. Epigraphy, Amph.-Orop. 3), 49.2292, 53.2052  Tagged with subjects: •imhotep, use of sacred lamps •lamps, use in greek and egyptian religion •religion (greek), use of sacred lamps •saqqâra (general), use of sacred lamps •aristophaness plutus incubation scene, lamps extinguished by temple servant •lamps, use at cyrene sanctuary of iatros Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308, 411
198. Papyri, Papyri Demoticae Magicae, 14.93-14.114, 14.232-14.238, 14.528-14.553  Tagged with subjects: •lychnomancy (lamp divination) Found in books: Johnston (2008), Ancient Greek Divination, 159, 160, 165
199. Anon., Aggadat Bereishit, 7.3  Tagged with subjects: •lamps Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 69
200. Anon., Alexander Romance, 1.4-1.12  Tagged with subjects: •lychnomancy (lamp divination) Found in books: Johnston (2008), Ancient Greek Divination, 164
201. Anon., Semahot, 8.7  Tagged with subjects: •lamps Found in books: Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 485
202. Epigraphy, Ig, 4.203, 4.1340, 7.1594, 11.1307  Tagged with subjects: •lamps/torches •lampe, p. •jupiter-ammon (lamp of aenona) •harpocrates, with sun-disc, on boat-shaped lamp Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 317; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 209; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 218; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 171
203. Epigraphy, Inscr. De Delos, "1417"  Tagged with subjects: •dedication (object), lamps Found in books: Bodel and Kajava (2009), Dediche sacre nel mondo greco-romano : diffusione, funzioni, tipologie = Religious dedications in the Greco-Roman world : distribution, typology, use : Institutum Romanum Finlandiae, American Academy in Rome, 19-20 aprile, 2006 171
204. Stoic School, Stoicor. Veter. Fragm., 1.65, 2.278, 2.357-2.368, 2.394  Tagged with subjects: •lampe, g. w. h., Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 172
205. Epigraphy, Icg, 1851, 1902, 1920, 1929, 1966, 1984, 2051, 2053, 2077, 2137, 2189, 2236, 2097  Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 510
206. Velleius Paterculus, Roman History, 2.81.3  Tagged with subjects: •alexander the great, his lamp stand Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238
207. Babylonian Talmud, Midrash Qohelet Zuta, None  Tagged with subjects: •lychnomancy (lamp divination) Found in books: Johnston (2008), Ancient Greek Divination, 158
208. Epigraphy, Ils, 7500  Tagged with subjects: •lamps, lucernae Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 673
209. Anon., Apocalypse of Abraham, 17.15, 17.18-17.19  Tagged with subjects: •burning, lamps •lamps Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 628
210. Plautus, Fugitivi, 19.12  Tagged with subjects: •lychnomancy (lamp divination) Found in books: Johnston (2008), Ancient Greek Divination, 166
211. Aristippus of Cyrene, Ssr Iv A, 126, 136, 27-28, 31-32, 38, 54, 56, 58, 63, 86-89, 98, 174  Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 384
213. Papyri, Feriale Duranum, 3.8  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224
216. Seneca, De Superst., 36  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 377
218. Apol., Met., 11.9, 11.9.6  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 377
219. Epigraphy, I. Ancyra, 141  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 196
220. Bosch, Ankara, 128  Tagged with subjects: •lamps/torches Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 196
221. New Testament, Genesis, 1  Tagged with subjects: •lamp divination •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 140
222. New Testament, 1 Samuel, 4.4  Tagged with subjects: •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 120
223. New Testament, Isaiah, 37.16  Tagged with subjects: •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 120
225. Quint., Ant., 784  Tagged with subjects: •lamp Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170
226. Anon., Litany of Re (Piankoff, Litany), Papyrus of Ta-Udja-Re, 147-57165, 84-97  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 165
227. Anon., Edfou, None  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 133
228. Papyri, Vleeming, Short Texts I, None  Tagged with subjects: •nan Found in books: nan nan
229. Stobaeus, Hermetica, None  Tagged with subjects: •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 409
230. Epigraphy, I.Gréglouvre, 11  Tagged with subjects: •imhotep, use of sacred lamps •lamps, use in greek and egyptian religion •religion (greek), use of sacred lamps •saqqâra (general), use of sacred lamps Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 409, 410, 411
231. Epigraphy, I.Pergamon 2, 264  Tagged with subjects: •aristophaness plutus incubation scene, lamps extinguished by temple servant Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 259
233. Firmicus Maternus, Matheseos, 8.13.1-8.13.3  Tagged with subjects: •magical implements, lamps Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118
234. Anon., V. Sinuthii Archimandritae, 126, 125  Tagged with subjects: •nan Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 169
238. Epigraphy, Seg, None  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 202
239. Epigraphy, Ogis, "230", 458  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224
241. Papyri, P. Boulaq, None  Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 157
242. Pseudo-Tertullian, To His Wife, 2.6.1  Tagged with subjects: •brothels, and lamps Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 203