1. Hebrew Bible, Genesis, 2.24, 38.21-38.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Prostitute • matrimony, after prostitution • prostitute • prostitute, prostitution • prostitution
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 152; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 136; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 113, 117; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 299, 309, 310, 311, 314
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2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
38.21 וַיִּשְׁאַל אֶת־אַנְשֵׁי מְקֹמָהּ לֵאמֹר אַיֵּה הַקְּדֵשָׁה הִוא בָעֵינַיִם עַל־הַדָּרֶךְ וַיֹּאמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָׁה׃ 38.22 וַיָּשָׁב אֶל־יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ וְגַם אַנְשֵׁי הַמָּקוֹם אָמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָׁה׃' ' None | sup>
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
38.21 Then he asked the men of her place, saying: ‘Where is the harlot, that was at Enaim by the wayside?’ And they said: ‘There hath been no harlot here.’ 38.22 And he returned to Judah, and said: ‘I have not found her; and also the men of the place said: There hath been no harlot here.’' ' None |
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2. Hebrew Bible, Numbers, 25.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • prostitute, prostitution • prostitutes,
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 298; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 138
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25.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃
25.1 וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃'' None | sup>
25.1 And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab.'' None |
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3. Hebrew Bible, Proverbs, 7.9-7.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adultery, as prostitution • prostitute, prostitution
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 279, 313; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 80, 196, 204
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7.9 בְּנֶשֶׁף־בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה׃' ' None | sup>
7.9 In the twilight, in the evening of the day, In the blackness of night and the darkness. 7.10 And, behold, there met him a woman With the attire of a harlot, and wily of heart.' ' None |
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4. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adultery, as prostitution • prostitute, prostitution
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 51, 312; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 195, 196
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5. Hebrew Bible, Isaiah, 1.21, 50.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery, as prostitution • divorce, from prostitute • prostitute, prostitution • prostitution, Israel
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 156; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 51, 312; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 196
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1.21 אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃
50.1 כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר־מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֺנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם׃50.1 מִי בָכֶם יְרֵא יְהוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלֹהָיו׃ ' None | sup>
1.21 How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.
50.1 Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away.'' None |
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6. Hebrew Bible, Jeremiah, 3.3, 3.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery, as prostitution • divorce, from prostitute • prostitute, prostitution • prostitution, Israel
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 156; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 51, 312; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 195, 196, 200
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3.3 וַיִּמָּנְעוּ רְבִבִים וּמַלְקוֹשׁ לוֹא הָיָה וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם׃
3.8 וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃' ' None | sup>
3.3 Therefore the showers have been withheld, and there hath been no latter rain; yet thou hadst a harlot’s forehead, thou refusedst to be ashamed.
3.8 And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;' ' None |
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7. Hebrew Bible, Ezekiel, 16.2, 16.21, 16.25, 16.31, 16.33-16.34 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery, as prostitution • prostitute, prostitution
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 232, 312; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 80, 195, 196, 197, 204
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16.2 בֶּן־אָדָם הוֹדַע אֶת־יְרוּשָׁלִַם אֶת־תּוֹעֲבֹתֶיהָ׃
16.2 וַתִּקְחִי אֶת־בָּנַיִךְ וְאֶת־בְּנוֹתַיִךְ אֲשֶׁר יָלַדְתְּ לִי וַתִּזְבָּחִים לָהֶם לֶאֱכוֹל הַמְעַט מתזנתך מִתַּזְנוּתָיִךְ׃
16.21 וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אוֹתָם לָהֶם׃
16.25 אֶל־כָּל־רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ וַתְּתַעֲבִי אֶת־יָפְיֵךְ וַתְּפַשְּׂקִי אֶת־רַגְלַיִךְ לְכָל־עוֹבֵר וַתַּרְבִּי אֶת־תזנתך תַּזְנוּתָיִךְ׃
16.31 בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי עָשִׂית בְּכָל־רְחוֹב וְלֹא־הייתי הָיִית כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃
16.33 לְכָל־זֹנוֹת יִתְּנוּ־נֵדֶה וְאַתְּ נָתַתְּ אֶת־נְדָנַיִךְ לְכָל־מְאַהֲבַיִךְ וַתִּשְׁחֳדִי אוֹתָם לָבוֹא אֵלַיִךְ מִסָּבִיב בְּתַזְנוּתָיִךְ׃ 16.34 וַיְהִי־בָךְ הֵפֶךְ מִן־הַנָּשִׁים בְּתַזְנוּתַיִךְ וְאַחֲרַיִךְ לֹא זוּנָּה וּבְתִתֵּךְ אֶתְנָן וְאֶתְנַן לֹא נִתַּן־לָךְ וַתְּהִי לְהֶפֶךְ׃' ' None | sup>
16.2 ’Son of man, cause Jerusalem to know her abominations,
16.21 that thou hast slain My children, and delivered them up, in setting them apart unto them?
16.25 Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy harlotries.
16.31 in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire.
16.33 to all harlots gifts are given; but thou hast given thy gifts to all thy lovers, and hast bribed them to come unto thee from every side in thy harlotries. 16.34 And the contrary is in thee from other women, in that thou didst solicit to harlotry, and wast not solicited; and in that thou givest hire, and no hire is given unto thee, thus thou art contrary.' ' None |
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8. Herodotus, Histories, 1.199 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • prostitute, prostitution • prostitutes (hetairai), and Aphrodite • prostitution, sacred • sanctuaries/temples, sacred prostitution • women, prostitutes/courtesans
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 380; Hubbard (2014), A Companion to Greek and Roman Sexualities, 223; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 51, 315, 316, 319; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 27; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 272
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1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.'' None | sup>
1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . '' None |
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9. Xenophon, Memoirs, 2.2.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • prostitution, Athenian • prostitution, zoning
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 190; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 253
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2.2.4 καὶ μὴν οὐ τῶν γε ἀφροδισίων ἕνεκα παιδοποιεῖσθαι τοὺς ἀνθρώπους ὑπολαμβάνεις, ἐπεὶ τούτου γε τῶν ἀπολυσόντων μεσταὶ μὲν αἱ ὁδοί, μεστὰ δὲ τὰ οἰκήματα. φανεροὶ δʼ ἐσμὲν καὶ σκοπούμενοι ἐξ ὁποίων ἂν γυναικῶν βέλτιστα ἡμῖν τέκνα γένοιτο· αἷς συνελθόντες τεκνοποιούμεθα.'' None | sup>
2.2.4 of course you don’t suppose that lust provokes men to beget children, when the streets and the stews are full of means to satisfy that? We obviously select for wives the women who will bear us the best children, and then marry them to raise a family. '' None |
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10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • prostitutes • women, prostitutes/courtesans
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 252; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 345
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11. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • concubine/pallake, also hetaira, prostitute, whore • prostitution, Athenian
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 191; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 283, 337
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12. Aeschines, Letters, 1.158 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • prostitutes, male • prostitution, and impurity, male
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 338; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 60
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1.158 But as to those men who are kindred spirits with Timarchus, for fear of arousing their enmity I will mention only those toward whom I am utterly indifferent. Who of you does not know Diophantes, called “the orphan,” who arrested the foreigner and brought him before the archon, whose associate on the bench was Aristophon of Azenia?The archon eponymus is meant. When sitting as president of a court he was assisted by two advisers, pa/redroi. For Diophantes accused the foreigner of having cheated him out of four drachmas in connection with this practice, and he cited the laws that command the archon to protect orphans, when he himself had violated the laws that enjoin chastity. Or what Athenian was not indigt at Cephisodorus, called Molon's son, for having ruined his surpassing beauty by a most infamous life? Or Mnesitheus, known as the cook's son? Or many others, whose names I am willing to forget? "" None |
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13. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • concubine/pallake, also hetaira, prostitute, whore • prostitutes, onstage, terms for
Found in books: Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 25; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 335
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14. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • concubine/pallake, also hetaira, prostitute, whore • prostitutes
Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 320, 345, 346; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 345
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15. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • slave-women, onstage, belonging to prostitutes
Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 173; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 268
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16. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • prostitutes, onstage, cheap
Found in books: Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 279; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 444
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17. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • prostitutes • prostitution, male • prostitution, zoning
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 247, 254; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 182
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18. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • Tarsia (rescued from prostitution) • prostitutes, as slaves
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 37; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 213
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19. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Tarsia (rescued from prostitution) • prostitutes, as slaves • prostitutes, mobility • prostitutes, onstage • prostitutes, onstage, cheap • prostitutes, onstage, male • prostitution, zoning
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 28, 37, 84; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 120, 121, 124, 229
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20. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • prostitutes, onstage, male • prostitution, zoning
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 250; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 191
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21. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • prostitution, poverty a motive
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 61; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 157
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22. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • prostitution, Athenian • prostitution, zoning
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 434; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 91
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23. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • prostitutes • prostitution, Athenian • prostitution, Roman • prostitution, zoning
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 36, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93, 434; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 161
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24. Horace, Sermones, 1.2.63 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • prostitutes • prostitution, Roman • prostitution/prostitutes as appropriate sexual partners
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 139
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1.2.63 However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians,
1.2.63 Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— 1.2.63 for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; ' None |
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25. Ovid, Ars Amatoria, 1.31-1.32 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • prostitutes
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 41; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 480
sup>
1.31 Este procul, vittae tenues, insigne pudoris, 1.32 rend='' None | sup>
1.31 Nor Clio , nor her sisters, have I seen,' "1.32 As Hesiod saw them on the shady green: Ovid names Clio only, of all the nine, in this place. The fable tells us, she and her sisters were born of Jupiter 's caresses of Mnemosyne, that is, memory."' None |
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26. Philo of Alexandria, On The Sacrifices of Cain And Abel, 21 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • prostitutes, • prostitutes/prostitution
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 394; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 141
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21 For two women live with each individual among us, both unfriendly and hostile to one another, filling the whole abode of the soul with envy, and jealousy, and contention; of these we love the one looking upon her as being mild and tractable, and very dear to and very closely connected with ourselves, and she is called pleasure; but the other we detest, deeming her unmanageable, savage, fierce, and most completely hostile, and her name is virtue. Accordingly, the one comes to us luxuriously dressed in the guise of a harlot and prostitute, with mincing steps, rolling her eyes about with excessive licentiousness and desire, by which baits she entraps the souls of the young, looking about with a mixture of boldness and impudence, holding up her head, and raising herself above her natural height, fawning and giggling, having the hair of her head dressed with most superfluous elaborateness, having her eyes pencilled, her eyebrows covered over, using incessant warm baths, painted with a fictitious colour, exquisitely dressed with costly garments, richly embroidered, adorned with armlets, and bracelets, and necklaces, and all other ornaments which can be made of gold, and precious stones, and all kinds of female decorations; loosely girdled, breathing of most fragrant perfumes, thinking the whole market her home; a marvel to be seen in the public roads, out of the scarcity of any genuine beauty, pursuing a bastard elegance. '' None |
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27. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Manilia (prostitute) • Tarsia (rescued from prostitution) • pimps, acquire prostitutes • prostitutes, as slaves • prostitutes, modesty (alleged) • prostitution, profitable • prostitution, zoning • prostitution/prostitutes • prostitution/prostitutes as appropriate sexual partners
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 37, 39, 55, 89, 218, 237; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 152
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28. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Atilius Philiscus, P. (prostitute) • Faecenia Hispala (prostitute) • Volumnia Cytheris (actress and/or prostitute) • prostitutes, and compulsion • prostitutes, as freedwomen • prostitutes, as slaves • prostitution expert) • prostitution, taxation • prostitution, zoning • prostitution/prostitutes • prostitution/prostitutes as appropriate sexual partners
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 35, 59, 60, 83; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 143, 144
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29. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • homosexual relations, soldier and prostitute • prostitution • prostitution, Athenian • prostitution, Roman • prostitution, male
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 232; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 246, 276
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30. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • meretrix (see also prostitute) • prostitutes • prostitution, zoning
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 41; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 120; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 480; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 220
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31. New Testament, 1 Corinthians, 5.11, 6.15-6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Prostitutes, prostitution • matrimony, after prostitution • men, prostitutes • prostitute • prostitution • prostitution, regulation • prostitution, repression • prostitution, tolerance • prostitution, zoning
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 152; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 96, 103; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 117; Nasrallah (2019), Archaeology and the Letters of Paul, 56, 60; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 192
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5.11 νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.
6.15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 6.16 ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν. 6.17 ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν. 6.18 φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.' ' None | sup>
5.11 But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person." "
6.15 Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!" '6.16 Or don\'t you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh." 6.17 But he who is joined to the Lord isone spirit. 6.18 Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.' " None |
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32. New Testament, Galatians, 5.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Prostitutes, prostitution • men, prostitutes
Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 192
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5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις,'' None | sup>
5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, '' None |
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33. New Testament, Romans, 6.16-6.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • prostitute, prostitution • prostitutes,
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 133; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 298
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6.16 οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην; 6.17 χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 6.18 ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ· 6.19 ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν·'' None | sup>
6.16 Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? " '6.17 But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18 Being made free from sin, you became bondservants of righteousness. 6.19 I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. '" None |
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34. Plutarch, Pericles, 24.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • "house" (of prostitution) • prostitutes, male • prostitution
Found in books: Brule (2003), Women of Ancient Greece, 195; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 333
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24.5 φαίνεται μέντοι μᾶλλον ἐρωτική τις ἡ τοῦ Περικλέους ἀγάπησις γενομένη πρὸς Ἀσπασίαν. ἦν μὲν γὰρ αὐτῷ γυνὴ προσήκουσα μὲν κατὰ γένος, συνῳκηκυῖα δʼ Ἱππονίκῳ πρότερον, ἐξ οὗ Καλλίαν ἔτεκε τὸν πλούσιον· ἔτεκε δὲ καὶ παρὰ τῷ Περικλεῖ Ξάνθιππον καὶ Πάραλον. εἶτα τῆς συμβιώσεως οὐκ οὔσης αὐτοῖς ἀρεστῆς, ἐκείνην μὲν ἑτέρῳ Βουλομένην συνεξέδωκεν, αὐτὸς δὲ τὴν Ἀσπασίαν λαβὼν ἔστερξε διαφερόντως.'' None | sup>
24.5 However, the affection which Pericles had for Aspasia seems to have been rather of an amatory sort. For his own wife was near of kin to him, and had been wedded first to Hipponicus, to whom she bore Callias, surnamed the Rich; she bore also, as the wife of Pericles, Xanthippus and Paralus. Afterwards, since their married life was not agreeable, he legally bestowed her upon another man, with her own consent, and himself took Aspasia, and loved her exceedingly.'' None |
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35. Seneca The Younger, Letters, 80.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Prostitution • prostitutes, and clients • prostitutes, as slaves
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 132; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 50
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80.7 But surely, you say, "it is the part of justice to render to each that which is his due, – thanks in return for a benefit, and retribution,4 or at any rate ill-will, in return for an injury!" This, I say, will be true when it is one man who has inflicted the injury, and a different man who has conferred the benefit; for if it is the same man, the force of the injury is nullified by the benefit conferred. Indeed, a man who ought to be pardoned, even though there were no good deeds credited to him in the past, should receive something more than mere leniency if he commits a wrong when he has a benefit to his credit. 80.7 I often feel called upon to use the following illustration, and it seems to me that none expresses more effectively this drama of human life, wherein we are assigned the parts which we are to play so badly. Yonder is the man who stalks upon the stage with swelling port and head thrown back, and says: Lo, I am he whom Argos hails as lord, Whom Pelops left the heir of lands that spread From Hellespont and from th' Ionian sea E'en to the Isthmian straits.5 And who is this fellow? He is but a slave; his wage is five measures of grain and five denarii. " '" None |
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36. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • prostitution • prostitution, regulation • prostitution, repression • prostitution, zoning • prostitution/prostitutes and slavery
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 31; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 126
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37. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Tarsia (rescued from prostitution) • prostitute tax • prostitutes, as slaves • prostitution • prostitution, military brothels • prostitution, soldiers collect tax • prostitution, zoning
Found in books: Capponi (2005), Augustan Egypt: The Creation of a Roman Province, 240; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 37, 162; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 248, 251
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38. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • homosexual relations, soldier and prostitute • prostitutes, mobility • prostitution • prostitution, male • prostitution, military brothels
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 27; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 125, 126, 128, 246, 276
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39. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Amaryllis (weaver and/or prostitute) • Glyco (prostitute and/or mill-girl) • prostitutes • prostitutes, and marriage • prostitution, part-time and/or casual • prostitution, poverty a motive
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 61, 65; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 65, 188
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40. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • prostitutes, • prostitutes, mobility
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 133; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 27
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41. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • prostitutes • prostitution, Roman
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93
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42. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • Prostitution • Tarsia (rescued from prostitution) • prostitutes • prostitution, Roman
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 101, 111, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93, 94; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62, 189, 194; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 58; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 372; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 182, 192
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43. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Merchants (meretrix (prostitute) ( • prostitutes
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 389
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • prostitutes (see also meretrix”) • prostitutes, financially challenged • prostitution, poverty a motive • prostitution, profitable
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 89; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 54
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45. Lucian, The Syrian Goddess, 6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • prostitute, prostitution • sanctuaries/temples, sacred prostitution • women, prostitutes/courtesans
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 18; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 317
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6 I saw too at Byblos a large temple, sacred to the Byblian Aphrodite: this is the scene of the secret rites of Adonis: I mastered these. They assert that the legend about Adonis and the wild boar is true, and that the facts occurred in their country, and in memory of this calamity they beat their breasts and wail every year, and perform their secret ritual amid signs of mourning through the whole countryside. When they have finished their mourning and wailing, they sacrifice in the first place to Adonis, as to one who has departed this life: after this they allege that he is alive again, and exhibit his effigy to the sky. They proceed to shave their heads, too, like the Egyptians on the loss of their Apis. The women who refuse to be shaved have to submit to the following penalty, viz., to stand for the space of an entire day in readiness to expose their persons for hire. The place of hire is open to none but foreigners, and out of the proceeds of the traffic of these women a sacrifice to Aphrodite is paid.'' None |
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46. Lucian, Dialogues of The Courtesans, 4.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • prostitutes • prostitution, Athenian
Found in books: Faraone (1999), Ancient Greek Love Magic, 151, 152; Hubbard (2014), A Companion to Greek and Roman Sexualities, 191
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4.3 Melitta. BacchisMe. Bacchis, don't you know any of those old women–there are any number of them about, 'Thessalians,' they call them–they have incantations, you know, and they can make a man in love with you, no matter how much he hated you before? Dogo and bring me one, there's a dear! I'd give the clothes off my back, jewellery and all, to see Charinus here again, and to have him hate Simiche as he hates me at this moment.Ba. Melitta! You mean to tell me that Charinus has gone off after Simiche, and that after making his people so angry because he wouldn't marry the heiress, all for your sake? She was to have brought him five talents, so they said. I have not forgotten what you told me about that.Me. Oh, that is all over now; I have not had a glimpse of him for the last five days. No; he and Simiche are with his friend Pammenes enjoying themselves. Ba. Poor darling! But it can't have been a trifle that drove him away: what was it all about?Me. I don't know exactly. All I can say is, that he came back the other day from Piraeus (his father had sent him there to collect some money), and wouldn't even look at me! I ran to meet him, expecting him to take me in his arms, instead of which he pushed me away! 'Go to Hermotimus the shipowner,' he said; 'go and read what is written on the column in the Ceramicus; you will find your name there, and his.' Hermotimus? column? what do you mean?' said I. But he would tell me nothing more; he went to bed without any dinner, and never gave me so much as a look. I tried everything: I lavished all my endearments on him, and did all I could to make him look at me. Nothing would soften him: all he said was, 'If you keep on bothering, I shall go away this minute, I don't care what time it is.'Ba. But you did know Hermotimus, I suppose?Me. My dear, if I ever so much as heard of a Hermotimus who was a ship owner, may I be more wretched than I amnow!–Next morning, at rooster crow, Charinus got up, and went off. I remembered his saying something about my name being written up in the Ceramicus, so I sent Acis to have a look; and all she found was just this, chalked up close by theDipylus, on the right as you come in: Melitta loves Hermotimus; and again a little lower down: Hermotimus the ship owner loves Melitta.Ba. Ah, mischievous boys! I see what it is! Someone must have written it up to tease Charinus, knowing how jealous he is. And he took it all in at once! I must speak to him if I see him anywhere. He is a mere child, quite unsophisticated.Me. If you see him, yes: but you are not likely to. He has shut himself up with Simiche; his people have been asking for him, they think he is here still. No, Bacchis, I want one of those old women; she would put all to rights.Ba. Well, love, I know a capital witch; she comes from Syria, such a brisk, vigorous old thing! Once whenPhanias had quarrelled with me in the same way, all about nothing, she brought us together again, after four whole months; I had quite given hire up, but her spells drew him back.Me. What was her fee? do you rememberBa. Oh, she was most reasonable: one drachma, and a loaf of bread. Then you have to provide salt, of course, and sulphur, and a torch, and seven pennies. And besides this, you must mix her a bowl of wine, which she has to drink all by herself; and then there must be something belonging to the man, his coat, or his shoes, or a lock of hair, or something.Me. I have got his shoes.Ba. She hangs them up on a peg, and fumigates them with the sulphur, throwing a little salt into the fire, and muttering both your names. Then she brings out her magic wheel, and spins it, and rattles off an incantation, such horrid, outlandish words! Well, she had scarcely finished, when; sure enough, in came Phanias; Phoebis (that was the girl he was with) had begged and implored him not to go, and his friends declared it was a shame; but the spell was too strong for them. Oh yes, and she taught me a splendid charm against Phoebis. I was to mark her footsteps, and rub out the last of them, putting my right foot into her left footprint, and my left into her right; and then I was to say: My foot on thy foot; I trample thee down! I did it exactly as she told me.Me. Oh, Bacchis, dear, do be quick and fetch the witch. Acis, you see to the bread and sulphur and things."" None |
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47. Pausanias, Description of Greece, 6.25.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • prostitutes • prostitutes (hetairai), and Aphrodite
Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 277; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 150
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6.25.1 ἔστι δὲ τῆς στοᾶς ὀπίσω τῆς ἀπὸ τῶν λαφύρων τῶν ἐκ Κορκύρας Ἀφροδίτης ναός, τὸ δὲ ἐν ὑπαίθρῳ τέμενος οὐ πολὺ ἀφεστηκὸς ἀπὸ τοῦ ναοῦ. καὶ τὴν μὲν ἐν τῷ ναῷ καλοῦσιν Οὐρανίαν, ἐλέφαντος δέ ἐστι καὶ χρυσοῦ, τέχνη Φειδίου, τῷ δὲ ἑτέρῳ ποδὶ ἐπὶ χελώνης βέβηκε· τῆς δὲ περιέχεται μὲν τὸ τέμενος θριγκῷ, κρηπὶς δὲ ἐντὸς τοῦ τεμένους πεποίηται καὶ ἐπὶ τῇ κρηπῖδι ἄγαλμα Ἀφροδίτης χαλκοῦν ἐπὶ τράγῳ κάθηται χαλκῷ· Σκόπα τοῦτο ἔργον, Ἀφροδίτην δὲ Πάνδημον ὀνομάζουσι. τὰ δὲ ἐπὶ τῇ χελώνῃ τε καὶ ἐς τὸν τράγον παρίημι τοῖς θέλουσιν εἰκάζειν.'' None | sup>
6.25.1 Behind the portico built from the spoils of Corcyra is a temple of Aphrodite, the precinct being in the open, not far from the temple. The goddess in the temple they call Heavenly; she is of ivory and gold, the work of Pheidias, and she stands with one foot upon a tortoise. The precinct of the other Aphrodite is surrounded by a wall, and within the precinct has been made a basement, upon which sits a bronze image of Aphrodite upon a bronze he-goat. It is a work of Scopas, and the Aphrodite is named Common. The meaning of the tortoise and of the he-goat I leave to those who care to guess.'' None |
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48. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • "house" (of prostitution) • prostitution
Found in books: Brule (2003), Women of Ancient Greece, 193; Wolfsdorf (2020), Early Greek Ethics, 401
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49. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Prostitute • prostitutes
Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 209; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 38, 43, 44, 45
| 81b תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה\' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו\' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל'' None | 81b Sit properly and do not act in a revolting manner. Satan then said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into the cup. They berated him for acting this way, at which point Satan pretended to sink down and die. They heard people around them saying: Peleimu killed a man! Peleimu killed a man! Peleimu fled and hid himself in the bathroom. Satan followed him and fell before him. Upon seeing that Peleimu was suffering, he revealed himself to him. Satan said to him: What is the reason that you spoke this way, provoking me by saying: An arrow in the eye of Satan? He replied: But what then should I say? Satan said to him: Let the Master, i.e., Peleimu, say: Let the Merciful One rebuke the Satan.,The Gemara relates: Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face in prayer: May the Merciful One save us from the evil inclination. One day his wife heard him saying this prayer. She said: After all, it has been several years since he has withdrawn from engaging in intercourse with me due to his advanced years. What is the reason that he says this prayer, as there is no concern that he will engage in sinful sexual behavior?,One day, while he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, a well-known prostitute, returning from my day at work. He propositioned her. She said to him: Give me that pomegranate from the top of the tree as payment. He leapt up, went, and brought it to her, and they engaged in intercourse.,When he came home, his wife was lighting a fire in the oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident occurred; he told her that he engaged in intercourse with a prostitute. She said to him: It was I. He paid no attention to her, thinking she was merely trying to comfort him, until she gave him signs that it was indeed she. He said to her: I, in any event, intended to transgress. The Gemara relates: All the days of that righteous man he would fast for the transgression he intended to commit, until he died by that death in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. As it is taught in a baraita concerning a husband who nullified the vow of his wife: “Her husband has made them null; and the Lord will forgive her” (Numbers 30:13). With regard to what case is the verse speaking? Why would the woman require forgiveness if her husband has nullified her vow? It is referring to a woman who vowed to be a nazirite, and her husband heard and nullified her vow. And she did not know that her husband had nullified her vow, and she drank wine and contracted impurity from a corpse, violating her presumed vow.,The Gemara relates: When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat pork, and kosher lamb came up in his hand, like this woman who intended to violate her vow but in fact did not, the Torah nevertheless says: She requires atonement and forgiveness, all the more so does one who intended to eat pork and pork came up in his hand require atonement and forgiveness.,In a similar manner, you can say that the same lesson can be derived from the verse: “Though he know it not, yet is he guilty, and shall bear his iniquity” (Leviticus 5:17). When Rabbi Akiva came to this verse he would cry. He said: And if with regard to one who intended to eat permitted fat, and forbidden fat mistakenly came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so is this true for one who intended to eat forbidden fat and forbidden fat came up in his hand. Isi ben Yehuda says with regard to the verse “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that a man may be secluded with his mother. Rav Yehuda says that Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter in a permanent arrangement, without concern. When he said this before Shmuel, the latter said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, as it is prohibited to engage in intercourse with an animal as well.,We learned in the mishna: A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and this appears to be a conclusive refutation of the statement of Shmuel. The Gemara answers: Shmuel could have said to you: And according to your reasoning, how should one explain that which is taught in a baraita: With regard to his sister, and his mother-in-law, and all those with whom relations are forbidden, including his mother and daughter, one may be secluded with them only in the presence of witnesses, from which it can be inferred: In the presence of witnesses, yes; without the presence of witnesses, no. This baraita supports the opinion of Shmuel that one may not be secluded with his mother or sister.,Rather, it is a dispute between tanna’im as to whether one may be secluded with his mother or sister. As it is taught in a baraita: Rabbi Meir said: Be careful with me because of my daughter, i.e., make sure I am not left secluded with her. Similarly, Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him for being wary of the possibility of sinning with his daughter-in-law. Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled into sin with his mother-in-law.,The Gemara stated that according to Shmuel it is prohibited for one to be alone even with an animal. The Gemara relates: Abaye removed the animals from the entire field he was in. Rav Sheshet transferred the animals to the other side of the fence. Rav Ḥa from Neharde’a happened to come to Rav Kahana in Pum Nahara. He saw that he was sitting and studying, and an animal was standing before him. Rav Ḥa said to him: Doesn’t the Master hold that one may not be secluded even with an animal? Rav Kahana said to him: It did not enter my mind that an animal was before me.,Rava says: A man may be secluded with two sisters-in-law and with two rival wives, i.e., two women who share a husband; with a woman and her mother-in-law; and with a woman and her husband’s daughter. Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded with a woman and a girl who knows the meaning of sexual intercourse, i.e., one who is old enough to understand the nature of intercourse, but is still young enough that she does not submit herself to intercourse, since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that when one’s children have grown up, this one sleeps in his garment and that one sleeps in her garment, but they may share a bed. The Gemara asks: And how old must a child be to be considered grown up for the purposes of this halakha? Rav Adda bar Rav Azza says that Rav Asi says: A girl must reach the age of nine years and one day; a boy must reach the age of twelve years and one day. There are those who say: A girl must reach the age of twelve years and one day; a boy must reach the age of thirteen years and one day. And according to this and that, according to both opinions, the girl is considered a child until she has reached the stage of: “Your breasts were fashioned, and your hair was grown” (Ezekiel 16:7), meaning the onset of puberty.,Rafram bar Pappa says that Rav Ḥisda says: They taught that a man may sleep in close proximity to his minor daughter only if she is not ashamed to stand naked before him, but if she is ashamed to stand naked before him, it is prohibited for him to sleep close to her, regardless of her age. What is the reason? It is that the inclination has a hold upon her, as otherwise she would not be ashamed.,The Gemara relates: Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. Rav Ḥisda said to him: Doesn’t the Master think that she might already be betrothed? Rav Aḥa said to him: If that is true, you have transgressed the ruling of Rav, as Rav Yehuda says that Rav says, and some say it was said by Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want to marry so-and-so, as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: The Master has likewise transgressed the words of Shmuel. As Shmuel says: One may not make use of a woman, so how can you hold her on your lap? He said to him: I hold in accordance with another statement of Shmuel, as Shmuel says:'' None |
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50. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Prostitution • prostitution, zoning
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 42, 136; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 250, 251
| 33b על המעשר ר\' אלעזר בר\' יוסי אומר על לשון הרע אמר רבא ואיתימא ריב"ל מאי קראה (תהלים סג, יב) והמלך ישמח באלהים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר,איבעיא להו רבי אלעזר ברבי יוסי על לשון הרע קאמר או דילמא אף על לשון הרע נמי קאמר ת"ש כשנכנסו רבותינו לכרם ביבנה היה שם רבי יהודה ור\' אלעזר בר\' יוסי ור"ש נשאלה שאלה זו בפניהם מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום ואמר אע"פ שכליות יועצות ולב מבין ולשון מחתך פה גומר נענה רבי אלעזר ברבי יוסי ואמר מפני שאוכלין בה דברים טמאין דברים טמאים סלקא דעתך אלא שאוכלין בה דברים שאינן מתוקנים נענה ר\' שמעון ואמר בעון ביטול תורה,אמרו לו נשים יוכיחו שמבטלות את בעליהן נכרים יוכיחו שמבטלין את ישראל תינוקות יוכיחו שמבטלין את אביהן תינוקות של בית רבן יוכיחו,התם כדרבי גוריון דאמר רבי גוריון ואיתימא רב יוסף ברבי שמעיה בזמן שהצדיקים בדור צדיקים נתפסים על הדור אין צדיקים בדור תינוקות של בית רבן נתפסים על הדור א"ר יצחק בר זעירי ואמרי לה א"ר שמעון בן נזירא מאי קראה (שיר השירים א, ח) אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן וגו\' ואמרינן גדיים הממושכנין על הרועים ש"מ אף על לשון הרע נמי קאמר ש"מ,ואמאי קרו ליה ראש המדברים בכל מקום דיתבי רבי יהודה ורבי יוסי ורבי שמעון ויתיב יהודה בן גרים גבייהו פתח ר\' יהודה ואמר כמה נאים מעשיהן של אומה זו תקנו שווקים תקנו גשרים תקנו מרחצאות ר\' יוסי שתק נענה רשב"י ואמר כל מה שתקנו לא תקנו אלא לצורך עצמן תקנו שווקין להושיב בהן זונות מרחצאות לעדן בהן עצמן גשרים ליטול מהן מכס הלך יהודה בן גרים וסיפר דבריהם ונשמעו למלכות אמרו יהודה שעילה יתעלה יוסי ששתק יגלה לציפורי שמעון שגינה יהרג,אזל הוא ובריה טשו בי מדרשא כל יומא הוה מייתי להו דביתהו ריפתא וכוזא דמיא וכרכי כי תקיף גזירתא א"ל לבריה נשים דעתן קלה עליהן דילמא מצערי לה ומגליא לן אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו איתבו תריסר שני במערתא אתא אליהו וקם אפיתחא דמערתא אמר מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה,נפקו חזו אינשי דקא כרבי וזרעי אמר מניחין חיי עולם ועוסקין בחיי שעה כל מקום שנותנין עיניהן מיד נשרף יצתה בת קול ואמרה להם להחריב עולמי יצאתם חיזרו למערתכם הדור אזול איתיבו תריסר ירחי שתא אמרי משפט רשעים בגיהנם י"ב חדש יצתה בת קול ואמרה צאו ממערתכם נפקו כל היכא דהוה מחי ר\' אלעזר הוה מסי ר"ש אמר לו בני די לעולם אני ואתה,בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרי מדאני אסא ורהיט בין השמשות אמרו ליה הני למה לך אמר להו לכבוד שבת ותיסגי לך בחד חד כנגד (שמות כ, ז) זכור וחד כנגד (דברים ה, יא) שמור א"ל לבריה חזי כמה חביבין מצות על ישראל יתיב דעתייהו,שמע ר\' פנחס בן יאיר חתניה ונפק לאפיה עייליה לבי בניה הוה קא אריך ליה לבישריה חזי דהוה ביה פילי בגופיה הוה קא בכי וקא נתרו דמעת עיניה וקמצוחא ליה א"ל אוי לי שראיתיך בכך א"ל אשריך שראיתני בכך שאילמלא לא ראיתני בכך לא מצאת בי כך דמעיקרא כי הוה מקשי ר"ש בן יוחי קושיא הוה מפרק ליה ר\' פנחס בן יאיר תריסר פירוקי לסוף כי הוה מקשי ר"פ בן יאיר קושיא הוה מפרק ליה רשב"י עשרין וארבעה פירוקי,אמר הואיל ואיתרחיש ניסא איזיל אתקין מילתא דכתיב (בראשית לג, יח) ויבא יעקב שלם ואמר רב שלם בגופו שלם בממונו שלם בתורתו (בראשית לג, יח) ויחן את פני העיר אמר רב מטבע תיקן להם ושמואל אמר שווקים תיקן להם ור\' יוחנן אמר מרחצאות תיקן להם אמר איכא מילתא דבעי לתקוני אמרו ליה איכא דוכתא דאית ביה ספק טומאה'' None | 33b for neglecting to separate tithes. Rabbi Elazar, son of Rabbi Yosei, says: Askara comes as punishment for slander. Rava said, and some say that it was Rabbi Yehoshua ben Levi who said it: What is the verse that alludes to this? “But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped” (Psalms 63:12). The punishment for lying is that the mouth will be stopped. Askara affects the mouth along with other parts of the body.,A dilemma was raised before those who were sitting in the study hall: Did Rabbi Elazar, son of Rabbi Yosei, say that askara comes as punishment only for slander, or perhaps he said it was also for slander? Come and hear a resolution to this dilemma from that which was taught in a baraita: When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before them with regard to this plague of askara: Why does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila’i, who was the head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapes the voice that emerges from the mouth, still, the mouth completes the formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. Rabbi Elazar, son of Rabbi Yosei, responded and said: This disease ends in the mouth because one eats with it non-kosher things. They immediately wondered about this: Does it enter your mind to say that askara is caused by eating non-kosher food? Are those who eat non-kosher food so numerous? Rather, it comes as a punishment for eating foods that were not ritually prepared, i.e., were not tithed. Rabbi Shimon responded and said: This disease comes as a punishment for the sin of dereliction in the study of Torah.,They said to him: Women will prove that dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract askara. He answered them: They are punished because they cause their husbands to be idle from the study of Torah. They said to him: Gentiles will prove that this is not the cause, as they also contract askara even though they are not obligated to study Torah. He answered them: They are also punished because they cause Israel to be idle from the study of Torah. They said to him: Children will prove that this is not the cause, for they are not at all obligated to study Torah and they also suffer from askara. He answered them: They are punished because they cause their fathers to be idle from the study of Torah. They said to him: School children will prove that this is not the cause, as they study Torah and, nevertheless, they suffer from askara.,The Gemara answers: There, it must be understood in accordance with the statement of Rabbi Guryon, as Rabbi Guryon said, and some say that it was Rav Yosef, son of Rabbi Shemaya, who said it: At a time when there are righteous people in the generation, the righteous are seized, i.e., they die or suffer, for the sins of the generation. If there are no righteous people in the generation, school children, who are also without sin, are seized for the sins of the generation. Rabbi Yitzḥak bar Ze’iri said, and some say that Rabbi Shimon ben Nezira said: What is the verse that alludes to this? “If you know not, you fairest among women, go your way forth by the footsteps of the flock and feed your kids, beside the shepherds’ tents mishkenot” (Song of Songs 1:8). And we say in explanation of this verse: They are the lambs that are taken as collateral hamemushkanin, which is etymologically similar to the word mishkenot, in place of the shepherds. If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, conclude from it that Rabbi Elazar, son of Rabbi Yosei, said that the illness of askara also results from slander, as the baraita provides an additional cause of the illness. The Gemara comments: Indeed, conclude from it.,In this baraita Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks: And why did they call him head of the speakers in every place? The Gemara relates that this resulted due to an incident that took place when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, the Romans, as they established marketplaces, established bridges, and established bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; and bridges, to collect taxes from all who pass over them. Yehuda, son of converts, went and related their statements to his household, and those statements continued to spread until they were heard by the monarchy. They ruled and said: Yehuda, who elevated the Roman regime, shall be elevated and appointed as head of the Sages, the head of the speakers in every place. Yosei, who remained silent, shall be exiled from his home in Judea as punishment, and sent to the city of Tzippori in the Galilee. And Shimon, who denounced the government, shall be killed.,Rabbi Shimon bar Yoḥai and his son, Rabbi Elazar, went and hid in the study hall. Every day Rabbi Shimon’s wife would bring them bread and a jug of water and they would eat. When the decree intensified, Rabbi Shimon said to his son: Women are easily impressionable and, therefore, there is room for concern lest the authorities torture her and she reveal our whereabouts. They went and they hid in a cave. A miracle occurred and a carob tree was created for them as well as a spring of water. They would remove their clothes and sit covered in sand up to their necks. They would study Torah all day in that manner. At the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijah the Prophet came and stood at the entrance to the cave and said: Who will inform bar Yoḥai that the emperor died and his decree has been abrogated?,They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yoḥai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustece. The Gemara relates that every place that Rabbi Shimon and his son Rabbi Elazar directed their eyes was immediately burned. A Divine Voice emerged and said to them: Did you emerge from the cave in order to destroy My world? Return to your cave. They again went and sat there for twelve months. They said: The judgment of the wicked in Gehenna lasts for twelve months. Surely their sin was atoned in that time. A Divine Voice emerged and said to them: Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. Rabbi Shimon said to Rabbi Elazar: My son, you and I suffice for the entire world, as the two of us are engaged in the proper study of Torah.,As the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat. They said to him: And let one suffice. He answered them: One is corresponding to: “Remember the Shabbat day, to keep it holy” (Exodus 20:8), and one is corresponding to: “Observe the Shabbat day, to keep it holy” (Deuteronomy 5:12). Rabbi Shimon said to his son: See how beloved the mitzvot are to Israel. Their minds were put at ease and they were no longer as upset that people were not engaged in Torah study.,Rabbi Pineḥas ben Ya’ir, Rabbi Shimon’s son-in-law, heard and went out to greet him. He brought him into the bathhouse and began tending to his flesh. He saw that Rabbi Shimon had cracks in the skin on his body. He was crying, and the tears fell from his eyes and caused Rabbi Shimon pain. Rabbi Pineḥas said to Rabbi Shimon, his father-in-law: Woe is me, that I have seen you like this. Rabbi Shimon said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this prominence in Torah, as the Gemara relates: At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respond to his question with twelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty, Rabbi Shimon ben Yoḥai would respond with twenty-four answers.,Rabbi Shimon said: Since a miracle transpired for me, I will go and repair something for the sake of others in gratitude for God’s kindness, as it is written: “And Jacob came whole to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countece of the city” (Genesis 33:18). Rav said, the meaning of: And Jacob came whole, is: Whole in his body, whole in his money, whole in his Torah. And what did he do? And he graced the countece of the city; he performed gracious acts to benefit the city. Rav said: Jacob established a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥa said: He established bathhouses for them. In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. He said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity'' None |
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51. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Prostitute • matrimony, after prostitution
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 228; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 113
| 10b אלא ויקריא מלמד שהקריא אברהם אבינו לשמו של הקב"ה בפה כל עובר ושב כיצד לאחר שאכלו ושתו עמדו לברכו אמר להם וכי משלי אכלתם משל אלהי עולם אכלתם הודו ושבחו וברכו למי שאמר והיה העולם,(בראשית לח, טו) ויראה יהודה ויחשבה לזונה כי כסתה פניה משום דכסתה פניה חשבה לזונה,א"ר אלעזר שכסתה פניה בבית חמיה דא"ר שמואל בר נחמני א"ר יונתן כל כלה שהיא צנועה בבית חמיה זוכה ויוצאין ממנה מלכים ונביאים מנלן מתמר נביאים דכתיב (ישעיהו א, א) חזון ישעיהו בן אמוץ מלכים מדוד ואמר רבי לוי דבר זה מסורת בידינו מאבותינו אמוץ ואמציה אחים הוו,(בראשית לח, כה) היא מוצאת היא מיתוצאת מיבעי ליה א"ר אלעזר לאחר שנמצאו סימניה בא סמאל וריחקן בא גבריאל וקירבן,היינו דכתיב (תהלים נו, א) למנצח על יונת אלם רחוקים לדוד מכתם א"ר יוחנן משעה שנתרחקו סימניה נעשית כיונה אילמת לדוד מכתם שיצא ממנה דוד שהיה מך ותם לכל דבר אחר מכתם שהיתה מכתו תמה שנולד כשהוא מהול דבר אחר מכתם כשם שבקטנותו הקטין עצמו אצל מי שגדול ממנו ללמוד תורה כך בגדולתו,(בראשית לח, כה) והיא שלחה אל חמיה לאמר לאיש אשר אלה לו אנכי הרה ותימא ליה מימר אמר רב זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר רבי שמעון חסידא ואמרי לה אמר רבי יוחנן משום ר\' שמעון בן יוחי נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חבירו ברבים מנלן מתמר,(בראשית לח, כה) הכר נא א"ר חמא ברבי חנינא בהכר בישר לאביו בהכר בישרוהו בהכר בישר (בראשית לז, לב) הכר נא הכתנת בנך היא בהכר בישרוהו הכר נא למי,נא אין נא אלא לשון בקשה אמרה ליה בבקשה ממך הכר פני בוראך ואל תעלים עיניך ממני,(בראשית לח, כו) ויכר יהודה ויאמר צדקה ממני היינו דאמר רב חנין בר ביזנא א"ר שמעון חסידא יוסף שקדש ש"ש בסתר זכה והוסיפו לו אות אחת משמו של הקב"ה דכתיב (תהלים פא, ו) עדות ביהוסף שמו,יהודה שקדש ש"ש בפרהסיא זכה ונקרא כולו על שמו של הקב"ה כיון שהודה ואמר צדקה ממני יצתה בת קול ואמרה אתה הצלת תמר ושני בניה מן האור חייך שאני מציל בזכותך ג\' מבניך מן האור מאן נינהו חנניה מישאל ועזריה,צדקה ממני מנא ידע יצתה בת קול ואמרה ממני יצאו כבושים,(בראשית לח, כו) ולא יסף עוד לדעתה אמר שמואל סבא חמוה דרב שמואל בר אמי משמיה דרב שמואל בר אמי כיון שידעה שוב לא פסק ממנה כתיב הכא ולא יסף עוד לדעתה וכתיב התם (דברים ה, יט) קול גדול ולא יסף,אבשלום נתגאה בשערו וכו\' ת"ר אבשלום בשערו מרד שנאמר (שמואל ב יד, כה) וכאבשלום לא היה איש יפה וגו\' ובגלחו את ראשו (וגו\') והיה מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו ושקל את שער ראשו מאתים שקלים באבן המלך תנא אבן שאנשי טבריא ואנשי ציפורי שוקלים בה,לפיכך נתלה בשערו שנאמר (שמואל ב יח, ט) ויקרא אבשלום לפני עבדי דוד ואבשלום רוכב על הפרד ויבא הפרד תחת שובך האלה הגדולה ויאחז ראשו באלה ויותן בין השמים ובין הארץ והפרד אשר תחתיו עבר שקל ספסירא בעא למיפסקיה תנא דבי רבי ישמעאל באותה שעה נבקע שאול מתחתיו,(שמואל ב יט, א) וירגז המלך ויעל על עליית השער ויבך וכה אמר בלכתו בני אבשלום בני בני אבשלום מי יתן מותי אני תחתיך אבשלום בני בני והמלך לאט את פניו ויזעק המלך קול גדול בני אבשלום אבשלום בני בני הני תמניא בני למה שבעה דאסקיה משבעה מדורי גיהנם ואידך איכא דאמרי דקריב רישיה לגבי גופיה ואיכא דאמרי דאייתיה לעלמא דאתי,(שמואל ב יח, יח) ואבשלום לקח ויצב לו בחייו מאי לקח אמר ריש לקיש שלקח מקח רע לעצמו את מצבת אשר בעמק המלך וגו\' א"ר חנינא בר פפא בעצה עמוקה של מלכו של עולם'' None | 10b but rather as vayyakri, and he caused others to call. This teaches that Abraham our forefather caused the name of the Holy One, Blessed be He, to be called out in the mouth of all passersby. How so? After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the God of the world. Therefore, you should thank and praise and bless the One Who spoke and the world was created. In this way, Abraham caused everyone to call out to God.,The Gemara continues its discussion of the incident of Judah and Tamar. It is written: “When Judah saw her, he thought her to be a prostitute, for she had covered her face” (Genesis 38:15). The Gemara asks: Because she had covered her face he thought her to be a prostitute? Prostitutes usually uncover their faces in order to attract men.,Rabbi Elazar says: The verse means that Tamar covered her face in the home of her father-in-law, Judah. Therefore, he did not recognize her when her face was uncovered. As Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: Any daughter-in-law who is modest in the house of her father-in-law merits that kings and prophets emerge from her. From where do we derive this? From Tamar. Prophets emerged from her, as it is written: “The vision of Isaiah, the son of Amoz” (Isaiah 1:1). Kings emerged from her, as seen from David. And Rabbi Levi says: This matter is a tradition that we received from our ancestors: Amoz, father of Isaiah, and Amaziah, king of Judea, were brothers. This indi-cates that Isaiah was also from the house of David and therefore a descendant of Tamar.,The verse describes Tamar’s court hearing: “When she was brought forth mutzet, she sent to her father-in-law, saying: By the man whose these are, am I with child” (Genesis 38:25). The Gemara comments: It should have stated: When she was mitutzet. The word mutzet also carries the implication of being found. What then, is taught by the use of that term? Rabbi Elazar says: After her signs, which she was using to prove that she was impregnated by Judah, were brought out, the evil angel Samael came and distanced them from each other in an attempt to prevent Judah’s admission and Tamar’s survival, which would enable the birth of King David. The angel Gabriel then came and moved the signs closer again. Therefore, the word mutzet is used, as it alludes to the signs being found again.,The Gemara comments: This is as it is written: “For the leader, upon yonat eilem reḥokim, a psalm mikhtam of David” (Psalms 56:1). Rabbi Yoḥa says the verse means: From the moment that her signs were distanced reḥokim, she became like a mute dove yona illemet. And the phrase “a psalm mikhtam of David” means: The one from whom David emerged, as he was modest makh and flawless tam with everyone. Alternatively, mikhtam indicates that makkato, the place on his body that would have required wounding makka, was complete tama, i.e., that David was born circumcised. Alternatively, mikhtam indicates that just as in his youth David made himself small in front of one who was greater than him in order to learn Torah from that person, so too, when he became great and was crowned king, he still behaved in this manner, so that his modesty, makh, was complete, tam, all of his life.,The verse concerning Tamar then states: “She sent to her father-in-law, saying: By the man whose these are, am I with child” (Genesis 38:25). The Gemara comments: And let her say to him explicitly that she was impregnated by him. Rav Zutra bar Tuviyya says that Rav says, and some say Rav Ḥana bar Bizna says that Rabbi Shimon Ḥasida says, and some say that Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: It is more amenable for a person to throw himself into a fiery furnace if faced with the choice of publicly embarrassing another or remaining silent even if it leads to being burned, and not humiliate another in public. From where do we derive this? From Tamar, as she was prepared to be burned if Judah did not confess, rather than humiliate him in public.,The verse continues: “And she said: Discern, please, whose are these, the signet, and the cords, and the staff” (Genesis 38:25). Rabbi Ḥama, son of Rabbi Ḥanina, says: With use of the word discern Judah informed his father that Joseph was lost, and also with use of the word discern they informed Judah about the signs. The Gemara explains: With the word discern he informed Jacob his father when he brought him the coat of Joseph and said to his father: “And they sent the coat of many colors, and they brought it to their father; and said: This have we found. Discern now whether it is your son’s coat or not” (Genesis 37:32). With the word discern they informed him: “And she said: Discern, please, whose are these.”,It states: “Discern, please na.” The word na is nothing other than a language of request. The Gemara explains: She said to him: I request of you: Discern the image of your Creator in every person, and do not avert your eyes from me.,The verse states: “And Judah acknowledged them, and said: She is more righteous than I; forasmuch as I gave her not to Shelah my son” (Genesis 38:26). This is the same as Rav Ḥanin bar Bizna says that Rabbi Shimon Ḥasida says: Joseph, who sanctified the name of Heaven in private by not committing adultery with the wife of Potiphar, merited that one letter from the name of the Holy One, Blessed be He, was added to his name, as it is written: “He appointed it in Joseph bihosef for a testimony in his name, when He went forth against the land of Egypt” (Psalms 81:6). In this verse the name Joseph is written with an additional letter heh, found in the ineffable name of God.,He continues: Judah, who sanctified the name of Heaven in public, merited that his entire name is called by the name of the Holy One, Blessed be He, for all the letters of the ineffable name of God are included within the name of Judah, with the addition of the letter dalet. When he confessed and said: “She is more righteous than I,” a Divine Voice went forth and said: You saved Tamar and her two children in her womb from being burned by the fire. By your life, i.e., in your merit, I will save three of your children from the fire. And who are they? Haiah, Mishael, and Azariah (see Daniel, chapter 3).,Judah said: “She is more righteous than I mimmenni.” The word “mimmenni” can also be understood as “from me,” with Judah thereby admitting that he is the father. The Gemara asks: From where did he know that it was in fact from him that Tamar was pregt? The Gemara answers: A Divine Voice went forth and said: From Me these hidden matters emerged, and this woman will be the mother of royalty, which requires that Judah be the father.,The same verse continues: “And he knew her leda’atah again no more velo yasaf ,” seemingly indicating that Judah did not engage in sexual intercourse with Tamar again. Shmuel the Elder, father-in-law of Rav Shmuel bar Ami, says in the name of Rav Shmuel bar Ami: The verse actually means that once he knew of her that her intentions were for the sake of Heaven, he did not desist from engaging in sexual intercourse with her again, as it is written here: “Velo yasaf od leda’atah,” and it is written there at the giving of the Torah: “These words the Lord spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice and it went on no more velo yasaf ” (Deuteronomy 5:18), which is interpreted to mean: A great voice that did not cease.,§ The mishna teaches: Absalom was excessively proud of his hair, and therefore he was hung by his hair. The Sages taught (Tosefta 3:16): Absalom rebelled and sinned due to his hair, as it is stated: “Now in all Israel there was none to be so much praised as Absalom for his beauty; from the sole of his foot even to the crown of his head there was no blemish in him. And when he shaved his head, as it was at every year’s end that he shaved it; because the hair was heavy on him, therefore he shaved it, and he weighed the hair of his head at two hundred shekels, by the king’s stone” (II\xa0Samuel 14:25–26). What is the king’s stone? The Sages taught: A stone with which the people of Tiberias and the people of Tzippori weigh items.,The baraita continues: And since he was proud of his hair, therefore, he was hung by his hair, as it is stated in the verse describing the battle between the forces of David and Absalom: “And Absalom chanced to meet the servants of David. And Absalom was riding upon his mule, and the mule went under the thick boughs of a great terebinth, and his head caught hold of the terebinth, and he was taken up between the heaven and the earth; and the mule that was under him went on” (II\xa0Samuel 18:9). After he was spotted by the opposing troops, Absalom took a sword safseira and wanted to cut his hair to save himself. The school of Rabbi Yishmael taught: At that moment, the gates of the netherworld opened beneath him and he was afraid to fall into it, so he did not cut his hair, and he was killed by the opposing troops.,It is written with regard to David’s reaction after he learns of the death of Absalom: “And the king was much moved, and went up to the chamber over the gate, and wept; and as he went about he said: O my son Absalom, my son, my son Absalom! Would I had died in your place, O Absalom, my son, my son” (II\xa0Samuel 19:1), and a few verses later it adds: “And the king covered his face, and the king cried with a loud voice: O my son Absalom, O Absalom, my son, my son” (II\xa0Samuel 19:5). The Gemara asks: Why are there these eight mentions of “my son” by David, i.e., to what do they correspond? The Gemara answers: Seven times he said “my son,” by which he raised him up from the seven chambers of Gehenna. And as for the other, eighth, time, some say that David brought the head of Absalom close to Absalom’s body, and some say that with this eighth mention David brought Absalom to the World-to-Come.,It is written there: “Now Absalom in his lifetime had taken and reared up for himself the pillar, which is in the king’s valley; for he said: I have no son to keep my name in remembrance” (II\xa0Samuel 18:18). The Gemara asks: What did Absalom take? Reish Lakish says: He engaged in a bad transaction for himself by accepting bad advice for which he was punished. The verse continues: “The pillar, which is in the king’s valley be’emek hammelekh.” Rabbi Ḥanina bar Pappa says: This alludes to the pillar that is in the deep amukka counsel of the King melekh of the universe, as God had already decreed in the aftermath of the incident with Bathsheba that this would occur.'' None |
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52. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • prostitution • prostitution, soldiers collect tax • prostitution, tabernariae • prostitution, zoning
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 84, 163; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 247
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53. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • prostitution • prostitution, regulation • prostitution, repression • prostitution, tolerance • prostitution, zoning
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 106, 109; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 151, 152, 154, 186
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54. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • prostitutes • prostitution, male • prostitution, regulation • prostitution, repression • prostitution, tolerance • prostitution, zoning
Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 23, 29; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 97
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55. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Tarsia (rescued from prostitution) • prostitutes, definitions • prostitution • prostitution, soldiers collect tax • prostitution, tabernariae
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 206, 288; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 247
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56. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Tarsia (rescued from prostitution) • prostitutes • prostitutes, definitions • prostitution • prostitution, of children • prostitution, of wives • prostitution, soldiers collect tax • prostitution, tabernariae • prostitution, zoning
Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 168; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 57, 79, 206, 288; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 247; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 182
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57. Strabo, Geography, 8.6.20, 11.14.16, 12.3.36, 12.8.17
Tagged with subjects: • prostitute, prostitution • prostitutes, • prostitutes, mobility • prostitution, historiography • prostitution, sacred • sanctuaries/temples, sacred prostitution • women, prostitutes/courtesans
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 18; Hubbard (2014), A Companion to Greek and Roman Sexualities, 224; Huttner (2013), Early Christianity in the Lycus Valley, 133, 188; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 15, 27; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 317
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8.6.20 Corinth is called wealthy because of its commerce, since it is situated on the Isthmus and is master of two harbors, of which the one leads straight to Asia, and the other to Italy; and it makes easy the exchange of merchandise from both countries that are so far distant from each other. And just as in early times the Strait of Sicily was not easy to navigate, so also the high seas, and particularly the sea beyond Maleae, were not, on account of the contrary winds; and hence the proverb, But when you double Maleae, forget your home. At any rate, it was a welcome alternative, for the merchants both from Italy and from Asia, to avoid the voyage to Maleae and to land their cargoes here. And also the duties on what by land was exported from the Peloponnesus and what was imported to it fell to those who held the keys. And to later times this remained ever so. But to the Corinthians of later times still greater advantages were added, for also the Isthmian Games, which were celebrated there, were wont to draw crowds of people. And the Bacchiadae, a rich and numerous and illustrious family, became tyrants of Corinth, and held their empire for nearly two hundred years, and without disturbance reaped the fruits of the commerce; and when Cypselus overthrew these, he himself became tyrant, and his house endured for three generations; and an evidence of the wealth of this house is the offering which Cypselus dedicated at Olympia, a huge statue of beaten gold. Again, Demaratus, one of the men who had been in power at Corinth, fleeing from the seditions there, carried with him so much wealth from his home to Tyrrhenia that not only he himself became the ruler of the city that admitted him, but his son was made king of the Romans. And the sanctuary of Aphrodite was so rich that it owned more than a thousand temple slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, Not for every man is the voyage to Corinth. Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: Yet, such as I am, in this short time I have taken down three webs.
11.14.16 Now the sacred rites of the Persians, one and all, are held in honor by both the Medes and the Armenians; but those of Anaitis are held in exceptional honor by the Armenians, who have built sanctuaries in her honor in different places, and especially in Acilisene. Here they dedicate to her service male and female slaves. This, indeed, is not a remarkable thing; but the most illustrious men of the tribe actually consecrate to her their daughters while maidens; and it is the custom for these first to be prostituted in the sanctuary of the goddess for a long time and after this to be given in marriage; and no one disdains to live in wedlock with such a woman. Something of this kind is told also by Herodotus in his account of the Lydian women, who, one and all, he says, prostitute themselves. And they are so kindly disposed to their paramours that they not only entertain them hospitably but also exchange presents with them, often giving more than they receive, inasmuch as the girls from wealthy homes are supplied with means. However, they do not admit any man that comes along, but preferably those of equal rank with themselves.
12.3.36 Now Comana is a populous city and is a notable emporium for the people from Armenia; and at the times of the exoduses of the goddess people assemble there from everywhere, from both the cities and the country, men together with women, to attend the festival. And there are certain others, also, who in accordance with a vow are always residing there, performing sacrifices in honor of the goddess. And the inhabitants live in luxury, and all their property is planted with vines; and there is a multitude of women who make gain from their persons, most of whom are dedicated to the goddess, for in a way the city is a lesser Corinth, for there too, on account of the multitude of courtesans, who were sacred to Aphrodite, outsiders resorted in great numbers and kept holiday. And the merchants and soldiers who went there squandered all their money so that the following proverb arose in reference to them: Not for every man is the voyage to Corinth. Such, then, is my account of Comana.
12.8.17 Carura forms a boundary between Phrygia and Caria. It is a village; and it has inns, and also fountains of boiling-hot waters, some in the Maeander River and some above its banks. Moreover, it is said that once, when a brothel-keeper had taken lodging in the inns along with a large number of women, an earthquake took place by night, and that he, together with all the women, disappeared from sight. And I might almost say that the whole of the territory in the neighborhood of the Maeander is subject to earthquakes and is undermined with both fire and water as far as the interior; for, beginning at the plains, all these conditions extend through that country to the Charonia, I mean the Charonium at Hierapolis and that at Acharaca in Nysais and that near Magnesia and Myus. In fact, the soil is not only friable and crumbly but is also full of salts and easy to burn out. And perhaps the Maeander is winding for this reason, because the stream often changes its course and, carrying down much silt, adds the silt at different times to different parts of the shore; however, it forcibly thrusts a part of the silt out to the high sea. And, in fact, by its deposits of silt, extending forty stadia, it has made Priene, which in earlier times was on the sea, an inland city.'' None |
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58. Valerius Maximus, Memorable Deeds And Sayings, 2.7.1, 2.9.3, 3.5.4, 6.1.6, 6.1.10, 9.1.7
Tagged with subjects: • Atilius Philiscus, P. (prostitute) • Faecenia Hispala (prostitute) • homosexual relations, soldier and prostitute • love, of prostitutes • prostitutes, as slaves • prostitutes, mobility • prostitutes, modesty (alleged) • prostitution • prostitution, Athenian • prostitution, Roman • prostitution, male • prostitution, military brothels • prostitution, profitable • prostitution, soldiers collect tax • prostitution, tabernariae • prostitution, zoning
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 232; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 27, 35, 39, 159, 161; Mueller (2002), Roman Religion in Valerius Maximus, 60, 124, 125, 170; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 247, 251, 275, 276
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2.7.1 P. Cornelius Scipio, who earned his grandfather's surname from the ruin of Carthage, was sent as consul to Spain, so that he might curb the insolent spirit of the citizens of Numantia, who were grown proud and lofty through the fault of the previous generals. As soon as he entered the camp, he made a law, that they should throw away all things whatsoever which they had about them, that were brought only for pleasure, and otherwise unnecessary. Thereupon more than two thousand whores, sutlers and pedlars were turned out of the camp. As a result, the soldiers, being cleared of all that luggage and filth, although recently for fear of death they had shamed themselves with an ignominious truce, were now refreshed; recovering new vigour and courage, in a short time they razed the fierce and haughty Numantia level to the ground. Thus Mancinus, miserably surrendering himself, was an example of discipline neglected; Scipio, gloriously triumphing, displayed the reward of discipline revived." 2.9.3 Thus Porcius Cato removed L. Flamininus out of the number of the senators, because he had in his province caused a condemned person to be beheaded; choosing the time of execution at the will and for the sight of a woman with whom he was in love. He might have been forgiven in respect of the consulship which he had held, and the authority of his brother T. Flamininus. But the censor - and Cato, to show a double example of severity - thought him the rather to be degraded, because he had with so notorious and foul a crime defiled the majesty of so great and high an authority; and because he had thought it a slight matter, that the eyes of an harlot delighting in human blood, and the suppliant hands of king Philip, should be attributed to the same family.
6.1.10 And what wonder if all the conscript fathers made this decree? C. Pescennius, triumvir for capital punishments, publicly imprisoned C. Cornelius, a most noted soldier, who had been four times advanced to be a centurion of the first rank; because he had had intimate familiarity with a youth born of free parents. Cornelius appealed against this to the tribunes; but when he said nothing about the facts, but only said that he was ready to put in bail, and to allege that the boy had openly made a public prostitution of his body for money, they absolutely refused to pay any attention to the matter. As a result Cornelius died in prison. For the tribunes thought it improper for our commonwealth to make bargains with men, however brave, so that they could buy domestic pleasure at the price of danger abroad.' " None |
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59. None, None, nan
Tagged with subjects: • law, on prostitution • prostitution, • prostitution, Athenian
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 87, 89, 90, 190, 191, 433; Kapparis (2021), Women in the Law Courts of Classical Athens, 89, 184, 215
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60. None, None, nan
Tagged with subjects: • Manilia (prostitute) • Tarsia (rescued from prostitution) • prostitutes, definitions • prostitution, poverty a motive • prostitution, zoning • prostitution/prostitutes • prostitution/prostitutes and slavery
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 61, 79, 89, 206, 288; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 33, 34, 151
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61. None, None, nan
Tagged with subjects: • Women, prostitute • prostitute
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 27; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 235
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62. None, None, nan
Tagged with subjects: • Acria (possible prostitute) • Epafra (possible prostitute) • Felic(u)la (possible prostitute[s]) • Firma (possible prostitute[s]) • Pompeii, numbers of prostitutes • Rustica (possible prostitute) • Successa (possible prostitute) • prostitutes • prostitutes, numbers • prostitution, Roman
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 133; Hubbard (2014), A Companion to Greek and Roman Sexualities, 501; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 173, 275
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63. None, None, nan
Tagged with subjects: • pimps, acquire prostitutes • prostitution • prostitution, tolerance • prostitution, zoning
Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 55, 140; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 245
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64. None, None, nan
Tagged with subjects: • concubine/pallake, also hetaira, prostitute, whore • law, on prostitution • prison, cf. jail prosecuter, cf. accuser prostitute, cf. concubine punch • prostitution • prostitution, Athenian
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 160; Hubbard (2014), A Companion to Greek and Roman Sexualities, 89, 114, 434; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 119, 291
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