1. Septuagint, Tobit, 3.8, 3.11-3.17, 8.2-8.3, 8.7, 11.15-11.16, 12.12 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Demonic • Demons • Sarah, demonic possession • demon, demonic • demon, demonology • demons
Found in books: Beyerle and Goff (2022) 305; Lidonnici and Lieber (2007) 235; Stuckenbruck (2007) 387; Toloni (2022) 56, 74, 76, 100, 148; Werline et al. (2008) 68
| 3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man, 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more." 3.16. The prayer of both was heard in the presence of the glory of the great God. 3.17. And Raphael was sent to heal the two of them: to scale away the white films of Tobits eyes; to give Sarah the daughter of Raguel in marriage to Tobias the son of Tobit, and to bind Asmodeus the evil demon, because Tobias was entitled to possess her. At that very moment Tobit returned and entered his house and Sarah the daughter of Raguel came down from her upper room.
8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
8.7. And now, O Lord, I am not taking this sister of mine because of lust, but with sincerity. Grant that I may find mercy and may grow old together with her."
11.15. For thou hast afflicted me, but thou hast had mercy upon me; here I see my son Tobias!" And his son went in rejoicing, and he reported to his father the great things that had happened to him in Media. 11.16. Then Tobit went out to meet his daughter-in-law at the gate of Nineveh, rejoicing and praising God. Those who saw him as he went were amazed because he could see.
12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.''. None |
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2. Hebrew Bible, Deuteronomy, 9.26-9.29, 32.8, 32.15-32.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Demons • Demons, Worship of • Idols, As demons • Spirit, characterizations as,, angelic or daemonic beings • Spirits, Demonic/Giants • daemon, demon • daemons • daemons (daimonia) • daimons
Found in books: Frey and Levison (2014) 218; Geljon and Runia (2019) 23; Gunderson (2022) 21; Janowitz (2002) 28; McDonough (2009) 160, 161, 162; Novenson (2020) 52; Stuckenbruck (2007) 400, 401
9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 9.28. פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃ 9.29. וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃
32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃
32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ 32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃''. None | 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand. 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin; 9.28. lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness. 9.29. Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’
32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation. 32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him. 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not. 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .''. None |
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3. Hebrew Bible, Exodus, 7.10-7.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Demons • daemons (daimonia) • demons,
Found in books: Cain (2016) 199; Edmonds (2019) 311; Gray (2021) 139, 140; Gunderson (2022) 21; Rohmann (2016) 264
7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 7.13. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃' '. None | 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods. 7.13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken.' '. None |
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4. Hebrew Bible, Genesis, 1.1, 1.3, 1.27, 3.8, 3.15, 6.1-6.4, 7.11, 7.21-7.23, 8.21, 9.3-9.4, 14.20, 22.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daimon • Demonic • Demonic, Temptation • Demons • Demons, Origin of • Origen, on demons • Personal daimon • Raphael , demon • Spirits, Demonic/Giants • Waters, as abode of demons • daemon, daemonic • daimons • demons • demons and food • demons in Second Temple Judaism • demons, Origen on • demons, bodies of air • demons, demonic • demons, in the Christian tradition • demons, in the philosophical tradition • fall, humans vs demons • healing and medicines, demons, as cause of sickness
Found in books: Blidstein (2017) 50, 210; Brouwer and Vimercati (2020) 302; Cain (2016) 256; Estes (2020) 258; Garcia (2021) 200; Janowitz (2002) 28, 29, 33; Kosman (2012) 160; Lidonnici and Lieber (2007) 40, 46; McDonough (2009) 162; McGowan (1999) 154, 180; O, Daly (2020) 164, 165, 166; Pachoumi (2017) 30, 66, 116; Rasimus (2009) 13, 68, 86, 109; Roskovec and Hušek (2021) 13; Smith and Stuckenbruck (2020) 12, 13; Stuckenbruck (2007) 97, 99, 387, 668, 669; Taylor (2012) 331; Wiebe (2021) 81, 84, 94, 96
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃
3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃
6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃
7.21. וַיִּגְוַע כָּל־בָּשָׂר הָרֹמֵשׂ עַל־הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ וְכֹל הָאָדָם׃ 7.22. כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃ 7.23. וַיִּמַח אֶת־כָּל־הַיְקוּם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמַיִם וַיִּמָּחוּ מִן־הָאָרֶץ וַיִשָּׁאֶר אַךְ־נֹחַ וַאֲשֶׁר אִתּוֹ בַּתֵּבָה׃
8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃
9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃' '
22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃''. None | 1.1. In the beginning God created the heaven and the earth.
1.3. And God said: ‘Let there be light.’ And there was light.
1.27. And God created man in His own image, in the image of God created He him; male and female created He them.
3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
7.21. And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man; 7.22. all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died. 7.23. And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.
8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.
9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’' '. None |
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5. Hebrew Bible, Job, 1.6-1.12, 2.1, 5.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Demonic • Demons • daimons • demon, demonology
Found in books: Cain (2016) 79, 241; Janowitz (2002) 28; Stuckenbruck (2007) 387; Toloni (2022) 100
1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 1.7. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃ 1.8. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃ 1.9. וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃' '1.11. וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃ 1.12. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃
2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃
2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃
5.1. הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃'
5.1. קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃ '. None | 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them. 1.7. And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’ 1.8. And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’ 1.9. Then Satan answered the LORD, and said: ‘Doth Job fear God for nought? 1.10. Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land. 1.11. But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’ 1.12. And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD.
2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
5.1. Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?''. None |
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6. Hebrew Bible, Leviticus, 17.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Demons • Idols, As demons • daimons
Found in books: Janowitz (2002) 28; McDonough (2009) 160
17.7. וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃''. None | 17.7. And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. .''. None |
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7. Hebrew Bible, Numbers, 6.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Demons • demons and food • demons in second- and third-century texts
Found in books: Avery Peck et al. (2014) 248; Blidstein (2017) 82
6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃''. None | 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.''. None |
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8. Hebrew Bible, Psalms, 51.8, 51.15, 82.6, 90.13, 96.5, 106.37, 143.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Daemon • Daemons • Demonic, Affliction • Demons • Demons, Protection from • Demons, Worship of • Idols, As demons • Spirit, characterizations as, angelic or daemonic being • Spirit, characterizations as,, angelic or daemonic beings • Spirits, Demonic/Giants • daimons • demon, demonic • demons • demons and baptism • demons in Second Temple Judaism • demons, in Apuleius
Found in books: Binder (2012) 81; Blidstein (2017) 50, 51, 133; Cain (2016) 198; Frey and Levison (2014) 218, 226, 227; Iricinschi et al. (2013) 197; Janowitz (2002) 28; Levison (2009) 229; Lidonnici and Lieber (2007) 47; McDonough (2009) 161; O, Daly (2020) 145, 146; Rohmann (2016) 112; Stuckenbruck (2007) 401, 441, 442; Werline et al. (2008) 68
51.8. הֵן־אֱמֶת חָפַצְתָּ בַטֻּחוֹת וּבְסָתֻם חָכְמָה תוֹדִיעֵנִי׃
51.15. אֲלַמְּדָה פֹשְׁעִים דְּרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ׃
82.6. אֲ\u200dנִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃
90.13. שׁוּבָה יְהוָה עַד־מָתָי וְהִנָּחֵם עַל־עֲבָדֶיךָ׃
96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃
106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃' '. None | 51.8. Behold, Thou desirest truth in the inward parts; make me, therefore, to know wisdom in mine inmost heart.
51.15. Then will I teach transgressors Thy ways; and sinners shall return unto Thee. .
82.6. I said: Ye are godlike beings, and all of you sons of the Most High.
90.13. Return, O LORD; how long? And let it repent Thee concerning Thy servants.
96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens.
106.37. Yea, they sacrificed their sons and their daughters unto demons,
143.10. Teach me to do Thy will, For Thou art my God; Let Thy good spirit Lead me in an even land.' '. None |
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9. Hebrew Bible, 1 Samuel, 16.14-16.22 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Demon • miracles, angelic vs demonic
Found in books: Wiebe (2021) 142; Zawanowska and Wilk (2022) 6
16.14. וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 16.15. וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃ 16.16. יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃ 16.17. וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃ 16.18. וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃ 16.19. וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃' '16.21. וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃ 16.22. וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃''. None | 16.14. But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him. 16.15. And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee. 16.16. Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well. 16.17. And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me. 16.18. Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him. 16.19. So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep. 16.20. And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul. 16.21. And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer. 16.22. And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes.''. None |
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10. Hebrew Bible, Isaiah, 6.1-6.2, 13.21, 27.1, 34.14, 63.10-63.14, 65.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daemon • Demons • Demons, Worship of • Gabriel, demon • Idols, As demons • Raphael , demon • Spirit, characterizations as, angelic or daemonic being • Spirit, characterizations as,, angelic or daemonic beings • daimons • demonic forces • suriel, demon
Found in books: Frey and Levison (2014) 227; Janowitz (2002) 28; Levison (2009) 229; McDonough (2009) 161; Moss (2012) 114; Rasimus (2009) 17, 69, 116; Stuckenbruck (2007) 290, 403
6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃
6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃
13.21. וְרָבְצוּ־שָׁם צִיִּים וּמָלְאוּ בָתֵּיהֶם אֹחִים וְשָׁכְנוּ שָׁם בְּנוֹת יַעֲנָה וּשְׂעִירִים יְרַקְּדוּ־שָׁם׃
27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃
27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
34.14. וּפָגְשׁוּ צִיִּים אֶת־אִיִּים וְשָׂעִיר עַל־רֵעֵהוּ יִקְרָא אַךְ־שָׁם הִרְגִּיעָה לִּילִית וּמָצְאָה לָהּ מָנוֹחַ׃' '63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 63.12. מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃ 63.13. מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃ 63.14. כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃
65.3. הָעָם הַמַּכְעִיסִים אוֹתִי עַל־פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל־הַלְּבֵנִים׃''. None | 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.
13.21. But wild-cats shall lie there; And their houses shall be full of ferrets; And ostriches shall dwell there, And satyrs shall dance there.
27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
34.14. And the wild-cats shall meet with the jackals, And the satyr shall cry to his fellow; Yea, the night-monster shall repose there, And shall find her a place of rest.
63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them. 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them? 63.12. That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name? 63.13. That led them through the deep, as a horse in the wilderness, without stumbling? 63.14. As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’
65.3. A people that provoke Me to My face continually, that sacrifice in gardens, and burn incense upon bricks;''. None |
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11. Hebrew Bible, Jeremiah, 17.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Talmud, use of demons to build the Temple • demons • demons and baptism • demons, subjugation of, by Solomon
Found in books: Blidstein (2017) 130; Kalmin (2014) 112, 113
17.1. אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו כִּדְרָכָיו כִּפְרִי מַעֲלָלָיו׃
17.1. חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃''. None | 17.1. The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars.''. None |
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12. Hesiod, Works And Days, 108-193, 240-245 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Daimon • Demons • Heraclitus, and daimones • Idols, As demons • daemones • daemons, administer fate • daemons, guardians and overseers • daimon • daimon, Empedoclean • daimon/daimones • daimones • daimones, Heraclitus on • daimones, and sacrifice • daimones, in Hesiodic afterlife • daimones, of Hesiod • daimones, of Plato • daimones, of the dead • daimons • daimons, • dead, the, as daimones • guide, daimonic • prayers, and daimones • sacrifices, and daimones • sanctuaries, and daimones
Found in books: Edmonds (2004) 93; Edmonds (2019) 327; Eidinow and Kindt (2015) 401, 416; Fowler (2014) 43, 44; Janowitz (2002) 32; Martin (2009) 89; McDonough (2009) 163; Mikalson (2010) 23; Pachoumi (2017) 120; Petrovic and Petrovic (2016) 94; Schibli (2002) 342; Wolfsdorf (2020) 596, 597; Álvarez (2019) 25, 31, 33
108. ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι.'109. χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων 110. ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111. οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112. ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113. νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114. γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115. τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116. θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117. τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118. αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119. ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120. ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121. αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122. τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123. ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124. οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125. ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126. πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127. δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128. ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129. χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130. ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131. ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132. ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133. παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134. ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135. ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136. ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137. ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138. Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139. οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140. αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141. τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142. δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143. Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144. χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145. ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146. ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147. ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148. ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149. ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150. ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151. χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152. καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153. βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154. νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155. εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156. αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157. αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158. Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159. ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160. ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161. καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162. τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163. ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164. τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165. ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166. ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167. τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168. Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169. Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169. ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169. τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169. τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169. τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170. καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171. ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172. ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173. τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174. μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175. ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176. νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177. παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178. φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179. ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180. Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181. εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182. οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183. οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184. οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185. αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186. μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187. σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188. γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189. χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190. οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191. οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192. ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193. οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα
240. πολλάκι καὶ ξύμπασα πόλις κακοῦ ἀνδρὸς ἀπηύρα, 241. ὅς κεν ἀλιτραίνῃ καὶ ἀτάσθαλα μηχανάαται. 242. τοῖσιν δʼ οὐρανόθεν μέγʼ ἐπήγαγε πῆμα Κρονίων 243. λιμὸν ὁμοῦ καὶ λοιμόν· ἀποφθινύθουσι δὲ λαοί. 244. οὐδὲ γυναῖκες τίκτουσιν, μινύθουσι δὲ οἶκοι 245. Ζηνὸς φραδμοσύνῃσιν Ὀλυμπίου· ἄλλοτε δʼ αὖτε '. None | 108. There roam among mankind all kinds of ill,'109. Filling both land and sea, while every day 110. Plagues haunt them, which, unwanted, come at night 111. As well, in silence, for Zeus took away 112. Their voice – it is not possible to fight 113. The will of Zeus. I’ll sketch now skilfully, 114. If you should welcome it, another story: 115. Take it to heart. The selfsame ancestry 116. Embraced both men and gods, who, in their glory 117. High on Olympus first devised a race 118. of gold, existing under Cronus’ reign 119. When he ruled Heaven. There was not a trace 120. of woe among them since they felt no pain; 121. There was no dread old age but, always rude 122. of health, away from grief, they took delight 123. In plenty, while in death they seemed subdued 124. By sleep. Life-giving earth, of its own right, 125. Would bring forth plenteous fruit. In harmony 126. They lived, with countless flocks of sheep, at ease 127. With all the gods. But when this progeny 128. Was buried underneath the earth – yet these 129. Live on, land-spirits, holy, pure and blessed, 130. Who guard mankind from evil, watching out 131. For all the laws and heinous deeds, while dressed 132. In misty vapour, roaming all about 133. The land, bestowing wealth, this kingly right 134. Being theirs – a second race the Olympians made, 135. A silver one, far worse, unlike, in sight 136. And mind, the golden, for a young child stayed, 137. A large bairn, in his mother’s custody, 138. Just playing inside for a hundred years. 139. But when they all reached their maturity, 140. They lived a vapid life, replete with tears, 141. Through foolishness, unable to forbear 142. To brawl, spurning the gods, refusing, too, 143. To sacrifice (a law kept everywhere). 144. Then Zeus, since they would not give gods their due, 145. In rage hid them, as did the earth – all men 146. Have called the race Gods Subterranean, 147. Second yet honoured still. A third race then 148. Zeus fashioned out of bronze, quite different than 149. The second, with ash spears, both dread and stout; 150. They liked fell warfare and audacity; 151. They ate no corn, encased about 152. With iron, full invincibility 153. In hands, limbs, shoulders, and the arms they plied 154. Were bronze, their houses, too, their tools; they knew 155. of no black iron. Later, when they died 156. It was self-slaughter – they descended to 157. Chill Hades’ mouldy house, without a name. 158. Yes, black death took them off, although they’d been 159. Impetuous, and they the sun’s bright flame 160. Would see no more, nor would this race be seen 161. Themselves, screened by the earth. Cronus’ son then 162. Fashioned upon the lavish land one more, 163. The fourth, more just and brave – of righteous men, 164. Called demigods. It was the race before 165. Our own upon the boundless earth. Foul war 166. And dreadful battles vanquished some of these, 167. While some in Cadmus’ Thebes, while looking for 168. The flocks of Oedipus, found death. The sea 169. Took others as they crossed to Troy fight 170. For fair-tressed Helen. They were screened as well 171. In death. Lord Zeus arranged it that they might 172. Live far from others. Thus they came to dwell, 173. Carefree, among the blessed isles, content 174. And affluent, by the deep-swirling sea. 175. Sweet grain, blooming three times a year, was sent 176. To them by the earth, that gives vitality 177. To all mankind, and Cronus was their lord, 178. Far from the other gods, for Zeus, who reign 179. Over gods and men, had cut away the cord 180. That bound him. Though the lowest race, its gain 181. Were fame and glory. A fifth progeny 182. All-seeing Zeus produced, who populated 183. The fecund earth. I wish I could not be 184. Among them, but instead that I’d been fated 185. To be born later or be in my grave 186. Already: for it is of iron made. 187. Each day in misery they ever slave, 188. And even in the night they do not fade 189. Away. The gods will give to them great woe 190. But mix good with the bad. Zeus will destroy 191. Them too when babies in their cribs shall grow 192. Grey hair. No bond a father with his boy 193. Shall share, nor guest with host, nor friend with friend –
240. However, when to both the foreigner 241. And citizen are given judgments fair 242. And honest, children grow in amity, 243. Far-seeing Zeus sends them no dread warfare, 244. And decent men suffer no scarcity 245. of food, no ruin, as they till their field '. None |
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13. Hesiod, Theogony, 783-785, 792-805 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • daimon • daimon, Empedoclean • daimones
Found in books: Bernabe et al (2013) 309; Petrovic and Petrovic (2016) 94; Sommerstein and Torrance (2014) 196, 204
783. καί ῥʼ ὅστις ψεύδηται Ὀλύμπια δώματʼ ἐχόντων,'784. Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαι 785. τηλόθεν ἐν χρυσέῃ προχόῳ πολυώνυμον ὕδωρ
792. ἣ δὲ μίʼ ἐκ πέτρης προρέει μέγα πῆμα θεοῖσιν. 793. ὅς κεν τὴν ἐπίορκον ἀπολλείψας ἐπομόσσῃ 794. ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 795. κεῖται νήυτμος τετελεσμένον εἰς ἐνιαυτόν· 796. οὐδέ ποτʼ ἀμβροσίης καὶ νέκταρος ἔρχεται ἆσσον 797. βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδος 798. στρωτοῖς ἐν λεχέεσσι, κακὸν δέ ἑ κῶμα καλύπτει. 799. αὐτὰρ ἐπεὶ νοῦσον τελέσῃ μέγαν εἰς ἐνιαυτόν, 800. ἄλλος γʼ ἐξ ἄλλου δέχεται χαλεπώτερος ἄεθλος. 801. εἰνάετες δὲ θεῶν ἀπαμείρεται αἰὲν ἐόντων, 802. οὐδέ ποτʼ ἐς βουλὴν ἐπιμίσγεται οὐδʼ ἐπὶ δαῖτας 803. ἐννέα πάντα ἔτεα· δεκάτῳ δʼ ἐπιμίσγεται αὖτις 804. εἴρας ἐς ἀθανάτων, οἳ Ὀλύμπια δώματʼ ἔχουσιν. 805. τοῖον ἄρʼ ὅρκον ἔθεντο θεοὶ Στυγὸς ἄφθιτον ὕδωρ '. None | 783. Than Heaven is above the earth; and thu'784. A brazen anvil would reach Tartaru 785. In nine full days and nights. A barricade
792. In a dank setting at the boundary 793. of the wide earth. They may not leave this snare 794. Because bronze portals had been fitted there 795. By Lord Poseidon, and upon each side 796. A wall runs round it. There those three reside, 797. Great-souled Obriareus, Cottus and Gyes, 798. The faithful guardians and orderlie 799. of aegis-bearing Zeus, and there exist 800. The springs and boundaries, filled full of mist 801. And gloom, of Earth and Hell and the barren sea 802. And starry heaven, arranged sequentially, 803. Loathsome and dank, by each divinity 804. Detested: it’s a massive cavity, 805. For once inside its gates, one must descend '. None |
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14. Homer, Iliad, 1.199, 1.222, 3.278-3.279, 19.259-19.260, 23.71-23.73 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Demons • Idols, As demons • daimon • daimon, Empedoclean • daimones • daimones, in Hesiodic afterlife • daimons
Found in books: McDonough (2009) 163; Petrovic and Petrovic (2016) 86; Simon (2021) 254; Sommerstein and Torrance (2014) 133; Tanaseanu-Döbler and von Alvensleben (2020) 339; Wolfsdorf (2020) 596; de Jáuregui et al. (2011) 374; Álvarez (2019) 26, 33, 36
1.199. θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω
1.222. δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.
3.278. καὶ ποταμοὶ καὶ γαῖα, καὶ οἳ ὑπένερθε καμόντας 3.279. ἀνθρώπους τίνυσθον ὅτις κʼ ἐπίορκον ὀμόσσῃ,
19.259. Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες, αἵ θʼ ὑπὸ γαῖαν 19.260. ἀνθρώπους τίνυνται, ὅτις κʼ ἐπίορκον ὀμόσσῃ,
23.71. θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72. τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73. οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν,''. None | 1.199. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone.
1.222. the word of Athene. She returned to Olympus to the palace of aegis-bearing Zeus, to join the company of the other gods.But the son of Peleus again addressed with violent words the son of Atreus, and in no way ceased from his wrath:Heavy with wine, with the face of a dog but the heart of a deer,
3.278. Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
19.259. made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ' "19.260. take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " '
23.71. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ''. None |
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15. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Daimon • Personal daimon • daimon • daimon/daimones
Found in books: Eidinow and Kindt (2015) 142; Pachoumi (2017) 23; Riess (2012) 212; de Jáuregui et al. (2011) 373
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16. Hebrew Bible, Ezekiel, 1.5, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Demons • Spirit, characterizations as,, angelic or daemonic beings • daimons • demons in Second Temple Judaism
Found in books: Blidstein (2017) 51; Frey and Levison (2014) 226; Janowitz (2002) 28; Rasimus (2009) 116
1.5. וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃
36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃''. None | 1.5. And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.
36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.''. None |
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daimon of the dead • Demons, • Good daimon • daimones • daimons
Found in books: Del Lucchese (2019) 42; Pachoumi (2017) 105, 133; Sommerstein and Torrance (2014) 15; Álvarez (2019) 30, 33, 34
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • daimon • daimon/daimones
Found in books: Eidinow and Kindt (2015) 407; Gazis and Hooper (2021) 43; Riess (2012) 212
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19. Euripides, Bacchae, 22, 279, 284 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • daimon • daimones
Found in books: Bernabe et al (2013) 309, 310, 312; Budelmann (1999) 153; Seaford (2018) 205
22. τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς.'
279. βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο
284. οὗτος θεοῖσι σπένδεται θεὸς γεγώς, '. None | 22. and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and'
279. are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it
284. to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, '. None |
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20. Euripides, Hippolytus, 238 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daemons and δαίμονες • demons • κρείσσων (‘stronger’), as label for daemons
Found in books: Faraone (1999) 47; Joho (2022) 134
238. καὶ παρακόπτει φρένας, ὦ παῖ.''. None | 238. thy yearning is to drive the steed over the waveless sands. This needs a cunning seer to say what god it is that reins thee from the course, distracting thy senses, child. Phaedra''. None |
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21. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Daemon • Spirit, characterizations as, angelic or daemonic being • Spirit, characterizations as,, angelic or daemonic beings
Found in books: Frey and Levison (2014) 227; Levison (2009) 219, 229
| 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.''. None |
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22. Hebrew Bible, Zechariah, 7.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demon • Spirit, characterizations as,, angelic or daemonic beings • Talmud, use of demons to build the Temple • demons • demons, subjugation of, by Solomon
Found in books: Frey and Levison (2014) 349; Kalmin (2014) 112, 113
7.12. וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃''. None | 7.12. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.''. None |
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23. Herodotus, Histories, 7.19 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Daimones • daimons
Found in books: Mikalson (2003) 43; Álvarez (2019) 35
7.19. ὁρμημένῳ δὲ Ξέρξῃ στρατηλατέειν μετὰ ταῦτα τρίτη ὄψις ἐν τῷ ὕπνῳ ἐγένετο, τὴν οἱ Μάγοι ἔκριναν ἀκούσαντες φέρειν τε ἐπὶ πᾶσαν γῆν δουλεύσειν τέ οἱ πάντας ἀνθρώπους. ἡ δὲ ὄψις ἦν ἥδε· ἐδόκεε ὁ Ξέρξης ἐστεφανῶσθαι ἐλαίης θαλλῷ, ἀπὸ δὲ τῆς ἐλαίης τοὺς κλάδους γῆν πᾶσαν ἐπισχεῖν, μετὰ δὲ ἀφανισθῆναι περὶ τῇ κεφαλῇ κείμενον τὸν στέφανον. κρινάντων δὲ ταῦτα τῶν Μάγων, Περσέων τε τῶν συλλεχθέντων αὐτίκα πᾶς ἀνὴρ ἐς τὴν ἀρχὴν ἑωυτοῦ ἀπελάσας εἶχε προθυμίην πᾶσαν ἐπὶ τοῖσι εἰρημένοισι, θέλων αὐτὸς ἕκαστος τὰ προκείμενα δῶρα λαβεῖν, καὶ Ξέρξης τοῦ στρατοῦ οὕτω ἐπάγερσιν ποιέεται, χῶρον πάντα ἐρευνῶν τῆς ἠπείρου.''. None | 7.19. Xerxes was now intent on the expedition and then saw a third vision in his sleep, which the Magi interpreted to refer to the whole earth and to signify that all men should be his slaves. This was the vision: Xerxes thought that he was crowned with an olive bough, of which the shoots spread over the whole earth, and then the crown vanished from off his head where it was set. ,The Magi interpreted it in this way, and immediately every single man of the Persians who had been assembled rode away to his own province and there used all zeal to fulfill the kings command, each desiring to receive the promised gifts. Thus it was that Xerxes mustered his army, searching out every part of the continent. ''. None |
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24. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on daimones • Chrysippus, on daimones • Daemon • Spirit, characterizations as, angelic or daemonic being • Theophrastus, and daimones • Zeno, on daimones • daemones • daimon • daimon (demon), and the demonic • daimones • daimones, Chrsyippus on • daimones, Theophrastus on • daimones, daimonion of Socrates • daimones, of Plato • daimones, of Xenocrates • demons, in the Christian tradition • demons, in the philosophical tradition • demons, δαίμων / δαιμόνιον / daemon • divination, and daimones • dreams, and daimones
Found in books: Ebrey and Kraut (2022) 144; Levison (2009) 181, 190; Mikalson (2010) 25, 26, 114, 115, 116; Pinheiro et al (2015) 97; Struck (2016) 68, 69; Wiebe (2021) 12, 202
27c. ἔσθʼ ὅστις δαιμόνια μὲν νομίζει πράγματʼ εἶναι, δαίμονας δὲ οὐ νομίζει;'31d. δαιμόνιον γίγνεται φωνή, ὃ δὴ καὶ ἐν τῇ γραφῇ ἐπικωμῳδῶν Μέλητος ἐγράψατο. ἐμοὶ δὲ τοῦτʼ ἔστιν ἐκ παιδὸς ἀρξάμενον, φωνή τις γιγνομένη, ἣ ὅταν γένηται, ἀεὶ ἀποτρέπει με τοῦτο ὃ ἂν μέλλω πράττειν, προτρέπει δὲ οὔποτε. τοῦτʼ ἔστιν ὅ μοι ἐναντιοῦται τὰ πολιτικὰ πράττειν, καὶ παγκάλως γέ μοι δοκεῖ ἐναντιοῦσθαι· εὖ γὰρ ἴστε, ὦ ἄνδρες Ἀθηναῖοι, εἰ ἐγὼ πάλαι ἐπεχείρησα πράττειν τὰ πολιτικὰ πράγματα, πάλαι ἂν ἀπολώλη καὶ οὔτʼ ἂν ὑμᾶς ὠφελήκη 40a. γὰρ ὡς φίλοις οὖσιν ἐπιδεῖξαι ἐθέλω τὸ νυνί μοι συμβεβηκὸς τί ποτε νοεῖ. ἐμοὶ γάρ, ὦ ἄνδρες δικασταί—ὑμᾶς γὰρ δικαστὰς καλῶν ὀρθῶς ἂν καλοίην—θαυμάσιόν τι γέγονεν. ἡ γὰρ εἰωθυῖά μοι μαντικὴ ἡ τοῦ δαιμονίου ἐν μὲν τῷ πρόσθεν χρόνῳ παντὶ πάνυ πυκνὴ ἀεὶ ἦν καὶ πάνυ ἐπὶ σμικροῖς ἐναντιουμένη, εἴ τι μέλλοιμι μὴ ὀρθῶς πράξειν. νυνὶ δὲ συμβέβηκέ μοι ἅπερ ὁρᾶτε καὶ αὐτοί, ταυτὶ ἅ γε δὴ οἰηθείη ἄν τις καὶ νομίζεται ἔσχατα κακῶν εἶναι· ἐμοὶ δὲ 41c. τὴν πολλὴν στρατιὰν ἢ Ὀδυσσέα ἢ Σίσυφον ἢ ἄλλους μυρίους ἄν τις εἴποι καὶ ἄνδρας καὶ γυναῖκας, οἷς ἐκεῖ διαλέγεσθαι καὶ συνεῖναι καὶ ἐξετάζειν ἀμήχανον ἂν εἴη εὐδαιμονίας; πάντως οὐ δήπου τούτου γε ἕνεκα οἱ ἐκεῖ ἀποκτείνουσι· τά τε γὰρ ἄλλα εὐδαιμονέστεροί εἰσιν οἱ ἐκεῖ τῶν ἐνθάδε, καὶ ἤδη τὸν λοιπὸν χρόνον ἀθάνατοί εἰσιν, εἴπερ γε τὰ λεγόμενα ἀληθῆ. '. None | 27c. the next question. Is there anyone who believes spiritual things exist, but does not believe in spirits? There is not. Thank you for replying reluctantly when forced by these gentlemen. Then you say that I believe in spiritual beings, whether new or old, and teach that belief; but then I believe in spiritual beings at any rate, according to your statement, and you swore to that in your indictment. But if I believe in spiritual beings, it is quite inevitable that I believe also in spirits; is it not so? It is; for I assume that you agree, since you do not answer. But do we not think the spirits are'31d. at many times and places, is that something divine and spiritual comes to me, the very thing which Meletus ridiculed in his indictment. I have had this from my childhood; it is a sort of voice that comes to me, and when it comes it always holds me back from what I am thinking of doing, but never urges me forward. This it is which opposes my engaging in politics. And I think this opposition is a very good thing; for you may be quite sure, men of Athens, that if I had undertaken to go into politics, I should have been put to death long ago and should have done 40a. while there is time. I feel that you are my friends, and I wish to show you the meaning of this which has now happened to me. For, judges—and in calling you judges I give you your right name—a wonderful thing has happened to me. For hitherto the customary prophetic monitor always spoke to me very frequently and opposed me even in very small matters, if I was going to do anything I should not; but now, as you yourselves see, this thing which might be thought, and is generally considered, the greatest of evils has come upon me; but the divine sign did not oppose me 41c. or Odysseus, or Sisyphus, or countless others, both men and women, whom I might mention? To converse and associate with them and examine them would be immeasurable happiness. At any rate, the folk there do not kill people for it; since, if what we are told is true, they are immortal for all future time, besides being happier in other respects than men are here.But you also, judges, must regard death hopefully and must bear in mind this one truth, '. None |
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25. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • daimon/daimones • daimones, of Plato • daimones, of the dead • daimons • dead, the, as daimones • demons • demons, as acting with Gods permission • demons, δαίμων / δαιμόνιον / daemon • miracles, demonic
Found in books: Blidstein (2017) 31; Eidinow and Kindt (2015) 416; Janowitz (2002) 32; Mikalson (2010) 135; Wiebe (2021) 138; Álvarez (2019) 31, 34, 38
397e. ΣΩ. καὶ ὡς ἀληθῶς, ὦ Ἑρμόγενες, τί ἄν ποτε νοοῖ τὸ ὄνομα οἱ δαίμονες ; σκέψαι ἄν τί σοι δόξω εἰπεῖν. ΕΡΜ. λέγε μόνον. ΣΩ. οἶσθα οὖν τίνας φησὶν Ἡσίοδος εἶναι τοὺς δαίμονας; ΕΡΜ. οὐκ ἐννοῶ. ΣΩ. οὐδὲ ὅτι χρυσοῦν γένος τὸ πρῶτόν φησιν γενέσθαι τῶν ἀνθρώπων; ΕΡΜ. οἶδα τοῦτό γε. ΣΩ. λέγει τοίνυν περὶ αὐτοῦ— αὐτὰρ ἐπειδὴ τοῦτο γένος κατὰ μοῖρʼ ἐκάλυψεν,'398b. ΕΡΜ. εἰκός γε. ΣΩ. οἱ δʼ ἀγαθοὶ ἄλλο τι ἢ φρόνιμοι; ΕΡΜ. φρόνιμοι. ΣΩ. τοῦτο τοίνυν παντὸς μᾶλλον λέγει, ὡς ἐμοὶ δοκεῖ, τοὺς δαίμονας· ὅτι φρόνιμοι καὶ δαήμονες ἦσαν, δαίμονας αὐτοὺς ὠνόμασεν· καὶ ἔν γε τῇ ἀρχαίᾳ τῇ ἡμετέρᾳ φωνῇ αὐτὸ συμβαίνει τὸ ὄνομα. λέγει οὖν καλῶς καὶ οὗτος καὶ ἄλλοι ποιηταὶ πολλοὶ ὅσοι λέγουσιν ὡς, ἐπειδάν τις ἀγαθὸς ὢν τελευτήσῃ, μεγάλην μοῖραν καὶ τιμὴν ἔχει καὶ γίγνεται 405a. ΕΡΜ. λέγε δή· ἄτοπον γάρ τί μοι λέγεις τὸ ὄνομα εἶναι. ΣΩ. εὐάρμοστον μὲν οὖν, ἅτε μουσικοῦ ὄντος τοῦ θεοῦ. πρῶτον μὲν γὰρ ἡ κάθαρσις καὶ οἱ καθαρμοὶ καὶ κατὰ τὴν ἰατρικὴν καὶ κατὰ τὴν μαντικὴν καὶ αἱ τοῖς ἰατρικοῖς 405b. ΕΡΜ. πάνυ μὲν οὖν. ΣΩ. οὐκοῦν ὁ καθαίρων θεὸς καὶ ὁ ἀπολούων τε καὶ ἀπολύων τῶν τοιούτων κακῶν οὗτος ἂν εἴη; ΕΡΜ. πάνυ μὲν οὖν. ΣΩ. κατὰ μὲν τοίνυν τὰς ἀπολύσεις τε καὶ ἀπολούσεις, '. None | 397e. Hermogenes. Spirits, obviously. Socrates. Hermogenes, what does the name spirits really mean? See if you think there is anything in what I am going to say. Hermogenes. Go on and say it. Socrates. Do you remember who Hesiod says the spirits are? Hermogenes. I do not recall it. Socrates. Nor that he says a golden race was the first race of men to be born? Hermogenes. Yes, I do know that. Socrates. Well, he says of it: But since Fate has covered up this race,'398b. Hermogenes. Quite likely. Socrates. But the good are the wise, are they not? Hermogenes. Yes, they are the wise. Socrates. This, then, I think, is what he certainly means to say of the spirits: because they were wise and knowing ( δαήμονες ) he called them spirits ( δαίμονες ) and in the old form of our language the two words are the same. Now he and all the other poets are right, who say that when a good man die 405a. Hermogenes. Go on; you seem to imply that it is a remarkable name. Socrates. His name and nature are in harmony; you see he is a musical god. For in the first place, purification and purgations used in medicine and in soothsaying, and fumigations with medicinal and magic drugs, 405b. Hermogenes. Certainly. Socrates. But this is the god who purifies and washes away ( ἀπαλοούων ) and delivers ( ἀπολύων ) from such evils, is he not? Hermogenes. Certainly. Socrates. With reference, then, to his acts of delivering and his washings, '. None |
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26. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • daimon (demon), and the demonic • daimones • daimones, daimonion of Socrates
Found in books: Mikalson (2010) 115; Struck (2016) 68
272e. κατὰ θεὸν γάρ τινα ἔτυχον καθήμενος ἐνταῦθα, οὗπερ σύ με εἶδες, ἐν τῷ ἀποδυτηρίῳ μόνος, καὶ ἤδη ἐν νῷ εἶχον ἀναστῆναι· ἀνισταμένου δέ μου ἐγένετο τὸ εἰωθὸς σημεῖον τὸ δαιμόνιον. ΣΩ. πάλιν οὖν ἐκαθεζόμην, καὶ ὀλίγῳ''. None | 272e. to expound the whole thing from the beginning. By some providence I chanced to be sitting in the place where you saw me, in the undressing-room, alone, and was just intending to get up and go; but the moment I did so, there came my wonted spiritual sign. Soc. So I sat down again,''. None |
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27. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Daemon • Spirit, characterizations as, angelic or daemonic being • daimones • daimones, daimonion of Socrates • daimones, of Plato • demons, δαίμων / δαιμόνιον / daemon • divination, and daimones
Found in books: Levison (2009) 181, 190; Mikalson (2010) 25, 114, 115; Wiebe (2021) 202
3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι,''. None | 3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy''. None |
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28. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agathos daimon • daimon/daimones • daimones • daimones, of Plato • daimones, of the dead • dead, the, as daimones • demons, as intermediaries
Found in books: Eidinow and Kindt (2015) 245, 416; Ekroth (2013) 193; Huffman (2019) 310; Mikalson (2010) 32, 134, 153, 170, 222, 224; Wiebe (2021) 198
713c. μῦθον, εἴπερ προσήκων ἐστίν, μάλʼ ὀρθῶς ἂν ποιοίης. ΑΘ. δραστέον ὡς λέγετε. φήμην τοίνυν παραδεδέγμεθα τῆς τῶν τότε μακαρίας ζωῆς ὡς ἄφθονά τε καὶ αὐτόματα πάντʼ εἶχεν. ἡ δὲ τούτων αἰτία λέγεται τοιάδε τις. γιγνώσκων ὁ Κρόνος ἄρα, καθάπερ ἡμεῖς διεληλύθαμεν, ὡς ἀνθρωπεία φύσις οὐδεμία ἱκανὴ τὰ ἀνθρώπινα διοικοῦσα αὐτοκράτωρ πάντα, μὴ οὐχ ὕβρεώς τε καὶ ἀδικίας μεστοῦσθαι, ταῦτʼ οὖν διανοούμενος ἐφίστη τότε βασιλέας τε καὶ 717a. ἄνδρʼ ἀγαθὸν οὔτε θεὸν ἔστιν ποτὲ τό γε ὀρθὸν δέχεσθαι· μάτην οὖν περὶ θεοὺς ὁ πολύς ἐστι πόνος τοῖς ἀνοσίοις, τοῖσιν δὲ ὁσίοις ἐγκαιρότατος ἅπασιν. σκοπὸς μὲν οὖν ἡμῖν οὗτος οὗ δεῖ στοχάζεσθαι· βέλη δὲ αὐτοῦ καὶ οἷον ἡ τοῖς βέλεσιν ἔφεσις τὰ ποῖʼ ἂν λεγόμενα ὀρθότατα φέροιτʼ ἄν; πρῶτον μέν, φαμέν, τιμὰς τὰς μετʼ Ὀλυμπίους τε καὶ τοὺς τὴν πόλιν ἔχοντας θεοὺς τοῖς χθονίοις ἄν τις θεοῖς ἄρτια καὶ δεύτερα καὶ ἀριστερὰ νέμων ὀρθότατα τοῦ τῆς 717b. εὐσεβείας σκοποῦ τυγχάνοι, τὰ δὲ τούτων ἄνωθεν τὰ περιττὰ καὶ ἀντίφωνα, τοῖς ἔμπροσθεν ῥηθεῖσιν νυνδή. μετὰ θεοὺς δὲ τούσδε καὶ τοῖς δαίμοσιν ὅ γε ἔμφρων ὀργιάζοιτʼ ἄν, ἥρωσιν δὲ μετὰ τούτους. ἐπακολουθοῖ δʼ αὐτοῖς ἱδρύματα ἴδια πατρῴων θεῶν κατὰ νόμον ὀργιαζόμενα, γονέων δὲ μετὰ ταῦτα τιμαὶ ζώντων· ὡς θέμις ὀφείλοντα ἀποτίνειν τὰ πρῶτά τε καὶ μέγιστα ὀφειλήματα, χρεῶν πάντων πρεσβύτατα, νομίζειν δέ, ἃ κέκτηται καὶ ἔχει, πάντα εἶναι τῶν 909e. τὰ θύματα, οἷς ἁγνεῖαι τούτων ἐπιμελεῖς. συνευξάσθω δὲ αὐτός τε καὶ ὃν ἂν ἐθέλῃ μετʼ αὐτοῦ συνεύχεσθαι. ΑΘ. ταῦτα δὲ γιγνόμενα τῶν τοιῶνδε χάριν ἔστω. ἱερὰ καὶ θεοὺς οὐ ῥᾴδιον ἱδρύεσθαι, μεγάλης δὲ διανοίας τινὸς ὀρθῶς δρᾶν τὸ τοιοῦτον, ἔθος τε γυναιξί τε δὴ διαφερόντως πάσαις καὶ τοῖς ἀσθενοῦσι πάντῃ καὶ κινδυνεύουσι καὶ ἀποροῦσιν, ὅπῃ τις ἂν ἀπορῇ, καὶ τοὐναντίον ὅταν εὐπορίας τινὸς λάβωνται, καθιεροῦν τε τὸ παρὸν ἀεὶ καὶ θυσίας εὔχεσθαι καὶ ἱδρύσεις' '. None | 713c. is pertinent, you will be quite right in going on with it to the end. Ath. I must do as you say. Well, then, tradition tells us how blissful was the life of men in that age, furnished with everything in abundance, and of spontaneous growth. And the cause thereof is said to have been this: Cronos was aware of the fact that no human being (as we have explained) is capable of having irresponsible control of all human affairs without becoming filled with pride and injustice; so, pondering this fact, he then appointed as king 717a. Therefore all the great labor that impious men spend upon the gods is in vain, but that of the pious is most profitable to them all. Here, then, is the mark at which we must aim; but as to shafts we should shoot, and (so to speak) the flight of them,—what kind of shafts, think you, would fly most straight to the mark? First of all, we say, if—after the honors paid to the Olympians and the gods who keep the State—we should assign the Even and the Left as their honors to the gods of the under-world, we would be aiming most straight at the mark of piety— 717b. as also in assigning to the former gods the things superior, the opposites of these. Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines legally dedicated to ancestral deities; and next, honors paid to living parents. For to these duty enjoins that the debtor should pay back the first and greatest of debts, the most primary of all dues, and that he should acknowledge that all that he owns and has belongs to those who begot and reared him, 909e. he shall go to the public places to sacrifice, and he shall hand over his oblations to the priests and priestesses to whom belongs the consecration thereof; and he himself, together with any associates he may choose, shall join in the prayers. Ath. This procedure shall be observed for the following reasons—It is no easy task to found temples and gods, and to do this rightly needs much deliberation; yet it is customary for all women especially, and for sick folk everywhere, and those in peril or in distress (whatever the nature of the distress), and conversely for those who have had a slice of good fortune, to dedicate whatever happens to be at hand at the moment, and to vow sacrifice' '. None |
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29. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demons • Heraclitus, and daimones • Idols, As demons • daemons, guardians and overseers • daemons, judges • daimon/daimones • daimones • daimones, Heraclitus on • daimones, and sacrifice • daimones, of Hesiod • daimones, of Plato • daimones, of the dead • dead, the, as daimones • demons, (Middle) Platonists on • demons, δαίμων / δαιμόνιον / daemon • guide, daimonic • prayers, and daimones • sacrifices, and daimones • sanctuaries, and daimones
Found in books: Brouwer and Vimercati (2020) 125; Edmonds (2004) 138, 190; Eidinow and Kindt (2015) 419; Harte (2017) 260; McDonough (2009) 163; Mikalson (2010) 23; Schibli (2002) 359; Wiebe (2021) 202
107d. εἴη αὐτῇ ἄλλη ἀποφυγὴ κακῶν οὐδὲ σωτηρία πλὴν τοῦ ὡς βελτίστην τε καὶ φρονιμωτάτην γενέσθαι. οὐδὲν γὰρ ἄλλο ἔχουσα εἰς Ἅιδου ἡ ψυχὴ ἔρχεται πλὴν τῆς παιδείας τε καὶ τροφῆς, ἃ δὴ καὶ μέγιστα λέγεται ὠφελεῖν ἢ βλάπτειν τὸν τελευτήσαντα εὐθὺς ἐν ἀρχῇ τῆς ἐκεῖσε πορείας. λέγεται δὲ οὕτως, ὡς ἄρα τελευτήσαντα ἕκαστον ὁ ἑκάστου δαίμων, ὅσπερ ζῶντα εἰλήχει, οὗτος ἄγειν ἐπιχειρεῖ εἰς δή τινα τόπον, οἷ δεῖ τοὺς συλλεγέντας διαδικασαμένους εἰς Ἅιδου' 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν 113d. τούτων δὲ οὕτως πεφυκότων, ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς καὶ ὁσίως βιώσαντες καὶ οἱ μή. καὶ οἳ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκεν, τῶν τε εὐεργεσιῶν '. None | 107d. from evil or be saved in any other way than by becoming as good and wise as possible. For the soul takes with it to the other world nothing but its education and nurture, and these are said to benefit or injure the departed greatly from the very beginning of his journey thither. And so it is said that after death, the tutelary genius of each person, to whom he had been allotted in life, leads him to a place where the dead are gathered together; then they are judged and depart to the other world' 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, 113d. Such is the nature of these things. Now when the dead have come to the place where each is led by his genius, first they are judged and sentenced, as they have lived well and piously, or not. And those who are found to have lived neither well nor ill, go to the Acheron and, embarking upon vessels provided for them, arrive in them at the lake; there they dwell and are purified, and if they have done any wrong they are absolved by paying the penalty for their wrong doings, '. None |
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30. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on daimones • Daemon • Daemon, guardian/allotted • Heraclitus, and daimones • Spirit, characterizations as, angelic or daemonic being • daemon (daimôn, δαίμων) as intermediary beings • daimon (demon), and the demonic • daimones • daimones, Heraclitus on • daimones, and sacrifice • daimones, daimonion of Socrates • daimones, of Hesiod • daimones, of Plato • daimones, of the dead • daimons • dead, the, as daimones • prayers, and daimones • sacrifices, and daimones • sanctuaries, and daimones
Found in books: Erler et al (2021) 26, 34; Joosse (2021) 67; Levison (2009) 190; Mikalson (2010) 23, 115, 126; Struck (2016) 83; d, Hoine and Martijn (2017) 262
242b. λόγων μηδένα πλείους ἢ σὲ πεποιηκέναι γεγενῆσθαι ἤτοι αὐτὸν λέγοντα ἢ ἄλλους ἑνί γέ τῳ τρόπῳ προσαναγκάζοντα —Σιμμίαν Θηβαῖον ἐξαιρῶ λόγου· τῶν δὲ ἄλλων πάμπολυ κρατεῖς—καὶ νῦν αὖ δοκεῖς αἴτιός μοι γεγενῆσθαι λόγῳ τινὶ ῥηθῆναι. ΦΑΙ. οὐ πόλεμόν γε ἀγγέλλεις. ἀλλὰ πῶς δὴ καὶ τίνι τούτῳ; ΣΩ. ἡνίκʼ ἔμελλον, ὠγαθέ, τὸν ποταμὸν διαβαίνειν, τὸ δαιμόνιόν τε καὶ τὸ εἰωθὸς σημεῖόν μοι γίγνεσθαι ἐγένετο'246e. καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων, 252d. καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς 265b. ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, '. None | 242b. no one of all those who have been born in your lifetime has produced more discourses than you, either by speaking them yourself or compelling others to do so. I except Simmias the Theban; but you are far ahead of all the rest. And now I think you have become the cause of another, spoken by me. Phaedrus. That is not exactly a declaration of war! But how is this, and what is the discourse? Socrates. My good friend, when I was about to cross the stream, the spirit and the sign'246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. 252d. And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him 265b. Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat '. None |
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31. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agathos daimon • Demons • Heraclitus, and daimones • Idols, As demons • daimon/daimones • daimones • daimones, Heraclitus on • daimones, and sacrifice • daimones, of Hesiod • daimones, of Plato • daimones, of the dead • daimons • daimons, • dead, the, as daimones • demons, (Middle) Platonists on • demons, Origen on • gods, daimon • prayers, and daimones • sacrifices, and daimones • sanctuaries, and daimones
Found in books: Brouwer and Vimercati (2020) 125, 298; Edmonds (2019) 327; Eidinow and Kindt (2015) 349, 419; Ekroth (2013) 193; Frede and Laks (2001) 87; McDonough (2009) 163; Mikalson (2010) 23; Álvarez (2019) 32
427c. οὐδενὶ ἄλλῳ πεισόμεθα, ἐὰν νοῦν ἔχωμεν, οὐδὲ χρησόμεθα ἐξηγητῇ ἀλλʼ ἢ τῷ πατρίῳ· οὗτος γὰρ δήπου ὁ θεὸς περὶ τὰ τοιαῦτα πᾶσιν ἀνθρώποις πάτριος ἐξηγητὴς ἐν μέσῳ τῆς γῆς ἐπὶ τοῦ ὀμφαλοῦ καθήμενος ἐξηγεῖται. 617d. ἐν μέρει ἑκατέρας ἑκατέρᾳ τῇ χειρὶ ἐφάπτεσθαι. σφᾶς οὖν, ἐπειδὴ ἀφικέσθαι, εὐθὺς δεῖν ἰέναι πρὸς τὴν Λάχεσιν. προφήτην οὖν τινα σφᾶς πρῶτον μὲν ἐν τάξει διαστῆσαι, ἔπειτα λαβόντα ἐκ τῶν τῆς Λαχέσεως γονάτων κλήρους τε καὶ βίων παραδείγματα, ἀναβάντα ἐπί τι βῆμα ὑψηλὸν εἰπεῖν—' '. None | 427c. we neither know anything nor in the founding of our city if we are wise shall we entrust them to any other or make use of any other interpreter than the God of our fathers. For this God surely is in such matters for all mankind the interpreter of the religion of their fathers who from his seat in the middle and at the very navel of the earth delivers his interpretation. Excellently said, he replied; and that is what we must do. 617d. alternately with either hand lent a hand to each.' '. None |
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32. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on daimones • Daimon, Eros as, • Demons • Hesiod, daimones of • Logos, As mediating demon • Socrates; daimon of • daemones • daemons • daimon/daimones • daimon/demon • daimones • daimones, and Socrates • daimones, and demons • daimones, and sacrifice • daimones, of Hesiod • daimones, of Plato • daimons • daimons, • dead, the, as daimones • demon (daimon) • demons • demons, • demons, Timaean influence on • demons, as intermediaries • demons, bodies of air • demons, in Apuleius • demons, in the Christian tradition • demons, in the philosophical tradition • demons, xii; Socrates daimon, • demons, xii; in philosophers thought • demons, xii; origin, nature and activity of • divination, and daimones • idolatry; instigated by demons • magic, and daimones • prayers, and daimones • sacrifices, and daimones • syntax, in the Gospel of Judas, “demon” and “spirit,”
Found in books: Dillon and Timotin (2015) 63; Edmonds (2019) 323; Eidinow and Kindt (2015) 418, 419, 425; Erler et al (2021) 26; Fowler (2014) 43; Geljon and Runia (2019) 109; Harte (2017) 105, 108, 114, 119; Hirsch-Luipold (2022) 228; Hoenig (2018) 121; Johnston (2008) 9, 10; Jorgenson (2018) 72; McDonough (2009) 164, 165; Mikalson (2010) 24, 184; O, Daly (2020) 139, 140; Pinheiro et al (2015) 97; Scopello (2008) 241; Sider (2001) 46; Wiebe (2021) 12, 95, 200; Álvarez (2019) 25, 33
188b. οἵ τε γὰρ λοιμοὶ φιλοῦσι γίγνεσθαι ἐκ τῶν τοιούτων καὶ ἄλλα ἀνόμοια πολλὰ νοσήματα καὶ τοῖς θηρίοις καὶ τοῖς φυτοῖς· καὶ γὰρ πάχναι καὶ χάλαζαι καὶ ἐρυσῖβαι ἐκ πλεονεξίας καὶ ἀκοσμίας περὶ ἄλληλα τῶν τοιούτων γίγνεται ἐρωτικῶν, ὧν ἐπιστήμη περὶ ἄστρων τε φορὰς καὶ ἐνιαυτῶν ὥρας ἀστρονομία καλεῖται. ἔτι τοίνυν καὶ αἱ θυσίαι πᾶσαι καὶ οἷς μαντικὴ ἐπιστατεῖ—ταῦτα δʼ ἐστὶν ἡ περὶ θεούς τε 188c. καὶ ἀνθρώπους πρὸς ἀλλήλους κοινωνία—οὐ περὶ ἄλλο τί ἐστιν ἢ περὶ Ἔρωτος φυλακήν τε καὶ ἴασιν. πᾶσα γὰρ ἀσέβεια φιλεῖ γίγνεσθαι ἐὰν μή τις τῷ κοσμίῳ Ἔρωτι χαρίζηται μηδὲ τιμᾷ τε αὐτὸν καὶ πρεσβεύῃ ἐν παντὶ ἔργῳ, ἀλλὰ τὸν ἕτερον, καὶ περὶ γονέας καὶ ζῶντας καὶ τετελευτηκότας καὶ περὶ θεούς· ἃ δὴ προστέτακται τῇ μαντικῇ ἐπισκοπεῖν τοὺς ἐρῶντας καὶ ἰατρεύειν, καὶ ἔστιν αὖ ἡ 188d. μαντικὴ φιλίας θεῶν καὶ ἀνθρώπων δημιουργὸς τῷ ἐπίστασθαι τὰ κατὰ ἀνθρώπους ἐρωτικά, ὅσα τείνει πρὸς θέμιν καὶ εὐσέβειαν. 202e. μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ. 203a. καὶ τὰς ἐπῳδὰς καὶ τὴν μαντείαν πᾶσαν καὶ γοητείαν. θεὸς δὲ ἀνθρώπῳ οὐ μείγνυται, ἀλλὰ διὰ τούτου πᾶσά ἐστιν ἡ ὁμιλία καὶ ἡ διάλεκτος θεοῖς πρὸς ἀνθρώπους, καὶ ἐγρηγορόσι καὶ καθεύδουσι· καὶ ὁ μὲν περὶ τὰ τοιαῦτα σοφὸς δαιμόνιος ἀνήρ, ὁ δὲ ἄλλο τι σοφὸς ὢν ἢ περὶ τέχνας ἢ χειρουργίας τινὰς βάναυσος. οὗτοι δὴ οἱ δαίμονες πολλοὶ καὶ παντοδαποί εἰσιν, εἷς δὲ τούτων ἐστὶ καὶ ὁ Ἔρως. 219b. βουλευόμενοι πράξομεν ὃ ἂν φαίνηται νῷν περί τε τούτων καὶ περὶ τῶν ἄλλων ἄριστον. 219c. δαιμονίῳ ὡς ἀληθῶς καὶ θαυμαστῷ, κατεκείμην τὴν νύκτα ὅλην. καὶ οὐδὲ ταῦτα αὖ, ὦ Σώκρατες, ἐρεῖς ὅτι ψεύδομαι. ποιήσαντος δὲ δὴ ταῦτα ἐμοῦ οὗτος τοσοῦτον περιεγένετό τε καὶ κατεφρόνησεν καὶ κατεγέλασεν τῆς ἐμῆς ὥρας καὶ ὕβρισεν—καὶ περὶ ἐκεῖνό γε ᾤμην τὶ εἶναι, ὦ ἄνδρες δικασταί· δικασταὶ γάρ ἐστε τῆς Σωκράτους ὑπερηφανίας—εὖ γὰρ ἴστε μὰ θεούς, μὰ θεάς, οὐδὲν περιττότερον καταδεδαρθηκὼς' '. None | 188b. and wrong does he wreak. For at these junctures are wont to arise pestilences and many other varieties of disease in beasts and herbs; likewise hoar-frosts, hails, and mildews, which spring from mutual encroachments and disturbances in such love-connections as are studied in relation to the motions of the stars and the yearly seasons by what we term astronomy. So further, all sacrifices and ceremonies controlled by divination, 188c. namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art, 188d. as knowing what human love-affairs will lead to seemliness and pious observance, is indeed a purveyor of friendship betwixt gods and men. 202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual 203a. and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love. 219b. we shall consider and do what appears to be best for the two of us in this and our other affairs. 219c. wound my arms about this truly spiritual and miraculous creature; and lay thus all the night long. Here too, Socrates, you are unable to give me the lie. When I had done all this, he showed such superiority and contempt, laughing my youthful charms to scorn, and flouting the very thing on which I prided myself, gentlemen of the jury—for you are here to try Socrates for his lofty disdain: you may be sure, by gods—and goddesses—that when I arose I had in no more particular sense slept a night' '. None |
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33. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • daimon • daimon (demon), and the demonic • daimones • daimones, daimonion of Socrates • daimons, • demons, δαίμων / δαιμόνιον / daemon
Found in books: Ebrey and Kraut (2022) 144; Edmonds (2019) 331; Harte (2017) 112; Mikalson (2010) 116, 118; Struck (2016) 68; Wiebe (2021) 202
149c. οὐκ ἔδωκε μαιεύεσθαι, ὅτι ἡ ἀνθρωπίνη φύσις ἀσθενεστέρα ἢ λαβεῖν τέχνην ὧν ἂν ᾖ ἄπειρος· ταῖς δὲ διʼ ἡλικίαν ἀτόκοις προσέταξε τιμῶσα τὴν αὑτῆς ὁμοιότητα. ΘΕΑΙ. εἰκός. ΣΩ. οὐκοῦν καὶ τόδε εἰκός τε καὶ ἀναγκαῖον, τὰς κυούσας καὶ μὴ γιγνώσκεσθαι μᾶλλον ὑπὸ τῶν μαιῶν ἢ τῶν ἄλλων; ΘΕΑΙ. πάνυ γε. ΣΩ. καὶ μὴν καὶ διδοῦσαί γε αἱ μαῖαι φαρμάκια καὶ' '. None | 149c. THEAET. Very likely. SOC. Is it not, then, also likely and even necessary, that midwives should know better than anyone else who are pregt and who are not? THEAET. Certainly. SOC. And furthermore, the midwives, by means of drug' '. None |
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34. Plato, Theages, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Daemon • Spirit, characterizations as, angelic or daemonic being • daimones • daimones, daimonion of Socrates
Found in books: Levison (2009) 181; Mikalson (2010) 115, 177
128d. ΣΩ. οὔκ, ὠγαθέ, ἀλλά σε λέληθεν οἷον τοῦτʼ ἔστιν, ἐγὼ δέ σοι φράσω. ἔστι γάρ τι θείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς ἀρξάμενον δαιμόνιον. ἔστι δὲ τοῦτο φωνή, ἣ ὅταν γένηται ἀεί μοι σημαίνει, ὃ ἂν μέλλω πράττειν, τούτου ἀποτροπήν, προτρέπει δὲ οὐδέποτε· καὶ ἐάν τίς μοι τῶν φίλων ἀνακοινῶται καὶ γένηται ἡ φωνή, ταὐτὸν τοῦτο, ἀποτρέπει καὶ οὐκ ἐᾷ πράττειν. καὶ τούτων ὑμῖν μάρτυρας παρέξομαι. Χαρμίδην γὰρ τουτονὶ γιγνώσκετε τὸν καλὸν''. None | 128d. Soc. No, good sir, the meaning of it escapes you; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything; and if one of my friends consults me and the voice occurs, the same thing happens: it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon:''. None |
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35. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Allotted Daimon • Daimon • Heraclitus, and daimones • Personal daimon • daemon (daimôn, δαίμων) as intermediary beings • daemons • daimon (demon), and the demonic • daimon/daimones • daimones • daimones, Heraclitus on • daimones, and sacrifice • daimones, as faculty of soul • daimones, of Hesiod • daimones, of Plato • daimones, of the dead • daimons • daimons, • dead, the, as daimones • demons • demons, (Middle) Platonists on • demons, Augustine on • demons, Calcidius on • demons, Origen on • demons, Plato on • demons, aetherial and aerial • demons, defined • demons, immortality of • demons, subject to passions • demons, δαίμων / δαιμόνιον / daemon • divination, and daimones • gods, daimon • prayers, and daimones • sacrifices, and daimones • sanctuaries, and daimones • soul, as a daimon • syntax, in the Gospel of Judas, “demon” and “spirit,” • theology, on demons and angels (Augustine)
Found in books: Brouwer and Vimercati (2020) 125, 129, 298; Edmonds (2019) 329, 331; Eidinow and Kindt (2015) 419; Erler et al (2021) 27, 34; Frede and Laks (2001) 87, 161; Geljon and Runia (2019) 116; Harte (2017) 259, 262, 269, 271; Hoenig (2018) 203, 205, 274; Mikalson (2010) 23, 120; Pachoumi (2017) 18; Scopello (2008) 241; Struck (2016) 71, 83, 87; Wiebe (2021) 202; d, Hoine and Martijn (2017) 271
31c. οὐ δυνατόν· δεσμὸν γὰρ ἐν μέσῳ δεῖ τινα ἀμφοῖν συναγωγὸν γίγνεσθαι. δεσμῶν δὲ κάλλιστος ὃς ἂν αὑτὸν καὶ τὰ συνδούμενα ὅτι μάλιστα ἓν ποιῇ, τοῦτο δὲ πέφυκεν ἀναλογία κάλλιστα ἀποτελεῖν. ΤΙ. ὁπόταν γὰρ ἀριθμῶν τριῶν εἴτε ὄγκων'39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 40d. μετὰ ταῦτα γενησομένων τοῖς οὐ δυναμένοις λογίζεσθαι πέμπουσιν, τὸ λέγειν ἄνευ διʼ ὄψεως τούτων αὖ τῶν μιμημάτων μάταιος ἂν εἴη πόνος· ἀλλὰ ταῦτά τε ἱκανῶς ἡμῖν ταύτῃ καὶ τὰ περὶ θεῶν ὁρατῶν καὶ γεννητῶν εἰρημένα φύσεως ἐχέτω τέλος. 41e. ἔνειμέν θʼ ἑκάστην πρὸς ἕκαστον, καὶ ἐμβιβάσας ὡς ἐς ὄχημα τὴν τοῦ παντὸς φύσιν ἔδειξεν, νόμους τε τοὺς εἱμαρμένους εἶπεν αὐταῖς, ὅτι γένεσις πρώτη μὲν ἔσοιτο τεταγμένη μία πᾶσιν, ἵνα μήτις ἐλαττοῖτο ὑπʼ αὐτοῦ, δέοι δὲ σπαρείσας αὐτὰς εἰς τὰ προσήκοντα ἑκάσταις ἕκαστα ὄργανα χρόνων 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν 90b. ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα. τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ περὶ φιλονικίας τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὶ παντάπασιν καθʼ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι, τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον ηὐξηκότι· τῷ δὲ περὶ φιλομαθίαν καὶ περὶ τὰς ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα τῶν αὑτοῦ γεγυμνασμένῳ 90c. φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις '. None | 31c. for there must needs be some intermediary bond to connect the two. And the fairest of bonds is that which most perfectly unites into one both itself and the things which it binds together; and to effect this in the fairest manner is the natural property of proportion. Tim. For whenever the middle term of any three numbers, cubic or square,'39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 40d. end upon men unable to calculate alarming portents of the things which shall come to pass hereafter,—to describe all this without an inspection of models of these movements would be labor in vain. Wherefore, let this account suffice us, and let our discourse concerning the nature of the visible and generated gods have an end. unit="para"/Concerning the other divinities, to discover and declare their origin is too great a task for us, and we must trust to those who have declared it aforetime, they being, as they affirmed, descendants of gods and knowing well, no doubt, their own forefathers. 41e. and setting them each as it were in a chariot He showed them the nature of the Universe, and declared unto them the laws of destiny,—namely, how that the first birth should be one and the same ordained for all, in order that none might be slighted by Him; and how it was needful that they, when sown each into his own proper organ of time, should grow into the most god-fearing of living creatures; 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90b. keeps upright our whole body. 90c. must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion '. None |
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36. Sophocles, Antigone, 1074-1075 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • daimon • daimons
Found in books: Budelmann (1999) 143; Álvarez (2019) 25
| 1074. while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,'1075. the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women. '. None |
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37. Xenophon, Memoirs, 1.1.2-1.1.5, 1.3.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Daemon • Spirit, characterizations as, angelic or daemonic being • daimones • daimones, daimonion of Socrates • daimones, of Plato • daimones, of Xenocrates • demon (daimon) • divination, and daimones
Found in books: Dillon and Timotin (2015) 63; Levison (2009) 181; Mikalson (2010) 2, 25, 112, 113, 114, 115, 116, 118, 120, 154, 177
1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. 1.1.4. ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε. 1.1.5. καίτοι τίς οὐκ ἂν ὁμολογήσειεν αὐτὸν βούλεσθαι μήτʼ ἠλίθιον μήτʼ ἀλαζόνα φαίνεσθαι τοῖς συνοῦσιν; ἐδόκει δʼ ἂν ἀμφότερα ταῦτα, εἰ προαγορεύων ὡς ὑπὸ θεοῦ φαινόμενα καὶ ψευδόμενος ἐφαίνετο. δῆλον οὖν ὅτι οὐκ ἂν προέλεγεν, εἰ μὴ ἐπίστευεν ἀληθεύσειν. ταῦτα δὲ τίς ἂν ἄλλῳ πιστεύσειεν ἢ θεῷ; πιστεύων δὲ θεοῖς πῶς οὐκ εἶναι θεοὺς ἐνόμιζεν; ἀλλὰ μὴν ἐποίει καὶ τάδε πρὸς τοὺς ἐπιτηδείους.
1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο.''. None | 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.5. And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods?
1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. ''. None |
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38. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • daimones, and sacrifice • daimones, daimonion of Socrates • daimones, of Plato • daimons, • divination, and daimones • dreams, and daimones • prayers, and daimones • sacrifices, and daimones
Found in books: Edmonds (2019) 327; Mikalson (2010) 114, 118, 119, 145, 154, 243
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39. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • daimon/daimones • daimons
Found in books: Eidinow and Kindt (2015) 212; Lipka (2021) 22
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40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • daemon, daemonic • daimon (demon), and the demonic
Found in books: Roskovec and Hušek (2021) 15; Struck (2016) 99
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41. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • daimonic cycle • daimons
Found in books: Neusner Green and Avery-Peck (2022) 26, 27; Álvarez (2019) 27, 32
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42. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demons • Logos, As mediating demon • demons, bodies of air • demons, in the Christian tradition • demons, in the philosophical tradition
Found in books: McDonough (2009) 164; Wiebe (2021) 96
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43. Anon., 1 Enoch, 7.3, 8.1, 9.7-9.8, 10.4-10.5, 10.20-10.21, 15.3-15.7, 19.1, 60.7-60.8, 69.12, 99.7 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Demonic • Demonic, Affliction • Demonic, Powers/Spirits • Demons • Demons, Origin of • Demons, Worship of • Spirits, Demonic/Giants • Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on • demon • demon, demonic • demons • demons in Second Temple Judaism • demons, bodies of air • demons, in the Christian tradition • demons, in the philosophical tradition • medicine and medical discourse, Tatian on daemonic exercise of medical authority
Found in books: Ayres and Ward (2021) 68; Beyerle and Goff (2022) 447; Blidstein (2017) 50; Dobroruka (2014) 100; Harkins and Maier (2022) 166; Lunn-Rockliffe (2007) 148; Rasimus (2009) 17, 117; Stuckenbruck (2007) 89, 97, 141, 143, 144, 179, 211, 387, 399, 400, 402, 403, 404, 497, 610, 669, 725; Werline et al. (2008) 50, 68, 137; Wiebe (2021) 96
| 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."2. Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,transgress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, how steadfast they are, how none of the things upon earth,change, but all the works of God appear to you. Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it. 3. Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes. 4. And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat. 5. Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments\'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. 6. And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "
7.3. became pregt, and they bare great giants, whose height was three thousand ells: Who consumed 7. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "
8.1. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 8. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
9.7. men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the' "9.8. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "
10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening" '10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may
10.20. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 10.21. destroy from off the earth. And all the children of men shall become righteous, and all nation 11. And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "
15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4. of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5. and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6. children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7. piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.' "15. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." '
19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in" '
60.7. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the 60.8. abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first
69.12. it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smiting 9
9.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. '. None |
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44. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, on daimones • Chrysippus, on daimones • Theophrastus, and daimones • Zeno, on daimones • daimones • daimones, Chrsyippus on • daimones, Theophrastus on • daimones, daimonion of Socrates • daimones, of Plato • daimones, of Xenocrates • daimons • divination, and daimones • dreams, and daimones
Found in books: Mikalson (2010) 26; Álvarez (2019) 38, 40
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45. Anon., Jubilees, 1.11, 1.19-1.25, 5.1-5.2, 6.1-6.14, 7.25, 7.27-7.29, 10.1-10.14, 11.17, 12.2, 12.19-12.20, 22.16-22.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Demonic, Affliction • Demonic, Powers/Spirits • Demonic, Temptation • Demons • Demons, Origin of • Demons, Worship of • Spirit, characterizations as,, angelic or daemonic beings • Spirits, Demonic/Giants • demon, demonic • demonic control • demons • demons in Second Temple Judaism • demons, bodies of air • demons, disturbance • demons, in the Christian tradition • demons, in the philosophical tradition • demons, influence • demons, spirits
Found in books: Blidstein (2017) 50, 51; Frey and Levison (2014) 218; Garcia (2021) 181, 186, 187, 188, 194, 195; Lidonnici and Lieber (2007) 40, 45, 46, 47, 269; McDonough (2009) 162; Stuckenbruck (2007) 89, 97, 99, 399, 401, 404, 610, 611, 668, 669; Werline et al. (2008) 68; Wiebe (2021) 96
| 1.11. "and this witness shall be heard for a witness against them.rFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles,
1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, 1.21. and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them, 1.22. when they seek Me with all their heart and with all their soul.rAnd I shall disclose to them abounding peace with righteousness, and I shall remove them the plant of uprightness, with all My heart and with all My soul, 1.23. and they will be for a blessing and not for a curse, and they will be the head and not the tail. 1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God."
5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants.
6.1. And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 6.2. And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah. 6.3. And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove, 6.4. and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord. 6.5. And the Lord smelt the goodly savour, and He made a covet with him that there should not be any more a flood to destroy the earth; 6.6. that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever. 6.7. "And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. 6.8. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6.9. And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat.
6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required.
6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man.' "
6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man." '
6.13. And you, increase ye, and multiply on the earth."
6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh,
7.25. For owing to these three things came the flood upon the earth, namely,
7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth,
10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them.' "10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons." '10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons, 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore."
10.10. And the Lord our God bade us to bind all.
10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them;
10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men;
10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men."
10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation."
11.17. And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours.
12.2. And he said, "What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself? For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not:
12.19. Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."
12.20. And he prayed that night and said "My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of Thy hands.
22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages, 22.21. And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22. And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father: 22.23. Separate thyself from the nations, And eat not with them: And do not according to their works, And become not their associate; For their works are unclean, And all their ways are a pollution and an abomination and uncleanness.''. None |
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46. Cicero, On Divination, 1.11, 1.34, 2.26 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • daemons, • daimones • daimons
Found in books: Johnston (2008) 9; Lipka (2021) 224; Luck (2006) 287
1.11. Ego vero, inquam, philosophiae, Quinte, semper vaco; hoc autem tempore, cum sit nihil aliud, quod lubenter agere possim, multo magis aveo audire, de divinatione quid sentias. Nihil, inquit, equidem novi, nec quod praeter ceteros ipse sentiam; nam cum antiquissimam sententiam, tum omnium populorum et gentium consensu conprobatam sequor. Duo sunt enim dividi genera, quorum alterum artis est, alterum naturae.
1.34. Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere.
2.26. Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas.''. None | 1.11. Really, my dear Quintus, said I, I always have time for philosophy. Moreover, since there is nothing else at this time that I can do with pleasure, I am all the more eager to hear what you think about divination.There is, I assure you, said he, nothing new or original in my views; for those which I adopt are not only very old, but they are endorsed by the consent of all peoples and nations. There are two kinds of divination: the first is dependent on art, the other on nature.
1.11. The second division of divination, as I said before, is the natural; and it, according to exact teaching of physics, must be ascribed to divine Nature, from which, as the wisest philosophers maintain, our souls have been drawn and poured forth. And since the universe is wholly filled with the Eternal Intelligence and the Divine Mind, it must be that human souls are influenced by their contact with divine souls. But when men are awake their souls, as a rule, are subject to the demands of everyday life and are withdrawn from divine association because they are hampered by the chains of the flesh.
1.34. I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets.
2.26. But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.11 You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself — that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed.''. None |
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47. Cicero, On The Nature of The Gods, 3.93 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • daimons • demons, (Middle) Platonists on
Found in books: Brouwer and Vimercati (2020) 285; Álvarez (2019) 42
| 3.93. \'It does not care for individuals.\' This is no wonder; no more does it care for cities. Not for temple? Not for tribes or nations either. And if it shall appear that it despises even nations, what wonder is it that it has scorned the entire human race? But how can you both maintain that the gods do not pay attention to everything and also believe that dreams are distributed and doled out to men by the immortal gods? I argue this with you because the belief in the truth of dreams is a tenet of your school. And do you also say that it is proper for men to take vows upon themselves? Well, but vows are made by individuals; therefore the divine mind gives a hearing even to the concerns of individuals; do you see therefore that it is not so engrossed in business as you thought? Grant that it is distracted between moving the heavens and watching the earth and controlling the seas: why does it suffer so many gods to be idle and keep holiday? why does it not appoint some of leisured gods whose countless numbers you expounded, Balbus, to superintend human affairs? "This more or less is what I have to say about the nature of the gods; it is not my design to disprove it, but to bring you to understand how obscure it is and how difficult to explain." ''. None |
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48. Hebrew Bible, Daniel, 8.9, 9.25, 9.27 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Demons, Worship of • Spirit, characterizations as,, angelic or daemonic beings • demon, demonic • demons, Origen on
Found in books: Brouwer and Vimercati (2020) 296; Frey and Levison (2014) 201; Stuckenbruck (2007) 400; Werline et al. (2008) 137
8.9. וּמִן־הָאַחַת מֵהֶם יָצָא קֶרֶן־אַחַת מִצְּעִירָה וַתִּגְדַּל־יֶתֶר אֶל־הַנֶּגֶב וְאֶל־הַמִּזְרָח וְאֶל־הַצֶּבִי׃
9.25. וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃
9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃''. None | 8.9. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous land.
9.25. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.
9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’''. None |
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49. Septuagint, Wisdom of Solomon, 7.15-7.22, 9.17, 14.15, 15.17 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Daemon • Demons, Worship of • daimons • demons and food • demons in second- and third-century texts • demons, capacities and methods of appearing to/in humans • healing and medicines, demons, as cause of sickness
Found in books: Blidstein (2017) 73; Janowitz (2002) 43, 75; Levison (2009) 221; Stuckenbruck (2007) 399, 404; Taylor (2012) 331; Wiebe (2021) 112
| 7.15. May God grant that I speak with judgment and have thought worthy of what I have received,for he is the guide even of wisdom and the corrector of the wise. 7.16. For both we and our words are in his hand,as are all understanding and skill in crafts. 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons, 7.19. the cycles of the year and the constellations of the stars, 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21. I learned both what is secret and what is manifest, 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible,
9.17. For Thou didst choose the seed of Abraham before all the nations, And didst set Thy name upon us, O Lord,
9.17. Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?
14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations.
15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have.''. None |
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50. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Demon • Spirit, characterizations as,, angelic or daemonic beings • demon, demonic
Found in books: Frey and Levison (2014) 179, 209, 349; Werline et al. (2008) 68
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51. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • demon, demonic • demons, and gender • demons, male and female in Qumran • females, and characteristics of demons
Found in books: Ashbrook Harvey et al (2015) 256, 260, 261, 262; Werline et al. (2008) 68
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52. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • daimons • demon, demonic
Found in books: Janowitz (2002) 29; Werline et al. (2008) 51
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53. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Spirit, characterizations as,, angelic or daemonic beings • demon, demonic
Found in books: Frey and Levison (2014) 182, 209; Werline et al. (2008) 68
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54. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Demon • Spirit, characterizations as,, angelic or daemonic beings • demon, demonic • demons in Second Temple Judaism
Found in books: Blidstein (2017) 44, 51, 53; Frey and Levison (2014) 25, 179, 182, 349; Werline et al. (2008) 50, 63
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55. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • daimons • demons, spirits
Found in books: Garcia (2021) 181; Janowitz (2002) 29
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56. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Demons • Demons, Worship of • Idols, As demons • Spirits, Demonic/Giants
Found in books: McDonough (2009) 163; Stuckenbruck (2007) 401
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57. Philo of Alexandria, On The Life of Abraham, 122 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Demons • demons in Second Temple Judaism
Found in books: Blidstein (2017) 52; Rasimus (2009) 116
| 122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor. ''. None |
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58. Philo of Alexandria, On Giants, 6-11, 16-17 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Demons, • daemones • daemons • demons, demonic
Found in books: Del Lucchese (2019) 281; Fowler (2014) 45; Geljon and Runia (2019) 111, 116; Smith and Stuckenbruck (2020) 11, 12
| 6. "And when the angels of God saw the daughters of men that they were beautiful, they took unto themselves wives of all of them whom they Chose." Those beings, whom other philosophers call demons, Moses usually calls angels; and they are souls hovering in the air. 7. And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: 8. for these also are entire souls pervading the universe, being unadulterated and divine, inasmuch as they move in a circle, which is the kind of motion most akin to the mind, for every one of them is the parent mind. It is therefore necessary that the air also should be full of living beings. And these beings are invisible to us, inasmuch as the air itself is not visible to mortal sight. 9. But it does not follow, because our sight is incapable of perceiving the forms of souls, that for that reason there are no souls in the air; but it follows of necessity that they must be comprehended by the mind, in order that like may be contemplated by like. 10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life? '11. It is then natural that that medium by which all other animals, whether aquatic of terrestrial, are vivified should itself be empty and destitute of souls? On the contrary, even if all other animals were barren, the air by itself would be bound to be productive of life, having received from the great Creator the seeds of vitality by his especial favour. III. 1
6. If, therefore, you consider that souls, and demons, and angels are things differing indeed in name, but not identical in reality, you will then be able to discard that most heavy burden, superstition. But as men in general speak of good and evil demons, and in like manner of good and evil souls, so also do they speak of angels, looking upon some as worthy of a good appellation, and calling them ambassadors of man to God, and of God to man, and sacred and holy on account of this blameless and most excellent office; others, again, you will not err if you look upon as unholy and unworthy of any address. 17. And the expression used by the writer of the psalm, in the following verse, testifies to the truth of my assertion, for he says, "He sent upon them the fury of His wrath, anger, and rage, and affliction, and he sent evil angels among Them." These are the wicked who, assuming the name of angels, not being acquainted with the daughters of right reason, that is with the sciences and the virtues, but which pursue the mortal descendants of mortal men, that is the pleasures, which can confer no genuine beauty, which is perceived by the intellect alone, but only a bastard sort of elegance of form, by means of which the outward sense is beguiled; '. None |
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59. Philo of Alexandria, On Dreams, 1.134-1.141, 1.141.1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • daemon, daemonic • daemones • daemons • demons, demonic
Found in books: Fowler (2014) 47; Geljon and Runia (2019) 109, 111, 116; Roskovec and Hušek (2021) 15; Smith and Stuckenbruck (2020) 11
| 1.134. By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139. of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything.
1.141.1. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. '1.141. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. '. None |
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60. Philo of Alexandria, On The Embassy To Gaius, 21 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Daemon • Demons, Worship of
Found in books: Levison (2009) 180; Stuckenbruck (2007) 399
| 21. for the human mind is apt to be blind towards the perception of what is really expedient and beneficial for it, being influenced rather by conjecture and notions of probability than by real knowledge. IV. ''. None |
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61. Anon., Epistle of Barnabas, 16.7-16.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demons • Demons, Worship of • Spirits, Demonic/Giants • demons and baptism
Found in books: Blidstein (2017) 121; Iricinschi et al. (2013) 201; Stuckenbruck (2007) 401
| 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.8. But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously.''. None |
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62. Josephus Flavius, Jewish Antiquities, 8.46 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asmodeaus, king of demons • Sarah, demonic possession • daimons • demon • demon, demonology • healing and medicines, demons, as cause of sickness
Found in books: Janowitz (2002) 38, 44; Nikolsky and Ilan (2014) 240; Taylor (2012) 331; Toloni (2022) 4
8.46. καὶ αὕτη μέχρι νῦν παρ' ἡμῖν ἡ θεραπεία πλεῖστον ἰσχύει: ἱστόρησα γάρ τινα ̓Ελεάζαρον τῶν ὁμοφύλων Οὐεσπασιανοῦ παρόντος καὶ τῶν υἱῶν αὐτοῦ καὶ χιλιάρχων καὶ ἄλλου στρατιωτικοῦ πλήθους ὑπὸ τῶν δαιμονίων λαμβανομένους ἀπολύοντα τούτων. ὁ δὲ τρόπος τῆς θεραπείας τοιοῦτος ἦν:" ". None | 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this:' '. None |
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63. New Testament, 1 Peter, 5.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demons • Gabriel, demon • Raphael , demon • demons and food • suriel, demon
Found in books: Blidstein (2017) 211; Cain (2016) 183; Rasimus (2009) 110
5.8. Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν·''. None | 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. ''. None |
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64. New Testament, 1 Corinthians, 2.6-2.8, 2.16, 8.1, 8.4-8.7, 10.1-10.23, 12.2, 15.24-15.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Daemon • Demons • Demons, Worship of • Idols, As demons • Spirit, characterizations as, angelic or daemonic being • Spirits, Demonic/Giants • Stoicism, its view of demons • daemon, demon • daemons (daimonia) • demon • demon (daimon) • demons • demons and food • demons in Paul • demons, as Gentile gods • demons, as acting with Gods permission • demons, as cosmological entities in Stoicism • demons, δαίμων / δαιμόνιον / daemon • miracles, demonic • sacraments, demonic
Found in books: Berglund Crostini and Kelhoffer (2022) 397; Blidstein (2017) 69, 206; Dijkstra and Raschle (2020) 192; Dillon and Timotin (2015) 96; Edelmann-Singer et al (2020) 181; Engberg-Pedersen (2010) 75, 83, 92, 93; Gunderson (2022) 21, 42, 49; Harkins and Maier (2022) 166; Levison (2009) 229; McDonough (2009) 152, 154, 155, 157, 158, 160, 161, 162, 163, 166, 169, 171; Novenson (2020) 52, 298; Poorthuis and Schwartz (2014) 447; Rasimus (2009) 117; Rohmann (2016) 112; Stuckenbruck (2007) 399, 401; Wiebe (2021) 138, 166, 169
2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·
2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.
8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
8.4. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 8.5. καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6. ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται.
10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2. καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3. καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5. ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ. 10.6. Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν. 10.7. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες αὐτῶν· ὥσπερ γέγραπταιἘκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν, καὶ ἀνέστησαν παίζειν. 10.8. μηδὲ πορνεύωμεν, καθώς τινες αὐτῶν ἐπόρνευσαν, καὶ ἔπεσαν μιᾷ ἡμέρᾳ εἴκοσι τρεῖς χιλιάδες. 10.9. μηδὲ ἐκπειράζωμεν τὸν κύριον, καθώς τινες αὐτῶν ἐπείρασαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλλυντο.
10.10. μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ.
10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
10.12. Ὥστε ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ.
10.13. πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν.
10.14. Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10.15. ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι.
10.16. Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν;
10.17. ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
10.18. οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν;
10.19. τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20. ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.21. οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. 10.22. ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. 10.23. πάντα ἔξεστιν· ἀλλʼ οὐ πάντα οἰκοδομεῖ.
12.2. Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.' '. None | 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '
2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.
8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled." '
10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play." 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents.
10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer.
10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.' "
10.12. Thereforelet him who thinks he stands be careful that he doesn't fall." '
10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.
10.14. Therefore, my beloved, flee fromidolatry.
10.15. I speak as to wise men. Judge what I say.' "
10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '
10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?" '
10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons." '10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 10.23. "All things are lawful for me," but not all things areprofitable. "All things are lawful for me," but not all things buildup.
12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led.
15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.' '. None |
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65. New Testament, 2 Timothy, 3.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demons • demons,
Found in books: Cain (2016) 199; Edmonds (2019) 311
3.8. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν.''. None | 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. ''. None |
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66. New Testament, Acts, 1.20, 8.9-8.24, 10.14, 16.34, 17.22-17.31 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Daemon • Demon • Demonic possession • Demons • Judas, as thirteenth demon • Origen, on demons • Spirit, characterizations as, angelic or daemonic being • daimon • daimons • demon • demons • demons and baptism • demons and sexual sin • demons in Jewish-Christian texts • demons, Judas as the thirteenth • demons, capacities and methods of appearing to/in humans • magic, work of daimons
Found in books: Berglund Crostini and Kelhoffer (2022) 397; Blidstein (2017) 199; Brouwer and Vimercati (2020) 303; Frey and Levison (2014) 354; Gray (2021) 115; Iricinschi et al. (2013) 187, 194, 200; Janowitz (2002) 17; Levison (2009) 229; Nikolsky and Ilan (2014) 52; Rohmann (2016) 113, 160, 187, 188; Scopello (2008) 46; Tanaseanu-Döbler and von Alvensleben (2020) 1; Wiebe (2021) 123
1.20. — Γέγραπται γὰρ ἐν Βίβλῳ Ψαλμῶν
8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10. ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες 10.14. ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.
16.34. ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.
17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26. ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27. ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' " '
8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. ' "8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "8.21. You have neither part nor lot in this matter, for your heart isn't right before God. " '8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me."
10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean."
16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."' ". None |
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67. New Testament, Apocalypse, 9.20-9.21, 12.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demons • Demons, Worship of • Spirits, Demonic/Giants • demons and food
Found in books: Blidstein (2017) 211; Cain (2016) 183; Rasimus (2009) 86; Rohmann (2016) 112, 113; Stuckenbruck (2007) 399, 401, 404
9.20. καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν, 9.21. καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκτῶν φαρμάκωναὐτῶν οὔτε ἐκτῆς πορνείαςαὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν.
12.15. καὶ ἔβαλεν ὁ ὄφις ἐκ τοῦ στόματος αὐτοῦ ὀπίσω τῆς γυναικὸς ὕδωρ ὡς ποταμόν, ἵνα αὐτὴν ποταμοφόρητον ποιήσῃ.' '. None | 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk." "9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. " '
12.15. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream.' ". None |
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68. New Testament, Ephesians, 2.2, 6.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • daemon, demon • daimons • demons • demons, as located in air • demons, bodies of air • demons, in the Christian tradition
Found in books: Dijkstra and Raschle (2020) 312; Janowitz (2002) 29; Novenson (2020) 298; Wiebe (2021) 97
2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·
6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.''. None | 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; ' "
6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. "'. None |
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69. New Testament, Galatians, 3.19, 4.3-4.9, 5.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Daemon • Demonic, Temptation • Demons • Demons, Worship of • Spirit, characterizations as, angelic or daemonic being • Spirits, Demonic/Giants • Stoicism, its view of demons • daemon, demon • daemons (daimonia) • demons • demons and sexual sin • demons in Paul • demons, as Gentile gods • demons, as cosmological entities in Stoicism
Found in books: Blidstein (2017) 153; Engberg-Pedersen (2010) 92, 94; Gunderson (2022) 21; Levison (2009) 229; McDonough (2009) 162; Novenson (2020) 298; Rohmann (2016) 159; Stuckenbruck (2007) 99, 401
3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου·
4.3. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5. ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7. ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε;
5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον.''. None | 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator.
4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?
5.18. But if you are led by theSpirit, you are not under the law. ''. None |
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70. New Testament, Romans, 1.4, 1.22, 6.2-6.6, 6.10, 8.1-8.13, 8.15-8.16, 8.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christ, and freedom from demons • Daemon, personal • Demon • Demons • Demons, Source of bad thoughts and emotions • Demons, Worship of • Origen, Church Father, Bad thoughts sometimes suggested by demons, sometimes natural • Origen, on demons • Ps.-Clementine literature on demons • Spirit, characterizations as,, angelic or daemonic beings • Spirits, Demonic/Giants • daemon, demon • demons • demons and sexual sin • demons in Paul • demons, Origen on • demons, in Apuleius • syntax, in the Gospel of Judas, “demon” and “spirit,”
Found in books: Blidstein (2017) 153, 193; Brouwer and Vimercati (2020) 302; Edelmann-Singer et al (2020) 181; Engberg-Pedersen (2010) 75, 84; Frey and Levison (2014) 353, 354; Griffiths (1975) 243; Iricinschi et al. (2013) 62; Novenson (2020) 298; O, Daly (2020) 143; Scopello (2008) 242; Sorabji (2000) 350; Stuckenbruck (2007) 404, 668; Wiebe (2021) 221
1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν,
6.2. μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ,
6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·
8.1. Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ· 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5. οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8. οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.
8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8.12. Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν,
8.13. εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε.
8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
8.16. Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ.
8.38. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις' '. None | 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
1.22. Professing themselves to be wise, they became fools,
6.2. May it never be! We who died to sin, how could we live in it any longer? ' "6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin.
6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. ' "
8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. " '8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " '8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " "8.8. Those who are in the flesh can't please God. " "8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '
8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness.
8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh.
8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live.
8.15. For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"
8.16. The Spirit himself testifies with our spirit that we are children of God;
8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, ' '. None |
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71. New Testament, John, 1.4, 1.29, 1.32-1.33, 8.48, 10.20, 12.31, 13.26-13.27, 14.26, 15.26, 16.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Daemon • Demon • Demon, demoniac, demons • Demons • Judas, as thirteenth demon • Origen, on demons • Spirit, characterizations as, angelic or daemonic being • Spirit, characterizations as,, angelic or daemonic beings • daimons • demons, Judas as the thirteenth
Found in books: Brouwer and Vimercati (2020) 303; Frey and Levison (2014) 25, 179, 234, 332, 354; Iricinschi et al. (2013) 194; Janowitz (2002) 29, 37; Levison (2009) 229; McDonough (2009) 36; Rasimus (2009) 117, 279; Ruzer (2020) 205; Scopello (2008) 30, 251
1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ·
8.48. ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις;
10.20. ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;
12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·
13.26. ἀποκρίνεται οὖν ὁ Ἰησοῦς Ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ· βάψας οὖν τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου. 13.27. καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ Ἰησοῦς Ὃ ποιεῖς ποίησον τάχειον.
14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ.
15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε,
16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.''. None | 1.4. In him was life, and the life was the light of men.
1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. ' "1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' " '
8.48. Then the Jews answered him, "Don\'t we say well that you are a Samaritan, and have a demon?"
10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him?"
12.31. Now is the judgment of this world. Now the prince of this world will be cast out.
13.26. Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly."
14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you.
15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me.
16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. ''. None |
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72. New Testament, Luke, 4.1-4.13, 4.32-4.37, 4.40-4.41, 8.26-8.39, 9.39, 9.42, 10.17-10.20, 11.14-11.23, 22.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demon • Demon, demoniac, demons • Demonic • Demonic possession • Demonic, Affliction • Demons • Demons, Protection from • Demons, Source of bad thoughts and emotions • daimons • daimons, • demon (daimon) • demon, demonic • demons • demons, • demons, and prophecy • demons, capacities and methods of appearing to/in humans • demons, knowledge of Christ • healing and medicines, demons, as cause of sickness • miracles, angelic vs demonic • syntax, in the Gospel of Judas, “demon” and “spirit,”
Found in books: Cain (2016) 168, 198, 241; Dillon and Timotin (2015) 63; Edmonds (2019) 178; Estes (2020) 259; Frey and Levison (2014) 354; Garcia (2021) 185; Iricinschi et al. (2013) 197, 200; Janowitz (2002) 37; McDonough (2009) 32, 36; Richter et al. (2015) 45; Rohmann (2016) 136; Ruzer (2020) 162, 205; Scopello (2008) 242; Sorabji (2000) 353; Stuckenbruck (2007) 387, 441; Taylor (2012) 331; Werline et al. (2008) 54, 68; Wiebe (2021) 140
4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω·
4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε,
4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.
4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται
4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ.
4.32. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου.
4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι.
8.26. Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν Γερασηνῶν, ἥτις ἐστὶν ἀντίπερα τῆς Γαλιλαίας. 8.27. ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. 8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· 8.29. παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους. 8.30. ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. 8.31. καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. 8.32. Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. 8.33. ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. 8.34. Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. 8.35. ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθαν πρὸς τὸν Ἰησοῦν, καὶ εὗραν καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, καὶ ἐφοβήθησαν. 8.36. ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. 8.37. καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν Γερασηνῶν ἀπελθεῖν ἀπʼ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς εἰς πλοῖον ὑπέστρεψεν. 8.38. ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφʼ οὗ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῷ· ἀπέλυσεν δὲ αὐτὸν λέγων 8.39. Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθʼ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.
9.39. καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξέφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόλις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν·
9.42. ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.
10.17. Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα δύο μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς.
11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 11.15. τινὲς δὲ ἐξ αὐτῶν εἶπαν Ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια· 11.16. ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρʼ αὐτοῦ. 11.17. αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς Πᾶσα βασιλεία ἐφʼ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει. 11.18. εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια. 11.19. εἰ δὲ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται. 11.20. εἰ δὲ ἐν δακτύλῳ θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 11.21. ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν ἑαυτοῦ αὐλήν, ἐν εἰρήνῃ ἐστὶν τὰ ὑπάρχοντα αὐτοῦ· 11.22. ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφʼ ᾗ ἐπεποίθει, καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν. 11.23. ὁ μὴ ὢν μετʼ ἐμοῦ κατʼ ἐμοῦ ἐστίν, καὶ ὁ μὴ συνάγων μετʼ ἐμοῦ σκορπίζει.
22.41. καὶ αὐτὸς ἀπεσπάσθη ἀπʼ αὐτῶν ὡσεὶ λίθου βολήν, καὶ θεὶς τὰ γόνατα προσηύχετο λέγων Πάτερ,''. None | 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, \'Man shall not live by bread alone, but by every word of God.\'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, ' "
4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' " '
4.11. and, \'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.\'"
4.12. Jesus answering, said to him, "It has been said, \'You shall not tempt the Lord your God.\'"
4.13. When the devil had completed every temptation, he departed from him until another time.
4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.37. News about him went out into every place of the surrounding region.
4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn\'t allow them to speak, because they knew that he was the Christ.
8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. ' "8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. " '8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don\'t torment me!" 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. ' "8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. " '8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying, 8.39. "Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him.
9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely.
9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.
10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!" 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don\'t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."
11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons." 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. "When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23. "He that is not with me is against me. He who doesn\'t gather with me scatters. ' "
22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed, "'. None |
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73. New Testament, Mark, 1.11-1.13, 1.21-1.28, 1.32-1.34, 1.39, 3.11, 3.22-3.30, 4.35-4.41, 5.1-5.20, 5.34, 7.24-7.30, 9.7-9.8, 9.14-9.29, 10.52, 11.23, 14.33, 14.35-14.36, 15.21, 16.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demon • Demon, demoniac, demons • Demonic • Demons • Demons, Source of bad thoughts and emotions • Origen, Church Father, Bad thoughts sometimes suggested by demons, sometimes natural • Spirit, characterizations as,, angelic or daemonic beings • daemons, • daimons • daimons, • demon (daimon) • demon, demonic • demons • demons, • demons, and prophecy • demons, capacities and methods of appearing to/in humans • demons, knowledge of Christ • miracles, angelic vs demonic
Found in books: Avery Peck et al. (2014) 248, 249, 250, 262, 263; Cain (2016) 78, 168, 198, 241; Dillon and Timotin (2015) 63; Edmonds (2019) 178; Frey and Levison (2014) 349, 353; Garcia (2021) 185; Gray (2021) 204; Iricinschi et al. (2013) 194, 196, 200; Janowitz (2002) 37; Luck (2006) 180; McDonough (2009) 32, 36; Rasimus (2009) 237; Rohmann (2016) 112; Ruzer (2020) 162, 205; Sorabji (2000) 350, 353; Stuckenbruck (2007) 387; Werline et al. (2008) 53, 54, 55, 61, 62, 63, 64, 66, 67, 68; Wiebe (2021) 140
1.11. καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ.
1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας.
1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν Χριστὸν εἶναι.
1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων.
3.11. καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ.
3.22. καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.23. καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; 3.24. καὶ ἐὰν βασιλεία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη· 3.25. καὶ ἐὰν οἰκία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη στῆναι· 3.26. καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφʼ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. 3.27. ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. 3.28. Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν· 3.29. ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 3.30. ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.
4.35. Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης Διέλθωμεν εἰς τὸ πέραν. 4.36. καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετʼ αὐτοῦ. 4.37. καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον. 4.38. καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; 4.39. καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. 4.40. καὶ εἶπεν αὐτοῖς Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; 4.41. καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ;
5.1. Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2. καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3. ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4. διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5. καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν·
5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.
5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
5.17. καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
5.18. Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ.
5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20. καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον.
5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.
7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου καὶ Σιδῶνος. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.
9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον.
9.14. Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.15. καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. 9.16. καὶ ἐπηρώτησεν αὐτούς Τί συνζητεῖτε πρὸς αὐτούς; 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18. καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19. ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. 9.20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.21. καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22. καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24. εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26. καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. 9.27. ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. 9.28. καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29. καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ .
10.52. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.
11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ.
14.33. καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν,
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4.35. καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.
15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
16.18. καὶ ἐν ταῖς χερσὶν ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν.''. None | 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him.
1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area.
1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. ' "1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. " '
1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons.
3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!"
3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. ' "3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. " '3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. ' "3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; " '3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30. -- because they said, "He has an unclean spirit."
4.35. On that day, when evening had come, he said to them, "Let\'s go over to the other side." 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don\'t you care that we are dying?" 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith?" 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?"
5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many."
5.10. He begged him much that he would not send them away out of the country.
5.11. Now there was on the mountainside a great herd of pigs feeding.
5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them."
5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened.
5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
5.17. They began to beg him to depart from their region.
5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
5.19. He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease."' "
7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. " '7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children\'s bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out.
9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only.
9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them?" 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren\'t able." 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn\'t we cast it out?" 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting."
10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. ' "
11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. " '
14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed.
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4.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire."
15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross.
16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover."''. None |
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74. New Testament, Matthew, 3.11-3.12, 4.1-4.11, 5.3, 8.16, 8.28, 12.22-12.30, 17.14-17.18, 17.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Demon, demoniac, demons • Demonic, Affliction • Demons • Demons, Protection from • Demons, Source of bad thoughts and emotions • Spirit, characterizations as,, angelic or daemonic beings • daimons • daimons, • demon, demonic • demons • demons and baptism • demons, • fall, humans vs demons • healing and medicines, demons, as cause of sickness • miracles, angelic vs demonic • names, daimon
Found in books: Beck (2006) 170; Blidstein (2017) 129; Cain (2016) 78, 79, 168, 255; Edmonds (2019) 178; Frey and Levison (2014) 25; Garcia (2021) 185; Iricinschi et al. (2013) 194, 196; Janowitz (2002) 37, 40; Ruzer (2020) 162, 205; Sorabji (2000) 353; Stuckenbruck (2007) 441; Taylor (2012) 331; Werline et al. (2008) 54, 68; Wiebe (2021) 84, 144
3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.12. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
4.1. Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν·
8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης.
12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.25. Εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς Πᾶσα βασιλεία μερισθεῖσα καθʼ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ σταθήσεται. 12.26. καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ; 12.27. καὶ εἰ ἐγὼ ἐν Βεεζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. 12.28. εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 12.29. ἢ πῶς δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. 12.30. ὁ μὴ ὢν μετʼ ἐμοῦ κατʼ ἐμοῦ ἐστίν, καὶ ὁ μὴ συνάγων μετʼ ἐμοῦ σκορπίζει.
17.14. Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης.
17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.''. None | 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire."
4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'" 4.7. Jesus said to him, "Again, it is written, \'You shall not test the Lord, your God.\'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me."
4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'"
4.11. Then the devil left him, and behold, angels came and ministered to him.
5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.
8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick;
8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way.
12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David?" 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.29. Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 12.30. "He who is not with me is against me, and he who doesn\'t gather with me, scatters.
17.14. When they came to the multitude, a man came to him, kneeling down to him, saying, 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him." 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour.
17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, \'Move from here to there,\' and it will move; and nothing will be impossible for you. ''. None |
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75. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demons • Logos, As mediating demon • daimon/daimones • daimon/demon • daimones • daimonic cycle • daimons
Found in books: Eidinow and Kindt (2015) 415, 420, 421, 422; Erler et al (2021) 26; Hirsch-Luipold (2022) 229; Johnston (2008) 10, 11, 46, 140; McDonough (2009) 165; Neusner Green and Avery-Peck (2022) 160; Álvarez (2019) 38, 136
| 414e. Their presence and power wise men are ever telling us we must look for in Nature and in Matter, where it is manifested, the originating influence being reserved for the Deity, as is right. Certainly it is foolish and childish in the extreme to imagine that the god himself after the manner of ventriloquists (who used to be called \'Eurycleis,\' but now \'Pythones\') enters into the bodies of his prophets and prompts their utterances, employing their mouths and voices as instruments. For if he allows himself to become entangled in men\'s needs, he is prodigal with his majesty and he does not observe the dignity and greatness of his preeminence.""You are right," said Cleombrotus; "but since it is hard to apprehend' 415c. afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal; 416c. and when this is multiplied five times by three it gives the specified number. But concerning these matters there is no need for us to disagree with Demetrius. In fact, even if the period of time in which the soul of the demigod or hero changes its life be longer or shorter, determinate or indeterminate, none the less the proof will be there on the basis which he desires, fortified by clear testimony from ancient times, that in the confines, as it were, between gods and men there exist certain natures susceptible to human emotions and involuntary changes, whom it is right that we, like our fathers before us, should regard as demigods, and, calling them by that name, should reverence them."As an illustration of this subject, Xenocrates, the companion of Plato, 416d. employed the order of the triangles; the equilateral he compared to the nature of the gods, the scalene to that of man, and the isosceles to that of the demigods; for the first is equal in all its lines, the second unequal in all, and the third is partly equal and partly unequal, like the nature of the demigods, which has human emotions and godlike power. Nature has placed within our ken perceptible images and visible likenesses, the sun and the stars for the gods, and for mortal men beams of light, comets, and meteors, a comparison which Euripides has made in the verses: He that but yesterday was vigorous of frame, even as a star from heaven falls, Gave up in death his spirit to the air. '. None |
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76. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Plutarch, on Empedocles daimon • daimon, Empedoclean • daimons • psyche as seat of purity/impurity, equivalent to Empedocles daimon • spitting, sea spits out the daimon
Found in books: Petrovic and Petrovic (2016) 83, 84, 88; Álvarez (2019) 27
| 607c. but by coming to Thebes expatriated his \'descendant,\' Euhius Dionysus, Rouser of women, Him that is adored in frenzy"? Now as to the matters at which Aeschylus hinted darkly when he said And pure Apollo, god exiled from heaven "let my lips" in the words of Herodotus "be sealed"; Empedocles, however, when beginning the presentation of his philosophy, says by way of prelude: Alaw there is, an oracle of Doom, of old enacted by the assembled gods, That if a Daemon â\x80\x94 such as live for agesâ\x80\x94 Defile himself with foul and sinful murder, He must for seasons thrice ten thousand roam Far from the Blest: such is the path Itread,''. None |
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77. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Daemon • Spirit, characterizations as, angelic or daemonic being • language, non-verbal (of daimones)
Found in books: Dillon and Timotin (2015) 103; Levison (2009) 182, 191
| 588e. with the body but little, for necessary ends, was so sensitive and delicate as to respond at once to what reached him. What reached him, one would conjecture, was not spoken language, but the unuttered words of a daemon, making voiceless contact with his intelligence by their sense alone. For speech is like a blow â\x80\x94 when we converse with one another, the words are forced through our ears and the soul is compelled to take them in â\x80\x94; whereas the intelligence of the higher power guides the gifted soul, which requires no blows, by the touch of its thought; and the soul on its part yields to the slackening and tightening of its movements by the higher intelligence.''. None |
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78. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • daimon/daimones • daimons
Found in books: Eidinow and Kindt (2015) 420; Álvarez (2019) 33, 38, 136
| 360e. whom Plato and Pythagoras and Xenocrates and Chrysippus, following the lead of early writers on sacred subjects, allege to have been stronger than men and, in their might, greatly surpassing our nature, yet not possessing the divine quality unmixed and uncontaminated, but with a share also in the nature of the soul and in the perceptive faculties of the body, and with a susceptibility to pleasure and pain and to whatsoever other experience is incident to these mutations, and is the source of much disquiet in some and of less in others. For in demigods, as in men, there are divers degrees of virtue and vice.'361b. Xenocrates also is of the opinion that such days as are days of ill omen, and such festivals as have associated with them either beatings or lamentations or fastings or scurrilous language or ribald jests have no relation to the honours paid to the gods or to worthy demigods, but he believes that there exist in the space about us certain great and powerful natures, obdurate, however, and morose, which take pleasure in such things as these, and, if they succeed in obtaining them, resort to nothing worse. Then again, Hesiod calls the worthy and good demigods "holy deities" and "guardians of mortals" and Givers of wealth, and having therein a reward that is kingly. '. None |
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79. Plutarch, Demetrius, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demon • daimon
Found in books: Liddel (2020) 203; Martin (2009) 91
21.3. πρὸς δὲ τοῦτον τὸν πόλεμον αὐτῷ καὶ θώρακες ἐκομίσθησαν ἐκ Κύπρου δύο σιδηροῖ, μνῶν ὁλκῆς ἑκάτερος τεσσαράκοντα. δυσπάθειαν δὲ καὶ ῥώμην αὐτῶν ἐπιδεικνύμενος ὁ τεχνίτης Ζωΐλος ἐκέλευσεν ἐξ εἴκοσι βημάτων ἀφεῖναι καταπελτικὸν βέλος, οὗ προσπεσόντος ἀρραγὴς διέμεινεν ὁ σίδηρος, ἀμυχὴν δὲ μόλις ἔσχεν ἀμβλεῖαν, οἷον ἀπὸ γραφείου.''. None | 21.3. ''. None |
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80. Plutarch, Demosthenes, 21.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Demon • daimon
Found in books: Liddel (2020) 203; Martin (2009) 91
21.3. τὸν μὲν οὖν λόγον εἶπεν ὁ Δημοσθένης, τοῖς δὲ ψηφίσμασιν οὐχ ἑαυτόν, ἀλλʼ ἐν μέρει τῶν φίλων ἕκαστον ἐπέγραφεν, ἐξοιωνιζόμενος τὸν ἴδιον δαίμονα καὶ τὴν τύχην, ἕως αὖθις ἀνεθάρρησε Φιλίππου τελευτήσαντος. ἐτελεύτησε δὲ τῇ περὶ Χαιρώνειαν εὐτυχίᾳ χρόνον οὐ πολὺν ἐπιβιώσας· καὶ τοῦτο δοκεῖ τῷ τελευταίῳ τῶν ἐπῶν ὁ χρησμὸς ἀποθεσπίσαι· κλαίει ὁ νικηθείς, ὁ δὲ νικήσας ἀπόλωλεν.''. None | 21.3. ''. None |
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81. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Daimon • Demonic Divination • Demons • Personal daimon • daemon, demon • demon, demonic
Found in books: Cain (2016) 160; Novenson (2020) 298; Pachoumi (2017) 31; Rasimus (2009) 117; Werline et al. (2008) 17, 59; Wiebe (2021) 9
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82. Anon., Acts of Thomas, 27, 49-50 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • demons • demons and baptism
Found in books: Berglund Crostini and Kelhoffer (2022) 212; Blidstein (2017) 130; McGowan (1999) 191, 192
| 27. And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour.'
49. And he laid his hands on them and blessed them, saying: The grace of our Lord Jesus Christ shall be upon you for ever. And they said, Amen. And the woman besought him, saying: O apostle of the Most High, give me the seal, that that enemy return not again unto me. Then he caused her to come near unto him (Syr. went to a river which was close by there), and laid his hands upon her and sealed her in the name of the Father and the Son and the Holy Ghost; and many others also were sealed with her. And the apostle bade his minister (deacon) to set forth a table; and he set forth a stool which they found there, and spread a linen cloth upon it and set on the bread of blessing; and the apostle stood by it and said: Jesu, that hast accounted us worthy to partake of the eucharist of thine holy body and blood, lo, we are bold to draw near unto thine eucharist and to call upon thine holy name: come thou and communicate unto us (Syr. adds more). 50. And he began to say: Come, O perfect compassion, Come O communion of the male, Come, she that knoweth the mysteries of him that is chosen, Come, she that hath part in all the combats of the noble champion (athlete), Come, the silence that revealeth the great things of the whole greatness, Come, she that manifesteth the hidden things and maketh the unspeakable things plain, the holy dove that beareth the twin young, Come, the hidden mother, Come, she that is manifest in her deeds and giveth joy and rest unto them that are joined unto her: Come and communicate with us in this eucharist which we celebrate in thy name and in the love-feast wherein we are gathered together at thy calling. (Syr. has other clauses and not few variants.) And having so said he marked out the cross upon the bread, and brake it, and began to distribute it. And first he gave unto the woman, saying: This shall be unto thee for remission of sins and eternal transgressions (Syr. and for the everlasting resurrection). And after her he gave unto all the others also which had received the seal (Syr. and said to them: Let this eucharist be unto you for life and rest, and not for judgement and vengeance. And they said, Amen. Cf. 29 fin.). The Sixth Act: of the youth that murdered the Woman. '. None |
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83. Athenagoras, Apology Or Embassy For The Christians, 23-28 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demonic Divination • Socrates; daimon of • daemons • demon • demon (daimon) • demons • demons, in the Christian tradition • demons, xii; Socrates daimon, • demons, xii; in philosophers thought • demons, xii; origin, nature and activity of • demons, δαίμων / δαιμόνιον / daemon • idolatry; instigated by demons
Found in books: Dijkstra and Raschle (2020) 192; Dillon and Timotin (2015) 96; Harkins and Maier (2022) 168; Petropoulou (2012) 249; Sider (2001) 46; Wiebe (2021) 10
| 23. You may say, however, since you excel all men in understanding, How comes it to pass, then, that some of the idols manifest power, if those to whom we erect the statues are not gods? For it is not likely that images destitute of life and motion can of themselves do anything without a mover. That in various places, cities, and nations, certain effects are brought about in the name of idols, we are far from denying. None the more, however, if some have received benefit, and others, on the contrary, suffered harm, shall we deem those to be gods who have produced the effects in either case. But I have made careful inquiry, both why it is that you think the idols to have this power, and who they are that, usurping their names, produce the effects. It is necessary for me, however, in attempting to show who they are that produce the effects ascribed to the idols, and that they are not gods, to have recourse to some witnesses from among the philosophers. First Thales, as those who have accurately examined his opinions report, divides superior beings into God, demons, and heroes. God he recognises as the Intelligence (&24. What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men, - there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as color with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue) - to the good that is in God, I say, the spirit which is about matter, who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels - to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. of these lovers of virgins, therefore, were begotten those who are called giants. And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter, - We know we oft speak lies that look like truths. ' "25. These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God: - ofttimes this anxious thought has crossed my mind, Whether 'tis chance or deity that rules The small affairs of men; and, spite of hope As well as justice, drives to exile some Stripped of all means of life, while others still Continue to enjoy prosperity. Prosperity and adversity, contrary to hope and justice, made it impossible for Euripides to say to whom belongs the administration of earthly affairs, which is of such a kind that one might say of it:- How then, while seeing these things, can we say There is a race of gods, or yield to laws? The same thing led Aristotle to say that the things below the heaven are not under the care of Providence, although the eternal providence of God concerns itself equally with us below - The earth, let willingness move her or not, Must herbs produce, and thus sustain my flocks, - and addresses itself to the deserving individually, according to truth and not according to opinion; and all other things, according to the general constitution of nature, are provided for by the law of reason. But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men, some in one way and some in another, as individuals and as nations, separately and in common, in accordance with the tendency of matter on the one hand, and of the affinity for divine things on the other, from within and from without - some who are of no mean reputation have therefore thought that this universe is constituted without any definite order, and is driven here and there by an irrational chance. But they do not understand, that of those things which belong to the constitution of the whole world there is nothing out of order or neglected, but that each one of them has been produced by reason, and that, therefore, they do not transgress the order prescribed to them; and that man himself, too, so far as He that made him is concerned, is well ordered, both by his original nature, which has one common character for all, and by the constitution of his body, which does not transgress the law imposed upon it, and by the termination of his life, which remains equal and common to all alike; but that, according to the character peculiar to himself and the operation of the ruling prince and of the demons his followers, he is impelled and moved in this direction or in that, notwithstanding that all possess in common the same original constitution of mind. " '26. They who draw men to idols, then, are the aforesaid demons, who are eager for the blood of the sacrifices, and lick them; but the gods that please the multitude, and whose names are given to the images, were men, as may be learned from their history. And that it is the demons who act under their names, is proved by the nature of their operations. For some castrate, as Rhea; others wound and slaughter, as Artemis; the Tauric goddess puts all strangers to death. I pass over those who lacerate with knives and scourges of bones, and shall not attempt to describe all the kinds of demons; for it is not the part of a god to incite to things against nature. But when the demon plots against a man, He first inflicts some hurt upon his mind. But God, being perfectly good, is eternally doing good. That, moreover, those who exert the power are not the same as those to whom the statues are erected, very strong evidence is afforded by Troas and Parium. The one has statues of Neryllinus, a man of our own times; and Parium of Alexander and Proteus: both the sepulchre and the statue of Alexander are still in the forum. The other statues of Neryllinus, then, are a public ornament, if indeed a city can be adorned by such objects as these; but one of them is supposed to utter oracles and to heal the sick, and on this account the people of the Troad offer sacrifices to this statue, and overlay it with gold, and hang chaplets upon it. But of the statues of Alexander and Proteus (the latter, you are aware, threw himself into the fire near Olympia), that of Proteus is likewise said to utter oracles; and to that of Alexander - Wretched Paris, though in form so fair, You slave of woman - sacrifices are offered and festivals are held at the public cost, as to a god who can hear. Is it, then, Neryllinus, and Proteus, and Alexander who exert these energies in connection with the statues, or is it the nature of the matter itself? But the matter is brass. And what can brass do of itself, which may be made again into a different form, as Amasis treated the footpan, as told by Herodotus? And Neryllinus, and Proteus, and Alexander, what good are they to the sick? For what the image is said now to effect, it effected when Neryllinus was alive and sick. 27. What then? In the first place, the irrational and fantastic movements of the soul about opinions produce a diversity of images (&28. But it is perhaps necessary, in accordance with what has already been adduced, to say a little about their names. Herodotus, then, and Alexander the son of Philip, in his letter to his mother (and each of them is said to have conversed with the priests at Heliopolis, and Memphis, and Thebes), affirm that they learned from them that the gods had been men. Herodotus speaks thus: of such a nature were, they said, the beings represented by these images, they were very far indeed from being gods. However, in the times anterior to them it was otherwise; then Egypt had gods for its rulers, who dwelt upon the earth with men, one being always supreme above the rest. The last of these was Horus the son of Osiris, called by the Greeks Apollo. He deposed Typhon, and ruled over Egypt as its last god-king. Osiris is named Dionysus (Bacchus) by the Greeks. Almost all the names of the gods came into Greece from Egypt. Apollo was the son of Dionysus and Isis, as Herodotus likewise affirms: According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; while Latona is their nurse and their preserver. These beings of heavenly origin they had for their first kings: partly from ignorance of the true worship of the Deity, partly from gratitude for their government, they esteemed them as gods together with their wives. The male cattle, if clean, and the male calves, are used for sacrifice by the Egyptians universally; but the females, they are not allowed to sacrifice, since they are sacred to Isis. The statue of this goddess has the form of a woman but with horns like a cow, resembling those of the Greek representations of Io. And who can be more deserving of credit in making these statements, than those who in family succession son from father, received not only the priesthood, but also the history? For it is not likely that the priests, who make it their business to commend the idols to men's reverence, would assert falsely that they were men. If Herodotus alone had said that the Egyptians spoke in their histories of the gods as of men, when he says, What they told me concerning their religion it is not my intention to repeat, except only the names of their deities, things of very trifling importance, it would behoove us not to credit even Herodotus as being a fabulist. But as Alexander and Hermes surnamed Trismegistus, who shares with them in the attribute of eternity, and innumerable others, not to name them individually, declare the same, no room is left even for doubt that they, being kings, were esteemed gods. That they were men, the most learned of the Egyptians also testify, who, while saying that ether, earth, sun, moon, are gods, regard the rest as mortal men, and the temples as their sepulchres. Apollodorus, too, asserts the same thing in his treatise concerning the gods. But Herodotus calls even their sufferings mysteries. The ceremonies at the feast of Isis in the city of Busiris have been already spoken of. It is there that the whole multitude, both of men and women, many thousands in number, beat themselves at the close of the sacrifice in honour of a god whose name a religious scruple forbids me to mention. If they are gods, they are also immortal; but if people are beaten for them, and their sufferings are mysteries, they are men, as Herodotus himself says: Here, too, in this same precinct of Minerva at Saïs, is the burial-place of one whom I think it not right to mention in such a connection. It stands behind the temple against the back wall, which it entirely covers. There are also some large stone obelisks in the enclosure, and there is a lake near them, adorned with an edging of stone. In form it is circular, and in size, as it seemed to me, about equal to the lake at Delos called the Hoop. On this lake it is that the Egyptians represent by night his sufferings whose name I refrain from mentioning, and this representation they call their mysteries. And not only is the sepulchre of Osiris shown, but also his embalming: When a body is brought to them, they show the bearer various models of corpses made in wood, and painted so as to resemble nature. The most perfect is said to be after the manner of him whom I do not think it religious to name in connection with such a matter. " ''. None |
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84. Clement of Alexandria, Excerpts From Theodotus, 83-84 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • demons and baptism
Found in books: Blidstein (2017) 124; Iricinschi et al. (2013) 188
| 83. It is fitting to go to baptism with joy, but, since unclean spirits often go down into the water with some and these spirits following and gaining the seal together with the candidate become impossible to cure for the future, fear is joined with joy, in order that only he who is pure may go down to the water.'84. Therefore let there be fastings, supplications, prayers, raising of hands, kneelings because a soul is being saved from the world and from the 'mouth of lions.' Wherefore there is immediate temptation for those who long also for the things from which they have been separated, and even if one has fore-knowledge to endure them, yet the outward man is shaken." '". None |
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85. Irenaeus, Refutation of All Heresies, 1.29, 1.30.3, 2.32.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • Gabriel, demon • Raphael , demon • daemon, demon • daimons • magic, work of daimons • suriel, demon
Found in books: Janowitz (2002) 18; Janowitz (2002b) 94; Novenson (2020) 255; Rasimus (2009) 18, 19, 43, 110
| 1.30.3. They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered a portion of space, and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female.
2.32.5. Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error. If, therefore, the name of our Lord Jesus Christ even now confers benefits upon men, and cures thoroughly and effectively all who anywhere believe on Him, but not that of Simon, or Meder, or Carpocrates, or of any other man whatever, it is manifest that. when He was made man, He held fellowship with His own creation, and did all things truly through the power of God, according to the will of the Father of all, as the prophets had foretold. But what these things were, shall be described in dealing with the proofs to be found in the prophetical writings.' '. None |
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86. Justin, First Apology, 2.5, 9.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demons • Demons, Worship of • Socrates; daimon of • Spirits, Demonic/Giants • daemons • daimons • demon • demon (daimon) • demons, Origen on • demons, xii; Socrates daimon, • demons, xii; in philosophers thought • demons, xii; origin, nature and activity of • demons, xii; persecute • idolatry; instigated by demons • language, non-verbal (of daimones) • magic, work of daimons
Found in books: Brouwer and Vimercati (2020) 298; Dillon and Timotin (2015) 4, 96; Harkins and Maier (2022) 167; Janowitz (2002) 17; Petropoulou (2012) 249; Rohmann (2016) 113, 160; Sider (2001) 13, 46; Stuckenbruck (2007) 401
| 2.5. Reason directs those who are truly pious and philosophical to honour and love only what is true, declining to follow traditional opinions, if these be worthless. For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong, but it is incumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose to do and say what is right. Do you, then, since you are called pious and philosophers, guardians of justice and lovers of learning, give good heed, and hearken to my address; and if you are indeed such, it will be manifested. For we have come, not to flatter you by this writing, nor please you by our address, but to beg that you pass judgment, after an accurate and searching investigation, not flattered by prejudice or by a desire of pleasing superstitious men, nor induced by irrational impulse or evil rumours which have long been prevalent, to give a decision which will prove to be against yourselves. For as for us, we reckon that no evil can be done us, unless we be convicted as evil-doers or be proved to be wicked men; and you, you can kill, but not hurt us. 4. By the mere application of a name, nothing is decided, either good or evil, apart from the actions implied in the name; and indeed, so far at least as one may judge from the name we are accused of, we are most excellent people. But as we do not think it just to beg to be acquitted on account of the name, if we be convicted as evil-doers, so, on the other hand, if we be found to have committed no offense, either in the matter of thus naming ourselves, or of our conduct as citizens, it is your part very earnestly to guard against incurring just punishment, by unjustly punishing those who are not convicted. For from a name neither praise nor punishment could reasonably spring, unless something excellent or base in action be proved. And those among yourselves who are accused you do not punish before they are convicted; but in our case you receive the name as proof against us, and this although, so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent (Chrestian) is unjust. Again, if any of the accused deny the name, and say that he is not a Christian, you acquit him, as having no evidence against him as a wrong-doer; but if any one acknowledge that he is a Christian, you punish him on account of this acknowledgment. Justice requires that you inquire into the life both of him who confesses and of him who denies, that by his deeds it may be apparent what kind of man each is. For as some who have been taught by the Master, Christ, not to deny Him, give encouragement to others when they are put to the question, so in all probability do those who lead wicked lives give occasion to those who, without consideration, take upon them to accuse all the Christians of impiety and wickedness. And this also is not right. For of philosophy, too, some assume the name and the garb who do nothing worthy of their profession; and you are well aware, that those of the ancients whose opinions and teachings were quite diverse, are yet all called by the one name of philosophers. And of these some taught atheism; and the poets who have flourished among you raise a laugh out of the uncleanness of Jupiter with his own children. And those who now adopt such instruction are not restrained by you; but, on the contrary, you bestow prizes and honours upon those who euphoniously insult the gods.
9.1. And neither do we honour with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods; since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know, into what forms the craftsmen, Isaiah 44:9-20; Jeremiah 10:3. carving and cutting, casting and hammering, fashion the materials? And often out of vessels of dishonour, by merely changing the form, and making an image of the requisite shape, they make what they call a god; which we consider not only senseless, but to be even insulting to God, who, having ineffable glory and form, thus gets His name attached to things that are corruptible, and require constant service. And that the artificers of these are both intemperate, and, not to enter into particulars, are practised in every vice, you very well know; even their own girls who work along with them they corrupt. What infatuation! That dissolute men should be said to fashion and make gods for your worship, and that you should appoint such men the guardians of the temples where they are enshrined; not recognising that it is unlawful even to think or say that men are the guardians of gods. 14. For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. '44. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: Behold, before your face are good and evil: choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, says the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if you be willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16, etc. And that expression, The sword shall devour you, does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, The sword shall devour you: for the mouth of the Lord has spoken it. And if He had spoken concerning a sword that cuts and at once dispatches, He would not have said, shall devour. And so, too, Plato, when he says, The blame is his who chooses, and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding the truth when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master. 57. Nor can the devils persuade men that there will be no conflagration for the punishment of the wicked; as they were unable to effect that Christ should be hidden after He came. But this only can they effect, that they who live irrationally, and were brought up licentiously in wicked customs, and are prejudiced in their own opinions, should kill and hate us; whom we not only do not hate, but, as is proved, pity and endeavour to lead to repentance. For we do not fear death, since it is acknowledged we must surely die; and there is nothing new, but all things continue the same in this administration of things; and if satiety overtakes those who enjoy even one year of these things, they ought to give heed to our doctrines, that they may live eternally free both from suffering and from want. But if they believe that there is nothing after death, but declare that those who die pass into insensibility, then they become our benefactors when they set us free from sufferings and necessities of this life, and prove themselves to be wicked, and inhuman, and bigoted. For they kill us with no intention of delivering us, but cut us off that we may be deprived of life and pleasure. 58. And, as we said before, the devils put forward Marcion of Pontus, who is even now teaching men to deny that God is the maker of all things in heaven and on earth, and that the Christ predicted by the prophets is His Son, and preaches another god besides the Creator of all, and likewise another son. And this man many have believed, as if he alone knew the truth, and laugh at us, though they have no proof of what they say, but are carried away irrationally as lambs by a wolf, and become the prey of atheistical doctrines, and of devils. For they who are called devils attempt nothing else than to seduce men from God who made them, and from Christ His first-begotten; and those who are unable to raise themselves above the earth they have riveted, and do now rivet, to things earthly, and to the works of their own hands; but those who devote themselves to the contemplation of things divine, they secretly beat back; and if they have not a wise sober-mindedness, and a pure and passionless life, they drive them into godlessness. '. None |
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87. Justin, Second Apology, 5.3-5.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demonic Divination • Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on • daemons • daimons • demons • demons, in the Christian tradition • demons, δαίμων / δαιμόνιον / daemon
Found in books: Ayres and Ward (2021) 69; Janowitz (2002) 33; McGowan (1999) 180; Petropoulou (2012) 249; Wiebe (2021) 10
| 5.3. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them. 5. But if this idea take possession of some one, that if we acknowledge God as our helper, we should not, as we say, be oppressed and persecuted by the wicked; this, too, I will solve. God, when He had made the whole world, and subjected things earthly to man, and arranged the heavenly elements for the increase of fruits and rotation of the seasons, and appointed this divine law - for these things also He evidently made for man - committed the care of men and of all things under heaven to angels whom He appointed over them. But the angels transgressed this appointment, and were captivated by love of women, and begot children who are those that are called demons; and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense, and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to god himself, and to those who were accounted to be his very offspring, and to the offspring of those who were called his brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them. ''. None |
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88. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ps.-Clementine literature on demons • daemons • daimons
Found in books: Blidstein (2017) 193; Janowitz (2002) 25; Janowitz (2002b) 1; Petropoulou (2012) 270
| 41. Justin: And the offering of fine flour, sirs, which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will. Hence God speaks by the mouth of Malachi, one of the twelve prophets, as I said before, about the sacrifices at that time presented by you: 'I have no pleasure in you, says the Lord; and I will not accept your sacrifices at your hands: for, from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure offering: for My name is great among the Gentiles, says the Lord: but you profane it.' Malachi 1:10-12 So He then speaks of those Gentiles, namely us, who in every place offer sacrifices to Him, i.e., the bread of the Eucharist, and also the cup of the Eucharist, affirming both that we glorify His name, and that you profane it. The command of circumcision, again, bidding them always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, namely through our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and yet remains the first. "
85.3. He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you expound it of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him the dignity; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God— who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven — is overcome and subdued. But though you exorcise any demon in the name of any of those who were among you— either kings, or righteous men, or prophets, or patriarchs — it will not be subject to you. But if any of you exorcise it in the name of the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David commands to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded us to love even our enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11" "". None |
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89. Pausanias, Description of Greece, 1.32.3-1.32.5, 6.6.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Daimones • Eurynomus (daemon), • daimon • daimons • daimons, • demons,
Found in books: Edmonds (2019) 324, 327; Gazis and Hooper (2021) 43; Lipka (2021) 166; Luck (2006) 240; Mikalson (2003) 31
1.32.3. πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον. 1.32.4. καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι. 1.32.5. συνέβη δὲ ὡς λέγουσιν ἄνδρα ἐν τῇ μάχῃ παρεῖναι τὸ εἶδος καὶ τὴν σκευὴν ἄγροικον· οὗτος τῶν βαρβάρων πολλοὺς καταφονεύσας ἀρότρῳ μετὰ τὸ ἔργον ἦν ἀφανής· ἐρομένοις δὲ Ἀθηναίοις ἄλλο μὲν ὁ θεὸς ἐς αὐτὸν ἔχρησεν οὐδέν, τιμᾶν δὲ Ἐχετλαῖον ἐκέλευσεν ἥρωα. πεποίηται δὲ καὶ τρόπαιον λίθου λευκοῦ. τοὺς δὲ Μήδους Ἀθηναῖοι μὲν θάψαι λέγουσιν ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, τάφον δὲ οὐδένα εὑρεῖν ἐδυνάμην· οὔτε γὰρ χῶμα οὔτε ἄλλο σημεῖον ἦν ἰδεῖν, ἐς ὄρυγμα δὲ φέροντες σφᾶς ὡς τύχοιεν ἐσέβαλον.
6.6.8. Ὀδυσσέα μὲν δὴ ἐν οὐδενὶ λόγῳ θέμενον αὐτοῦ τὴν ἀπώλειαν ἀποπλέοντα οἴχεσθαι, τοῦ καταλευσθέντος δὲ ἀνθρώπου τὸν δαίμονα οὐδένα ἀνιέναι καιρὸν ἀποκτείνοντά τε ὁμοίως τοὺς ἐν τῇ Τεμέσῃ καὶ ἐπεξερχόμενον ἐπὶ πᾶσαν ἡλικίαν, ἐς ὃ ἡ Πυθία τὸ παράπαν ἐξ Ἰταλίας ὡρμημένους φεύγειν Τεμέσαν μὲν ἐκλιπεῖν οὐκ εἴα, τὸν δὲ Ἥρω σφᾶς ἐκέλευσεν ἱλάσκεσθαι τέμενός τε ἀποτεμομένους οἰκοδομήσασθαι ναόν, διδόναι δὲ κατὰ ἔτος αὐτῷ γυναῖκα τῶν ἐν Τεμέσῃ παρθένων τὴν καλλίστην.''. None | 1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow.
6.6.8. Now Odysseus, it is said, cared nothing about his loss and sailed away. But the ghost of the stoned man never ceased killing without distinction the people of Temesa, attacking both old and young, until, when the inhabitants had resolved to flee from Italy for good, the Pythian priestess forbad them to leave Temesa, and ordered them to propitiate the Hero, setting him a sanctuary apart and building a temple, and to give him every year as wife the fairest maiden in Temesa.''. None |
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90. Philostratus The Athenian, Life of Apollonius, 3.38, 4.10, 4.20 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • daemones • daemons, • daimon • daimons, • demons,
Found in books: Edmonds (2019) 324, 371; Fowler (2014) 51; Luck (2006) 201; Tanaseanu-Döbler and von Alvensleben (2020) 62
3.38. μεταξὺ δὲ τῶν λόγων τούτων ἐφίσταται τοῖς σοφοῖς ὁ ἄγγελος ̓Ινδοὺς ἄγων σωτηρίας δεομένους. καὶ παρῆγε γύναιον ἱκετεῦον ὑπὲρ παιδός, ὃν ἔφασκε μὲν ἑκκαίδεκα ἔτη γεγονέναι, δαιμονᾶν δὲ δύο ἔτη, τὸ δὲ ἦθος τοῦ δαίμονος εἴρωνα εἶναι καὶ ψεύστην. ἐρομένου δέ τινος τῶν σοφῶν, ὁπόθεν λέγοι ταῦτα, “τοῦ παιδὸς τούτου” ἔφη “τὴν ὄψιν εὐπρεπεστέρου ὄντος ὁ δαίμων ἐρᾷ καὶ οὐ ξυγχωρεῖ αὐτῷ νοῦν ἔχειν, οὐδὲ ἐς διδασκάλου βαδίσαι ἐᾷ ἢ τοξότου, οὐδὲ οἴκοι εἶναι, ἀλλ' ἐς τὰ ἔρημα τῶν χωρίων ἐκτρέπει, καὶ οὐδὲ τὴν φωνὴν ὁ παῖς τὴν ἑαυτοῦ ἔχει, ἀλλὰ βαρὺ φθέγγεται καὶ κοῖλον, ὥσπερ οἱ ἄνδρες, βλέπει δὲ ἑτέροις ὀφθαλμοῖς μᾶλλον ἢ τοῖς ἑαυτοῦ. κἀγὼ μὲν ἐπὶ τούτοις κλάω τε καὶ ἐμαυτὴν δρύπτω καὶ νουθετῶ τὸν υἱόν, ὁπόσα εἰκός, ὁ δὲ οὐκ οἶδέ με. διανοουμένης δέ μου τὴν ἐνταῦθα ὁδόν, τουτὶ δὲ πέρυσι διενοήθην, ἐξηγόρευσεν ὁ δαίμων ἑαυτὸν ὑποκριτῇ χρώμενος τῷ παιδί, καὶ δῆτα ἔλεγεν εἶναι μὲν εἴδωλον ἀνδρός, ὃς πολέμῳ ποτὲ ἀπέθανεν, ἀποθανεῖν δὲ ἐρῶν τῆς ἑαυτοῦ γυναικός, ἐπεὶ δὲ ἡ γυνὴ περὶ τὴν εὐνὴν ὕβρισε τριταίου κειμένου γαμηθεῖσα ἑτέρῳ, μισῆσαι μὲν ἐκ τούτου τὸ γυναικῶν ἐρᾶν, μεταρρυῆναι δὲ ἐς τὸν παῖδα τοῦτον. ὑπισχνεῖτο δέ, εἰ μὴ διαβάλλοιμι αὐτὸν πρὸς ὑμᾶς, δώσειν τῷ παιδὶ πολλὰ ἐσθλὰ καὶ ἀγαθά. ἐγὼ μὲν δὴ ἔπαθόν τι πρὸς ταῦτα, ὁ δὲ διάγει με πολὺν ἤδη χρόνον καὶ τὸν ἐμὸν οἶκον ἔχει μόνος οὐδὲν μέτριον οὐδὲ ἀληθὲς φρονῶν.” ἤρετο οὖν ὁ σοφὸς πάλιν, εἰ πλησίον εἴη ὁ παῖς, ἡ δὲ οὐκ ἔφη, πολλὰ μὲν γὰρ ὑπὲρ τοῦ ἀφικέσθαι αὐτὸν πρᾶξαι “ὁ δ' ἀπειλεῖ κρημνοὺς καὶ βάραθρα καὶ ἀποκτενεῖν μοι τὸν υἱόν, εἰ δικαζοίμην αὐτῷ δεῦρο.” “θάρσει,” ἔφη ὁ σοφός “οὐ γὰρ ἀποκτενεῖ αὐτὸν ἀναγνοὺς ταῦτα” καί τινα ἐπιστολὴν ἀνασπάσας τοῦ κόλπου ἔδωκε τῇ γυναικί, ἐπέσταλτο δὲ ἄρα ἡ ἐπιστολὴ πρὸς τὸ εἴδωλον ξὺν ἀπειλῇ καὶ ἐκπλήξει." ". None | 3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind.
4.10. With such harangues as these he knit together the people of Smyrna; but when the plague began to rage in Ephesus, and no remedy sufficed to check it, they sent a deputation to Apollonius, asking him to become physician of their infirmity; and he thought that he ought not to postpone his journey, but said: Let us go. And forthwith he was in Ephesus, performing the same feat, I believe, as Pythagoras, who was in Thurii and Metapontum at one and the same moment. He therefore called together the Ephesians, and said: Take courage, for I will today put a stop to the course of the disease. And with these words he led the population entire to the theater, where the image of the Averting god has been set up. And there he saw what seemed an old mendicant artfully blinking his eyes as if blind, as he carried a wallet and a crust of bread in it; and he was clad in rags and was very squalid of countece. Apollonius therefore ranged the Ephesians around him and said: Pick up as many stones as you can and hurl them at this enemy of the gods. Now the Ephesians wondered what he meant, and were shocked at the idea of murdering a stranger so manifestly miserable; for he was begging and praying them to take mercy upon him. Nevertheless Apollonius insisted and egged on the Ephesians to launch themselves on him and not let him go. And as soon as some of them began to take shots and hit him with their stones, the beggar who had seemed to blink and be blind, gave them all a sudden glance and his eyes were full of fire. Then the Ephesians recognized that he was a demon, and they stoned him so thoroughly that their stones were heaped into a great cairn around him. After a little pause Apollonius bade them remove the stones and acquaint themselves with the wild animal they had slain. When therefore they had exposed the object which they thought they had thrown their missiles at, they found that he had disappeared and instead of him there was a hound who resembled in form and look a Molossian dog, but was in size the equal of the largest lion; there he lay before their eyes, pounded to a pulp by their stones and vomiting foam as mad dogs do. Accordingly the statue of the Averting god, Heracles, has been set up over the spot where the ghost was slain.
4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius.''. None |
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91. Tertullian, Apology, 12, 22-23 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Daemons • Demons, • demon • demons • demons, in the Christian tradition • demons, xii; inhabit idols • demons, xii; take possession of Christians • demons, δαίμων / δαιμόνιον / daemon • idols; inhabited by demons
Found in books: Binder (2012) 81; Del Lucchese (2019) 187; Dijkstra and Raschle (2020) 192; Harkins and Maier (2022) 168; Sider (2001) 97, 103; Wiebe (2021) 11
| 12. But I pass from these remarks, for I know and I am going to show what your gods are not, by showing what they are. In reference, then, to these, I see only names of dead men of ancient times; I hear fabulous stories; I recognize sacred rites founded on mere myths. As to the actual images, I regard them as simply pieces of matter akin to the vessels and utensils in common use among us, or even undergoing in their consecration a hapless change from these useful articles at the hands of reckless art, which in the transforming process treats them with utter contempt, nay, in the very act commits sacrilege; so that it might be no slight solace to us in all our punishments, suffering as we do because of these same gods, that in their making they suffer as we do themselves. You put Christians on crosses and stakes: what image is not formed from the clay in the first instance, set on cross and stake? The body of your god is first consecrated on the gibbet. You tear the sides of Christians with your claws; but in the case of your own gods, axes, and planes, and rasps are put to work more vigorously on every member of the body. We lay our heads upon the block; before the lead, and the glue, and the nails are put in requisition, your deities are headless. We are cast to the wild beasts, while you attach them to Bacchus, and Cybele, and C lestis. We are burned in the flames; so, too, are they in their original lump. We are condemned to the mines; from these your gods originate. We are banished to islands; in islands it is a common thing for your gods to have their birth or die. If it is in this way a deity is made, it will follow that as many as are punished are deified, and tortures will have to be declared divinities. But plain it is these objects of your worship have no sense of the injuries and disgraces of their consecrating, as they are equally unconscious of the honours paid to them. O impious words! O blasphemous reproaches! Gnash your teeth upon us - foam with maddened rage against us - you are the persons, no doubt, who censured a certain Seneca speaking of your superstition at much greater length and far more sharply! In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead originals, with which hawks, and mice, and spiders are so well acquainted, does it not merit praise instead of penalty, that we have rejected what we have come to see is error? We cannot surely be made out to injure those who we are certain are nonentities. What does not exist, is in its nonexistence secure from suffering. '
22. And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood - turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Crœsi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God? " "23. Moreover, if sorcerers call forth ghosts, and even make what seem the souls of the dead to appear; if they put boys to death, in order to get a response from the oracle; if, with their juggling illusions, they make a pretence of doing various miracles; if they put dreams into people's minds by the power of the angels and demons whose aid they have invited, by whose influence, too, goats and tables are made to divine, - how much more likely is this power of evil to be zealous in doing with all its might, of its own inclination, and for its own objects, what it does to serve the ends of others! Or if both angels and demons do just what your gods do, where in that case is the pre-eminence of deity, which we must surely think to be above all in might? Will it not then be more reasonable to hold that these spirits make themselves gods, giving as they do the very proofs which raise your gods to godhead, than that the gods are the equals of angels and demons? You make a distinction of places, I suppose, regarding as gods in their temple those whose divinity you do not recognize elsewhere; counting the madness which leads one man to leap from the sacred houses, to be something different from that which leads another to leap from an adjoining house; looking on one who cuts his arms and secret parts as under a different furor from another who cuts his throat. The result of the frenzy is the same, and the manner of instigation is one. But thus far we have been dealing only in words: we now proceed to a proof of facts, in which we shall show that under different names you have real identity. Let a person be brought before your tribunals, who is plainly under demoniacal possession. The wicked spirit, bidden to speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god. Or, if you will, let there be produced one of the god-possessed, as they are supposed, who, inhaling at the altar, conceive divinity from the fumes, who are delivered of it by retching, who vent it forth in agonies of gasping. Let that same Virgin C lestis herself the rain-promiser, let Æsculapius discoverer of medicines, ready to prolong the life of Socordius, and Tenatius, and Asclepiodotus, now in the last extremity, if they would not confess, in their fear of lying to a Christian, that they were demons, then and there shed the blood of that most impudent follower of Christ. What clearer than a work like that? What more trustworthy than such a proof? The simplicity of truth is thus set forth; its own worth sustains it; no ground remains for the least suspicion. Do you say that it is done by magic, or some trick of that sort? You will not say anything of the sort, if you have been allowed the use of your ears and eyes. For what argument can you bring against a thing that is exhibited to the eye in its naked reality? If, on the one hand, they are really gods, why do they pretend to be demons? Is it from fear of us? In that case your divinity is put in subjection to Christians; and you surely can never ascribe deity to that which is under authority of man, nay (if it adds anything to the disgrace) of its very enemies. If, on the other hand, they are demons or angels, why, inconsistently with this, do they presume to set themselves forth as acting the part of gods? For as beings who put themselves out as gods would never willingly call themselves demons, if they were gods indeed, that they might not thereby in fact abdicate their dignity; so those whom you know to be no more than demons, would not dare to act as gods, if those whose names they take and use were really divine. For they would not dare to treat with disrespect the higher majesty of beings, whose displeasure they would feel was to be dreaded. So this divinity of yours is no divinity; for if it were, it would not be pretended to by demons, and it would not be denied by gods. But since on both sides there is a concurrent acknowledgment that they are not gods, gather from this that there is but a single race - I mean the race of demons, the real race in both cases. Let your search, then, now be after gods; for those whom you had imagined to be so you find to be spirits of evil. The truth is, as we have thus not only shown from our own gods that neither themselves nor any others have claims to deity, you may see at once who is really God, and whether that is He and He alone whom we Christians own; as also whether you are to believe in Him, and worship Him, after the manner of our Christian faith and discipline. But at once they will say, Who is this Christ with his fables? Is he an ordinary man? Is he a sorcerer? Was his body stolen by his disciples from its tomb? Is he now in the realms below? Or is he not rather up in the heavens, thence about to come again, making the whole world shake, filling the earth with dread alarms, making all but Christians wail - as the Power of God, and the Spirit of God, as the Word, the Reason, the Wisdom, and the Son of God? Mock as you like, but get the demons if you can to join you in your mocking; let them deny that Christ is coming to judge every human soul which has existed from the world's beginning, clothing it again with the body it laid aside at death; let them declare it, say, before your tribunal, that this work has been allotted to Minos and Rhadamanthus, as Plato and the poets agree; let them put away from them at least the mark of ignominy and condemnation. They disclaim being unclean spirits, which yet we must hold as indubitably proved by their relish for the blood and fumes and fœtid carcasses of sacrificial animals, and even by the vile language of their ministers. Let them deny that, for their wickedness condemned already, they are kept for that very judgment-day, with all their worshippers and their works. Why, all the authority and power we have over them is from our naming the name of Christ, and recalling to their memory the woes with which God threatens them at the hands of Christ as Judge, and which they expect one day to overtake them. Fearing Christ in God, and God in Christ, they become subject to the servants of God and Christ. So at our touch and breathing, overwhelmed by the thought and realization of those judgment fires, they leave at our command the bodies they have entered, unwilling, and distressed, and before your very eyes put to an open shame. You believe them when they lie; give credit to them, then, when they speak the truth about themselves. No one plays the liar to bring disgrace upon his own head, but for the sake of honour rather. You give a readier confidence to people making confessions against themselves, than denials in their own behalf. It has not been an unusual thing, accordingly, for those testimonies of your deities to convert men to Christianity; for in giving full belief to them, we are led to believe in Christ. Yes, your very gods kindle up faith in our Scriptures, they build up the confidence of our hope. You do homage, as I know, to them also with the blood of Christians. On no account, then, would they lose those who are so useful and dutiful to them, anxious even to hold you fast, lest some day or other as Christians you might put them to the rout - if under the power of a follower of Christ, who desires to prove to you the Truth, it were at all possible for them to lie. " '". None |
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92. Tertullian, On Baptism, 4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Daemons • demons and baptism
Found in books: Binder (2012) 81; Blidstein (2017) 108
| 4. But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism - which was even then fore-noted by the very attitude assumed for a type of baptism - that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, Why then, are we, pray, baptized with the very waters which then existed in the first beginning? Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. Acts 8:26-
40 All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue through the intervention of the angel, the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed. ''. None |
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93. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demons • Tatian and Celsus,, daemons as passers-on of faulty Greek wisdom, Tatian on • demon • demons, in the Christian tradition • demons, δαίμων / δαιμόνιον / daemon • medicine and medical discourse, Tatian on daemonic exercise of medical authority
Found in books: Ayres and Ward (2021) 67, 68; Harkins and Maier (2022) 167; Rohmann (2016) 113; Wiebe (2021) 11
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94. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • daemon, daemonic • daimons • demon
Found in books: Harkins and Maier (2022) 168; Janowitz (2002) 33; Roskovec and Hušek (2021) 15
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95. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Socrates; daimon of • daemones • daemons • daemons, administer fate • daemons, guardians and overseers • daimon/demon • daimons • daimons, rituals to thwart • demons • demons, (Middle) Platonists on • demons, Calcidius on • demons, aetherial and aerial • demons, as guardians of humankind • demons, as intermediaries • demons, defined • demons, in Apuleius • demons, xii; Socrates daimon, • demons, xii; in philosophers thought • demons, xii; origin, nature and activity of • idolatry; instigated by demons
Found in books: Brouwer and Vimercati (2020) 285; Cueva et al. (2018b) 99; Fowler (2014) 47, 48, 49; Geljon and Runia (2019) 108; Hirsch-Luipold (2022) 228; Hoenig (2018) 150, 202; Janowitz (2002) 30, 33, 34, 35; Nisula (2012) 237; O, Daly (2020) 141, 142, 143, 144; Pinheiro et al (2015) 94; Schibli (2002) 342; Sider (2001) 46; Wiebe (2021) 200
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96. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demons • Idols, As demons • daimon/daimones • demons, Calcidius on • demons, aetherial and aerial • demons, and god’s providence • demons, as guardians of humankind • demons, as lower-level gods • demons, as mediators
Found in books: Hoenig (2018) 156, 202, 205, 206; McDonough (2009) 166; Russell and Nesselrath (2014) 63
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97. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Daimon of the dead • Saclas, demon
Found in books: Griffiths (1975) 29; Pachoumi (2017) 44
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98. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Daemons • daimons
Found in books: Binder (2012) 81; Janowitz (2002) 75
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99. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antony, St, hermit, Demons stir upemotions • Clement of Alexandria, Church Father, Demons play a role in producing emotion • Demons, Source of bad thoughts and emotions • Porphyry, Neoplatonist, Demons stir upemotions • demons and food • demons in second- and third-century texts
Found in books: Blidstein (2017) 76; Sorabji (2000) 348
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100. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Daemons and δαίμονες • daimones, in Pythagoreanism • κατέχω (‘to possess’, typically of daemonic agents possessing humans) • κρείσσων (‘stronger’), as label for daemons
Found in books: Joho (2022) 128; Wolfsdorf (2020) 10, 11
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101. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • daemones • daimons, • demons and food
Found in books: Blidstein (2017) 211; Edmonds (2019) 350; Fowler (2014) 51
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102. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Allotted Daimon • Daimon • Demons, • Personal daimon • daimon/demon • daimons
Found in books: Del Lucchese (2019) 187; Hirsch-Luipold (2022) 156; Pachoumi (2017) 18; Álvarez (2019) 41
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103. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • demons • demons, in the Christian tradition • demons, in the philosophical tradition • demons, δαίμων / δαιμόνιον / daemon
Found in books: Dijkstra and Raschle (2020) 192; Rohmann (2016) 113; Wiebe (2021) 11, 12
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104. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Demons, • demons, (Middle) Platonists on
Found in books: Brouwer and Vimercati (2020) 125; Del Lucchese (2019) 284
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105. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • daimons
Found in books: Janowitz (2002) 51; Janowitz (2002b) 92
77b. התם כי אמרה הוינא בהדיה שבקינן לה הכא אף על גב דאמרה הוינא בהדיה לא שבקינן לה והרי מוכה שחין דאף על גב דאמרה הוינא בהדיה לא שבקינן לה דתנן חוץ ממוכה שחין מפני שממקתו וקתני,התם כי אמרה דיירנא בהדיה בסהדי שבקינן לה הכא אע"ג דאמרה דיירנא בהדיה בסהדי לא שבקינן לה,תניא אמר רבי יוסי שח לי זקן אחד מאנשי ירושלים עשרים וארבעה מוכי שחין הן וכולן אמרו חכמים תשמיש קשה להן ובעלי ראתן קשה מכולן ממאי הוי דתניא הקיז דם ושימש הויין לו בנים ויתיקין הקיזו שניהם ושימשו הויין לו בנים בעלי ראתן אמר רב פפא לא אמרן אלא דלא טעים מידי אבל טעים מידי לית לן בה,מאי סימניה דלפן עיניה ודייבי נחיריה ואיתי ליה רירא מפומיה ורמו דידבי עילויה ומאי אסותיה אמר אביי פילא ולודנא גירדא דאגוזא וגירדא דאשפא וכליל מלכא ומתחלא דדיקלא סומקא ושליק להו בהדי הדדי ומעייל ליה לביתא דשישא ואי לא איכא ביתא דשישא מעייל ליה לביתא דשב לבני ואריחא,ונטיל ליה תלת מאה כסי על רישיה עד דרפיא ארעיתא דמוחיה וקרע למוחיה ומייתי ארבע טרפי דאסא ומדלי כל חד כרעא ומותיב חד ושקיל בצבתא וקלי ליה דאי לא הדר עילויה,מכריז רבי יוחנן הזהרו מזבובי של בעלי ראתן רבי זירא לא הוה יתיב בזיקיה רבי אלעזר לא עייל באהליה רבי אמי ורבי אסי לא הוו אכלי מביעי דההיא מבואה ריב"ל מיכרך בהו ועסיק בתורה אמר (משלי ה, יט) אילת אהבים ויעלת חן אם חן מעלה על לומדיה אגוני לא מגנא,כי הוה שכיב אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל איתחזי ליה א"ל אחוי לי דוכתאי אמר ליה לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא יהבה ניהליה כי מטא להתם דלייה קא מחוי ליה שוור נפל לההוא גיסא,נקטיה בקרנא דגלימיה א"ל בשבועתא דלא אתינא אמר קודשא בריך הוא אי איתשיל אשבועתא ניהדר אי לא לא ניהדר אמר ליה הב לי סכינאי לא הוה קא יהיב ליה נפקא בת קלא ואמרה ליה הב ניהליה דמיתבעא לברייתא מכריז אליהו קמיה פנו מקום לבר ליואי פנו מקום לבר ליואי,אזל אשכחיה לר\' שמעון בן יוחאי דהוה יתיב על תלת עשר תכטקי פיזא אמר ליה את הוא בר ליואי אמר ליה הן נראתה קשת בימיך אמר ליה הן אם כן אי אתה בר ליואי ולא היא דלא הואי מידי אלא סבר לא אחזיק טיבותא לנפשאי,רבי חנינא בר פפא שושביניה הוה כי הוה קא ניחא נפשיה אמרו ליה למלאך המות זיל עביד ליה רעותיה אזל לגביה ואיתחזי ליה אמר ליה שבקי תלתין יום עד דנהדר תלמודאי דאמרי אשרי מי שבא לכאן ותלמודו בידו שבקיה לבתר תלתין יומין אזל איתחזי ליה א"ל אחוי לי דוכתאי א"ל לחיי א"ל הב לי סכינך דלמא מבעתת לי באורחא אמר ליה כחברך בעית למיעבד לי,אמר ליה אייתי ספר תורה וחזי מי איכא מידי דכתיב ביה דלא קיימתיה אמר ליה מי איכרכת בבעלי ראתן ואיעסקת בתורה ואפילו הכי כי נח נפשיה אפסיק ליה עמודא דנורא בין דידיה לעלמא וגמירי דלא מפסיק עמודא דנורא אלא לחד בדרא או לתרין בדרא,קרב לגביה רבי אלכסנדרי אמר עשה בשביל כבוד חכמים לא אשגח עשה בשביל כבוד אביך לא אשגח עשה בשביל כבוד עצמך איסתלק אמר אביי לאפוקי ממאן דלא קיים (אפילו אות אחת) אמר ליה רב אדא בר מתנא לאפוקי ממר דלא אית ליה מעקה לאיגריה ולא היא מיהוה הוה וההיא שעתא הוא דשדייה זיקא,אמר ר\' חנינא מפני מה אין בעלי ראתן בבבל מפני שאוכלין תרדין ושותין שכר של היזמי אמר רבי יוחנן מפני מה אין מצורעין בבבל מפני שאוכלין תרדין ושותין שכר ורוחצין במי פרת:,77b. but there, with regard to the blemishes specified in the mishna, if she says: I want to be with him, we leave her alone with him and do not force a divorce, whereas here, in the case of a woman who has not given birth, even though she says: I want to be with him, we do not leave her alone, as her husband is neglecting the mitzva to be fruitful and multiply. The Gemara raises a difficulty: But there is the case of a husband afflicted with boils, where even though she says: I want to be with him, we do not leave her alone with him. As we learned in the mishna: Apart from a situation where her husband is afflicted with boils, because it consumes his flesh. And yet this halakha is taught in the same mishna as the others, which indicates that our above analysis is incorrect.,The Gemara answers: Even so, there is a difference between these cases, as there, with regard to a man with boils, if she says: I am willing to live with him under the supervision of witnesses; that is, I will not seclude myself with him but I will nevertheless remain his wife, we leave her alone. However, here, even though she says: I will live with him under the supervision of witnesses, we do not leave her alone, but rather force him to divorce her.,It is taught in a baraita: Rabbi Yosei said: A certain Elder from among the residents of Jerusalem told me that there are twenty-four types of patients afflicted with boils, and with regard to all of them the Sages said that sexual relations are harmful to them, and those afflicted with ra’atan, a severe skin disease characterized by extreme weakness and trembling, are harmed even more than all of the others. The Gemara asks: From where and how does this disease come about? The Gemara answers: As it is taught in a baraita: One who let blood and immediately afterward engaged in sexual relations will have weak vitaykin children. If both of them let blood and then engaged in sexual relations, he will have children afflicted with ra’atan. Rav Pappa said in response: We said this only if he did not taste anything between bloodletting and intercourse, but if he tasted something we have no problem with it, as it is not dangerous.,The Gemara inquires: What are the symptoms of ra’atan? His eyes water, his nose runs, drool comes out of his mouth, and flies rest upon him. The Gemara further inquires: And what is his cure to remove the insect found in his head, which is associated with this illness? Abaye said: One takes pila and ladanum lodana, which are types of grasses; and the ground shell of a nut; and shavings of smoothed hides; and artemisia kelil malka; and the calyx of a red date palm. And one cooks them together and brings the patient into a marble house, i.e., one that is completely sealed. And if there is no marble house available, the one performing the treatment brings the patient into a house whose walls have the thickness of seven bricks and one small brick.,And the one performing the treatment pours three hundred cups of this mixture on the patient’s head until his skull is soft, and then he tears open the patient’s skull to expose his brain, and brings four myrtle leaves and lifts up each time one foot of the insect that is found on the patient’s brain, and places one leaf under each foot of the insect so as to prevent it from attempting to cling to his brain when it is forcibly removed, and subsequently takes it with tweezers. And he then burns the insect, because if he does not burn it, it will return to him.,Rabbi Yoḥa would announce: Be careful of the flies found on those afflicted with ra’atan, as they are carriers of the disease. Rabbi Zeira would not sit in a spot where the wind blew from the direction of someone afflicted with ra’atan. Rabbi Elazar would not enter the tent of one afflicted with ra’atan, and Rabbi Ami and Rabbi Asi would not eat eggs from an alley in which someone afflicted with ra’atan lived. Conversely, Rabbi Yehoshua ben Levi would attach himself to them and study Torah, saying as justification the verse: “The Torah is a loving hind and a graceful doe” (Proverbs 5:19). If it bestows grace on those who learn it, does it not protect them from illness?,When Rabbi Yehoshua ben Levi was on the verge of dying, they said to the Angel of Death: Go and perform his bidding, as he is a righteous man and deserves to die in the manner he sees fit. The Angel of Death went and appeared to him. Rabbi Yehoshua ben Levi said to him: Show me my place in paradise. He said to him: Very well. Rabbi Yehoshua ben Levi said to him: Give me your knife that you use to kill mortals, lest you frighten me on the way. He gave it to him. When he arrived there, in paradise, he lifted Rabbi Yehoshua so he could see his place, and he showed it to him. Rabbi Yehoshua jumped and fell into that other side, thereby escaping into paradise.,The Angel of Death grabbed him by the corner of his cloak. Rabbi Yehoshua ben Levi said to him: I swear that I will not come with you. The Holy One, blessed be He, said: If he ever in his life requested dissolution concerning an oath he had taken, he must return to this world with the Angel of Death, as he can have his oath dissolved this time also. If he did not ever request dissolution of an oath, he need not return. Since Rabbi Yehoshua had in fact never requested dissolution of an oath, he was allowed to stay in paradise. The Angel of Death said to him: At least give me my knife back. However, he did not give it to him, as he did not want any more people to die. A Divine Voice emerged and said to him: Give it to him, as it is necessary to kill the created beings; death is the way of the world. Elijah the Prophet announced before him: Make way for the son of Levi, make way for the son of Levi.,Rabbi Yehoshua ben Levi went and found in paradise Rabbi Shimon ben Yoḥai sitting on thirteen golden stools takhtekei. Rabbi Shimon ben Yoḥai said to him: Are you the son of Levi? He said to him: Yes. Rabbi Shimon said to him: Was a rainbow ever seen in your days? He said: Yes. Rabbi Shimon retorted: If so, you are not the son of Levi, as he is a completely righteous man. During the lifetimes of completely righteous people no rainbows are visible, as they are a sign that the world deserves to be destroyed by a flood; whereas the merit of the righteous protects the world from such things. The Gemara comments: And that is not so, for there was no rainbow seen at all during the lifetime of Rabbi Yehoshua, but he thought: I do not want to take credit for myself by presenting myself as such a righteous person.,The Gemara relates a similar incident: Rabbi Ḥanina bar Pappa was a friend of the Angel of Death and would see him frequently. When Rabbi Ḥanina was on the verge of dying, they said to the Angel of Death: Go and perform his bidding. He went before him and appeared to him. He said to the angel: Leave me for thirty days until I have reviewed my studies, for they say: Happy is he who comes here, to paradise, with his learning in his hand. He left him, and after thirty days he again went and appeared to him. He said to the Angel of Death: Show me my place in paradise. He said to him: Very well. Rabbi Ḥanina said to him: Give me your knife, lest you frighten me on the way. The Angel of Death said to him: Do you wish to do to me as your friend Rabbi Yehoshua ben Levi did, and escape?,He said to him: Bring a Torah scroll and see: Is there anything written in it that I have not fulfilled? I am therefore worthy of entering Paradise alive, as did Rabbi Yehoshua ben Levi. He said to him: But did you attach yourself to those afflicted with ra’atan and study Torah, as he did? The Gemara comments: And even so, despite the fact that he was not equal to Rabbi Yehoshua ben Levi, when he passed away a pillar of fire separated him from everyone. And it is learned as a tradition that a pillar of fire separates in this manner only for one in a generation or for two in a generation.,Due to the pillar of fire they could not go near Rabbi Ḥanina bar Pappa to attend to his burial. Rabbi Alexandri approached him and said: Make the pillar of fire disappear in honor of the Sages. He did not pay attention to him. He said: Make it go away in honor of your father. Again he did not pay attention to him. Finally he said: Make it go away in your own honor, at which point the pillar disappeared. Abaye said: The purpose of the pillar of fire is to exclude him from the company of those who have not fulfilled even one letter of the Torah. Rav Adda bar Mattana said to him: It comes to exclude him from the Master himself, who does not have a guardrail for his roof. Rav Adda bar Mattana took this opportunity to rebuke Abaye. The Gemara comments: And that is not so as he in fact did have a guardrail, but the wind had just blown it off at that time.,Rabbi Ḥanina said: For what reason are there no people afflicted with ra’atan in Babylonia? Because the Babylonians eat beets teradin and drink beer made from the hizmei plant. Rabbi Yoḥa said: For what reason are there no lepers in Babylonia? Because they eat beets, drink beer, and bathe in the waters of the Euphrates, all of which are good for the body.,''. None | |
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106. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Yosef, demon • daimons • demons
Found in books: Hayes (2022) 295; Janowitz (2002) 94; Secunda (2014) 46, 156
110a. מצוה באפי נפשה הוא,לא יעשה צרכיו תרי אמאי נמלך הוא אמר אביי הכי קאמר לא יאכל תרי וישתה תרי ולא יעשה צרכיו אפילו פעם אחת דילמא חליש ומיתרע,ת"ר שותה כפלים דמו בראשו אמר רב יהודה אימתי בזמן שלא ראה פני השוק אבל ראה פני השוק הרשות בידו אמר רב אשי חזינא ליה לרב חנניא בר ביבי דאכל כסא הוה נפיק וחזי אפי שוקא,ולא אמרן אלא לצאת לדרך אבל בביתו לא אמר ר\' זירא ולישן כלצאת לדרך דמי אמר רב פפא ולצאת לבית הכסא כלצאת לדרך דמי ובביתו לא והא רבא מני כשורי,ואביי כי שתי חד כסא מנקיט ליה אימיה תרי כסי בתרי ידיה ורב נחמן בר יצחק כי הוה שתי תרי כסי מנקיט ליה שמעיה חד כסא חד כסא מנקיט ליה תרי כסי בתרי ידיה אדם חשוב שאני,אמר עולא עשרה כוסות אין בהם משום זוגות עולא לטעמיה דאמר עולא ואמרי לה במתניתא תנא עשרה כוסות תיקנו חכמים בבית האבל ואי ס"ד עשרה כוסות יש בהן משום זוגות היכי קיימי רבנן ותקנו מילתא דאתי לידי סכנה אבל תמניא יש בהן משום זוגות,רב חסדא ורבה בר רב הונא דאמרי תרוייהו שלום לטובה מצטרף לרעה לא מצטרף אבל שיתא יש בהן משום זוגות,רבה ורב יוסף דאמרי תרוייהו ויחונך לטובה מצטרף לרעה לא מצטרף אבל ארבעה יש בהן משום זוגות,אביי ורבא דאמרי תרוייהו וישמרך לטובה מצטרף לרעה לא מצטרף,ואזדא רבא לטעמיה דרבא אפקינהו לרבנן בארבעה כוסות אע"ג דאיתזק רבא בר ליואי לא חש לה למילתא דאמר ההוא משום דאותבן בפירקא הוה,אמר רב יוסף אמר לי יוסף שידא אשמדאי מלכא דשידי ממונה הוא אכולהו זוגי ומלכא לא איקרי מזיק איכא דאמרי לה להאי גיסא אדרבה מלכא רתחנא הוא מאי דבעי עביד שהמלך פורץ גדר לעשות לו דרך ואין מוחין בידו,אמר רב פפא אמר לי יוסף שידא בתרי קטלינן בארבעה לא קטלינן בארבעה מזקינן בתרי בין בשוגג בין במזיד בארבעה במזיד אין בשוגג לא,ואי אישתלי ואיקרי ונפק מאי תקנתיה לינקוט זקפא דידיה דימיניה בידא דשמאליה וזקפא דשמאליה בידא דימיניה ונימא הכי אתון ואנא הא תלתא ואי שמיע ליה דאמר אתון ואנא הא ארבעה נימא ליה אתון ואנא הא חמשה ואי שמיע ליה דאמר אתון ואנא הא שיתא נימא ליה אתון ואנא הא שבעה הוה עובדא עד מאה וחד ופקע שידא,אמר אמימר אמרה לי רישתינהי דנשים כשפניות האי מאן דפגע בהו בנשים כשפניות נימא הכי חרי חמימי בדיקולא בזייא לפומייכו נשי דחרשייא קרח קרחייכי פרח פרחייכי''. None | 110a. is a distinct mitzva in its own right. In other words, each cup is treated separately and one is not considered to be drinking in pairs.,The baraita taught that one should not attend to his sexual needs in pairs. The Gemara asks: Why should one be concerned for this; he has changed his mind? One does not plan in advance to engage in marital relations twice, and therefore the two acts should not combine to form a dangerous pair. Abaye said: This is what the tanna is saying, i.e., the baraita should be understood in the following manner: One should not eat in pairs nor drink in pairs, and if he does so he should not attend to his sexual needs right afterward even once, lest he is weakened by the act and will be harmed for having eaten or drunk in pairs.,The Sages taught in another baraita: If one drinks in pairs his blood is upon his head, i.e., he bears responsibility for his own demise. Rav Yehuda said: When is that the case? When one did not leave the house and view the marketplace between cups. However, if he saw the marketplace after the first cup, he has permission to drink another cup without concern. Likewise, Rav Ashi said: I saw Rav Ḥaya bar Beivai follow this policy: Upon drinking each cup, he would leave the house and view the marketplace.,And we said that there is concern for the safety of one who drinks in pairs only when he intends to set out on the road after drinking, but if he intends to remain in his home there is no need for concern. Rabbi Zeira said: And one who plans to sleep is comparable to one who is setting out on the road. He should be concerned that he might be harmed. Rav Pappa said: And going to the bathroom is comparable to setting out on the road. The Gemara asks: And if one intends to remain in his home, is there no cause for concern? But Rava would count the beams of the house to keep track of the number of cups he had drunk so as to ensure that he would not consume an even number.,And likewise Abaye, when he would drink one cup, his mother would immediately place two cups in his two hands so that he would not inadvertently drink only one more cup and thereby expose himself to the danger of drinking in pairs. And similarly, when Rav Naḥman bar Yitzḥak would drink two cups, his attendant would immediately place one more cup in his hand, and if he would drink one cup, the attendant would place two cups in his two hands. These reports indicate that one should be concerned for his safety after drinking an even number of cups, even when he remains at home. The Gemara answers: An important person is different. The demons focus their attention on him, and he must therefore be more careful than the average person.,Ulla said: Ten cups contain no element of the danger associated with pairs. Ulla rules here in accordance with his reasoning stated elsewhere, as Ulla said, and some say it was taught in a baraita: The Sages instituted that one must drink ten cups of wine in the house of a mourner during the meal of comfort. And if it could enter your mind that ten cups do contain the element of danger associated with pairs, how could the Sages arise and institute something that might bring a person to a state of danger? However, eight cups do contain the element of danger associated with pairs.,Rav Ḥisda and Rabba bar Rav Huna both say that eight is also safe from the dangers of pairs, as the number seven, represented by the word shalom, combines with the previous cups for the good but does not combine for the bad. The final verse of the priestly benediction reads: “The Lord lift His countece upon you and give you peace shalom” (Numbers 6:26). The word shalom, the seventh Hebrew word in this verse, has a purely positive connotation. Rav Ḥisda and Rabba bar Rav Huna therefore maintain that the seventh cup combines with the previous six only for good purposes. After the seventh cup, i.e., from the eighth cup and on, the cups constitute pairs for the good but not for the bad. However, six cups do contain the element of danger associated with pairs.,Rabba and Rav Yosef both say that even drinking six cups is not dangerous. The reason is that the fifth cup, represented by the word viḥuneka in the second verse of the priestly benediction: “The Lord make His face to shine upon you, and be gracious to you viḥuneka” (Numbers 6:25), combines with the previous cups for the good but does not combine for the bad. However, four cups do contain the element of danger associated with pairs.,Abaye and Rava both say that even the number four is not dangerous, as veyishmerekha, the third word in the first verse of the priestly benediction, reads: “The Lord bless you and keep you veyishmerekha” (Numbers 6:24). It combines for the good but does not combine for the bad.,And Rava follows his standard line of reasoning in this regard, as Rava allowed the Sages to leave after having drunk four cups and was not concerned for their safety. Although Rava bar Livai was injured on one such occasion, Rava was not concerned that the matter had been caused by his consumption of an even number of cups, as he said: That injury occurred because Rava bar Livai challenged me during the public lecture. It is improper for a student to raise difficulties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer.,Rav Yosef said: Yosef the Demon said to me: Ashmedai, the king of the demons, is appointed over all who perform actions in pairs, and a king is not called a harmful spirit. A king would not cause harm. Consequently, there is no reason to fear the harm of demons for having performed an action in pairs. Some say this statement in this manner: On the contrary, he is an angry king who does what he wants, as the halakha is that a king may breach the fence of an individual in order to form a path for himself, and none may protest his action. Similarly, the king of demons has full license to harm people who perform actions in pairs.,Rav Pappa said: Yosef the Demon said to me: If one drinks two cups, we demons kill him; if he drinks four, we do not kill him. But this person who drank four, we harm him. There is another difference between two and four: With regard to one who drinks two, whether he did so unwittingly or intentionally, we harm him. With regard to one who drinks four, if he does so intentionally, yes, he is harmed; if he does so unwittingly, no, he will not be harmed.,The Gemara asks: And if one forgets and it happens that he goes outside after having drunk an even number of cups, what is his solution? The Gemara answers: He should take his right thumb in his left hand, and his left thumb in his right hand, and say as follows: You, my thumbs, and I are three, which is not a pair. And if he hears a voice that says: You and I are four, which makes a pair, he should say to it: You and I are five. And if he hears it say: You and I are six, he should say to it: You and I are seven. The Gemara relates that there was an incident in which someone kept counting after the demon until he reached a hundred and one, and the demon burst in anger.,Ameimar said: The chief of witches said to me: One who encounters witches should say this incantation: Hot feces in torn date baskets in your mouth, witches; may your hairs fall out because you use them for witchcraft; your crumbs, which you use for witchcraft, should scatter in the wind;''. None |
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107. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • daimons
Found in books: Janowitz (2002) 23; Janowitz (2002b) 14
67b. מיתה אחת,בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר (שמות כב, יח) כל שוכב עם בהמה מות יומת סמכו ענין לו מה שוכב עם בהמה בסקילה אף מכשף בסקילה,אמר לו רבי יהודה וכי מפני שסמכו ענין לו נוציא לזה בסקילה אלא אוב וידעוני בכלל מכשפים היו ולמה יצאו להקיש עליהן ולומר לך מה אוב וידעוני בסקילה אף מכשף בסקילה,לרבי יהודה נמי ליהוו אוב וידעוני שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדין,אמר רבי זכריה עדא אמרה קסבר ר\' יהודה שני כתובין הבאין כאחד מלמדין,אמר רבי יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה:,(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא אפילו לדבר כשפים,ההיא איתתא דהות קא מהדרא למשקל עפרא מתותי כרעיה דרבי חנינא אמר לה אי מסתייעת זילי עבידי אין עוד מלבדו כתיב,איני והאמר רבי יוחנן למה נקרא שמן מכשפים שמכחישין פמליא של מעלה שאני רבי חנינא דנפיש זכותיה,אמר רבי אייבו בר נגרי אמר רבי חייא בר אבא בלטיהם אלו מעשה שדים בלהטיהם אלו מעשה כשפים וכן הוא אומר (בראשית ג, כד) ואת להט החרב המתהפכת,אמר אביי דקפיד אמנא שד דלא קפיד אמנא כשפים,אמר אביי הלכות כשפים כהלכות שבת יש מהן בסקילה ויש מהן פטור אבל אסור ויש מהן מותר לכתחלה,העושה מעשה בסקילה האוחז את העינים פטור אבל אסור מותר לכתחלה כדרב חנינא ורב אושעיא כל מעלי שבתא הוו עסקי בהלכות יצירה ומיברי להו עיגלא תילתא ואכלי ליה,אמר רב אשי חזינא ליה לאבוה דקרנא דנפיץ ושדי כריכי דשיראי מנחיריה,(שמות ח, טו) ויאמרו החרטומים אל פרעה אצבע אלהים היא אמר ר\' אליעזר מיכן שאין השד יכול לבראות בריה פחות מכשעורה,רב פפא אמר האלהים אפילו כגמלא נמי לא מצי ברי האי מיכניף ליה והאי לא מיכניף ליה,א"ל רב לרבי חייא לדידי חזי לי ההוא טייעא דשקליה לספסירא וגיידיה לגמלא וטרף ליה בטבלא וקם אמר ליה לבתר הכי דם ופרתא מי הואי אלא ההיא אחיזת עינים הוה,זעירי איקלע לאלכסנדריא של מצרים זבן חמרא כי מטא לאשקוייה מיא פשר וקם גמלא דוסקניתא אמרו ליה אי לאו זעירי את לא הוה מהדרינן לך מי איכא דזבין מידי הכא ולא בדיק ליה אמיא:,ינאי איקלע לההוא אושפיזא אמר להו אשקין מיא קריבו שתיתא חזא דקא מרחשן שפוותה שדא פורתא מיניה הוו עקרבי אמר להו אנא שתאי מדידכו אתון נמי שתו מדידי אשקייה הואי חמרא רכבה סליק לשוקא אתא חברתה פשרה לה חזייה דרכיב וקאי אאיתתא בשוקא,(שמות ח, ב) ותעל הצפרדע ותכס את ארץ מצרים אמר ר\' אלעזר צפרדע אחת היתה השריצה ומלאה כל ארץ מצרים,כתנאי רבי עקיבא אומר צפרדע אחת היתה ומלאה כל ארץ מצרים אמר לו רבי אלעזר בן עזריה עקיבא מה לך אצל הגדה כלה מדברותיך ולך אצל נגעים ואהלות צפרדע אחת היתה שרקה להם והם באו:,אמר ר\' עקיבא כו\':''. None | 67b. one type of death penalty, namely, decapitation. Since that is the only type of capital punishment that applies to gentiles, it cannot be derived through a verbal analogy that the same type applies to a Jewish sorceror.,The baraita continues: Ben Azzai says that it is stated: “You shall not allow a witch to live” (Exodus 22:17), and it is stated in the following verse: “Whoever lies with an animal shall be put to death” (Exodus 22:18). The fact that the Torah juxtaposes this matter to that matter is to teach that just as one who lies with an animal is executed by stoning (see Leviticus, chapter 20), so too, a warlock is executed by stoning.,With regard to this derivation, Rabbi Yehuda said to him: And because the Torah juxtaposes this matter with that matter, shall we take this person out to be stoned? Should he be sentenced to the most severe type of capital punishment on that basis? Rather, the source is as follows: A necromancer and a sorcerer were included in the general category of warlocks, and why were they singled out from the rest, with their prohibition and punishment stated independently? This was done in order to draw an analogy to them and say to you: Just as a necromancer and a sorcerer are executed by stoning, so too, a warlock is executed by stoning.,The Gemara asks: According to the opinion of Rabbi Yehuda as well, let the punishment with regard to a necromancer and a sorcerer be considered two verses that come as one, i.e., that teach the same matter, and therefore the halakha of other cases cannot be derived from it, according to the principle that any two verses that come as one do not teach about other cases. In other words, if a halakha is taught with regard to two individual cases in the Torah, the understanding is that this halakha applies only to those cases. Had this halakha applied to all other relevant cases as well, it would not have been necessary for the Torah to teach it twice. The fact that two cases are mentioned indicates that they are the exceptions rather than the rule.,Rabbi Zekharya says: This means that Rabbi Yehuda holds that two verses that come as one do teach about other cases.,§ Rabbi Yoḥa says: Why is sorcery called keshafim? Because it is an acronym for: Contradicts the heavenly entourage shemakhḥishin pamalia shel mala. Sorcery appears to contradict the laws of nature established by God.,The verse states: “To you it was shown, so that you should know that the Lord is God; there is none else besides Him” (Deuteronomy 4:35). Rabbi Ḥanina says: This is true even with regard to a matter of sorcery; sorcery is ineffective against a righteous person.,The Gemara relates: There was a certain woman who was attempting to take dust from under the feet of Rabbi Ḥanina in order to perform sorcery on him and harm him. Rabbi Ḥanina said to her: If you succeed, go and do it. I am not concerned about it, as it is written: “There is none else besides Him.”,The Gemara asks: Is that so? But doesn’t Rabbi Yoḥa say: Why are sorcerers called mekhashefim? Because it is an acronym for: Contradicts the heavenly entourage. This indicates that one should be wary of sorcery. The Gemara answers: Rabbi Ḥanina is different, as his merit is great, and sorcery certainly has no effect on such a righteous person.,Rabbi Aivu bar Nagri says that Rabbi Ḥiyya bar Abba says that in the verse: “And the magicians of Egypt did in that manner with their secret arts belateihem” (Exodus 7:22), these words are describing acts of employing demons, which are invisible, and their actions are therefore hidden balat. With regard to the similar term “belahateihem” (Exodus 7:11), these are acts of sorcery, which sorcerers perform themselves, without using demons. And likewise it says: “And the flaming lahat sword that turned every way” (Genesis 3:24), referring to a sword that revolves by itself.,Abaye says: A sorcerer who is particular about using a certain utensil for his sorcery is employing a demon; one who is not particular about using a certain utensil is performing an act of sorcery.,Abaye says: The halakhot of sorcery are like the halakhot of Shabbat, in that their actions can be divided into three categories: There are some of them for which one is liable to be executed by stoning, and there are some of them for which one is exempt from punishment by Torah law but they are prohibited by rabbinic law, and there are some of them that are permitted ab initio.,Abaye elaborates: One who performs a real act of sorcery is liable to be executed by stoning. One who deceives the eyes is exempt from punishment, but it is prohibited for him to do so. What is permitted ab initio is to act like Rav Ḥanina and Rav Oshaya: Every Shabbat eve they would engage in the study of the halakhot of creation, and a third-born calf would be created for them, and they would eat it in honor of Shabbat.,Rav Ashi said: I saw Karna’s father perform a magic trick in which he would blow his nose and cast rolls of silk from his nostrils by deceiving the eye.,With regard to the verse: “And the magicians said to Pharaoh: This is the finger of God” (Exodus 8:15), Rabbi Eliezer says: It is derived from here that a demon cannot create an entity smaller than the size of a barley grain. Consequently, the magicians were not capable of duplicating the plague of lice, and they realized that this was not an act of sorcery but was performed by God.,Rav Pappa said: By God! They cannot create even an entity as large as a camel. They do not create anything. Rather, they can gather these large animals, leading them from one place to another, but they cannot gather those small animals.,Rav said to Rabbi Ḥiyya: I myself saw a certain Arab who took a sword and sliced a camel and then beat a drum betavla, and the camel arose from the dead. Rabbi Ḥiyya said to him: Was there blood and excretion afterward in that place, which flowed from the camel when it was sliced? Rather, since there was none, that was clearly a deception of the eyes and not sorcery.,The Gemara relates: Ze’eiri happened to come to Alexandria of Egypt. He bought a donkey. When he was about to give it water to drink the magic thawed when the donkey touched the water and it was revealed that it was not a donkey, and it turned into the plank of a bridge. The ones who sold it to him said to him: If you were not Ze’eiri, a distinguished person, we would not refund you the money for the donkey. Is there anyone who buys an item here and does not examine it first with water? Since sorcery was widespread there, anyone who bought an item examined it in order to find out if it was affected by sorcery, and if one did not examine an acquired item by exposing it to water and it turned out to be under a spell, he suffered the loss.,The Gemara relates: A man named Yannai arrived at a certain inn. He said to the innkeepers: Give me water to drink. They brought him flour mixed with water. He saw that the lips of the innkeeper woman were moving, and he cast a bit of the drink to the ground, and it turned into scorpions, and he understood that the innkeepers performed sorcery on the drink. Yannai said to them: I drank from yours; you too drink from mine, and he also performed sorcery on the drink. He gave it to her to drink and she turned into a donkey. He rode upon her and went to the marketplace. Her friend came and released her from the sorcery, and people saw him riding on a woman in the marketplace.,It is stated with regard to the plagues of Egypt: “And the frog came up and covered the land of Egypt” (Exodus 8:2). Noting that the term “the frog” is written in the singular, Rabbi Elazar says: At first it was one frog; it spawned and filled the entire land of Egypt with frogs.,The Gemara comments: This matter is subject to a dispute between tanna’im: Rabbi Akiva says: It was one frog, and it spawned and filled the entire land of Egypt with frogs. Rabbi Elazar ben Azarya said to him: Akiva, what are you doing occupying yourself with the study of aggada? This is not your field of expertise. Take your statements to the tractates of Nega’im and Oholot. In other words, it is preferable that you teach the halakhot of the impurity of leprosy and the impurity imparted in a tent, which are among the most difficult areas of halakha and are within your field of expertise. Rather, the verse is to be understood as follows: It was one frog; it whistled to the other frogs, and they all came after it.,§ In the mishna, Rabbi Akiva says in the name of Rabbi Yehoshua that two people can each gather cucumbers by sorcery, one of whom is exempt, as he merely deceives the eyes, and one of whom is liable, as he performs real sorcery.''. None |
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108. Diogenes Laertius, Lives of The Philosophers, 7.151, 8.23-8.24, 8.32-8.33 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • daemons • daimon/daimones • daimones • daimones, in Pythagoreanism • daimons • demons, xii; in philosophers thought • gods, daimon
Found in books: Eidinow and Kindt (2015) 418, 421; Frede and Laks (2001) 120; Geljon and Runia (2019) 116; Huffman (2019) 54, 55, 56, 63; Sider (2001) 77; Wolfsdorf (2020) 10, 11; Álvarez (2019) 25, 40
| 7.151. Hence, again, their explanation of the mixture of two substances is, according to Chrysippus in the third book of his Physics, that they permeate each other through and through, and that the particles of the one do not merely surround those of the other or lie beside them. Thus, if a little drop of wine be thrown into the sea, it will be equally diffused over the whole sea for a while and then will be blended with it.Also they hold that there are daemons (δαίμονες) who are in sympathy with mankind and watch over human affairs. They believe too in heroes, that is, the souls of the righteous that have survived their bodies.of the changes which go on in the air, they describe winter as the cooling of the air above the earth due to the sun's departure to a distance from the earth; spring as the right temperature of the air consequent upon his approach to us;" '
8.23. And he further bade them to honour gods before demi-gods, heroes before men, and first among men their parents; and so to behave one to another as not to make friends into enemies, but to turn enemies into friends. To deem nothing their own. To support the law, to wage war on lawlessness. Never to kill or injure trees that are not wild, nor even any animal that does not injure man. That it is seemly and advisable neither to give way to unbridled laughter nor to wear sullen looks. To avoid excess of flesh, on a journey to let exertion and slackening alternate, to train the memory, in wrath to restrain hand and tongue, 8.24. to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well.
8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.'". None |
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109. Lactantius, Divine Institutes, 2.15-2.16, 2.15.6 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Agathodaimon (“the Good Demon”) • Daemon, personal • Demons, Worship of • Gregory of Nyssa, Agathodaimon (“the Good Demon”) • Spirits, Demonic/Giants • demons, Hermetics on • demons, in the Christian tradition • demons, δαίμων / δαιμόνιον / daemon
Found in books: Brouwer and Vimercati (2020) 208; Griffiths (1975) 244; Stuckenbruck (2007) 401; Wiebe (2021) 11
| 2.15. When, therefore, the number of men had begun to increase, God in His forethought, lest the devil, to whom from the beginning He had given power over the earth, should by his subtlety either corrupt or destroy men, as he had done at first, sent angels for the protection and improvement of the human race; and inasmuch as He had given these a free will, He enjoined them above all things not to defile themselves with contamination from the earth, and thus lose the dignity of their heavenly nature. He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler of the earth, by his very association, gradually enticed them to vices, and polluted them by intercourse with women. Then, not being admitted into heaven on account of the sins into which they had plunged themselves, they fell to the earth. Thus from angels the devil makes them to become his satellites and attendants. But they who were born from these, because they were neither angels nor men, but bearing a kind of mixed nature, were not admitted into hell, as their fathers were not into heaven. Thus there came to be two kinds of demons; one of heaven, the other of the earth. The latter are the wicked spirits, the authors of all the evils which are done, and the same devil is their prince. Whence Trismegistus calls him the ruler of the demons. But grammarians say that they are called demons, as though dœmones, that is, skilled and acquainted with matters: for they think that these are gods. They are acquainted, indeed, with many future events, but not all, since it is not permitted them entirely to know the counsel of God; and therefore they are accustomed to accommodate their answers to ambiguous results. The poets both know them to be demons, and so describe them. Hesiod thus speaks:- These are the demons according to the will of Zeus, Good, living on the earth, the guardians of mortal men.And this is said for this purpose, because God had sent them as guardians to the human race; but they themselves also, though they are the destroyers of men, yet wish themselves to appear as their guardians, that they themselves may be worshipped, and God may not be worshipped. The philosophers also discuss the subject of these beings. For Plato attempted even to explain their natures in his Banquet; and Socrates said that there was a demon continually about him, who had become attached to him when a boy, by whose will and direction his life was guided. The art also and power of the Magi altogether consists in the influences of these; invoked by whom they deceive the sight of men with deceptive illusions, so that they do not see those things which exist, and think that they see those things which do not exist. These contaminated and abandoned spirits, as I say, wander over the whole earth, and contrive a solace for their own perdition by the destruction of men. Therefore they fill every place with snares, deceits, frauds, and errors; for they cling to individuals, and occupy whole houses from door to door, and assume to themselves the name of genii; for by this word they translate demons in the Latin language. They consecrate these in their houses, to these they daily pour out libations of wine, and worship the wise demons as gods of the earth, and as averters of those evils which they themselves cause and impose. And these, since spirits are without substance and not to be grasped, insinuate themselves into the bodies of men; and secretly working in their inward parts, they corrupt the health, hasten diseases, terrify their souls with dreams, harass their minds with phrenzies, that by these evils they may compel men to have recourse to their aid. 2.16. And the nature of all these deceits is obscure to those who are without the truth. For they think that those demons profit them when they cease to injure, whereas they have no power except to injure. Some one may perchance say that they are therefore to be worshipped, that they may not injure, since they have the power to injure. They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names - those which are adored in the temples - which they generally do in the presence of their own worshippers; not, it is plain, to the disgrace of religion, but to the disgrace of their own honour, because they cannot speak falsely to God, by whom they are adjured, nor to the righteous, by whose voice they are tortured. Therefore ofttimes having uttered the greatest howlings, they cry out that they are beaten, and are on fire, and that they are just on the point of coming forth: so much power has the knowledge of God, and righteousness! Whom, therefore, can they injure, except those whom they have in their own power? In short, Hermes affirms that those who have known God are not only safe from the attacks of demons, but that they are not even bound by fate. The only protection, he says, is piety, for over a pious man neither evil demon nor fate has any power: for God rescues the pious man from all evil; for the one and only good thing among men is piety. And what piety is, he testifies in another place, in these words: For piety is the knowledge of God. Asclepius also, his disciple, more fully expressed the same sentiment in that finished discourse which he wrote to the king. Each of them, in truth, affirms that the demons are the enemies and harassers of men, and on this account Trismegistus calls them wicked angels; so far was he from being ignorant that from heavenly beings they were corrupted, and began to be earthly. ''. None |
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110. Origen, Against Celsus, 4.32, 4.88-4.92, 5.2-5.3, 5.5, 5.41, 6.24-6.28, 6.30-6.31, 6.40, 7.3-7.4, 8.28, 8.30, 8.43, 8.62 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • Gabriel, demon • Raphael , demon • daemon, demon • daimon (demon), and the demonic • daimon/demon • daimons • daimons, • daimons, and sacrifice • daimons, names of • demon • demons • demons and food • demons, • demons, (Middle) Platonists on • demons, Celsus on • demons, Gnostics on • demons, Origen on • magic, work of daimons • suriel, demon
Found in books: Blidstein (2017) 205, 210; Brouwer and Vimercati (2020) 182, 281, 285, 299; Edmonds (2019) 215, 326; Harkins and Maier (2022) 168; Hirsch-Luipold (2022) 184; Janowitz (2002) 19, 23, 27, 53; Janowitz (2002b) 35, 36, 98; McGowan (1999) 191; Novenson (2020) 298; Rasimus (2009) 17, 19, 68, 69, 106, 110, 111, 112, 113, 122, 206; Struck (2016) 244; Wilson (2012) 147; Álvarez (2019) 42
| 4.32. But since nothing belonging to human nature is permanent, this polity also must gradually be corrupted and changed. And Providence, having remodelled their venerable system where it needed to be changed, so as to adapt it to men of all countries, gave to believers of all nations, in place of the Jews, the venerable religion of Jesus, who, being adorned not only with understanding, but also with a share of divinity, and having overthrown the doctrine regarding earthly demons, who delight in frankincense, and blood, and in the exhalations of sacrificial odours, and who, like the fabled Titans or Giants, drag down men from thoughts of God; and having Himself disregarded their plots, directed chiefly against the better class of men, enacted laws which ensure happiness to those who live according to them, and who do not flatter the demons by means of sacrifices, but altogether despise them, through help of the word of God, which aids those who look upwards to Him. And as it was the will of God that the doctrine of Jesus should prevail among men, the demons could effect nothing, although straining every nerve to accomplish the destruction of Christians; for they stirred up both princes, and senates, and rulers in every place - nay, even nations themselves, who did not perceive the irrational and wicked procedure of the demons - against the word, and those who believed in it; yet, notwithstanding, the word of God, which is more powerful than all other things, even when meeting with opposition, deriving from the opposition, as it were, a means of increase, advanced onwards, and won many souls, such being the will of God. And we have offered these remarks by way of a necessary digression. For we wished to answer the assertion of Celsus concerning the Jews, that they were fugitives from Egypt, and that these men, beloved by God, never accomplished anything worthy of note. And further, in answer to the statement that they were never held in any reputation or account, we say, that living apart as a chosen nation and a royal priesthood, and shunning intercourse with the many nations around them, in order that their morals might escape corruption, they enjoyed the protection of the divine power, neither coveting like the most of mankind the acquisition of other kingdoms, nor yet being abandoned so as to become, on account of their smallness, an easy object of attack to others, and thus be altogether destroyed; and this lasted so long as they were worthy of the divine protection. But when it became necessary for them, as a nation wholly given to sin, to be brought back by their sufferings to their God, they were abandoned (by Him), sometimes for a longer, sometimes for a shorter period, until in the time of the Romans, having committed the greatest of sins in putting Jesus to death, they were completely deserted.
4.88. And wishing to show at greater length that even the thoughts of God entertained by the human race are not superior to those of all other mortal creatures, but that certain of the irrational animals are capable of thinking about Him regarding whom opinions so discordant have existed among the most acute of mankind- Greeks and Barbarians - he continues: If, because man has been able to grasp the idea of God, he is deemed superior to the other animals, let those who hold this opinion know that this capacity will be claimed by many of the other animals; and with good reason: for what would any one maintain to be more divine than the power of foreknowing and predicting future events? Men accordingly acquire the art from the other animals, and especially from birds. And those who listen to the indications furnished by them, become possessed of the gift of prophecy. If, then, birds, and the other prophetic animals, which are enabled by the gift of God to foreknow events, instruct us by means of signs, so much the nearer do they seem to be to the society of God, and to be endowed with greater wisdom, and to be more beloved by Him. The more intelligent of men, moreover, say that the animals hold meetings which are more sacred than our assemblies, and that they know what is said at these meetings, and show that in reality they possess this knowledge, when, having previously stated that the birds have declared their intention of departing to some particular place, and of doing this thing or the other, the truth of their assertions is established by the departure of the birds to the place in question, and by their doing what was foretold. And no race of animals appears to be more observant of oaths than the elephants are, or to show greater devotion to divine things; and this, I presume, solely because they have some knowledge of God. See here now how he at once lays hold of, and brings forward as acknowledged facts, questions which are the subject of dispute among those philosophers, not only among the Greeks, but also among the Barbarians, who have either discovered or learned from certain demons some things about birds of augury and other animals, by which certain prophetic intimations are said to be made to men. For, in the first place, it has been disputed whether there is an art of augury, and, in general, a method of divination by animals, or not. And, in the second place, they who admit that there is an art of divination by birds, are not agreed about the manner of the divination; since some maintain that it is from certain demons or gods of divination that the animals receive their impulses to action - the birds to flights and sounds of different kinds, and the other animals to movements of one sort or another. Others, again, believe that their souls are more divine in their nature, and fitted to operations of that kind, which is a most incredible supposition. 4.89. Celsus, however, seeing he wished to prove by the foregoing statements that the irrational animals are more divine and intelligent than human beings, ought to have established at greater length the actual existence of such an art of divination, and in the next place have energetically undertaken its defense, and effectually refuted the arguments of those who would annihilate such arts of divination, and have overturned in a convincing manner also the arguments of those who say that it is from demons or from gods that animals receive the movements which lead them to divination, and to have proved in the next place that the soul of irrational animals is more divine than that of man. For, had he done so, and manifested a philosophical spirit in dealing with such things, we should to the best of our power have met his confident assertions, refuting in the first place the allegation that irrational animals are wiser than men, and showing the falsity of the statement that they have ideas of God more sacred than ours, and that they hold among themselves certain sacred assemblies. But now, on the contrary, he who accuses us because we believe in the Supreme God, requires us to believe that the souls of birds entertain ideas of God more divine and distinct than those of men. Yet if this is true, the birds have clearer ideas of God than Celsus himself; and it is not matter of surprise that it should be so with him, who so greatly depreciates human beings. Nay, so far as Celsus can make it appear, the birds possess grander and more divine ideas than, I do not say we Christians do, or than the Jews, who use the same Scriptures with ourselves, but even than are possessed by the theologians among the Greeks, for they were only human beings. According to Celsus, indeed, the tribe of birds that practise divination, forsooth, understand the nature of the Divine Being better than Pherecydes, and Pythagoras, and Socrates and Plato! We ought then to go to the birds as our teachers, in order that as, according to the view of Celsus, they instruct us by their power of divination in the knowledge of future events, so also they may free men from doubts regarding the Divine Being, by imparting to them the clear ideas which they have obtained respecting Him! It follows, accordingly, that Celsus, who regards birds as superior to men, ought to employ them as his instructors, and not one of the Greek philosophers. 4.90. But we have a few remarks to make, out of a larger number, in answer to these statements of Celsus, that we may show the ingratitude towards his Maker which is involved in his holding these false opinions. For Celsus, although a man, and being in honour, does not possess understanding, and therefore he did not compare himself with the birds and the other irrational animals, which he regards as capable of divining; but yielding to them the foremost place, he lowered himself, and as far as he could the whole human race with him (as entertaining lower and inferior views of God than the irrational animals), beneath the Egyptians, who worship irrational animals as divinities. Let the principal point of investigation, however, be this: whether there actually is or not an art of divination, by means of birds and other living things believed to have such power. For the arguments which tend to establish either view are not to be despised. On the one hand, it is pressed upon us not to admit such an art, lest the rational being should abandon the divine oracles, and betake himself to birds; and on the other, there is the energetic testimony of many, that numerous individuals have been saved from the greatest dangers by putting their trust in divination by birds. For the present, however, let it be granted that an art of divination does exist, in order that I may in this way show to those who are prejudiced on the subject, that if this be admitted, the superiority of man over irrational animals, even over those that are endowed with power of divination, is great, and beyond all reach of comparison with the latter. We have then to say, that if there was in them any divine nature capable of foretelling future events, and so rich (in that knowledge) as out of its superabundance to make them known to any man who wished to know them, it is manifest that they would know what concerned themselves far sooner (than what concerned others); and had they possessed this knowledge, they would have been upon their guard against flying to any particular place where men had planted snares and nets to catch them, or where archers took aim and shot at them in their flight. And especially, were eagles aware beforehand of the designs formed against their young, either by serpents crawling up to their nests and destroying them, or by men who take them for their amusement, or for any other useful purpose or service, they would not have placed their young in a spot where they were to be attacked; and, in general, not one of these animals would have been captured by men, because they were more divine and intelligent than they. ' "4.91. But besides, if birds of augury converse with one another, as Celsus maintains they do, the prophetic birds having a divine nature, and the other rational animals also ideas of the divinity and foreknowledge of future events; and if they had communicated this knowledge to others, the sparrow mentioned in Homer would not have built her nest in the spot where a serpent was to devour her and her young ones, nor would the serpent in the writings of the same poet have failed to take precautions against being captured by the eagle. For this wonderful poet says, in his poem regarding the former:- A mighty dragon shot, of dire portent; From Jove himself the dreadful sign was sent. Straight to the tree his sanguine spires he rolled, And curled around in many a winding fold. The topmost branch a mother-bird possessed; Eight callow infants filled the mossy nest; Herself the ninth: the serpent, as he hung, Stretched his black jaws, and crashed the dying young; While hovering near, with miserable moan, The drooping mother wailed her children gone. The mother last, as round the nest she flew, Seized by the beating wing, the monster slew: Nor long survived: to marble turned, he stands A lasting prodigy on Aulis' sands. Such was the will of Jove; and hence we dare Trust in his omen, and support the war. And regarding the second - the bird - the poet says:- Jove's bird on sounding pinions beat the skies; A bleeding serpent of enormous size, His talons twined; alive, and curling round, He stung the bird, whose throat received the wound. Mad with the smart, he drops the fatal prey, In airy circles wings his painful way, Floats on the winds, and rends the heaven with cries; Amidst the host, the fallen serpent lies. They, pale with terror, mark its spires unrolled, And Jove's portent with beating hearts behold. Did the eagle, then, possess the power of divination, and the serpent (since this animal also is made use of by the augurs) not? But as this distinction can be easily refuted, cannot the assertion that both were capable of divination be refuted also? For if the serpent had possessed this knowledge, would not he have been on his guard against suffering what he did from the eagle? And innumerable other instances of a similar character may be found, to show that animals do not possess a prophetic soul, but that, according to the poet and the majority of mankind, it is the Olympian himself who sent him to the light. And it is with a symbolic meaning that Apollo employs the hawk as his messenger, for the hawk is called the swift messenger of Apollo. " '4.92. In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and among birds and serpents, and even foxes and wolves. For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, which exist in these animals.
5.2. We have now, then, to refute that statement of his which runs as follows: O Jews and Christians, no God or son of a God either came or will come down (to earth). But if you mean that certain angels did so, then what do you call them? Are they gods, or some other race of beings? Some other race of beings (doubtless), and in all probability demons. Now as Celsus here is guilty of repeating himself (for in the preceding pages such assertions have been frequently advanced by him), it is unnecessary to discuss the matter at greater length, seeing what we have already said upon this point may suffice. We shall mention, however, a few considerations out of a greater number, such as we deem in harmony with our former arguments, but which have not altogether the same bearing as they, and by which we shall show that in asserting generally that no God, or son of God, ever descended (among men), he overturns not only the opinions entertained by the majority of mankind regarding the manifestation of Deity, but also what was formerly admitted by himself. For if the general statement, that no God or son of God has come down or will come down, be truly maintained by Celsus, it is manifest that we have here overthrown the belief in the existence of gods upon the earth who had descended from heaven either to predict the future to mankind or to heal them by means of divine responses; and neither the Pythian Apollo, nor Æsculapius, nor any other among those supposed to have done so, would be a god descended from heaven. He might, indeed, either be a god who had obtained as his lot (the obligation) to dwell on earth for ever, and be thus a fugitive, as it were, from the abode of the gods, or he might be one who had no power to share in the society of the gods in heaven; or else Apollo, and Æsculapius, and those others who are believed to perform acts on earth, would not be gods, but only certain demons, much inferior to those wise men among mankind, who on account of their virtue ascend to the vault of heaven. 5.3. But observe how, in his desire to subvert our opinions, he who never acknowledged himself throughout his whole treatise to be an Epicurean, is convicted of being a deserter to that sect. And now is the time for you, (reader), who peruse the works of Celsus, and give your assent to what has been advanced, either to overturn the belief in a God who visits the human race, and exercises a providence over each individual man, or to grant this, and prove the falsity of the assertions of Celsus. If you, then, wholly annihilate providence, you will falsify those assertions of his in which he grants the existence of God and a providence, in order that you may maintain the truth of your own position; but if, on the other hand, you still admit the existence of providence, because you do not assent to the dictum of Celsus, that neither has a God nor the son of a God come down nor is to come down to mankind, why not rather carefully ascertain from the statements made regarding Jesus, and the prophecies uttered concerning Him, who it is that we are to consider as having come down to the human race as God, and the Son of God?- whether that Jesus who said and ministered so much, or those who under pretence of oracles and divinations, do not reform the morals of their worshippers, but who have besides apostatized from the pure and holy worship and honour due to the Maker of all things, and who tear away the souls of those who give heed to them from the one only visible and true God, under a pretence of paying honour to a multitude of deities? ' "
5.5. For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained. Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Saviour the Son of God, who is the Word, and Wisdom, and Truth, and everything else which the writings of God's prophets and the apostles of Jesus entitle Him. And it is enough to secure that the holy angels of God be propitious to us, and that they do all things on our behalf, that our disposition of mind towards God should imitate as far as it is within the power of human nature the example of these holy angels, who again follow the example of their God; and that the conceptions which we entertain of His Son, the Word, so far as attainable by us, should not be opposed to the clearer conceptions of Him which the holy angels possess, but should daily approach these in clearness and distinctness. But because Celsus has not read our holy Scriptures, he gives himself an answer as if it came from us, saying that we assert that the angels who come down from heaven to confer benefits on mankind are a different race from the gods, and adds that in all probability they would be called demons by us: not observing that the name demons is not a term of indifferent meaning like that of men, among whom some are good and some bad, nor yet a term of excellence like that of the gods, which is applied not to wicked demons, or to statues, or to animals, but (by those who know divine things) to what is truly divine and blessed; whereas the term demons is always applied to those wicked powers, freed from the encumbrance of a grosser body, who lead men astray, and fill them with distractions and drag them down from God and supercelestial thoughts to things here below. " "
5.41. Let us notice the charges which are next advanced by Celsus, in which there is exceedingly little that has reference to the Christians, as most of them refer to the Jews. His words are: If, then, in these respects the Jews were carefully to preserve their own law, they are not to be blamed for so doing, but those persons rather who have forsaken their own usages, and adopted those of the Jews. And if they pride themselves on it, as being possessed of superior wisdom, and keep aloof from intercourse with others, as not being equally pure with themselves, they have already heard that their doctrine concerning heaven is not peculiar to them, but, to pass by all others, is one which has long ago been received by the Persians, as Herodotus somewhere mentions. 'For they have a custom,' he says, 'of going up to the tops of the mountains, and of offering sacrifices to Jupiter, giving the name of Jupiter to the whole circle of the heavens.' And I think, continues Celsus, that it makes no difference whether you call the highest being Zeus, or Zen, or Adonai, or Sabaoth, or Ammoun like the Egyptians, or Papp us like the Scythians. Nor would they be deemed at all holier than others in this respect, that they observe the rite of circumcision, for this was done by the Egyptians and Colchians before them; nor because they abstain from swine's flesh, for the Egyptians practised abstinence not only from it, but from the flesh of goats, and sheep, and oxen, and fishes as well; while Pythagoras and his disciples do not eat beans, nor anything that contains life. It is not probable, however, that they enjoy God's favour, or are loved by Him differently from others, or that angels were sent from heaven to them alone, as if they had had allotted to them 'some region of the blessed,' for we see both themselves and the country of which they were deemed worthy. Let this band, then, take its departure, after paying the penalty of its vaunting, not having a knowledge of the great God, but being led away and deceived by the artifices of Moses, having become his pupil to no good end. " '
6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. ' "6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. " '6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. ' "6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. " '6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions.
6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me.
6.40. After these things, Celsus appears to me to act like those who, in their intense hatred of the Christians, maintain, in the presence of those who are utterly ignorant of the Christian faith, that they have actually ascertained that Christians devour the flesh of infants, and give themselves without restraint to sexual intercourse with their women. Now, as these statements have been condemned as falsehoods invented against the Christians, and this admission made by the multitude and those altogether aliens to our faith; so would the following statements of Celsus be found to be calumnies invented against the Christians, where he says that he has seen in the hands of certain presbyters belonging to our faith barbarous books, containing the names and marvellous doings of demons; asserting further, that these presbyters of our faith professed to do no good, but all that was calculated to injure human beings. Would, indeed, that all that is said by Celsus against the Christians was of such a nature as to be refuted by the multitude, who have ascertained by experience that such things are untrue, seeing that most of them have lived as neighbours with the Christians, and have not even heard of the existence of any such alleged practices!
7.3. Celsus goes on to say of us: They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchid, of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine - these they look upon as marvellous sayings, and unchangeably true. In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons- to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. 7.4. Accordingly, we can show from an examination of the sacred Scriptures, that the Jewish prophets, who were enlightened as far as was necessary for their prophetic work by the Spirit of God, were the first to enjoy the benefit of the inspiration; and by the contact - if I may so say - of the Holy Spirit they became clearer in mind, and their souls were filled with a brighter light. And the body no longer served as a hindrance to a virtuous life; for to that which we call the lust of the flesh it was deadened. For we are persuaded that the Divine Spirit mortifies the deeds of the body, and destroys that enmity against God which the carnal passions serve to excite. If, then, the Pythian priestess is beside herself when she prophesies, what spirit must that be which fills her mind and clouds her judgment with darkness, unless it be of the same order with those demons which many Christians cast out of persons possessed with them? And this, we may observe, they do without the use of any curious arts of magic, or incantations, but merely by prayer and simple adjurations which the plainest person can use. Because for the most part it is unlettered persons who perform this work; thus making manifest the grace which is in the word of Christ, and the despicable weakness of demons, which, in order to be overcome and driven out of the bodies and souls of men, do not require the power and wisdom of those who are mighty in argument, and most learned in matters of faith.
8.28. We shall now proceed to the next statement of Celsus, and examine it with care: If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature? Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak; and again, Destroy not him with your meat, for whom Christ died; and again, If meat make my brother to offend, I will eat no flesh while the world stands, lest I make my brother to offend.
8.30. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: The eating of animals, says he, is a matter of indifference; but to abstain from them is more agreeable to reason. It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustece of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcasses of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, How are the dead raised up, and with what body do they come? we have already answered it briefly, as our purpose required.
8.43. Some new thing, then, has come to pass since the time that Jesus suffered - that, I mean, which has happened to the city, to the whole nation, and in the sudden and general rise of a Christian community. And that, too, is a new thing, that those who were strangers to the covets of God, with no part in His promises, and far from the truth, have by a divine power been enabled to embrace the truth. These things were not the work of an impostor, but were the work of God, who sent His Word, Jesus Christ, to make known His purposes. The sufferings and death which Jesus endured with such fortitude and meekness, show the cruelty and injustice of those who inflicted them, but they did not destroy the announcement of the purposes of God; indeed, if we may so say, they served rather to make them known. For Jesus Himself taught us this when He said, Except a grain of wheat fall into the ground and die, it abides by itself alone: but if it die, it brings forth much fruit. Jesus, then, who is this grain of wheat, died, and brought forth much fruit. And the Father is ever looking forward for the results of the death of the grain of wheat, both those which are arising now, and those which shall arise hereafter. The Father of Jesus is therefore a tender and loving Father, though He spared not His own Son, but delivered Him up as His lamb for us all, that so the Lamb of God, by dying for all men, might take away the sin of the world. It was not by compulsion, therefore, but willingly, that He bore the reproaches of those who reviled Him. Then Celsus, returning to those who apply abusive language to images, says: of those whom you load with insults, you may in like manner say that they voluntarily submit to such treatment, and therefore they bear insults with patience; for it is best to deal equally with both sides. Yet these severely punish the scorner, so that he must either flee and hide himself, or be taken and perish. It is not, then, because Christians cast insults upon demons that they incur their revenge, but because they drive them away out of the images, and from the bodies and souls of men. And here, although Celsus perceives it not, he has on this subject spoken something like the truth; for it is true that the souls of those who condemn Christians, and betray them, and rejoice in persecuting them, are filled with wicked demons.
8.62. In a former passage, Celsus had spoken at length on the subject of oracles, and had referred us to their answers as being the voice of the gods; but now he makes amends, and confesses that those who foretell the fortunes of men and cities, and concern themselves about mortal affairs, are earth-spirits, who are given up to fleshly lust, blood, odours, sweet sounds, and other such things, and who are unable to rise above these sensual objects. Perhaps, when we opposed the theological teaching of Celsus in regard to oracles, and the honour done to those called gods, some one might suspect us of impiety when we alleged that these were stratagems of demoniacal powers, to draw men away to carnal indulgence. But any who entertained this suspicion against us, may now believe that the statements put forth by Christians were well-founded, when they see the above passage from the writings of one who is a professed adversary of Christianity, but who now at length writes as one who has been overcome by the spirit of truth. Although, therefore, Celsus says that we must offer sacrifices to them, in so far as they are profitable to us, for to offer them indiscriminately is not allowed by reason, yet we are not to offer sacrifices to demons addicted to blood and odours; nor is the Divine Being to be profaned in our minds, by being brought down to the level of wicked demons. If Celsus had carefully weighed the meaning of the word profitable, and had considered that the truest profit lies in virtue and in virtuous action, he would not have applied the phrase as far as it is profitable to the service of such demons, as he has acknowledged them to be. If, then, health of body and success in life were to come to us on condition of our serving such demons, we should prefer sickness and misfortune accompanied with the consciousness of our being truly devoted to the will of God. For this is preferable to being mortally diseased in mind, and wretched through being separate and outcasts from God, though healthy in body and abounding in earthly prosperity. And we would rather go for help to one who seeks nothing whatever but the well-being of men and of all rational creatures, than to those who delight in blood and sacrificial odours. ''. None |
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111. Origen, On First Principles, 1.5.3, 1.6.4, 1.8.1, 3.1.4, 3.2.2 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antony, St, hermit, Demons stir upemotions • Clement of Alexandria, Church Father, Demons play a role in producing emotion • Demonic Divination • Demons, • Demons, Source of bad thoughts and emotions • Evagrius, desert Father, Bad thoughts often imposed by demons, but not always • Origen, Church Father, Bad thoughts sometimes suggested by demons, sometimes natural • Origen, on demons • Porphyry, Neoplatonist, Demons stir upemotions • daimons • daimons, names of • demons • demons, Origen on • demons, as located in air • demons, bodies of air • demons, in the Christian tradition • demons, in the philosophical tradition • demons, δαίμων / δαιμόνιον / daemon
Found in books: Brouwer and Vimercati (2020) 302, 304; Del Lucchese (2019) 285; Janowitz (2002) 53; Janowitz (2002b) 35; Sorabji (2000) 347, 348, 350, 359; Wiebe (2021) 10, 96, 97; Wilson (2012) 308
| 1.5.3. After the enumeration, then, of so many and so important names of orders and offices, underlying which it is certain that there are personal existences, let us inquire whether God, the creator and founder of all things, created certain of them holy and happy, so that they could admit no element at all of an opposite kind, and certain others so that they were made capable both of virtue and vice; or whether we are to suppose that He created some so as to be altogether incapable of virtue, and others again altogether incapable of wickedness, but with the power of abiding only in a state of happiness, and others again such as to be capable of either condition. In order, now, that our first inquiry may begin with the names themselves, let us consider whether the holy angels, from the period of their first existence, have always been holy, and are holy still, and will be holy, and have never either admitted or had the power to admit any occasion of sin. Then in the next place, let us consider whether those who are called holy principalities began from the moment of their creation by God to exercise power over some who were made subject to them, and whether these latter were created of such a nature, and formed for the very purpose of being subject and subordinate. In like manner, also, whether those which are called powers were created of such a nature and for the express purpose of exercising power, or whether their arriving at that power and dignity is a reward and desert of their virtue. Moreover, also, whether those which are called thrones or seats gained that stability of happiness at the same time with their coming forth into being, so as to have that possession from the will of the Creator alone; or whether those which are called dominions had their dominion conferred on them, not as a reward for their proficiency, but as the peculiar privilege of their creation, so that it is something which is in a certain degree inseparable from them, and natural. Now, if we adopt the view that the holy angels, and the holy powers, and the blessed seats, and the glorious virtues, and the magnificent dominions, are to be regarded as possessing those powers and dignities and glories in virtue of their nature, it will doubtless appear to follow that those beings which have been mentioned as holding offices of an opposite kind must be regarded in the same manner; so that those principalities with whom we have to struggle are to be viewed, not as having received that spirit of opposition and resistance to all good at a later period, or as falling away from good through the freedom of the will, but as having had it in themselves as the essence of their being from the beginning of their existence. In like manner also will it be the case with the powers and virtues, in none of which was wickedness subsequent or posterior to their first existence. Those also whom the apostle termed rulers and princes of the darkness of this world, are said, with respect to their rule and occupation of darkness, to fall not from perversity of intention, but from the necessity of their creation. Logical reasoning will compel us to take the same view with regard to wicked and maligt spirits and unclean demons. But if to entertain this view regarding maligt and opposing powers seem to be absurd, as it is certainly absurd that the cause of their wickedness should be removed from the purpose of their own will, and ascribed of necessity to their Creator, why should we not also be obliged to make a similar confession regarding the good and holy powers, that, viz., the good which is in them is not theirs by essential being, which we have manifestly shown to be the case with Christ and the Holy Spirit alone, as undoubtedly with the Father also? For it was proved that there was nothing compound in the nature of the Trinity, so that these qualities might seem to belong to it as accidental consequences. From which it follows, that in the case of every creature it is a result of his own works and movements, that those powers which appear either to hold sway over others or to exercise power or dominion, have been preferred to and placed over those whom they are said to govern or exercise power over, and not in consequence of a peculiar privilege inherent in their constitutions, but on account of merit.
1.6.4. But since Paul says that certain things are visible and temporal, and others besides these invisible and eternal, we proceed to inquire how those things which are seen are temporal — whether because there will be nothing at all after them in all those periods of the coming world, in which that dispersion and separation from the one beginning is undergoing a process of restoration to one and the same end and likeness; or because, while the form of those things which are seen passes away, their essential nature is subject to no corruption. And Paul seems to confirm the latter view, when he says, For the fashion of this world passes away. David also appears to assert the same in the words, The heavens shall perish, but You shall endure; and they all shall wax old as a garment, and You shall change them like a vesture, and like a vestment they shall be changed. For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. For this renewal of heaven and earth, and this transmutation of the form of the present world, and this changing of the heavens will undoubtedly be prepared for those who are walking along that way which we have pointed out above, and are tending to that goal of happiness to which, it is said, even enemies themselves are to be subjected, and in which God is said to be all and in all. And if any one imagine that at the end material, i.e., bodily, nature will be entirely destroyed, he cannot in any respect meet my view, how beings so numerous and powerful are able to live and to exist without bodies, since it is an attribute of the divine nature alone — i.e., of the Father, Son, and Holy Spirit— to exist without any material substance, and without partaking in any degree of a bodily adjunct. Another, perhaps, may say that in the end every bodily substance will be so pure and refined as to be like the æther, and of a celestial purity and clearness. How things will be, however, is known with certainty to God alone, and to those who are His friends through Christ and the Holy Spirit.' "
1.8.1. A similar method must be followed in treating of the angels; nor are we to suppose that it is the result of accident that a particular office is assigned to a particular angel: as to Raphael, e.g., the work of curing and healing; to Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these offices otherwise than by their own merits, and by the zeal and excellent qualities which they severally displayed before this world was formed; so that afterwards in the order of archangels, this or that office was assigned to each one, while others deserved to be enrolled in the order of angels, and to act under this or that archangel, or that leader or head of an order. All of which things were disposed, as I have said, not indiscriminately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; and there must also be some angel that encamps round about them that fear God. All of which things, assuredly, it is to be believed, are not performed by accident or chance, or because they (the angels) were so created, lest on that view the Creator should be accused of partiality; but it is to be believed that they were conferred by God, the just and impartial Ruler of all things, agreeably to the merits and good qualities and mental vigour of each individual spirit." '
3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire.
3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them.
3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.''. None |
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112. Porphyry, On Abstinence, 2.36-2.45, 2.39.3 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Antony, St, hermit, Demons stir upemotions • Chaldaean theology, doctrine of demons • Clement of Alexandria, Church Father, Demons play a role in producing emotion • Demons, • Demons, Source of bad thoughts and emotions • Porphyry, Neoplatonist, Demons stir upemotions • daimon/daimones • daimons • daimons, • daimons, and sacrifice • daimons, rituals to thwart • demons • demons, • demons, bodies of air • demons, in the Christian tradition • demons, in the philosophical tradition • sacrifice, daimons feed on
Found in books: Blidstein (2017) 35; Del Lucchese (2019) 287; Edmonds (2019) 373; Eidinow and Kindt (2015) 425; Janowitz (2002) 31, 35; Janowitz (2002b) 98; McGowan (1999) 191; Russell and Nesselrath (2014) 147; Simmons(1995) 171; Sorabji (2000) 348; Wiebe (2021) 13, 95, 96; Álvarez (2019) 35
| 2.36. 36.The Pythagoreans, therefore, diligently applying themselves to the study of numbers and lines, sacrificed for the most part from these to the Gods, denominating, indeed, a certain number Minerva, but another Diana, and another Apollo: and again, they called one number justice, but another temperance 15. In diagrams also they adopted a similar mode. And thus, by offerings of this kind, they rendered the Gods propitious to them, so as to obtain of them the object of their wishes, by the things which they dedicated to, and the names by which they invoked them. They likewise frequently employed their aid in divination, and if they were in want of a certain thing for the purpose of some investigation. In order, therefore to affect this, they made use of the Gods within the heavens, both the erratic and non-erratic, of all of whom it is requisite to consider the sun as the leader; but to rank the moon in the second place; and we should conjoin with these fire, in the third place, from its |66 alliance to them, as the theologist 16 says. He also says that no animal is to be sacrificed; but that first-fruits are to be offered from meal and honey, and the vegetable productions of the earth. He adds, that fire is not to be enkindled on a hearth defiled with gore; and asserts other things of the like kind. For what occasion is there to transcribe all he says? For he who is studious of piety knows, indeed, that to the Gods no animal is to be sacrificed, but that a sacrifice of this kind pertains to daemons, and other powers, whether they are beneficent, or depraved1. He likewise knows who those are that ought to sacrifice to these, and to what extent they ought to proceed in the sacrifices which they make. Other things, however, will be passed over by me in silence. But what some Platonists have divulged, I shall lay before the reader, in order that the things proposed to be discussed, may become manifest to the intelligent. What they have unfolded, therefore, is as follows: |
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113. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • daimon • daimons • daimons,
Found in books: Edmonds (2019) 352; de Jáuregui et al. (2011) 373; Álvarez (2019) 32
| 10. Among those making profession of Philosophy at Rome was one Olympius, an Alexandrian, who had been for a little while a pupil of Ammonius. This man's jealous envy showed itself in continual insolence, and finally he grew so bitter that he even ventured sorcery, seeking to crush Plotinus by star-spells. But he found his experiments recoiling upon himself, and he confessed to his associates that Plotinus possessed 'a mighty soul, so powerful, as to be able to hurl every assault back upon those that sought his ruin'. Plotinus had felt the operation and declared that at that moment Olympius limbs were convulsed and his body shrivelling like a money-bag pulled tight'. Olympius, perceiving on several attempts that he was endangering himself rather than Plotinus, desisted. In fact Plotinus possessed by birth something more than is accorded to other men. An Egyptian priest who had arrived in Rome and, through some friend, had been presented to the philosopher, became desirous of displaying his powers to him, and he offered to evoke a visible manifestation of Plotinus' presiding spirit. Plotinus readily consented and the evocation was made in the Temple of Isis, the only place, they say, which the Egyptian could find pure in Rome. At the summons a Divinity appeared, not a being of the spirit-ranks, and the Egyptian exclaimed: 'You are singularly graced; the guiding-spirit within you is not of the lower degree but a God.' It was not possible, however, to interrogate or even to contemplate this God any further, for the priest's assistant, who had been holding the birds to prevent them flying away, strangled them, whether through jealousy or in terror. Thus Plotinus had for indwelling spirit a Being of the more divine degree, and he kept his own divine spirit unceasingly intent upon that inner presence. It was this preoccupation that led him to write his treatise upon Our Tutelary Spirit, an essay in the explanation of the differences among spirit-guides. Amelius was scrupulous in observing the day of the New-Moon and other holy-days, and once asked Plotinus to join in some such celebration: Plotinus refused: 'It is for those Beings to come to me, not for me to go to them.' What was in his mind in so lofty an utterance we could not explain to ourselves and we dared not ask him. "". None |
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114. Porphyry, Life of Pythagoras, 38, 41 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • daimones • daimones, in Pythagoreanism
Found in books: Huffman (2019) 54, 56; Wolfsdorf (2020) 10
| 38. He ordained that his disciples should speak well and think reverently of the Gods, muses and heroes, and likewise of parents and benefactors; that they should obey the laws; that they should not relegate the worship of the Gods to a secondary position, performing it eagerly, even at home; that to the celestial divinities they should sacrifice uncommon offerings; and ordinary ones to the inferior deities. (The world he Divided into) opposite powers; the "one" was a better monad, light, right, equal, stable and straight; while the "other" was an inferior duad, darkness, left, unequal, unstable and movable. 41. Such things taught he, though advising above all things to speak the truth, for this alone deifies men. For as he had learned from the Magi, who call God Oremasdes, God's body is light, and his soul is truth. He taught much else, which he claimed to have learned from Aristoclea at Delphi. Certain things he declared mystically, symbolically, most of which were collected by Aristotle, as when he called the sea a tear of Saturn; the two bear (constellations) the hand of Rhea; the Pleiades, the lyre of the Muses; the Planets, the dogs of Persephone; and he called be sound caused by striking on brass the voice of a genius enclosed in the brass. |
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115. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), demons • Antony, St, hermit, Demons stir upemotions • Clement of Alexandria, Church Father, Demons play a role in producing emotion • Demons • Demons, Source of bad thoughts and emotions • Evagrius, desert Father, Bad thoughts often imposed by demons, but not always • Porphyry, Neoplatonist, Demons stir upemotions
Found in books: Cain (2016) 80; Esler (2000) 1099; Sorabji (2000) 348, 361
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116. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Talmud, use of demons to build the Temple • angels, and demons • demons • demons, as sympathetic figures • demons, power of • demons, sinfulness of • demons, subjugation of, by Solomon
Found in books: Hayes (2022) 295, 296, 420; Kalmin (2014) 95, 96, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 204, 205
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117. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • daemons • demon (daimon) • demons, Calcidius on
Found in books: Dillon and Timotin (2015) 95; Geljon and Runia (2019) 109; Hoenig (2018) 205
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118. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Chaldaean theology, doctrine of demons • Personal daimon • daemones • daimons, • demon (daimon) • demons, Origen on • evil daemon (daimôn, δαίμων)
Found in books: Brouwer and Vimercati (2020) 298; Dillon and Timotin (2015) 181; Edmonds (2019) 352; Fowler (2014) 53; Pachoumi (2017) 13, 27; Simmons(1995) 171; d, Hoine and Martijn (2017) 237
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119. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • Judas, as thirteenth demon • demons • demons, Judas as the thirteenth
Found in books: Estes (2020) 272; Rasimus (2009) 115; Scopello (2008) 178
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120. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • demons and baptism
Found in books: Blidstein (2017) 126; Iricinschi et al. (2013) 199
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121. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons • demons
Found in books: Estes (2020) 258; Iricinschi et al. (2013) 310; Rasimus (2009) 117
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122. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Demons
Found in books: Iricinschi et al. (2013) 192; Rasimus (2009) 236
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123. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • daimons, and sacrifice • demons
Found in books: Dijkstra and Raschle (2020) 196; Janowitz (2002b) 98
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124. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Agathos Daimon • Allotted Daimon • Arch-daimons • Assistant daimon • Avenging daimon • Chthonic daimon • Daimon • Daimon of the dead • Daimon of this place • Demons • Gabriel, demon • Good daimon • Headless daimon • Holy daimon • Personal daimon • Raphael , demon • daemones • daimon/daimones • daimones • daimons • daimons, • daimons, language of • demon/daimon • demon/daimon, of the dead • demons, • names, daimon • names, demon • suriel, demon
Found in books: Bortolani et al (2019) 46, 69, 70, 117, 119, 120, 124, 125, 128, 129, 130, 142, 144, 146, 222, 233, 235, 236; Edmonds (2019) 77, 79, 128, 176, 178, 203, 212, 214, 266, 322, 325, 338, 345, 354, 355, 363, 370, 406, 415; Eidinow and Kindt (2015) 141, 142, 144; Fowler (2014) 50, 51; Janowitz (2002) 40; Janowitz (2002b) 93; Johnston (2008) 171; Lidonnici and Lieber (2007) 96; Lipka (2021) 235, 236, 238, 239, 240; Pachoumi (2017) 11, 12, 13, 14, 15, 18, 19, 20, 21, 22, 23, 24, 25, 27, 30, 31, 32, 37, 38, 39, 41, 42, 43, 44, 50, 52, 53, 57, 58, 60, 64, 66, 67, 68, 73, 75, 76, 77, 79, 85, 88, 102, 104, 105, 106, 113, 114, 116, 120, 123, 126, 133, 159, 160, 161, 162; Rasimus (2009) 68, 105
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125. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Allotted Daimon • Daemon, guardian/allotted • Daimon • Daimon of this place • Good daimon • Personal daimon • daemons • daemons, ethereal • daemons, interpreters and messengers • daimones • daimones, as faculty of soul • daimons, • demons, Origen on • demons, in Apuleius • guide, daimonic
Found in books: Brouwer and Vimercati (2020) 298; Edmonds (2004) 195; Edmonds (2019) 328; Harte (2017) 258, 259, 260, 262, 263, 264, 265, 266, 267, 269, 270, 271, 273, 274; Joosse (2021) 67; O, Daly (2020) 143, 144; Pachoumi (2017) 14, 18, 31; Schibli (2002) 332, 339
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126. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • daimon/daimones • daimons,
Found in books: Edmonds (2019) 331; Russell and Nesselrath (2014) 152
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127. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Ps.-Clementine literature on demons • demons • demons and food • demons in Jewish-Christian texts • demons in second- and third-century texts
Found in books: Blidstein (2017) 187; Wilson (2012) 76, 344
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128. Augustine, On Christian Doctrine, 2.23-2.24 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • daimon (demon), and the demonic • demons
Found in books: Beck (2006) 168; Struck (2016) 244
| 2.23. 35. For in this way it comes to pass that men who lust after evil things are, by a secret judgment of God, delivered over to be mocked and deceived, as the just reward of their evil desires. For they are deluded and imposed on by the false angels, to whom the lowest part of the world has been put in subjection by the law of God's providence, and in accordance with His most admirable arrangement of things. And the result of these delusions and deceptions is, that through these superstitious and baneful modes of divination many things in the past and future are made known, and turn out just as they are foretold and in the case of those who practise superstitious observances, many things turn out agreeably to their observances, and ensnared by these successes, they become more eagerly inquisitive, and involve themselves further and further in a labyrinth of most pernicious error. And to our advantage, the Word of God is not silent about this species of fornication of the soul; and it does not warn the soul against following such practices on the ground that those who profess them speak lies, but it says, Even if what they tell you should come to pass, hearken not unto them. Deuteronomy 13:1-3 For though the ghost of the dead Samuel foretold the truth to King Saul, that does not make such sacrilegious observances as those by which his ghost was brought up the less detestable; and though the ventriloquist woman in the Acts of the Apostles bore true testimony to the apostles of the Lord, the Apostle Paul did not spare the evil spirit on that account, but rebuked and cast it out, and so made the woman clean. Acts 16:16-18 36. All arts of this sort, therefore, are either nullities, or are part of a guilty superstition, springing out of a baleful fellowship between men and devils, and are to be utterly repudiated and avoided by the Christian as the covets of a false and treacherous friendship. Not as if the idol were anything, says the apostle; but because the things which they sacrifice they sacrifice to devils and not to God; and I would not that you should have fellowship with devils. 1 Corinthians 10:19-20 Now what the apostle has said about idols and the sacrifices offered in their honor, that we ought to feel in regard to all fancied signs which lead either to the worship of idols, or to worshipping creation or its parts instead of God, or which are connected with attention to medicinal charms and other observances for these are not appointed by God as the public means of promoting love towards God and our neighbor, but they waste the hearts of wretched men in private and selfish strivings after temporal things. Accordingly, in regard to all these branches of knowledge, we must fear and shun the fellowship of demons, who, with the Devil their prince, strive only to shut and bar the door against our return. As, then, from the stars which God created and ordained, men have drawn lying omens of their own fancy, so also from things that are born, or in any other way come into existence under the government of God's providence, if there chance only to be something unusual in the occurrence - as when a mule brings forth young, or an object is struck by lightning - men have frequently drawn omens by conjectures of their own, and have committed them to writing, as if they had drawn them by rule. " "2.24. 37. And all these omens are of force just so far as has been arranged with the devils by that previous understanding in the mind which is, as it were, the common language, but they are all full of hurtful curiosity, torturing anxiety, and deadly slavery. For it was not because they had meaning that they were attended to, but it was by attending to and marking them that they came to have meaning. And so they are made different for different people, according to their several notions and prejudices. For those spirits which are bent upon deceiving, take care to provide for each person the same sort of omens as they see his own conjectures and preconceptions have already entangled him in. For, to take an illustration, the same figure of the letter X, which is made in the shape of a cross, means one thing among the Greeks and another among the Latins, not by nature, but by agreement and pre-arrangement as to its signification; and so, any one who knows both languages uses this letter in a different sense when writing to a Greek from that in which he uses it when writing to a Latin. And the same sound, beta, which is the name of a letter among the Greeks, is the name of a vegetable among the Latins; and when I say, lege, these two syllables mean one thing to a Greek and another to a Latin. Now, just as all these signs affect the mind according to the arrangements of the community in which each man lives, and affect different men's minds differently, because these arrangements are different; and as, further, men did not agree upon them as signs because they were already significant, but on the contrary they are now significant because men have agreed upon them; in the same way also, those signs by which the ruinous intercourse with devils is maintained have meaning just in proportion to each man's observations. And this appears quite plainly in the rites of the augurs; for they, both before they observe the omens and after they have completed their observations, take pains not to see the flight or hear the cries of birds, because these omens are of no significance apart from the previous arrangement in the mind of the observer. "". None |
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129. Augustine, The City of God, 2.8, 2.13, 6.7, 7.6, 7.35, 8.12-8.13, 8.14.1, 8.16, 8.22-8.23, 8.25, 9.6-9.9, 9.12-9.13, 9.15-9.16, 9.18-9.23, 10.9-10.11, 10.27, 18.41, 21.8, 21.10 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Christ, and freedom from demons • Christ, vs. Apuleius’ demons • Demonic possession • Demons • Idols, As demons • Plato, on demons • Scriptures, on demons • Socrates; daimon of • daemon, demon • daemones • daimon (demon), and the demonic • daimon/demon • daimons, • daimons, theurgy invention of • demons, Augustine on • demons, and prophecy • demons, as acting with Gods permission • demons, as extorting worship • demons, as intermediaries • demons, bodies of air • demons, capacities and methods of appearing to/in humans • demons, defined • demons, hierarchy of • demons, immortality of • demons, in the philosophical tradition • demons, knowledge of Christ • demons, subject to passions • demons, xii; Socrates daimon, • demons, xii; in philosophers thought • demons, xii; origin, nature and activity of • demons, δαίμων / δαιμόνιον / daemon • fall, humans vs demons • idolatry; instigated by demons • mediators, demons unsuitable as • miracles, angelic vs demonic • miracles, demonic • sacraments, demonic • theology, on demons and angels (Augustine)
Found in books: Edmonds (2019) 331, 340, 346; Fowler (2014) 24; Hirsch-Luipold (2022) 227, 228, 229; Hoenig (2018) 270, 271, 272, 275, 276, 277, 278; Janowitz (2002b) 13; McDonough (2009) 166; Novenson (2020) 53, 298; Rohmann (2016) 25, 141, 176, 179, 225, 227, 228; Sider (2001) 46; Struck (2016) 244; Wiebe (2021) 84, 87, 94, 95, 99, 111, 117, 118, 128, 130, 138, 139, 140, 164, 168, 169, 170, 173, 174, 175, 176, 198, 199, 201, 202, 203, 204, 205, 218
| 2.8. But, some one will interpose, these are the fables of poets, not the deliverances of the gods themselves. Well, I have no mind to arbitrate between the lewdness of theatrical entertainments and of mystic rites; only this I say, and history bears me out in making the assertion, that those same entertainments, in which the fictions of poets are the main attraction, were not introduced in the festivals of the gods by the ignorant devotion of the Romans, but that the gods themselves gave the most urgent commands to this effect, and indeed extorted from the Romans these solemnities and celebrations in their honor. I touched on this in the preceding book, and mentioned that dramatic entertainments were first inaugurated at Rome on occasion of a pestilence, and by authority of the pontiff. And what man is there who is not more likely to adopt, for the regulation of his own life, the examples that are represented in plays which have a divine sanction, rather than the precepts written and promulgated with no more than human authority? If the poets gave a false representation of Jove in describing him as adulterous, then it were to be expected that the chaste gods should in anger avenge so wicked a fiction, in place of encouraging the games which circulated it. of these plays, the most inoffensive are comedies and tragedies, that is to say, the dramas which poets write for the stage, and which, though they often handle impure subjects, yet do so without the filthiness of language which characterizes many other performances; and it is these dramas which boys are obliged by their seniors to read and learn as a part of what is called a liberal and gentlemanly education.
2.13. But Scipio, were he alive, would possibly reply: How could we attach a penalty to that which the gods themselves have consecrated? For the theatrical entertainments in which such things are said, and acted, and performed, were introduced into Roman society by the gods, who ordered that they should be dedicated and exhibited in their honor. But was not this, then, the plainest proof that they were no true gods, nor in any respect worthy of receiving divine honours from the republic? Suppose they had required that in their honor the citizens of Rome should be held up to ridicule, every Roman would have resented the hateful proposal. How then, I would ask, can they be esteemed worthy of worship, when they propose that their own crimes be used as material for celebrating their praises? Does not this artifice expose them, and prove that they are detestable devils? Thus the Romans, though they were superstitious enough to serve as gods those who made no secret of their desire to be worshipped in licentious plays, yet had sufficient regard to their hereditary dignity and virtue, to prompt them to refuse to players any such rewards as the Greeks accorded them. On this point we have this testimony of Scipio, recorded in Cicero: They the Romans considered comedy and all theatrical performances as disgraceful, and therefore not only debarred players from offices and honors open to ordinary citizens, but also decreed that their names should be branded by the censor, and erased from the roll of their tribe. An excellent decree, and another testimony to the sagacity of Rome; but I could wish their prudence had been more thorough-going and consistent. For when I hear that if any Roman citizen chose the stage as his profession, he not only closed to himself every laudable career, but even became an outcast from his own tribe, I cannot but exclaim: This is the true Roman spirit, this is worthy of a state jealous of its reputation. But then some one interrupts my rapture, by inquiring with what consistency players are debarred from all honors, while plays are counted among the honors due to the gods? For a long while the virtue of Rome was uncontaminated by theatrical exhibitions; and if they had been adopted for the sake of gratifying the taste of the citizens, they would have been introduced hand in hand with the relaxation of manners. But the fact is, that it was the gods who demanded that they should be exhibited to gratify them. With what justice, then, is the player excommunicated by whom God is worshipped? On what pretext can you at once adore him who exacts, and brand him who acts these plays? This, then, is the controversy in which the Greeks and Romans are engaged. The Greeks think they justly honor players, because they worship the gods who demand plays; the Romans, on the other hand, do not suffer an actor to disgrace by his name his own plebeian tribe, far less the senatorial order. And the whole of this discussion may be summed up in the following syllogism. The Greeks give us the major premise: If such gods are to be worshipped, then certainly such men may be honored. The Romans add the minor: But such men must by no means be honoured. The Christians draw the conclusion: Therefore such gods must by no means be worshipped. ' "
6.7. That theology, therefore, which is fabulous, theatrical, scenic, and full of all baseness and unseemliness, is taken up into the civil theology; and part of that theology, which in its totality is deservedly judged to be worthy of reprobation and rejection, is pronounced worthy to be cultivated and observed - not at all an incongruous part, as I have undertaken to show, and one which, being alien to the whole body, was unsuitably attached to and suspended from it, but a part entirely congruous with, and most harmoniously fitted to the rest, as a member of the same body. For what else do those images, forms, ages, sexes, characteristics of the gods show? If the poets have Jupiter with a beard and Mercury beardless, have not the priests the same? Is the Priapus of the priests less obscene than the Priapus of the players? Does he receive the adoration of worshippers in a different form from that in which he moves about the stage for the amusement of spectators? Is not Saturn old and Apollo young in the shrines where their images stand as well as when represented by actors' masks? Why are Forculus, who presides over doors, and Limentinus, who presides over thresholds and lintels, male gods, and Cardea between them feminine, who presides over hinges? Are not those things found in books on divine things, which grave poets have deemed unworthy of their verses? Does the Diana of the theatre carry arms, while the Diana of the city is simply a virgin? Is the stage Apollo a lyrist, but the Delphic Apollo ignorant of this art? But these things are decent compared with the more shameful things. What was thought of Jupiter himself by those who placed his wet nurse in the Capitol? Did they not bear witness to Euhemerus, who, not with the garrulity of a fable-teller, but with the gravity of an historian who had diligently investigated the matter, wrote that all such gods had been men and mortals? And they who appointed the Epulones as parasites at the table of Jupiter, what else did they wish for but mimic sacred rites. For if any mimic had said that parasites of Jupiter were made use of at his table, he would assuredly have appeared to be seeking to call forth laughter. Varro said it - not when he was mocking, but when he was commending the gods did he say it. His books on divine, not on human, things testify that he wrote this - not where he set forth the scenic games, but where he explained the Capitoline laws. In a word, he is conquered, and confesses that, as they made the gods with a human form, so they believed that they are delighted with human pleasures. For also malign spirits were not so wanting to their own business as not to confirm noxious opinions in the minds of men by converting them into sport. Whence also is that story about the sacristan of Hercules, which says that, having nothing to do, he took to playing at dice as a pastime, throwing them alternately with the one hand for Hercules, with the other for himself, with this understanding, that if he should win, he should from the funds of the temple prepare himself a supper, and hire a mistress; but if Hercules should win the game, he himself should, at his own expense, provide the same for the pleasure of Hercules. Then, when he had been beaten by himself, as though by Hercules, he gave to the god Hercules the supper he owed him, and also the most noble harlot Larentina. But she, having fallen asleep in the temple, dreamed that Hercules had had intercourse with her, and had said to her that she would find her payment with the youth whom she should first meet on leaving the temple, and that she was to believe this to be paid to her by Hercules. And so the first youth that met her on going out was the wealthy Tarutius, who kept her a long time, and when he died left her his heir. She, having obtained a most ample fortune, that she should not seem ungrateful for the divine hire, in her turn made the Roman people her heir, which she thought to be most acceptable to the deities; and, having disappeared, the will was found. By which meritorious conduct they say that she gained divine honors. Now had these things been feigned by the poets and acted by the mimics, they would without any doubt have been said to pertain to the fabulous theology, and would have been judged worthy to be separated from the dignity of the civil theology. But when these shameful things - not of the poets, but of the people; not of the mimics, but of the sacred things; not of the theatres, but of the temples, that is, not of the fabulous, but of the civil theology, - are reported by so great an author, not in vain do the actors represent with theatrical art the baseness of the gods, which is so great; but surely in vain do the priests attempt, by rites called sacred, to represent their nobleness of character, which has no existence. There are sacred rites of Juno; and these are celebrated in her beloved island, Samos, where she was given in marriage to Jupiter. There are sacred rites of Ceres, in which Proserpine is sought for, having been carried off by Pluto. There are sacred rites of Venus, in which, her beloved Adonis being slain by a boar's tooth, the lovely youth is lamented. There are sacred rites of the mother of the gods, in which the beautiful youth Atys, loved by her, and castrated by her through a woman's jealousy, is deplored by men who have suffered the like calamity, whom they call Galli. Since, then, these things are more unseemly than all scenic abomination, why is it that they strive to separate, as it were, the fabulous fictions of the poet concerning the gods, as, forsooth, pertaining to the theatre, from the civil theology which they wish to belong to the city, as though they were separating from noble and worthy things, things unworthy and base? Wherefore there is more reason to thank the stage-actors, who have spared the eyes of men and have not laid bare by theatrical exhibition all the things which are hid by the walls of the temples. What good is to be thought of their sacred rites which are concealed in darkness, when those which are brought forth into the light are so detestable? And certainly they themselves have seen what they transact in secret through the agency of mutilated and effeminate men. Yet they have not been able to conceal those same men miserably and vile enervated and corrupted. Let them persuade whom they can that they transact anything holy through such men, who, they cannot deny, are numbered, and live among their sacred things. We know not what they transact, but we know through whom they transact; for we know what things are transacted on the stage, where never, even in a chorus of harlots, has one who is mutilated or an effeminate appeared. And, nevertheless, even these things are acted by vile and infamous characters; for, indeed, they ought not to be acted by men of good character. What, then, are those sacred rites, for the performance of which holiness has chosen such men as not even the obscenity of the stage has admitted? " '
7.6. The same Varro, then, still speaking by anticipation, says that he thinks that God is the soul of the world (which the Greeks call &
7.35. For Numa himself also, to whom no prophet of God, no holy angel was sent, was driven to have recourse to hydromancy, that he might see the images of the gods in the water (or, rather, appearances whereby the demons made sport of him), and might learn from them what he ought to ordain and observe in the sacred rites. This kind of divination, says Varro, was introduced from the Persians, and was used by Numa himself, and at an after time by the philosopher Pythagoras. In this divination, he says, they also inquire at the inhabitants of the nether world, and make use of blood; and this the Greeks call &
8.12. But we need not determine from what source he learned these things - whether it was from the books of the ancients who preceded him, or, as is more likely, from the words of the apostle: Because that which is known of God, has been manifested among them, for God has manifested it to them. For His invisible things from the creation of the world are clearly seen, being understood by those things which have been made, also His eternal power and Godhead. Romans 1:20 From whatever source he may have derived this knowledge, then, I think I have made it sufficiently plain that I have not chosen the Platonic philosophers undeservedly as the parties with whom to discuss; because the question we have just taken up concerns the natural theology, - the question, namely, whether sacred rites are to be performed to one God, or to many, for the sake of the happiness which is to be after death. I have specially chosen them because their juster thoughts concerning the one God who made heaven and earth, have made them illustrious among philosophers. This has given them such superiority to all others in the judgment of posterity, that, though Aristotle, the disciple of Plato, a man of eminent abilities, inferior in eloquence to Plato, yet far superior to many in that respect, had founded the Peripatetic sect - so called because they were in the habit of walking about during their disputations - and though he had, through the greatness of his fame, gathered very many disciples into his school, even during the life of his master; and though Plato at his death was succeeded in his school, which was called the Academy, by Speusippus, his sister's son, and Xenocrates, his beloved disciple, who, together with their successors, were called from this name of the school, Academics; nevertheless the most illustrious recent philosophers, who have chosen to follow Plato, have been unwilling to be called Peripatetics, or Academics, but have preferred the name of Platonists. Among these were the renowned Plotinus, Iamblichus, and Porphyry, who were Greeks, and the African Apuleius, who was learned both in the Greek and Latin tongues. All these, however, and the rest who were of the same school, and also Plato himself, thought that sacred rites ought to be performed in honor of many gods. " "8.13. Therefore, although in many other important respects they differ from us, nevertheless with respect to this particular point of difference, which I have just stated, as it is one of great moment, and the question on hand concerns it, I will first ask them to what gods they think that sacred rites are to be performed - to the good or to the bad, or to both the good and the bad? But we have the opinion of Plato affirming that all the gods are good, and that there is not one of the gods bad. It follows, therefore, that these are to be performed to the good, for then they are performed to gods; for if they are not good, neither are they gods. Now, if this be the case (for what else ought we to believe concerning the gods?), certainly it explodes the opinion that the bad gods are to be propitiated by sacred rites in order that they may not harm us, but the good gods are to be invoked in order that they may assist us. For there are no bad gods, and it is to the good that, as they say, the due honor of such rites is to be paid. of what character, then, are those gods who love scenic displays, even demanding that a place be given them among divine things, and that they be exhibited in their honor? The power of these gods proves that they exist, but their liking such things proves that they are bad. For it is well-known what Plato's opinion was concerning scenic plays. He thinks that the poets themselves, because they have composed songs so unworthy of the majesty and goodness of the gods, ought to be banished from the state. of what character, therefore, are those gods who contend with Plato himself about those scenic plays? He does not suffer the gods to be defamed by false crimes; the gods command those same crimes to be celebrated in their own honor. In fine, when they ordered these plays to be inaugurated, they not only demanded base things, but also did cruel things, taking from Titus Latinius his son, and sending a disease upon him because he had refused to obey them, which they removed when he had fulfilled their commands. Plato, however, bad though they were, did not think they were to be feared; but, holding to his opinion with the utmost firmness and constancy, does not hesitate to remove from a well-ordered state all the sacrilegious follies of the poets, with which these gods are delighted because they themselves are impure. But Labeo places this same Plato (as I have mentioned already in the second book ) among the demi-gods. Now Labeo thinks that the bad deities are to be propitiated with bloody victims, and by fasts accompanied with the same, but the good deities with plays, and all other things which are associated with joyfulness. How comes it, then, that the demi-god Plato so persistently dares to take away those pleasures, because he deems them base, not from the demi-gods but from the gods, and these the good gods? And, moreover, those very gods themselves do certainly refute the opinion of Labeo, for they showed themselves in the case of Latinius to be not only wanton and sportive, but also cruel and terrible. Let the Platonists, therefore, explain these things to us, since, following the opinion of their master, they think that all the gods are good and honorable, and friendly to the virtues of the wise, holding it unlawful to think otherwise concerning any of the gods. We will explain it, say they. Let us then attentively listen to them. " "
8.14.1. There is, say they, a threefold division of all animals endowed with a rational soul, namely, into gods, men, and demons. The gods occupy the loftiest region, men the lowest, the demons the middle region. For the abode of the gods is heaven, that of men the earth, that of the demons the air. As the dignity of their regions is diverse, so also is that of their natures; therefore the gods are better than men and demons. Men have been placed below the gods and demons, both in respect of the order of the regions they inhabit, and the difference of their merits. The demons, therefore, who hold the middle place, as they are inferior to the gods, than whom they inhabit a lower region, so they are superior to men, than whom they inhabit a loftier one. For they have immortality of body in common with the gods, but passions of the mind in common with men. On which account, say they, it is not wonderful that they are delighted with the obscenities of the theatre, and the fictions of the poets, since they are also subject to human passions, from which the gods are far removed, and to which they are altogether strangers. Whence we conclude that it was not the gods, who are all good and highly exalted, that Plato deprived of the pleasure of theatric plays, by reprobating and prohibiting the fictions of the poets, but the demons. of these things many have written: among others Apuleius, the Platonist of Madaura, who composed a whole work on the subject, entitled, Concerning the God of Socrates. He there discusses and explains of what kind that deity was who attended on Socrates, a sort of familiar, by whom it is said he was admonished to desist from any action which would not turn out to his advantage. He asserts most distinctly, and proves at great length, that it was not a god but a demon; and he discusses with great diligence the opinion of Plato concerning the lofty estate of the gods, the lowly estate of men, and the middle estate of demons. These things being so, how did Plato dare to take away, if not from the gods, whom he removed from all human contagion, certainly from the demons, all the pleasures of the theatre, by expelling the poets from the state? Evidently in this way he wished to admonish the human soul, although still confined in these moribund members, to despise the shameful commands of the demons, and to detest their impurity, and to choose rather the splendor of virtue. But if Plato showed himself virtuous in answering and prohibiting these things, then certainly it was shameful of the demons to command them. Therefore either Apuleius is wrong, and Socrates' familiar did not belong to this class of deities, or Plato held contradictory opinions, now honoring the demons, now removing from the well-regulated state the things in which they delighted, or Socrates is not to be congratulated on the friendship of the demon, of which Apuleius was so ashamed that he entitled his book On the God of Socrates, while according to the tenor of his discussion, wherein he so diligently and at such length distinguishes gods from demons, he ought not to have entitled it, Concerning the God, but Concerning the Demon of Socrates. But he preferred to put this into the discussion itself rather than into the title of his book. For, through the sound doctrine which has illuminated human society, all, or almost all men have such a horror at the name of demons, that every one who before reading the dissertation of Apuleius, which sets forth the dignity of demons, should have read the title of the book, On the Demon of Socrates, would certainly have thought that the author was not a sane man. But what did even Apuleius find to praise in the demons, except subtlety and strength of body and a higher place of habitation? For when he spoke generally concerning their manners, he said nothing that was good, but very much that was bad. Finally, no one, when he has read that book, wonders that they desired to have even the obscenity of the stage among divine things, or that, wishing to be thought gods, they should be delighted with the crimes of the gods, or that all those sacred solemnities, whose obscenity occasions laughter, and whose shameful cruelty causes horror, should be in agreement with their passions. " '
8.16. The same Apuleius, when speaking concerning the manners of demons, said that they are agitated with the same perturbations of mind as men; that they are provoked by injuries, propitiated by services and by gifts, rejoice in honors, are delighted with a variety of sacred rites, and are annoyed if any of them be neglected. Among other things, he also says that on them depend the divinations of augurs, soothsayers, and prophets, and the revelations of dreams, and that from them also are the miracles of the magicians. But, when giving a brief definition of them, he says, Demons are of an animal nature, passive in soul, rational in mind, aerial in body, eternal in time. of which five things, the three first are common to them and us, the fourth peculiar to themselves, and the fifth common to therewith the gods. But I see that they have in common with the gods two of the first things, which they have in common with us. For he says that the gods also are animals; and when he is assigning to every order of beings its own element, he places us among the other terrestrial animals which live and feel upon the earth. Wherefore, if the demons are animals as to genus, this is common to them, not only with men, but also with the gods and with beasts; if they are rational as to their mind, this is common to them with the gods and with men; if they are eternal in time, this is common to them with the gods only; if they are passive as to their soul, this is common to them with men only; if they are aerial in body, in this they are alone. Therefore it is no great thing for them to be of an animal nature, for so also are the beasts; in being rational as to mind, they are not above ourselves, for so are we also; and as to their being eternal as to time, what is the advantage of that if they are not blessed? For better is temporal happiness than eternal misery. Again, as to their being passive in soul, how are they in this respect above us, since we also are so, but would not have been so had we not been miserable? Also, as to their being aerial in body, how much value is to be set on that, since a soul of any kind whatsoever is to be set above every body? And therefore religious worship, which ought to be rendered from the soul, is by no means due to that thing which is inferior to the soul. Moreover, if he had, among those things which he says belong to demons, enumerated virtue, wisdom, happiness, and affirmed that they have those things in common with the gods, and, like them, eternally, he would assuredly have attributed to them something greatly to be desired, and much to be prized. And even in that case it would not have been our duty to worship them like God on account of these things, but rather to worship Him from whom we know they had received them. But how much less are they really worthy of divine honor - those aerial animals who are only rational that they may be capable of misery, passive that they may be actually miserable, and eternal that it may be impossible for them to end their misery!
8.22. None of these four alternatives, then, is to be chosen; for we dare not suppose such unbecoming things concerning the gods as the adoption of any one of them would lead us to think. It remains, therefore, that no credence whatever is to be given to the opinion of Apuleius and the other philosophers of the same school, namely, that the demons act as messengers and interpreters between the gods and men to carry our petitions from us to the gods, and to bring back to us the help of the gods. On the contrary, we must believe them to be spirits most eager to inflict harm, utterly alien from righteousness, swollen with pride, pale with envy, subtle in deceit; who dwell indeed in this air as in a prison, in keeping with their own character, because, cast down from the height of the higher heaven, they have been condemned to dwell in this element as the just reward of irretrievable transgression. But, though the air is situated above the earth and the waters, they are not on that account superior in merit to men, who, though they do not surpass them as far as their earthly bodies are concerned, do nevertheless far excel them through piety of mind - they having made choice of the true God as their helper. Over many, however, who are manifestly unworthy of participation in the true religion, they tyrannize as over captives whom they have subdued - the greatest part of whom they have persuaded of their divinity by wonderful and lying signs, consisting either of deeds or of predictions. Some, nevertheless, who have more attentively and diligently considered their vices, they have not been able to persuade that they are gods, and so have feigned themselves to be messengers between the gods and men. Some, indeed, have thought that not even this latter honor ought to be acknowledged as belonging to them, not believing that they were gods, because they saw that they were wicked, whereas the gods, according to their view, are all good. Nevertheless they dared not say that they were wholly unworthy of all divine honor, for fear of offending the multitude, by whom, through inveterate superstition, the demons were served by the performance of many rites, and the erection of many temples. 8.23. The Egyptian Hermes, whom they call Trismegistus, had a different opinion concerning those demons. Apuleius, indeed, denies that they are gods; but when he says that they hold a middle place between the gods and men, so that they seem to be necessary for men as mediators between them and the gods, he does not distinguish between the worship due to them and the religious homage due to the supernal gods. This Egyptian, however, says that there are some gods made by the supreme God, and some made by men. Any one who hears this, as I have stated it, no doubt supposes that it has reference to images, because they are the works of the hands of men; but he asserts that visible and tangible images are, as it were, only the bodies of the gods, and that there dwell in them certain spirits, which have been invited to come into them, and which have power to inflict harm, or to fulfil the desires of those by whom divine honors and services are rendered to them. To unite, therefore, by a certain art, those invisible spirits to visible and material things, so as to make, as it were, animated bodies, dedicated and given up to those spirits who inhabit them - this, he says, is to make gods, adding that men have received this great and wonderful power. I will give the words of this Egyptian as they have been translated into our tongue: And, since we have undertaken to discourse concerning the relationship and fellowship between men and the gods, know, O Æsculapius, the power and strength of man. As the Lord and Father, or that which is highest, even God, is the maker of the celestial gods, so man is the maker of the gods who are in the temples, content to dwell near to men. And a little after he says, Thus humanity, always mindful of its nature and origin, perseveres in the imitation of divinity; and as the Lord and Father made eternal gods, that they should be like Himself, so humanity fashioned its own gods according to the likeness of its own countece. When this Æsculapius, to whom especially he was speaking, had answered him, and had said, Do you mean the statues, O Trismegistus? - Yes, the statues, replied he, however unbelieving you are, O Æsculapius - the statues, animated and full of sensation and spirit, and who do such great and wonderful things - the statues prescient of future things, and foretelling them by lot, by prophet, by dreams, and many other things, who bring diseases on men and cure them again, giving them joy or sorrow according to their merits. Do you not know, O Æsculapius, that Egypt is an image of heaven, or, more truly, a translation and descent of all things which are ordered and transacted there, that it is, in truth, if we may say so, to be the temple of the whole world? And yet, as it becomes the prudent man to know all things beforehand, you ought not to be ignorant of this, that there is a time coming when it shall appear that the Egyptians have all in vain, with pious mind, and with most scrupulous diligence, waited on the divinity, and when all their holy worship shall come to nought, and be found to be in vain. Hermes then follows out at great length the statements of this passage, in which he seems to predict the present time, in which the Christian religion is overthrowing all lying figments with a vehemence and liberty proportioned to its superior truth and holiness, in order that the grace of the true Saviour may deliver men from those gods which man has made, and subject them to that God by whom man was made. But when Hermes predicts these things, he speaks as one who is a friend to these same mockeries of demons, and does not clearly express the name of Christ. On the contrary, he deplores, as if it had already taken place, the future abolition of those things by the observance of which there was maintained in Egypt a resemblance of heaven, - he bears witness to Christianity by a kind of mournful prophecy. Now it was with reference to such that the apostle said, that knowing God, they glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, Romans 1:21 and so on, for the whole passage is too long to quote. For Hermes makes many such statements agreeable to the truth concerning the one true God who fashioned this world. And I know not how he has become so bewildered by that darkening of the heart as to stumble into the expression of a desire that men should always continue in subjection to those gods which he confesses to be made by men, and to bewail their future removal; as if there could be anything more wretched than mankind tyrannized over by the work of his own hands, since man, by worshipping the works of his own hands, may more easily cease to be man, than the works of his hands can, through his worship of them, become gods. For it can sooner happen that man, who has received an honorable position, may, through lack of understanding, become comparable to the beasts, than that the works of man may become preferable to the work of God, made in His own image, that is, to man himself. Wherefore deservedly is man left to fall away from Him who made Him, when he prefers to himself that which he himself has made. For these vain, deceitful, pernicious, sacrilegious things did the Egyptian Hermes sorrow, because he knew that the time was coming when they should be removed. But his sorrow was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, If a man shall make gods, lo, they are no gods; Jeremiah 16:10 and in another place, And it shall come to pass in that day, says the Lord, that I will cut off the names of the idols out of the land, and they shall no more be remembered. Zechariah 13:2 But the holy Isaiah prophesies expressly concerning Egypt in reference to this matter, saying, And the idols of Egypt shall be moved at His presence, and their heart shall be overcome in them, Isaiah 19:1 and other things to the same effect. And with the prophet are to be classed those who rejoiced that that which they knew was to come had actually come - as Simeon, or Anna, who immediately recognized Jesus when He was born, or Elisabeth, who in the Spirit recognized Him when He was conceived, or Peter, who said by the revelation of the Father, You are Christ, the Son of the living God. Matthew 16:16 But to this Egyptian those spirits indicated the time of their own destruction, who also, when the Lord was present in the flesh, said with trembling, Have You come here to destroy us before the time? Matthew 8:29 meaning by destruction before the time, either that very destruction which they expected to come, but which they did not think would come so suddenly as it appeared to have done, or only that destruction which consisted in their being brought into contempt by being made known. And, indeed, this was a destruction before the time, that is, before the time of judgment, when they are to be punished with eternal damnation, together with all men who are implicated in their wickedness, as the true religion declares, which neither errs nor leads into error; for it is not like him who, blown here and there by every wind of doctrine, and mixing true things with things which are false, bewails as about to perish a religion, which he afterwards confesses to be error.
8.25. Wherefore we must by no means seek, through the supposed mediation of demons, to avail ourselves of the benevolence or beneficence of the gods, or rather of the good angels, but through resembling them in the possession of a good will, through which we are with them, and live with them, and worship with them the same God, although we cannot see them with the eyes of our flesh. But it is not in locality we are distant from them, but in merit of life, caused by our miserable unlikeness to them in will, and by the weakness of our character; for the mere fact of our dwelling on earth under the conditions of life in the flesh does not prevent our fellowship with them. It is only prevented when we, in the impurity of our hearts, mind earthly things. But in this present time, while we are being healed that we may eventually be as they are, we are brought near to them by faith, if by their assistance we believe that He who is their blessedness is also ours.
9.6. Deferring for the present the question about the holy angels, let us examine the opinion of the Platonists, that the demons who mediate between gods and men are agitated by passions. For if their mind, though exposed to their incursion, still remained free and superior to them, Apuleius could not have said that their hearts are tossed with passions as the sea by stormy winds. Their mind, then - that superior part of their soul whereby they are rational beings, and which, if it actually exists in them, should rule and bridle the turbulent passions of the inferior parts of the soul - this mind of theirs, I say, is, according to the Platonist referred to, tossed with a hurricane of passions. The mind of the demons, therefore, is subject to the emotions of fear, anger, lust, and all similar affections. What part of them, then, is free, and endued with wisdom, so that they are pleasing to the gods, and the fit guides of men into purity of life, since their very highest part, being the slave of passion and subject to vice, only makes them more intent on deceiving and seducing, in proportion to the mental force and energy of desire they possess? ' "9.7. But if any one says that it is not of all the demons, but only of the wicked, that the poets, not without truth, say that they violently love or hate certain men, - for it was of them Apuleius said that they were driven about by strong currents of emotion - how can we accept this interpretation, when Apuleius, in the very same connection, represents all the demons, and not only the wicked, as intermediate between gods and men by their aerial bodies? The fiction of the poets, according to him, consists in their making gods of demons, and giving them the names of gods, and assigning them as allies or enemies to individual men, using this poetical license, though they profess that the gods are very different in character from the demons, and far exalted above them by their celestial abode and wealth of beatitude. This, I say, is the poets' fiction, to say that these are gods who are not gods, and that, under the names of gods, they fight among themselves about the men whom they love or hate with keen partisan feeling. Apuleius says that this is not far from the truth, since, though they are wrongfully called by the names of the gods, they are described in their own proper character as demons. To this category, he says, belongs the Minerva of Homer, who interposed in the ranks of the Greeks to restrain Achilles. For that this was Minerva he supposes to be poetical fiction; for he thinks that Minerva is a goddess, and he places her among the gods whom he believes to be all good and blessed in the sublime ethereal region, remote from intercourse with men. But that there was a demon favorable to the Greeks and adverse to the Trojans, as another, whom the same poet mentions under the name of Venus or Mars (gods exalted above earthly affairs in their heavenly habitations), was the Trojans' ally and the foe of the Greeks, and that these demons fought for those they loved against those they hated - in all this he owned that the poets stated something very like the truth. For they made these statements about beings to whom he ascribes the same violent and tempestuous passions as disturb men, and who are therefore capable of loves and hatreds not justly formed, but formed in a party spirit, as the spectators in races or hunts take fancies and prejudices. It seems to have been the great fear of this Platonist that the poetical fictions should be believed of the gods, and not of the demons who bore their names. " '9.8. The definition which Apuleius gives of demons, and in which he of course includes all demons, is that they are in nature animals, in soul subject to passion, in mind reasonable, in body aerial, in duration eternal. Now in these five qualities he has named absolutely nothing which is proper to good men and not also to bad. For when Apuleius had spoken of the celestials first, and had then extended his description so as to include an account of those who dwell far below on the earth, that, after describing the two extremes of rational being, he might proceed to speak of the intermediate demons, he says, Men, therefore, who are endowed with the faculty of reason and speech, whose soul is immortal and their members mortal, who have weak and anxious spirits, dull and corruptible bodies, dissimilar characters, similar ignorance, who are obstinate in their audacity, and persistent in their hope, whose labor is vain, and whose fortune is ever on the wane, their race immortal, themselves perishing, each generation replenished with creatures whose life is swift and their wisdom slow, their death sudden and their life a wail - these are the men who dwell on the earth. In recounting so many qualities which belong to the large proportion of men, did he forget that which is the property of the few when he speaks of their wisdom being slow? If this had been omitted, this his description of the human race, so carefully elaborated, would have been defective. And when he commended the excellence of the gods, he affirmed that they excelled in that very blessedness to which he thinks men must attain by wisdom. And therefore, if he had wished us to believe that some of the demons are good, he should have inserted in his description something by which we might see that they have, in common with the gods, some share of blessedness, or, in common with men, some wisdom. But, as it is, he has mentioned no good quality by which the good may be distinguished from the bad. For although he refrained from giving a full account of their wickedness, through fear of offending, not themselves but their worshippers, for whom he was writing, yet he sufficiently indicated to discerning readers what opinion he had of them; for only in the one article of the eternity of their bodies does he assimilate them to the gods, all of whom, he asserts, are good and blessed, and absolutely free from what he himself calls the stormy passions of the demons; and as to the soul, he quite plainly affirms that they resemble men and not the gods, and that this resemblance lies not in the possession of wisdom, which even men can attain to, but in the perturbation of passions which sway the foolish and wicked, but is so ruled by the good and wise that they prefer not to admit rather than to conquer it. For if he had wished it to be understood that the demons resembled the gods in the eternity not of their bodies but of their souls, he would certainly have admitted men to share in this privilege, because, as a Platonist, he of course must hold that the human soul is eternal. Accordingly, when describing this race of living beings, he said that their souls were immortal, their members mortal. And, consequently, if men have not eternity in common with the gods because they have mortal bodies, demons have eternity in common with the gods because their bodies are immortal. 9.9. How, then, can men hope for a favorable introduction to the friendship of the gods by such mediators as these, who are, like men, defective in that which is the better part of every living creature, viz., the soul, and who resemble the gods only in the body, which is the inferior part? For a living creature or animal consists of soul and body, and of these two parts the soul is undoubtedly the better; even though vicious and weak, it is obviously better than even the soundest and strongest body, for the greater excellence of its nature is not reduced to the level of the body even by the pollution of vice, as gold, even when tarnished, is more precious than the purest silver or lead. And yet these mediators, by whose interposition things human and divine are to be harmonized, have an eternal body in common with the gods, and a vicious soul in common with men, - as if the religion by which these demons are to unite gods and men were a bodily, and not a spiritual matter. What wickedness, then, or punishment has suspended these false and deceitful mediators, as it were head downwards, so that their inferior part, their body, is linked to the gods above, and their superior part, the soul, bound to men beneath; united to the celestial gods by the part that serves, and miserable, together with the inhabitants of earth, by the part that rules? For the body is the servant, as Sallust says: We use the soul to rule, the body to obey; adding, the one we have in common with the gods, the other with the brutes. For he was here speaking of men; and they have, like the brutes, a mortal body. These demons, whom our philosophic friends have provided for us as mediators with the gods, may indeed say of the soul and body, the one we have in common with the gods, the other with men; but, as I said, they are as it were suspended and bound head downwards, having the slave, the body, in common with the gods, the master, the soul, in common with miserable men, - their inferior part exalted, their superior part depressed. And therefore, if any one supposes that, because they are not subject, like terrestrial animals, to the separation of soul and body by death, they therefore resemble the gods in their eternity, their body must not be considered a chariot of an eternal triumph, but rather the chain of an eternal punishment. ' "
9.12. But at present we are speaking of those beings whom he described as being properly intermediate between gods and men, in nature animals, in mind rational, in soul subject to passion, in body aerial, in duration eternal. When he had distinguished the gods, whom he placed in the highest heaven, from men, whom he placed on earth, not only by position but also by the unequal dignity of their natures, he concluded in these words: You have here two kinds of animals: the gods, widely distinguished from men by sublimity of abode, perpetuity of life, perfection of nature; for their habitations are separated by so wide an interval that there can be no intimate communication between them, and while the vitality of the one is eternal and indefeasible, that of the others is fading and precarious, and while the spirits of the gods are exalted in bliss, those of men are sunk in miseries. Here I find three opposite qualities ascribed to the extremes of being, the highest and lowest. For, after mentioning the three qualities for which we are to admire the gods, he repeated, though in other words, the same three as a foil to the defects of man. The three qualities are, sublimity of abode, perpetuity of life, perfection of nature. These he again mentioned so as to bring out their contrasts in man's condition. As he had mentioned sublimity of abode, he says, Their habitations are separated by so wide an interval; as he had mentioned perpetuity of life, he says, that while divine life is eternal and indefeasible, human life is fading and precarious; and as he had mentioned perfection of nature, he says, that while the spirits of the gods are exalted in bliss, those of men are sunk in miseries. These three things, then, he predicates of the gods, exaltation, eternity, blessedness; and of man he predicates the opposite, lowliness of habitation, mortality, misery. " '9.13. If, now, we endeavor to find between these opposites the mean occupied by the demons, there can be no question as to their local position; for, between the highest and lowest place, there is a place which is rightly considered and called the middle place. The other two qualities remain, and to them we must give greater care, that we may see whether they are altogether foreign to the demons, or how they are so bestowed upon them without infringing upon their mediate position. We may dismiss the idea that they are foreign to them. For we cannot say that the demons, being rational animals, are neither blessed nor wretched, as we say of the beasts and plants, which are void of feeling and reason, or as we say of the middle place, that it is neither the highest nor the lowest. The demons, being rational, must be either miserable or blessed. And, in like manner, we cannot say that they are neither mortal nor immortal; for all living things either live eternally or end life in death. Our author, besides, stated that the demons are eternal. What remains for us to suppose, then, but that these mediate beings are assimilated to the gods in one of the two remaining qualities, and to men in the other? For if they received both from above, or both from beneath, they should no longer be mediate, but either rise to the gods above, or sink to men beneath. Therefore, as it has been demonstrated that they must possess these two qualities, they will hold their middle place if they receive one from each party. Consequently, as they cannot receive their eternity from beneath, because it is not there to receive, they must get it from above; and accordingly they have no choice but to complete their mediate position by accepting misery from men. According to the Platonists, then, the gods, who occupy the highest place, enjoy eternal blessedness, or blessed eternity; men, who occupy the lowest, a mortal misery, or a miserable mortality; and the demons, who occupy the mean, a miserable eternity, or an eternal misery. As to those five things which Apuleius included in his definition of demons, he did not show, as he promised, that the demons are mediate. For three of them, that their nature is animal, their mind rational, their soul subject to passions, he said that they have in common with men; one thing, their eternity, in common with the gods; and one proper to themselves, their aerial body. How, then, are they intermediate, when they have three things in common with the lowest, and only one in common with the highest? Who does not see that the intermediate position is abandoned in proportion as they tend to, and are depressed towards, the lowest extreme? But perhaps we are to accept them as intermediate because of their one property of an aerial body, as the two extremes have each their proper body, the gods an ethereal, men a terrestrial body, and because two of the qualities they possess in common with man they possess also in common with the gods, namely, their animal nature and rational mind. For Apuleius himself, in speaking of gods and men, said, You have two animal natures. And Platonists are wont to ascribe a rational mind to the gods. Two qualities remain, their liability to passion, and their eternity - the first of which they have in common with men, the second with the gods; so that they are neither wafted to the highest nor depressed to the lowest extreme, but perfectly poised in their intermediate position. But then, this is the very circumstance which constitutes the eternal misery, or miserable eternity, of the demons. For he who says that their soul is subject to passions would also have said that they are miserable, had he not blushed for their worshippers. Moreover, as the world is governed, not by fortuitous haphazard, but, as the Platonists themselves avow, by the providence of the supreme God, the misery of the demons would not be eternal unless their wickedness were great. If, then, the blessed are rightly styled eudemons, the demons intermediate between gods and men are not eudemons. What, then, is the local position of those good demons, who, above men but beneath the gods, afford assistance to the former, minister to the latter? For if they are good and eternal, they are doubtless blessed. But eternal blessedness destroys their intermediate character, giving them a close resemblance to the gods, and widely separating them from men. And therefore the Platonists will in vain strive to show how the good demons, if they are both immortal and blessed, can justly be said to hold a middle place between the gods, who are immortal and blessed, and men, who are mortal and miserable. For if they have both immortality and blessedness in common with the gods, and neither of these in common with men, who are both miserable and mortal, are they not rather remote from men and united with the gods, than intermediate between them. They would be intermediate if they held one of their qualities in common with the one party, and the other with the other, as man is a kind of mean between angels and beasts - the beast being an irrational and mortal animal, the angel a rational and immortal one, while man, inferior to the angel and superior to the beast, and having in common with the one mortality, and with the other reason, is a rational and mortal animal. So, when we seek for an intermediate between the blessed immortals and miserable mortals, we should find a being which is either mortal and blessed, or immortal and miserable.
9.15. But if, as is much more probable and credible, it must needs be that all men, so long as they are mortal, are also miserable, we must seek an intermediate who is not only man, but also God, that, by the interposition of His blessed mortality, He may bring men out of their mortal misery to a blessed immortality. In this intermediate two things are requisite, that He become mortal, and that He do not continue mortal. He did become mortal, not rendering the divinity of the Word infirm, but assuming the infirmity of flesh. Neither did He continue mortal in the flesh, but raised it from the dead; for it is the very fruit of His mediation that those, for the sake of whose redemption He became the Mediator, should not abide eternally in bodily death. Wherefore it became the Mediator between us and God to have both a transient mortality and a permanent blessedness, that by that which is transient He might be assimilated to mortals, and might translate them from mortality to that which is permanent. Good angels, therefore, cannot mediate between miserable mortals and blessed immortals, for they themselves also are both blessed and immortal; but evil angels can mediate, because they are immortal like the one party, miserable like the other. To these is opposed the good Mediator, who, in opposition to their immortality and misery, has chosen to be mortal for a time, and has been able to continue blessed in eternity. It is thus He has destroyed, by the humility of His death and the benignity of His blessedness, those proud immortals and hurtful wretches, and has prevented them from seducing to misery by their boast of immortality those men whose hearts He has cleansed by faith, and whom He has thus freed from their impure dominion. Man, then, mortal and miserable, and far removed from the immortal and the blessed, what medium shall he choose by which he may be united to immortality and blessedness? The immortality of the demons, which might have some charm for man, is miserable; the mortality of Christ, which might offend man, exists no longer. In the one there is the fear of an eternal misery; in the other, death, which could not be eternal, can no longer be feared, and blessedness, which is eternal, must be loved. For the immortal and miserable mediator interposes himself to prevent us from passing to a blessed immortality, because that which hinders such a passage, namely, misery, continues in him; but the mortal and blessed Mediator interposed Himself, in order that, having passed through mortality, He might of mortals make immortals (showing His power to do this in His own resurrection), and from being miserable to raise them to the blessed company from the number of whom He had Himself never departed. There is, then, a wicked mediator, who separates friends, and a good Mediator, who reconciles enemies. And those who separate are numerous, because the multitude of the blessed are blessed only by their participation in the one God; of which participation the evil angels being deprived, they are wretched, and interpose to hinder rather than to help to this blessedness, and by their very number prevent us from reaching that one beatific good, to obtain which we need not many but one Mediator, the uncreated Word of God, by whom all things were made, and in partaking of whom we are blessed. I do not say that He is Mediator because He is the Word, for as the Word He is supremely blessed and supremely immortal, and therefore far from miserable mortals; but He is Mediator as He is man, for by His humanity He shows us that, in order to obtain that blessed and beatific good, we need not seek other mediators to lead us through the successive steps of this attainment, but that the blessed and beatific God, having Himself become a partaker of our humanity, has afforded us ready access to the participation of His divinity. For in delivering us from our mortality and misery, He does not lead us to the immortal and blessed angels, so that we should become immortal and blessed by participating in their nature, but He leads us straight to that Trinity, by participating in which the angels themselves are blessed. Therefore, when He chose to be in the form of a servant, and lower than the angels, that He might be our Mediator, He remained higher than the angels, in the form of God - Himself at once the way of life on earth and life itself in heaven. ' "9.16. That opinion, which the same Platonist avers that Plato uttered, is not true, that no god holds intercourse with men. And this, he says, is the chief evidence of their exaltation, that they are never contaminated by contact with men. He admits, therefore, that the demons are contaminated; and it follows that they cannot cleanse those by whom they are themselves contaminated, and thus all alike become impure, the demons by associating with men, and men by worshipping the demons. Or, if they say that the demons are not contaminated by associating and dealing with men, then they are better than the gods, for the gods, were they to do so, would be contaminated. For this, we are told, is the glory of the gods, that they are so highly exalted that no human intercourse can sully them. He affirms, indeed, that the supreme God, the Creator of all things, whom we call the true God, is spoken of by Plato as the only God whom the poverty of human speech fails even passably to describe; and that even the wise, when their mental energy is as far as possible delivered from the trammels of connection with the body, have only such gleams of insight into His nature as may be compared to a flash of lightning illumining the darkness. If, then, this supreme God, who is truly exalted above all things, does nevertheless visit the minds of the wise, when emancipated from the body, with an intelligible and ineffable presence, though this be only occasional, and as it were a swift flash of light athwart the darkness, why are the other gods so sublimely removed from all contact with men, as if they would be polluted by it? As if it were not a sufficient refutation of this to lift up our eyes to those heavenly bodies which give the earth its needful light. If the stars, though they, by his account, are visible gods, are not contaminated when we look at them, neither are the demons contaminated when men see them quite closely. But perhaps it is the human voice, and not the eye, which pollutes the gods; and therefore the demons are appointed to mediate and carry men's utterances to the gods, who keep themselves remote through fear of pollution? What am I to say of the other senses? For by smell neither the demons, who are present, nor the gods, though they were present and inhaling the exhalations of living men, would be polluted if they are not contaminated with the effluvia of the carcasses offered in sacrifice. As for taste, they are pressed by no necessity of repairing bodily decay, so as to be reduced to ask food from men. And touch is in their own power. For while it may seem that contact is so called, because the sense of touch is specially concerned in it, yet the gods, if so minded, might mingle with men, so as to see and be seen, hear and be heard; and where is the need of touching? For men would not dare to desire this, if they were favored with the sight or conversation of gods or good demons; and if through excessive curiosity they should desire it, how could they accomplish their wish without the consent of the god or demon, when they cannot touch so much as a sparrow unless it be caged? There is, then, nothing to hinder the gods from mingling in a bodily form with men, from seeing and being seen, from speaking and hearing. And if the demons do thus mix with men, as I said, and are not polluted, while the gods, were they to do so, should be polluted, then the demons are less liable to pollution than the gods. And if even the demons are contaminated, how can they help men to attain blessedness after death, if, so far from being able to cleanse them, and present them clean to the unpolluted gods, these mediators are themselves polluted? And if they cannot confer this benefit on men, what good can their friendly mediation do? Or shall its result be, not that men find entrance to the gods, but that men and demons abide together in a state of pollution, and consequently of exclusion from blessedness? Unless, perhaps, some one may say that, like sponges or things of that sort, the demons themselves, in the process of cleansing their friends, become themselves the filthier in proportion as the others become clean. But if this is the solution, then the gods, who shun contact or intercourse with men for fear of pollution, mix with demons who are far more polluted. Or perhaps the gods, who cannot cleanse men without polluting themselves, can without pollution cleanse the demons who have been contaminated by human contact? Who can believe such follies, unless the demons have practised their deceit upon him? If seeing and being seen is contamination, and if the gods, whom Apuleius himself calls visible, the brilliant lights of the world, and the other stars, are seen by men, are we to believe that the demons, who cannot be seen unless they please, are safer from contamination? Or if it is only the seeing and not the being seen which contaminates, then they must deny that these gods of theirs, these brilliant lights of the world, see men when their rays beam upon the earth. Their rays are not contaminated by lighting on all manner of pollution, and are we to suppose that the gods would be contaminated if they mixed with men, and even if contact were needed in order to assist them? For there is contact between the earth and the sun's or moon's rays, and yet this does not pollute the light. " '
9.18. As to the demons, these false and deceitful mediators, who, though their uncleanness of spirit frequently reveals their misery and malignity, yet, by virtue of the levity of their aerial bodies and the nature of the places they inhabit, do contrive to turn us aside and hinder our spiritual progress; they do not help us towards God, but rather prevent us from reaching Him. Since even in the bodily way, which is erroneous and misleading, and in which righteousness does not walk - for we must rise to God not by bodily ascent, but by incorporeal or spiritual conformity to Him - in this bodily way, I say, which the friends of the demons arrange according to the weight of the various elements, the aerial demons being set between the ethereal gods and earthy men, they imagine the gods to have this privilege, that by this local interval they are preserved from the pollution of human contact. Thus they believe that the demons are contaminated by men rather than men cleansed by the demons, and that the gods themselves should be polluted unless their local superiority preserved them. Who is so wretched a creature as to expect purification by a way in which men are contaminating, demons contaminated, and gods contaminable? Who would not rather choose that way whereby we escape the contamination of the demons, and are cleansed from pollution by the incontaminable God, so as to be associated with the uncontaminated angels? 9.19. But as some of these demonolators, as I may call them, and among them Labeo, allege that those whom they call demons are by others called angels, I must, if I would not seem to dispute merely about words, say something about the good angels. The Platonists do not deny their existence, but prefer to call them good demons. But we, following Scripture, according to which we are Christians, have learned that some of the angels are good, some bad, but never have we read in Scripture of good demons; but wherever this or any cognate term occurs, it is applied only to wicked spirits. And this usage has become so universal, that, even among those who are called pagans, and who maintain that demons as well as gods should be worshipped, there is scarcely a man, no matter how well read and learned, who would dare to say by way of praise to his slave, You have a demon, or who could doubt that the man to whom he said this would consider it a curse? Why, then, are we to subject ourselves to the necessity of explaining away what we have said when we have given offense by using the word demon, with which every one, or almost every one, connects a bad meaning, while we can so easily evade this necessity by using the word angel? 9.20. However, the very origin of the name suggests something worthy of consideration, if we compare it with the divine books. They are called demons from a Greek word meaning knowledge. Now the apostle, speaking with the Holy Spirit, says, Knowledge puffs up, but charity builds up. 1 Corinthians 8:1 And this can only be understood as meaning that without charity knowledge does no good, but inflates a man or magnifies him with an empty windiness. The demons, then, have knowledge without charity, and are thereby so inflated or proud, that they crave those divine honors and religious services which they know to be due to the true God, and still, as far as they can, exact these from all over whom they have influence. Against this pride of the demons, under which the human race was held subject as its merited punishment, there was exerted the mighty influence of the humility of God, who appeared in the form of a servant; but men, resembling the demons in pride, but not in knowledge, and being puffed up with uncleanness, failed to recognize Him. 9.21. The devils themselves knew this manifestation of God so well, that they said to the Lord though clothed with the infirmity of flesh, What have we to do with You, Jesus of Nazareth? Have You come to destroy us before the time? Mark 1:24 From these words, it is clear that they had great knowledge, and no charity. They feared His power to punish, and did not love His righteousness. He made known to them so much as He pleased, and He was pleased to make known so much as was needful. But He made Himself known not as to the holy angels, who know Him as the Word of God, and rejoice in His eternity, which they partake, but as was requisite to strike with terror the beings from whose tyranny He was going to free those who were predestined to His kingdom and the glory of it, eternally true and truly eternal. He made Himself known, therefore, to the demons, not by that which is life eternal, and the unchangeable light which illumines the pious, whose souls are cleansed by the faith that is in Him, but by some temporal effects of His power, and evidences of His mysterious presence, which were more easily discerned by the angelic senses even of wicked spirits than by human infirmity. But when He judged it advisable gradually to suppress these signs, and to retire into deeper obscurity, the prince of the demons doubted whether He were the Christ, and endeavored to ascertain this by tempting Him, in so far as He permitted Himself to be tempted, that He might adapt the manhood He wore to be an example for our imitation. But after that temptation, when, as Scripture says, He was ministered to Matthew 4:3-11 by the angels who are good and holy, and therefore objects of terror to the impure spirits, He revealed more and more distinctly to the demons how great He was, so that, even though the infirmity of His flesh might seem contemptible, none dared to resist His authority. ' "9.22. The good angels, therefore, hold cheap all that knowledge of material and transitory things which the demons are so proud of possessing - not that they are ignorant of these things, but because the love of God, whereby they are sanctified, is very dear to them, and because, in comparison of that not merely immaterial but also unchangeable and ineffable beauty, with the holy love of which they are inflamed, they despise all things which are beneath it, and all that is not it, that they may with every good thing that is in them enjoy that good which is the source of their goodness. And therefore they have a more certain knowledge even of those temporal and mutable things, because they contemplate their principles and causes in the word of God, by which the world was made - those causes by which one thing is, approved, another rejected, and all arranged. But the demons do not behold in the wisdom of God these eternal, and, as it were, cardinal causes of things temporal, but only foresee a larger part of the future than men do, by reason of their greater acquaintance with the signs which are hidden from us. Sometimes, too, it is their own intentions they predict. And, finally, the demons are frequently, the angels never, deceived. For it is one thing, by the aid of things temporal and changeable, to conjecture the changes that may occur in time, and to modify such things by one's own will and faculty - and this is to a certain extent permitted to the demons - it is another thing to foresee the changes of times in the eternal and immutable laws of God, which live in His wisdom, and to know the will of God, the most infallible and powerful of all causes, by participating in His spirit; and this is granted to the holy angels by a just discretion. And thus they are not only eternal, but blessed. And the good wherein they are blessed is God, by whom they were created. For without end they enjoy the contemplation and participation of Him. " "9.23. If the Platonists prefer to call these angels gods rather than demons, and to reckon them with those whom Plato, their founder and master, maintains were created by the supreme God, they are welcome to do so, for I will not spend strength in fighting about words. For if they say that these beings are immortal, and yet created by the supreme God, blessed but by cleaving to their Creator and not by their own power, they say what we say, whatever name they call these beings by. And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, The God of gods, the Lord has spoken; and again, Confess to the God of gods; and again, He is a great King above all gods. And where it is said, He is to be feared above all gods, the reason is immediately added, for it follows, for all the gods of the nations are idols, but the Lord made the heavens. He said, above all gods, but added, of the nations; that is to say, above all those whom the nations count gods, in other words, demons. By them He is to be feared with that terror in which they cried to the Lord, Have You come to destroy us? But where it is said, the God of gods, it cannot be understood as the god of the demons; and far be it from us to say that great King above all gods means great King above all demons. But the same Scripture also calls men who belong to God's people gods: I have said, You are gods, and all of you children of the Most High. Accordingly, when God is styled God of gods, this may be understood of these gods; and so, too, when He is styled a great King above all gods. Nevertheless, some one may say, if men are called gods because they belong to God's people, whom He addresses by means of men and angels, are not the immortals, who already enjoy that felicity which men seek to attain by worshipping God, much more worthy of the title? And what shall we reply to this, if not that it is not without reason that in holy Scripture men are more expressly styled gods than those immortal and blessed spirits to whom we hope to be equal in the resurrection, because there was a fear that the weakness of unbelief, being overcome with the excellence of these beings, might presume to constitute some of them a god? In the case of men this was a result that need not be guarded against. Besides, it was right that the men belonging to God's people should be more expressly called gods, to assure and certify them that He who is called God of gods is their God; because, although those immortal and blessed spirits who dwell in the heavens are called gods, yet they are not called gods of gods, that is to say, gods of the men who constitute God's people, and to whom it is said, I have said, You are gods, and all of you the children of the Most High. Hence the saying of the apostle, Though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. 1 Corinthians 8:5-6 We need not, therefore, laboriously contend about the name, since the reality is so obvious as to admit of no shadow of doubt. That which we say, that the angels who are sent to announce the will of God to men belong to the order of blessed immortals, does not satisfy the Platonists, because they believe that this ministry is discharged, not by those whom they call gods, in other words, not by blessed immortals, but by demons, whom they dare not affirm to be blessed, but only immortal, or if they do rank them among the blessed immortals, yet only as good demons, and not as gods who dwell in the heaven of heavens remote from all human contact. But, though it may seem mere wrangling about a name, yet the name of demon is so detestable that we cannot bear in any sense to apply it to the holy angels. Now, therefore, let us close this book in the assurance that, whatever we call these immortal and blessed spirits, who yet are only creatures, they do not act as mediators to introduce to everlasting felicity miserable mortals, from whom they are severed by a twofold distinction. And those others who are mediators, in so far as they have immortality in common with their superiors, and misery in common with their inferiors (for they are justly miserable in punishment of their wickedness), cannot bestow upon us, but rather grudge that we should possess, the blessedness from which they themselves are excluded. And so the friends of the demons have nothing considerable to allege why we should rather worship them as our helpers than avoid them as traitors to our interests. As for those spirits who are good, and who are therefore not only immortal but also blessed, and to whom they suppose we should give the title of gods, and offer worship and sacrifices for the sake of inheriting a future life, we shall, by God's help, endeavor in the following book to show that these spirits, call them by what name, and ascribe to them what nature you will, desire that religious worship be paid to God alone, by whom they were created, and by whose communications of Himself to them they are blessed. <" '
10.9. These miracles, and many others of the same nature, which it were tedious to mention, were wrought for the purpose of commending the worship of the one true God, and prohibiting the worship of a multitude of false gods. Moreover, they were wrought by simple faith and godly confidence, not by the incantations and charms composed under the influence of a criminal tampering with the unseen world, of an art which they call either magic, or by the more abominable title necromancy, or the more honorable designation theurgy; for they wish to discriminate between those whom the people call magicians, who practise necromancy, and are addicted to illicit arts and condemned, and those others who seem to them to be worthy of praise for their practice of theurgy - the truth, however, being that both classes are the slaves of the deceitful rites of the demons whom they invoke under the names of angels. For even Porphyry promises some kind of purgation of the soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so that you can detect his opinion vacillating between the profession of philosophy and an art which he feels to be presumptuous and sacrilegious. For at one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it useful for cleansing one part of the soul, not, indeed, the intellectual part, by which the truth of things intelligible, which have no sensible images, is recognized, but the spiritual part, which takes cognizance of the images of things material. This part, he says, is prepared and fitted for intercourse with spirits and angels, and for the vision of the gods, by the help of certain theurgic consecrations, or, as they call them, mysteries. He acknowledges, however, that these theurgic mysteries impart to the intellectual soul no such purity as fits it to see its God, and recognize the things that truly exist. And from this acknowledgment we may infer what kind of gods these are, and what kind of vision of them is imparted by theurgic consecrations, if by it one cannot see the things which truly exist. He says, further, that the rational, or, as he prefers calling it, the intellectual soul, can pass into the heavens without the spiritual part being cleansed by theurgic art, and that this art cannot so purify the spiritual part as to give it entrance to immortality and eternity. And therefore, although he distinguishes angels from demons, asserting that the habitation of the latter is in the air, while the former dwell in the ether and empyrean, and although he advises us to cultivate the friendship of some demon, who may be able after our death to assist us, and elevate us at least a little above the earth - for he owns that it is by another way we must reach the heavenly society of the angels - he at the same time distinctly warns us to avoid the society of demons, saying that the soul, expiating its sin after death, execrates the worship of demons by whom it was entangled. And of theurgy itself, though he recommends it as reconciling angels and demons, he cannot deny that it treats with powers which either themselves envy the soul its purity, or serve the arts of those who do envy it. He complains of this through the mouth of some Chald an or other: A good man in Chald a complains, he says, that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him purity, had prayed to the powers, and bound them by his conjuring not to listen to his request. Therefore, adds Porphyry, what the one man bound, the other could not loose. And from this he concludes that theurgy is a craft which accomplishes not only good but evil among gods and men; and that the gods also have passions, and are perturbed and agitated by the emotions which Apuleius attributed to demons and men, but from which he preserved the gods by that sublimity of residence, which, in common with Plato, he accorded to them. 10.10. But here we have another and a much more learned Platonist than Apuleius, Porphyry, to wit, asserting that, by I know not what theurgy, even the gods themselves are subjected to passions and perturbations; for by adjurations they were so bound and terrified that they could not confer purity of soul - were so terrified by him who imposed on them a wicked command, that they could not by the same theurgy be freed from that terror, and fulfill the righteous behest of him who prayed to them, or do the good he sought. Who does not see that all these things are fictions of deceiving demons, unless he be a wretched slave of theirs, and an alien from the grace of the true Liberator? For if the Chald an had been dealing with good gods, certainly a well-disposed man, who sought to purify his own soul, would have had more influence with them than an evil-disposed man seeking to hinder him. Or, if the gods were just, and considered the man unworthy of the purification he sought, at all events they should not have been terrified by an envious person, nor hindered, as Porphyry avows, by the fear of a stronger deity, but should have simply denied the boon on their own free judgment. And it is surprising that that well-disposed Chald an, who desired to purify his soul by theurgical rites, found no superior deity who could either terrify the frightened gods still more, and force them to confer the boon, or compose their fears, and so enable them to do good without compulsion - even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god who has power to terrify the inferior gods, and none who has power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? And is there not found a god who listens to the well-disposed man, and removes the fear of the gods that they may do him good? O excellent theurgy! O admirable purification of the soul!- a theurgy in which the violence of an impure envy has more influence than the entreaty of purity and holiness. Rather let us abominate and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of Satan transforming himself into an angel of light. 2 Corinthians 11:14 For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, turns himself into all shapes, equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend. ' "10.11. It was a better tone which Porphyry adopted in his letter to Anebo the Egyptian, in which, assuming the character of an inquirer consulting him, he unmasks and explodes these sacrilegious arts. In that letter, indeed, he repudiates all demons, whom he maintains to be so foolish as to be attracted by the sacrificial vapors, and therefore residing not in the ether, but in the air beneath the moon, and indeed in the moon itself. Yet he has not the boldness to attribute to all the demons all the deceptions and malicious and foolish practices which justly move his indignation. For, though he acknowledges that as a race demons are foolish, he so far accommodates himself to popular ideas as to call some of them benigt demons. He expresses surprise that sacrifices not only incline the gods, but also compel and force them to do what men wish; and he is at a loss to understand how the sun and moon, and other visible celestial bodies - for bodies he does not doubt that they are - are considered gods, if the gods are distinguished from the demons by their incorporeality; also, if they are gods, how some are called beneficent and others hurtful, and how they, being corporeal, are numbered with the gods, who are incorporeal. He inquires further, and still as one in doubt, whether diviners and wonderworkers are men of unusually powerful souls, or whether the power to do these things is communicated by spirits from without. He inclines to the latter opinion, on the ground that it is by the use of stones and herbs that they lay spells on people, and open closed doors, and do similar wonders. And on this account, he says, some suppose that there is a race of beings whose property it is to listen to men - a race deceitful, full of contrivances, capable of assuming all forms, simulating gods, demons, and dead men, - and that it is this race which bring about all these things which have the appearance of good or evil, but that what is really good they never help us in, and are indeed unacquainted with, for they make wickedness easy, but throw obstacles in the path of those who eagerly follow virtue; and that they are filled with pride and rashness, delight in sacrificial odors, are taken with flattery. These and the other characteristics of this race of deceitful and malicious spirits, who come into the souls of men and delude their senses, both in sleep and waking, he describes not as things of which he is himself convinced, but only with so much suspicion and doubt as to cause him to speak of them as commonly received opinions. We should sympathize with this great philosopher in the difficulty he experienced in acquainting himself with and confidently assailing the whole fraternity of devils, which any Christian old woman would unhesitatingly describe and most unreservedly detest. Perhaps, however, he shrank from offending Anebo, to whom he was writing, himself the most eminent patron of these mysteries, or the others who marvelled at these magical feats as divine works, and closely allied to the worship of the gods. However, he pursues this subject, and, still in the character of an inquirer, mentions some things which no sober judgment could attribute to any but malicious and deceitful powers. He asks why, after the better class of spirits have been invoked, the worse should be commanded to perform the wicked desires of men; why they do not hear a man who has just left a woman's embrace, while they themselves make no scruple of tempting men to incest and adultery; why their priests are commanded to abstain from animal food for fear of being polluted by the corporeal exhalations, while they themselves are attracted by the fumes of sacrifices and other exhalations; why the initiated are forbidden to touch a dead body, while their mysteries are celebrated almost entirely by means of dead bodies; why it is that a man addicted to any vice should utter threats, not to a demon or to the soul of a dead man, but to the sun and moon, or some of the heavenly bodies, which he intimidates by imaginary terrors, that he may wring from them a real boon - for he threatens that he will demolish the sky, and such like impossibilities - that those gods, being alarmed, like silly children, with imaginary and absurd threats, may do what they are ordered. Porphyry further relates that a man, Ch remon, profoundly versed in these sacred or rather sacrilegious mysteries, had written that the famous Egyptian mysteries of Isis and her husband Osiris had very great influence with the gods to compel them to do what they were ordered, when he who used the spells threatened to divulge or do away with these mysteries, and cried with a threatening voice that he would scatter the members of Osiris if they neglected his orders. Not without reason is Porphyry surprised that a man should utter such wild and empty threats against the gods - not against gods of no account, but against the heavenly gods, and those that shine with sidereal light - and that these threats should be effectual to constrain them with resistless power, and alarm them so that they fulfill his wishes. Not without reason does he, in the character of an inquirer into the reasons of these surprising things, give it to be understood that they are done by that race of spirits which he previously described as if quoting other people's opinions - spirits who deceive not, as he said, by nature, but by their own corruption, and who simulate gods and dead men, but not, as he said, demons, for demons they really are. As to his idea that by means of herbs, and stones, and animals, and certain incantations and noises, and drawings, sometimes fanciful, and sometimes copied from the motions of the heavenly bodies, men create upon earth powers capable of bringing about various results, all that is only the mystification which these demons practise on those who are subject to them, for the sake of furnishing themselves with merriment at the expense of their dupes. Either, then, Porphyry was sincere in his doubts and inquiries, and mentioned these things to demonstrate and put beyond question that they were the work, not of powers which aid us in obtaining life, but of deceitful demons; or, to take a more favorable view of the philosopher, he adopted this method with the Egyptian who was wedded to these errors, and was proud of them, that he might not offend him by assuming the attitude of a teacher, nor discompose his mind by the altercation of a professed assailant, but, by assuming the character of an inquirer, and the humble attitude of one who was anxious to learn, might turn his attention to these matters, and show how worthy they are to be despised and relinquished. Towards the conclusion of his letter, he requests Anebo to inform him what the Egyptian wisdom indicates as the way to blessedness. But as to those who hold intercourse with the gods, and pester them only for the sake of finding a runaway slave, or acquiring property, or making a bargain of a marriage, or such things, he declares that their pretensions to wisdom are vain. He adds that these same gods, even granting that on other points their utterances were true, were yet so ill-advised and unsatisfactory in their disclosures about blessedness, that they cannot be either gods or good demons, but are either that spirit who is called the deceiver, or mere fictions of the imagination. " '
10.27. How much more tolerable and accordant with human feeling is the error of your Platonist co-sectary Apuleius! For he attributed the diseases and storms of human passions only to the demons who occupy a grade beneath the moon, and makes even this avowal as by constraint regarding gods whom he honors; but the superior and celestial gods, who inhabit the ethereal regions, whether visible, as the sun, moon, and other luminaries, whose brilliancy makes them conspicuous, or invisible, but believed in by him, he does his utmost to remove beyond the slightest stain of these perturbations. It is not, then, from Plato, but from your Chald an teachers you have learned to elevate human vices to the ethereal and empyreal regions of the world and to the celestial firmament, in order that your theurgists might be able to obtain from your gods divine revelations; and yet you make yourself superior to these divine revelations by your intellectual life, which dispenses with these theurgic purifications as not needed by a philosopher. But, by way of rewarding your teachers, you recommend these arts to other men, who, not being philosophers, may be persuaded to use what you acknowledge to be useless to yourself, who are capable of higher things; so that those who cannot avail themselves of the virtue of philosophy, which is too arduous for the multitude, may, at your instigation, betake themselves to theurgists by whom they may be purified, not, indeed, in the intellectual, but in the spiritual part of the soul. Now, as the persons who are unfit for philosophy form incomparably the majority of mankind, more may be compelled to consult these secret and illicit teachers of yours than frequent the Platonic schools. For these most impure demons, pretending to be ethereal gods, whose herald and messenger you have become, have promised that those who are purified by theurgy in the spiritual part of their soul shall not indeed return to the Father, but shall dwell among the ethereal gods above the aerial regions. But such fancies are not listened to by the multitudes of men whom Christ came to set free from the tyranny of demons. For in Him they have the most gracious cleansing, in which mind, spirit, and body alike participate. For, in order that He might heal the whole man from the plague of sin, He took without sin the whole human nature. Would that you had known Him, and would that you had committed yourself for healing to Him rather than to your own frail and infirm human virtue, or to pernicious and curious arts! He would not have deceived you; for Him your own oracles, on your own showing, acknowledged holy and immortal. It is of Him, too, that the most famous poet speaks, poetically indeed, since he applies it to the person of another, yet truly, if you refer it to Christ, saying, Under your auspices, if any traces of our crimes remain, they shall be obliterated, and earth freed from its perpetual fear. By which he indicates that, by reason of the infirmity which attaches to this life, the greatest progress in virtue and righteousness leaves room for the existence, if not of crimes, yet of the traces of crimes, which are obliterated only by that Saviour of whom this verse speaks. For that he did not say this at the prompting of his own fancy, Virgil tells us in almost the last verse of that 4th Eclogue, when he says, The last age predicted by the Cum an sibyl has now arrived; whence it plainly appears that this had been dictated by the Cum an sibyl. But those theurgists, or rather demons, who assume the appearance and form of gods, pollute rather than purify the human spirit by false appearances and the delusive mockery of unsubstantial forms. How can those whose own spirit is unclean cleanse the spirit of man? Were they not unclean, they would not be bound by the incantations of an envious man, and would neither be afraid nor grudge to bestow that hollow boon which they promise. But it is sufficient for our purpose that you acknowledge that the intellectual soul, that is, our mind, cannot be justified by theurgy; and that even the spiritual or inferior part of our soul cannot by this act be made eternal and immortal, though you maintain that it can be purified by it. Christ, however, promises life eternal; and therefore to Him the world flocks, greatly to your indignation, greatly also to your astonishment and confusion. What avails your forced avowal that theurgy leads men astray, and deceives vast numbers by its ignorant and foolish teaching, and that it is the most manifest mistake to have recourse by prayer and sacrifice to angels and principalities, when at the same time, to save yourself from the charge of spending labor in vain on such arts, you direct men to the theurgists, that by their means men, who do not live by the rule of the intellectual soul, may have their spiritual soul purified?
18.41. But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God. ' "
21.8. But if they reply that their reason for not believing us when we say that human bodies will always burn and yet never die, is that the nature of human bodies is known to be quite otherwise constituted; if they say that for this miracle we cannot give the reason which was valid in the case of those natural miracles, viz., that this is the natural property, the nature of the thing - for we know that this is not the nature of human flesh - we find our answer in the sacred writings, that even this human flesh was constituted in one fashion before there was sin - was constituted, in fact, so that it could not die - and in another fashion after sin, being made such as we see it in this miserable state of mortality, unable to retain enduring life. And so in the resurrection of the dead shall it be constituted differently from its present well-known condition. But as they do not believe these writings of ours, in which we read what nature man had in paradise, and how remote he was from the necessity of death - and indeed, if they did believe them, we should of course have little trouble in debating with them the future punishment of the damned, - we must produce from the writings of their own most learned authorities some instances to show that it is possible for a thing to become different from what it was formerly known characteristically to be. From the book of Marcus Varro, entitled, of the Race of the Roman People, I cite word for word the following instance: There occurred a remarkable celestial portent; for Castor records that, in the brilliant star Venus, called Vesperugo by Plautus, and the lovely Hesperus by Homer, there occurred so strange a prodigy, that it changed its color, size, form, course, which never happened before nor since. Adrastus of Cyzicus, and Dion of Naples, famous mathematicians, said that this occurred in the reign of Ogyges. So great an author as Varro would certainly not have called this a portent had it not seemed to be contrary to nature. For we say that all portents are contrary to nature; but they are not so. For how is that contrary to nature which happens by the will of God, since the will of so mighty a Creator is certainly the nature of each created thing? A portent, therefore, happens not contrary to nature, but contrary to what we know as nature. But who can number the multitude of portents recorded in profane histories? Let us then at present fix our attention on this one only which concerns the matter in hand. What is there so arranged by the Author of the nature of heaven and earth as the exactly ordered course of the stars? What is there established by laws so sure and inflexible? And yet, when it pleased Him who with sovereignty and supreme power regulates all He has created, a star conspicuous among the rest by its size and splendor changed its color, size, form, and, most wonderful of all, the order and law of its course! Certainly that phenomenon disturbed the canons of the astronomers, if there were any then, by which they tabulate, as by unerring computation, the past and future movements of the stars, so as to take upon them to affirm that this which happened to the morning star (Venus) never happened before nor since. But we read in the divine books that even the sun itself stood still when a holy man, Joshua the Son of Nun, had begged this from God until victory should finish the battle he had begun; and that it even went back, that the promise of fifteen years added to the life of king Hezekiah might be sealed by this additional prodigy. But these miracles, which were vouchsafed to the merits of holy men, even when our adversaries believe them, they attribute to magical arts; so Virgil, in the lines I quoted above, ascribes to magic the power to Turn rivers backward to their source, And make the stars forget their course. For in our sacred books we read that this also happened, that a river turned backward, was stayed above while the lower part flowed on, when the people passed over under the above-mentioned leader, Joshua the Son of Nun; and also when Elias the prophet crossed; and afterwards, when his disciple Elisha passed through it: and we have just mentioned how, in the case of king Hezekiah the greatest of the stars forgot its course. But what happened to Venus, according to Varro, was not said by him to have happened in answer to any man's prayer. Let not the sceptics then benight themselves in this knowledge of the nature of things, as if divine power cannot bring to pass in an object anything else than what their own experience has shown them to be in its nature. Even the very things which are most commonly known as natural would not be less wonderful nor less effectual to excite surprise in all who beheld them, if men were not accustomed to admire nothing but what is rare. For who that thoughtfully observes the countless multitude of men, and their similarity of nature, can fail to remark with surprise and admiration the individuality of each man's appearance, suggesting to us, as it does, that unless men were like one another, they would not be distinguished from the rest of the animals; while unless, on the other hand, they were unlike, they could not be distinguished from one another, so that those whom we declare to be like, we also find to be unlike? And the unlikeness is the more wonderful consideration of the two; for a common nature seems rather to require similarity. And yet, because the very rarity of things is that which makes them wonderful, we are filled with much greater wonder when we are introduced to two men so like, that we either always or frequently mistake in endeavoring to distinguish between them. But possibly, though Varro is a heathen historian, and a very learned one, they may disbelieve that what I have cited from him truly occurred; or they may say the example is invalid, because the star did not for any length of time continue to follow its new course, but returned to its ordinary orbit. There is, then, another phenomenon at present open to their observation, and which, in my opinion, ought to be sufficient to convince them that, though they have observed and ascertained some natural law, they ought not on that account to prescribe to God, as if He could not change and turn it into something very different from what they have observed. The land of Sodom was not always as it now is; but once it had the appearance of other lands, and enjoyed equal if not richer fertility; for, in the divine narrative, it was compared to the paradise of God. But after it was touched by fire from heaven, as even pagan history testifies, and as is now witnessed by those who visit the spot, it became unnaturally and horribly sooty in appearance; and its apples, under a deceitful appearance of ripeness, contain ashes within. Here is a thing which was of one kind, and is of another. You see how its nature was converted by the wonderful transmutation wrought by the Creator of all natures into so very disgusting a diversity - an alteration which after so long a time took place, and after so long a time still continues. As therefore it was not impossible to God to create such natures as He pleased, so it is not impossible to Him to change these natures of His own creation into whatever He pleases, and thus spread abroad a multitude of those marvels which are called monsters, portents, prodigies, phenomena, and which if I were minded to cite and record, what end would there be to this work? They say that they are called monsters, because they demonstrate or signify something; portents, because they portend something; and so forth. But let their diviners see how they are either deceived, or even when they do predict true things, it is because they are inspired by spirits, who are intent upon entangling the minds of men (worthy, indeed, of such a fate) in the meshes of a hurtful curiosity, or how they light now and then upon some truth, because they make so many predictions. Yet, for our part, these things which happen contrary to nature, and are said to be contrary to nature (as the apostle, speaking after the manner of men, says, that to graft the wild olive into the good olive, and to partake of its fatness, is contrary to nature), and are called monsters, phenomena, portents, prodigies, ought to demonstrate, portend, predict that God will bring to pass what He has foretold regarding the bodies of men, no difficulty preventing Him, no law of nature prescribing to Him His limit. How He has foretold what He is to do, I think I have sufficiently shown in the preceding book, culling from the sacred Scriptures, both of the New and Old Testaments, not, indeed, all the passages that relate to this, but as many as I judged to suffice for this work. " '
21.10. Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared. ' '. None |
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130. Pseudo Clementine Literature, Recognitions, 1.27, 1.39, 1.49, 1.69, 4.19 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ps.-Clementine literature on demons • demons • demons and baptism • demons and food • demons and sexual sin • demons in Jewish-Christian texts • demons in second- and third-century texts • demons, Gnostics on
Found in books: Blidstein (2017) 108, 187, 192, 193; Brouwer and Vimercati (2020) 182; McGowan (1999) 180
| 1.27. In the beginning, when God had made the heaven and the earth, Genesis 1:1 as one house, the shadow which was cast by the mundane bodies involved in darkness those things which were enclosed in it. But when the will of God had introduced light, that darkness which had been caused by the shadows of bodies was straightway dispelled: then at length light is appointed for the day, darkness for the night. And now the water which was within the world, in the middle space of that first heaven and earth, congealed as if with frost, and solid as crystal, is distended, and the middle spaces of the heaven and earth are separated as by a firmament of this sort; and that firmament the Creator called heaven, so called by the name of that previously made: and so He divided into two portions that fabric of the universe, although it was but one house. The reason of the division was this, that the upper portion might afford a dwelling-place to angels, and the lower to men. After this, the place of the sea and the chaos which had been made received that portion of the water which remained below, by order of the eternal Will; and these flowing down to the sunk and hollow places, the dry land appeared; and the gatherings of the waters were made seas. And after this the earth, which had appeared, produced various species of herbs and shrubs. It gave forth fountains also, and rivers, not only in the plains, but on the mountains. And so all things were prepared, that men who were to dwell in it might have it in their power to use all these things according to their will, that is, either for good or evil.
1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God.
1.49. His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets- especially Jacob and Moses- spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out. ' "
1.69. To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings, in what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.' But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism. " '
4.19. There is also another error of the demons, which they suggest to the senses of men, that they should think that those things which they suffer, they suffer from such as are called gods, in order that thereby, offering sacrifices and gifts, as if to propitiate them, they may strengthen the worship of false religion, and avoid us who are interested in their salvation, that they may be freed from error; but this they do, as I have said, not knowing that these things are suggested to them by demons, for fear they should be saved. It is therefore in the power of every one, since man has been made possessed of free-will, whether he shall hear us to life, or the demons to destruction. Also to some, the demons, appearing visibly under various figures, sometimes throw out threats, sometimes promise relief from sufferings, that they may instil into those whom they deceive the opinion of their being gods, and that it may not be known that they are demons. But they are not concealed from us, who know the mysteries of the creation, and for what reason it is permitted to the demons to do those things in the present world; how it is allowed them to transform themselves into what figures they please, and to suggest evil thoughts, and to convey themselves, by means of meats and of drink consecrated to them, into the minds or bodies of those who partake of it, and to concoct vain dreams to further the worship of some idol. ''. None |
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131. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Demons • demons
Found in books: Hahn Emmel and Gotter (2008) 102; Rohmann (2016) 245
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132. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • demons • demons and food • demons in second- and third-century texts
Found in books: Blidstein (2017) 82; McGowan (1999) 158
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133. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • daimon (demon), and the demonic • daimons • daimons, • daimons, palm trees home to • demons,
Found in books: Edmonds (2019) 370, 371; Janowitz (2002) 96; Struck (2016) 235
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134. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Demons • Demons, Source of bad thoughts and emotions • Evagrius, desert Father, Bad thoughts often imposed by demons, but not always • Philoponus, Do demons know our thoughts through speech and gestures, or directly?
Found in books: Cain (2016) 255, 256; Sorabji (2000) 365, 367
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135. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Demons • Demons, Source of bad thoughts and emotions • Evagrius, desert Father, Bad thoughts often imposed by demons, but not always • Philoponus, Do demons know our thoughts through speech and gestures, or directly?
Found in books: Cain (2016) 255; Sorabji (2000) 365
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136. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Demons • Demons, Source of bad thoughts and emotions • Evagrius, desert Father, Bad thoughts often imposed by demons, but not always • Philoponus, Do demons know our thoughts through speech and gestures, or directly? • demons • emotions, and demonic activity
Found in books: Cain (2016) 255, 257; Champion (2022) 126, 127, 138; Dijkstra and Raschle (2020) 316; Sorabji (2000) 359, 361, 362, 364, 365, 366
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137. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Personal daimon • daimons, • demons,
Found in books: Edmonds (2019) 371; Pachoumi (2017) 13
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138. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Demons • demons
Found in books: Hahn Emmel and Gotter (2008) 115; Rohmann (2016) 241
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139. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Apuleius, and demons • Christ, vs. Apuleius’ demons • Plato, on demons • Scriptures, on demons • daemon (daimôn, δαίμων) • demons, Augustine on • demons, Calcidius on • demons, Plato on • demons, Timaean influence on • demons, aetherial and aerial • demons, and god’s providence • demons, as guardians of humankind • demons, as lower-level gods • demons, as mediators • demons, defined • demons, hierarchy of • demons, immortality of • demons, subject to passions • mediators, demons unsuitable as • powers, demonic • theology, on demons and angels (Augustine)
Found in books: Hoenig (2018) 121, 144, 150, 156, 194, 195, 201, 202, 203, 204, 205, 206, 261, 270, 271, 272, 273, 274, 275, 276, 277, 278; d, Hoine and Martijn (2017) 126
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140. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • daimons, • guide, daimonic
Found in books: Edmonds (2004) 195; Edmonds (2019) 328
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141. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Personal daimon • daemon (daimôn, δαίμων) • demon (daimon)
Found in books: Dillon and Timotin (2015) 180; Pachoumi (2017) 30; d, Hoine and Martijn (2017) 60, 132, 137
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142. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: • Daemon • Daemon, Socrates’ • daemones
Found in books: Fowler (2014) 78; Joosse (2021) 178, 207, 221, 239
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143. Aeschines, Or., 3.110-3.112
Tagged with subjects: • daimon • daimons
Found in books: Martin (2009) 89; Álvarez (2019) 26
| 3.110. They were not content with taking this oath, but they added an imprecation and a mighty curse concerning this; for it stands thus written in the curse : “If any one should violate this,” it says, “whether city or private man, or tribe, let them be under the curse,” it says, “of Apollo and Artemis and Leto and Athena Pronaea.” 3.111. The curse goes on: That their land bear no fruit; that their wives bear children not like those who begat them, but monsters; that their flocks yield not their natural increase; that defeat await them in camp and court and market-place, and that they perish utterly, themselves, their houses, their whole race; “And never,” it says, “may they offer pure sacrifice unto Apollo, nor to Artemis, nor to Leto, nor to Athena Pronaea, and may the gods refuse to accept their offerings.”' "3.112. As a proof of this, let the oracle of the god be read; hear the curse; call to mind the oaths that your fathers swore together with all the other Amphictyons. Oracle ;Ye may not hope to capture town nor tower, Till dark-eyed Amphitrite's waves shall break And roar against Apollo's sacred shore.; ibl"'. None |
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144. Demosthenes, Orations, 18.294
Tagged with subjects: • daimon • daimones
Found in books: Martin (2009) 96; Sommerstein and Torrance (2014) 133
| 18.294. But why reproach him for that imputation, when he has uttered calumnies of far greater audacity? A m an who accuses me of Philippism— Heaven and Earth, of what lie is he not capable? I solemnly aver that, if we are to cast aside lying imputations and spiteful mendacity, and inquire in all sincerity who really are the men to whom the reproach of all that has befallen might by general consent be fairly and honestly brought home, you will find that they are men in the several cities who resemble Aeschines, and do not resemble me.''. None |
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145. None, None, nan
Tagged with subjects: • Allotted Daimon • Daimon • Demons • Idols, As demons • Logos, As mediating demon • Personal daimon • daimons
Found in books: McDonough (2009) 163, 164; Pachoumi (2017) 18; Álvarez (2019) 22, 23, 26, 41
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146. None, None, nan
Tagged with subjects: • daemons in Chaldaean Oracles • daimons • daimons,
Found in books: Edmonds (2019) 331, 363; Janowitz (2002b) 123; d, Hoine and Martijn (2017) 219
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147. None, None, nan
Tagged with subjects: • Demon, Demophantos, decree of • daimones
Found in books: Liddel (2020) 142; Sommerstein and Torrance (2014) 133
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148. None, None, nan
Tagged with subjects: • Arch-daimons • daimons, • demons,
Found in books: Edmonds (2019) 76, 77; Pachoumi (2017) 38
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149. None, None, nan
Tagged with subjects: • daimon • daimons
Found in books: Ebrey and Kraut (2022) 258; Gazis and Hooper (2021) 20; Álvarez (2019) 36
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150. None, None, nan
Tagged with subjects: • demons
Found in books: Dijkstra and Raschle (2020) 313; Hahn Emmel and Gotter (2008) 315
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