The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
laughter	Berglund Crostini and Kelhoffer (2022) 344 Birnbaum and Dillon (2020) 123, 255, 256, 326, 327, 328, 331, 332 Gagné (2020) 221, 316, 324, 337, 359 Graver (2007) 104 Huffman (2019) 55 Kazantzidis and Spatharas (2012) 153, 154, 160 König (2012) 7, 10, 170, 219, 282 Lateiner and Spatharas (2016) 6, 11, 19, 32, 87, 236, 265 Pillinger (2019) 69 Rohmann (2016) 41, 44, 45, 60, 117, 190, 191, 211, 240 Thonemann (2020) 26, 27, 54, 64, 66, 67, 105, 173 Wilson (2012) 187, 285, 286, 287
laughter, = isaac	Van der Horst (2014) 81
laughter, also intellegentia, smiling	Conybeare (2006) 34, 39, 50, 51, 52, 53, 54, 55, 77, 79, 80, 115, 116, 175, 176
laughter, at self only for boors, laughter	Sorabji (2000) 291
laughter, cathartic	Sorabji (2000) 290
laughter, christians/ity, and	Bremmer (2017) 141
laughter, connotes derision	Sorabji (2000) 290
laughter, connotes derision, quintilian, rhetorician	Sorabji (2000) 290
laughter, connotes jealousy	Sorabji (2000) 290
laughter, connotes sense of superiority	Sorabji (2000) 290
laughter, connotes unseemliness, cleanthes' appeal to indifference	Sorabji (2000) 290
laughter, connotes unseemly	Sorabji (2000) 290
laughter, disfavoured	Sorabji (2000) 290
laughter, emotions, see also	Conybeare (2006) 56, 57
laughter, in basilidean tradition	Scopello (2008) 52, 64, 65, 333, 335
laughter, in dialogue between judas and jesus, jesus’s	Scopello (2008) 338, 339, 343, 344, 345
laughter, in dramatic effects, in the gospel of judas	Scopello (2008) 24
laughter, in sethian gnosticism	Scopello (2008) 65, 66, 261, 262, 333
laughter, in valentinian gnosticism	Scopello (2008) 333
laughter, involuntary	Kazantzidis and Spatharas (2012) 236
laughter, of jesus, nag hammadi library	Scopello (2008) 65, 66
laughter, of jesus, smiles and	Scopello (2008) 24, 43, 64, 65, 66, 67, 69, 70, 71, 151, 331, 332, 333, 338, 339, 340, 341, 342, 343, 344, 345, 346, 355, 356
laughter, of sarah	Birnbaum and Dillon (2020) 111, 124, 251, 255, 256, 257, 327, 328, 330, 331, 332
laughter, sarah’s denial of	Birnbaum and Dillon (2020) 111, 124, 327, 330, 331
laughter, savage	Graver (2007) 123
laughter, the law of israel, laughter., see the gnostic	Scopello (2008) 270, 271

List of validated texts:

6 validated results for "laughter"

1. Hebrew Bible, Genesis, 18.11-18.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sarah, laughter of • laughter • laughter, Sarah’s denial of • laughter, of Sarah

Found in books: Birnbaum and Dillon (2020) 124, 251, 255, 256, 257, 327, 328, 330, 332; Graver (2007) 104

18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃''. None

18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.— 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’''. None

2. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cleanthes' appeal to indifference, Laughter connotes unseemliness • Laughter, Cathartic • Laughter, Disfavoured • Laughter, Laughter at self only for boors • Laughter, connotes derision • Laughter, connotes jealousy • Laughter, connotes sense of superiority • Laughter, connotes unseemly • Quintilian, rhetorician, Laughter connotes derision • laughter

Found in books: Fortenbaugh (2006) 251; Sorabji (2000) 290, 291

3. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sarah, laughter of • laughter, Sarah’s denial of • laughter, of Sarah • the Gnostic laughter • the Gnostic laughter, Jesus’s laughter and smiles • the Gnostic laughter, ambiguity of • the Gnostic laughter, perceived cruelty of

Found in books: Birnbaum and Dillon (2020) 330; Scopello (2008) 337

4. Quintilian, Institutes of Oratory, 6.3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cleanthes' appeal to indifference, Laughter connotes unseemliness • Laughter • Laughter, Cathartic • Laughter, Disfavoured • Laughter, connotes derision • Laughter, connotes jealousy • Laughter, connotes sense of superiority • Laughter, connotes unseemly • Quintilian, rhetorician, Laughter connotes derision

Found in books: Rohmann (2016) 44; Sorabji (2000) 290

6.3.7. \xa0For I\xa0do not think that anybody can give an adequate explanation, though many have attempted to do so, of the cause of laughter, which is excited not merely by words or deeds, but sometimes even by touch. Moreover, there is great variety in the things which raise a laugh, since we laugh not merely at those words or actions which are smart or witty, but also at those which reveal folly, anger or fear. Consequently, the cause of laughter is uncertain, since laughter is never far removed from derision.''. None

5. Quintilian, Institutio Oratoria, 6.3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cleanthes' appeal to indifference, Laughter connotes unseemliness • Laughter • Laughter, Cathartic • Laughter, Disfavoured • Laughter, connotes derision • Laughter, connotes jealousy • Laughter, connotes sense of superiority • Laughter, connotes unseemly • Quintilian, rhetorician, Laughter connotes derision

Found in books: Rohmann (2016) 44; Sorabji (2000) 290

6. Origen, Against Celsus, 5.45 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Laughter = Isaac • Sarah, laughter of • laughter • laughter, of Sarah

Found in books: Birnbaum and Dillon (2020) 332; Van der Horst (2014) 81

5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! ''. None

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database