1. Hebrew Bible, Genesis, 2.24, 15.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abimelech/Ebed-melech, Trance/ecstasy of • Philo of Alexandria, Ecstasy, four types • Spirit, effects of, ecstasy/frenzy • ecstasy, inspired • ecstasy/ecstatic prophecy
Found in books: Allison (2018), 4 Baruch, 234; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 286, 287; Levison (2009), Filled with the Spirit, 158, 327; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134
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2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
15.12 וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃'' None | sup>
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
15.12 And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.'' None |
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2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ecstasy, ecstatic • Spirit, effects of, ecstasy/frenzy
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 160; Levison (2009), Filled with the Spirit, 414
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3. Hebrew Bible, Judges, 3.10, 6.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ecstasy, ecstatic • Spirit, effects of, ecstasy/frenzy
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 343; Levison (2009), Filled with the Spirit, 162
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6.34 וְרוּחַ יְהוָה לָבְשָׁה אֶת־גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִזָּעֵק אֲבִיעֶזֶר אַחֲרָיו׃' ' None | sup>
3.10 And the spirit of the Lord came upon him, and he judged Yisra᾽el, and went out to war: and the Lord delivered Kushan-rish῾atayim, king of Aram, into his hand; and his hand prevailed against Kushan-rish῾atayim.
6.34 But the spirit of the Lord clothed Gid῾on, and he blew a shofar; and Avi-῾ezer mustered behind him.'' None |
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4. Homer, Iliad, 6.130-6.131 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dionysus, ecstasy/ enthusiasm/madness, association with • ecstasy ἔκστασις, ecstatic • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • madness/ecstasy/enthusiasm, association of Dionysus with
Found in books: Bernabe et al. (2013), Redefining Dionysos, 161; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 321, 322
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6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν·'' None | sup>
6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.131 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. '' None |
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5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasis, ecstasy, ecstatic, ex stasis
Found in books: Levison (2009), Filled with the Spirit, 165; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 128
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6. Euripides, Bacchae, 6, 34, 680-681 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysus, ecstasy/ enthusiasm/madness, association with • Illumined, with ecstasies of supreme god • ecstasy ἔκστασις, ecstatic • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • madness/ecstasy/enthusiasm, association of Dionysus with
Found in books: Bernabe et al. (2013), Redefining Dionysos, 88, 161, 310; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 336; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 319, 395
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6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
34 σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν,
680 ὁρῶ δὲ θιάσους τρεῖς γυναικείων χορῶν,
681 ὧν ἦρχʼ ἑνὸς μὲν Αὐτονόη, τοῦ δευτέρου ' None | sup>
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
34 a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries.
680 I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage, ' None |
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7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • ecstasy ἔκστασις, ecstatic • ecstasy/frenzy (prophetic)
Found in books: Bernabe et al. (2013), Redefining Dionysos, 44; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 91
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8. Philo of Alexandria, On Drunkenness, 146-148 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasy
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 254; Levison (2009), Filled with the Spirit, 170, 197, 333
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146 But whatever soul is filled with grace is at once in a state of exultation, and delight, and dancing; for it becomes full of triumph, so that it would appear to many of the uninitiated to be intoxicated, and agitated, and to be beside itself. On which account it was said to it by a young boy, and that not by one only but by every one who was old enough for juvenile sauciness and for a readiness to mock at what is good, "How long will you be drunk? Put an end to your wine-bibbing." '147 For in the case of those who are under the influence of divine inspiration, not only is the soul accustomed to be excited, and as it were to become frenzied, but also the body is accustomed to become reddish and of a fiery complexion, the joy which is internally diffused and which is exulting, secretly spreading its affections even to the exterior parts, by which many foolish people are deceived, and have fancied that sober persons were intoxicated. 148 And yet indeed those sober people are in a manner intoxicated, having drunk deep of all good things, and having received pledges from perfect virtue. But those are intoxicated with that drunkenness which proceeds form wine, who pass their whole lives without ever having tasted wisdom, though they have a continued hunger and desire for it. ' None |
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9. Philo of Alexandria, On The Migration of Abraham, 34-35 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasy • ecstasy, inspired
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 287; Levison (2009), Filled with the Spirit, 189, 344; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 73, 89
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34 I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; '35 and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII. ' None |
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10. Philo of Alexandria, On The Creation of The World, 70-71 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasis, ecstasy, ecstatic, ex stasis
Found in books: Levison (2009), Filled with the Spirit, 170, 180, 333, 393; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
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70 And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect: '71 and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV. ' None |
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11. Philo of Alexandria, On The Special Laws, 1.38, 3.1-3.6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasis, ecstasy, ecstatic, ex stasis • ecstasy
Found in books: Levison (2009), Filled with the Spirit, 180, 344, 393; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 72, 73; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 90
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1.38 But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions.
3.1 There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2 At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3 Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4 But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5 And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6 But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. '' None |
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12. Philo of Alexandria, On The Virtues, 216-217 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria, Ecstasy, four types • Spirit, effects of, ecstasy/frenzy
Found in books: Levison (2009), Filled with the Spirit, 183, 184; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226
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216 for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. '217 For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding. ' None |
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13. Philo of Alexandria, On The Life of Moses, 1.277 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasy/frenzy (prophetic)
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 83, 91; Levison (2009), Filled with the Spirit, 158
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1.277 And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words, '' None |
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14. Philo of Alexandria, Who Is The Heir, 264-265 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo of Alexandria, Ecstasy, four types • Spirit, effects of, ecstasy/frenzy
Found in books: Levison (2009), Filled with the Spirit, 158, 164; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 226
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264 As long therefore as our mind still shines around and hovers around, pouring as it were a noontide light into the whole soul, we, being masters of ourselves, are not possessed by any extraneous influence; but when it approaches its setting, then, as is natural, a trance, which proceeds from inspiration, takes violent hold of us, and madness seizes upon us, for when the divine light sets this other rises and shines, '265 and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness. ' None |
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15. Josephus Flavius, Jewish Antiquities, 4.118-4.119 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasy/frenzy (prophetic)
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 91; Levison (2009), Filled with the Spirit, 159
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4.118 Καὶ ὁ μὲν τοιαῦτα ἐπεθείαζεν οὐκ ὢν ἐν ἑαυτῷ τῷ δὲ θείῳ πνεύματι πρὸς αὐτὰ νενικημένος. τοῦ δὲ Βαλάκου δυσχεραίνοντος καὶ παραβαίνειν αὐτὸν τὰς συνθήκας ἐφ' αἷς αὐτὸν ἀντὶ μεγάλων λάβοι δωρεῶν παρὰ τῶν συμμάχων ἐπικαλοῦντος, ἐλθόντα γὰρ ἐπὶ κατάρᾳ τῶν πολεμίων ὑμνεῖν αὐτοὺς ἐκείνους καὶ μακαριωτάτους ἀποφαίνειν ἀνθρώπων," "4.119 “ὦ Βάλακε, φησί, περὶ τῶν ὅλων λογίζῃ καὶ δοκεῖς ἐφ' ἡμῖν εἶναί τι περὶ τῶν τοιούτων σιγᾶν ἢ λέγειν, ὅταν ἡμᾶς τὸ τοῦ θεοῦ λάβῃ πνεῦμα; φωνὰς γὰρ ἃς βούλεται τοῦτο καὶ λόγους οὐδὲν ἡμῶν εἰδότων ἀφίησιν."" None | sup>
4.118 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119 To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of.'' None |
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16. Lucan, Pharsalia, 5.118-5.120, 5.173-5.175 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Spirit, effects of, ecstasy/frenzy • ecstasy/frenzy (prophetic)
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 122, 123, 126; Levison (2009), Filled with the Spirit, 171, 329
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5.118 Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: " "5.120 of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this " 5.173 The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.175 The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault '" None |
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17. New Testament, 1 Corinthians, 14.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ecstasy • Spirit, effects of, ecstasy/frenzy • ecstasis, ecstasy, ecstatic, ex stasis
Found in books: Levison (2009), Filled with the Spirit, 340; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 155; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28, 195, 209
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14.18 εὐχαριστῶ τῷθεῷ, πάντων ὑμῶν μᾶλλον γλώσσαις λαλῶ·' ' None | sup>
14.18 I thank my God, I speak with otherlanguages more than you all.' ' None |
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18. New Testament, Acts, 1.5, 1.8, 2.1-2.21, 2.31, 2.38-2.39, 8.39, 11.28, 13.2, 22.17, 26.12-26.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ecstasy • Ecstasy, ecstatic • Spirit, effects of, ecstasy/frenzy • Spirit, effects of,, ecstasy • ecstasis, ecstasy, ecstatic, ex stasis • ecstasy • ecstasy/ecstatic prophecy
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 113; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 63, 66, 85, 89, 346; Levison (2009), Filled with the Spirit, 323, 329, 331, 334, 336, 337, 341, 342, 343, 357, 361, 363, 364; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 141; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 134; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 173, 185
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1.5 ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.
1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
2.1 Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό, 2.2 καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι, 2.3 καὶ ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφʼ ἕνα ἕκαστον αὐτῶν, 2.4 καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.5 Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.6 γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν· 2.7 ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.8 καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν; 2.9 Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,
2.10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι,
2.11 Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2.12 ἐξίσταντο δὲ πάντες καὶ διηποροῦντο, ἄλλος πρὸς ἄλλον λέγοντες Τί θέλει τοῦτο εἶναι;
2.13 ἕτεροι δὲ διαχλευάζοντες ἔλεγον ὅτι Γλεύκους μεμεστωμένοι εἰσίν.
2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
2.15 οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
2.16 ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ
2.17
2.19
2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν.
2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39 ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν.
8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
11.28 ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου.
13.2 Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 2
2.17 Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει καὶ ἰδεῖν αὐτὸν λέγοντά μοι
26.12 Ἐν οἷς πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων 26.13 ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· 26.14 πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.' ' None | sup>
1.5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now."
1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."
2.1 Now when the day of Pentecost had come, they were all with one accord in one place. 2.2 Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3 Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4 They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5 Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6 When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7 They were all amazed and marveled, saying to one another, "Behold, aren\'t all these who speak Galileans? 2.8 How do we hear, everyone in our own native language? 2.9 Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
2.10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes,
2.11 Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"
2.12 They were all amazed, and were perplexed, saying one to another, "What does this mean?"
2.13 Others, mocking, said, "They are filled with new wine."
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "
2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " 2.16 But this is what has been spoken through the prophet Joel: ' "
2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " 2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21 It will be, that whoever will call on the name of the Lord will be saved.' " 2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay.
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39 For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself."' "
8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " 11.28 One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius.
13.2 As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them." 2
2.17 "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,
26.12 "Whereupon as I journeyed to Damascus with the authority and commission from the chief priests, 26.13 at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. ' "26.14 When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' " ' None |
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19. New Testament, Galatians, 3.2-3.5, 3.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ecstasy, ecstatic • Spirit, effects of, ecstasy/frenzy • ecstasis, ecstasy, ecstatic, ex stasis • ecstasy
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 356; Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 95; Levison (2009), Filled with the Spirit, 269; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 204, 208
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3.2 τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.3 οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; 3.4 τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 3.5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None | sup>
3.2 I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3 Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4 Did you suffer so many things in vain, if it is indeedin vain? 3.5 He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith?
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None |
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20. New Testament, Romans, 12.2, 13.1, 14.1, 14.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ecstasy, ecstatic • Spirit, effects of,, ecstasy • ecstasis, ecstasy, ecstatic, ex stasis • ecstasy/ecstatic prophecy
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 96, 136, 137; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 29
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12.2 καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.
13.1 Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν·
14.1 Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν.
14.5 ὃς μὲν γὰρ κρίνει ἡμέραν παρʼ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω·'' None | sup>
12.2 Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. " 13.1 Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.
14.1 Now receive one who is weak in faith, but not for disputes over opinions.
14.5 One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. '" None |
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21. New Testament, Luke, 1.15, 1.41-1.45, 1.67, 24.49 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ecstasy, ecstatic • Spirit, effects of, ecstasy/frenzy • ecstasy
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 113; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 89; Levison (2009), Filled with the Spirit, 337, 361, 425
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1.15 ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ,
1.41 καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλεισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ Ἐλεισάβετ, 1.42 καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. 1.43 καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ; 1.44 ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ μου. 1.45 καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου.
1.67 καὶ γὰρ χεὶρ Κυρίου ἦν μετʼ αὐτοῦ. Καὶ Ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων
24.49 καὶ ἰδοὺ ἐγὼ ἐξαποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφʼ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν.'' None | sup>
1.15 For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. " "
1.41 It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. " '1.42 She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43 Why am I so favored, that the mother of my Lord should come to me? 1.44 For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45 Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord!"
1.67 His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying,
24.49 Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high."'" None |
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22. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ecstasy, ecstatic • Spirit, effects of, ecstasy/frenzy
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 85; Levison (2009), Filled with the Spirit, 332
| 432e for when it is instilled into the body, it creates in souls an unaccustomed and unusual temperament, the peculiarity of which it is hard to describe with exactness, but analogy offers many comparisons. It is likely that by warmth and diffusion it opens up certain passages through which impressions of the future are transmitted, just as wine, when its fumes rise to the head, reveals many unusual movements and also words stored away and unperceived. For Bacchic rout And frenzied mind contain much prophecy,'' None |
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23. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Emotions, Ecstasy • Spirit, effects of, ecstasy/frenzy
Found in books: Levison (2009), Filled with the Spirit, 156, 327; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 604
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24. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ecstasy • Spirit, effects of, ecstasy/frenzy • ecstasis, ecstasy, ecstatic, ex stasis
Found in books: Levison (2009), Filled with the Spirit, 226; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 141; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 173, 208, 210
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25. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Abimelech/Ebed-melech, Trance/ecstasy of • Spirit, effects of, ecstasy/frenzy
Found in books: Allison (2018), 4 Baruch, 234; Levison (2009), Filled with the Spirit, 162, 164, 250, 327
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26. Pausanias, Description of Greece, 2.7.6, 2.23.7, 9.12.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus, ecstasy/ enthusiasm/madness, association with • ecstasy ἔκστασις, ecstatic • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • madness/ecstasy/enthusiasm, association of Dionysus with
Found in books: Bernabe et al. (2013), Redefining Dionysos, 9, 16, 50; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299, 319
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2.7.6 ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν.
2.23.7 ἄλλα δέ ἐστιν Ἀργείοις θέας ἄξια· κατάγαιον οἰκοδόμημα, ἐπʼ αὐτῷ δὲ ἦν ὁ χαλκοῦς θάλαμος, ὃν Ἀκρίσιός ποτε ἐπὶ φρουρᾷ τῆς θυγατρὸς ἐποίησε· Περίλαος δὲ καθεῖλεν αὐτὸν τυραννήσας. τοῦτό τε οὖν τὸ οἰκοδόμημά ἐστι καὶ Κροτώπου μνῆμα καὶ Διονύσου ναὸς Κρησίου. Περσεῖ γὰρ πολεμήσαντα αὐτὸν καὶ αὖθις ἐλθόντα ἐς λύσιν τοῦ ἔχθους τά τε ἄλλα τιμηθῆναι μεγάλως λέγουσιν ὑπὸ Ἀργείων καὶ τέμενός οἱ δοθῆναι τοῦτο ἐξαίρετον·
9.12.4 λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .'' None | sup>
2.7.6 The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot.
2.23.7 for instance, an underground building over which was the bronze chamber which Acrisius once made to guard his daughter. Perilaus, however, when he became tyrant, pulled it down. Besides this building there is the tomb of Crotopus and a temple of Cretan Dionysus. For they say that the god, having made war on Perseus, afterwards laid aside his enmity, and received great honors at the hands of the Argives, including this precinct set specially apart for himself.
9.12.4 There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. '' None |
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27. Eusebius of Caesarea, Ecclesiastical History, 3.31.4, 5.17.2-5.17.4 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • ecstasy, • ecstasy/ecstatic prophecy
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 153, 199, 261; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 98, 137, 138
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3.31.4 So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father. Such is his statement.
5.17.2 A little further on in the same work he gives a list of those who prophesied under the new covet, among whom he enumerates a certain Ammia and Quadratus, saying:But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul. 5.17.3 They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them. 5.17.4 And again after a little he says: For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla.'' None |
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28. Origen, Against Celsus, 7.9 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • ecstasy, • ecstasy/ecstatic prophecy
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 205; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 97
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7.9 But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes. "" None |
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29. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • ecstasy, religious and institutional religion, and women • ecstasy/ecstatic prophecy
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 217; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 101
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30. Vergil, Aeneis, 6.77-6.78
Tagged with subjects: • Emotions, Ecstasy • Spirit, effects of, ecstasy/frenzy • ecstasy/frenzy (prophetic)
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 125; Levison (2009), Filled with the Spirit, 171; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 669
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6.77 At, Phoebi nondum patiens, immanis in antro 6.78 bacchatur vates, magnum si pectore possit'' None | sup>
6.77 On great Achilles! Thou hast guided me 6.78 Through many an unknown water, where the seas '' None |
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