Tiresias: The Ancient Mediterranean Religions Source Database

7468

Lucan, Pharsalia, 5.118-5.120
nan 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:
nan 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:
nan 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

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26 results
1. Hebrew Bible, Jeremiah, 15.16, 20.7, 20.9 (8th cent. BCE - 5th cent. BCE) 15.16. נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דבריך [דְבָרְךָ] לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי־נִקְרָא שִׁמְךָ עָלַי יְהוָה אֱלֹהֵי צְבָאוֹת׃ 20.7. פִּתִּיתַנִי יְהוָה וָאֶפָּת חֲזַקְתַּנִי וַתּוּכָל הָיִיתִי לִשְׂחוֹק כָּל־הַיּוֹם כֻּלֹּה לֹעֵג לִי׃ 20.9. וְאָמַרְתִּי לֹא־אֶזְכְּרֶנּוּ וְלֹא־אֲדַבֵּר עוֹד בִּשְׁמוֹ וְהָיָה בְלִבִּי כְּאֵשׁ בֹּעֶרֶת עָצֻר בְּעַצְמֹתָי וְנִלְאֵיתִי כַּלְכֵל וְלֹא אוּכָל׃ 15.16. Thy words were found, and I did eat them; And Thy words were unto me a joy and the rejoicing of my heart; Because Thy name was called on me, O LORD God of hosts." 20.7. O LORD, Thou hast enticed me, and I was enticed, Thou hast overcome me, and hast prevailed; I am become a laughing-stock all the day, Every one mocketh me." 20.9. And if I say: ‘I will not make mention of Him, Nor speak any more in His name’, Then there is in my heart as it were a burning fire Shut up in my bones, And I weary myself to hold it in, But cannot."
2. Aeschylus, Agamemnon, 1201-1212, 1214-1216, 1200 (6th cent. BCE - 5th cent. BCE) 1200. πόντου πέραν τραφεῖσαν ἀλλόθρουν πόλιν 1200. — That thou, beyond sea reared, a strange-tongued city
3. Hebrew Bible, Ezekiel, 4.8, 24.16-24.17 (6th cent. BCE - 5th cent. BCE) 24.16. בֶּן־אָדָם הִנְנִי לֹקֵחַ מִמְּךָ אֶת־מַחְמַד עֵינֶיךָ בְּמַגֵּפָה וְלֹא תִסְפֹּד וְלֹא תִבְכֶּה וְלוֹא תָבוֹא דִּמְעָתֶךָ׃ 24.17. הֵאָנֵק דֹּם מֵתִים אֵבֶל לֹא־תַעֲשֶׂה פְאֵרְךָ חֲבוֹשׁ עָלֶיךָ וּנְעָלֶיךָ תָּשִׂים בְּרַגְלֶיךָ וְלֹא תַעְטֶה עַל־שָׂפָם וְלֶחֶם אֲנָשִׁים לֹא תֹאכֵל׃ 24.16. ’Son of man, behold, I take away from thee the desire of thine eyes with a stroke; yet neither shalt thou make lamentation nor weep, neither shall thy tears run down." 24.17. Sigh in silence; make no mourning for the dead, bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thine upper lip, and eat not the bread of men.’"
4. Cicero, On Divination, 1.38, 1.79 (2nd cent. BCE - 1st cent. BCE) 1.38. Idem iam diu non facit. Ut igitur nunc in minore gloria est, quia minus oraculorum veritas excellit, sic tum nisi summa veritate in tanta gloria non fuisset. Potest autem vis illa terrae, quae mentem Pythiae divino adflatu concitabat, evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos videmus. Sed, ut vis, acciderit; magna enim quaestio est; modo maneat id, quod negari non potest, nisi omnem historiam perverterimus, multis saeclis verax fuisse id oraculum. 1.79. Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum. 1.38. Therefore, as at present its glory has waned because it is no longer noted for the truth of its prophecies, so formerly it would not have enjoyed so exalted a reputation if it had not been trustworthy in the highest degree. Possibly, too, those subterraneous exhalations which used to kindle the soul of the Pythian priestess with divine inspiration have gradually vanished in the long lapse of time; just as within our own knowledge some rivers have dried up and disappeared, while others, by winding and twisting, have changed their course into other channels. But explain the decadence of the oracle as you wish, since it offers a wide field for discussion, provided you grant what cannot be denied without distorting the entire record of history, that the oracle at Delphi made true prophecies for many hundreds of years. [20] 1.79. And what about your beloved and charming friend Roscius? Did he lie or did the whole of Lanuvium lie for him in telling the following incident: In his cradle days, while he was being reared in Solonium, a plain in the Lanuvian district, his nurse suddenly awoke during the night and by the light of a lamp observed the child asleep with a snake coiled about him. She was greatly frightened at the sight and gave an alarm. His father referred the occurrence to the soothsayers, who replied that the boy would attain unrivalled eminence and glory. Indeed, Pasiteles has engraved the scene in silver and our friend Archias has described it in verse.Then what do we expect? Do we wait for the immortal gods to converse with us in the forum, on the street, and in our homes? While they do not, of course, present themselves in person, they do diffuse their power far and wide — sometimes enclosing it in caverns of the earth and sometimes imparting it to human beings. The Pythian priestess at Delphi was inspired by the power of the earth and the Sibyl by that of nature. Why need you marvel at this? Do we not see how the soils of the earth vary in kind? Some are deadly, like that about Lake Ampsanctus in the country of the Hirpini and that of Plutonia in Asia, both of which I have seen. Even in the same neighbourhood, some parts are salubrious and some are not; some produce men of keen wit, others produce fools. These diverse effects are all the result of differences in climate and differences in the earths exhalations.
5. Cicero, On The Nature of The Gods, 2.12 (2nd cent. BCE - 1st cent. BCE) 2.12. The augur's office is one of high dignity; surely the soothsayer's art also is divinely inspired. Is not one who considers these and countless similar facts compelled to admit that the gods exist? If there be persons who interpret the will of certain beings, it follows that those beings must themselves exist; but there are persons who interpret the will of the gods; therefore we must admit that the gods exist. But perhaps it may be argued that not all prophecies come true. Nor do all sick persons get well, but that does not prove that there is no art of medicine. Signs of future events are manifested by the gods; men may have mistaken these signs, but the fault lay with man's powers of inference, not with the divine nature. "Hence the main issue is agreed among all men of all nations, inasmuch as all have engraved in their minds an innate belief that the gods exist.
6. Cicero, On Duties, 3.102, 3.104 (2nd cent. BCE - 1st cent. BCE) 3.102. Quid est igitur, dixerit quis, in iure iurando? num iratum timemus lovem? At hoc quidem commune est omnium philosophorum, non eorum modo, qui deum nihil habere ipsum negotii dicunt, nihil exhibere alteri, sed eorum etiam, qui deum semper agere aliquid et moliri volunt, numquam nec irasci deum nec nocere. Quid autem iratus Iuppiter plus nocere potuisset, quam nocuit sibi ipse Regulus Nulla igitur vis fuit religionis, quae tantam utilitatem perverteret. An ne turpiter faceret? Primum minima de malis. Num igitur tantum mali turpitude ista habebat, quantum ille cruciatus? Deinde illud etiam apud Accium: Fregistín fidem? Néque dedi neque do ínfideli cuíquam quamquam ab impio rege dicitur, luculente tamen dicitur. 3.104. Non fuit Iuppiter metuendus ne iratus noceret, qui neque irasci solet nec nocere. Haec quidem ratio non magis contra Reguli quam contra omne ius iurandum valet. Sed in iure iurando non qui metus, sed quae vis sit, debet intellegi; est enim ius iurandum affirmatio religiosa; quod autem affirmate quasi deo teste promiseris, id tenendum est. Iam enim non ad iram deorum, quae nulla est, sed ad iustitiam et ad fidem pertinet. Nam praeclare Ennius: Ó Fides alma ápta pinnis ét ius iurandúm Iovis! Qui ius igitur iurandum violat, is Fidem violat, quam in Capitolio vicinam Iovis optimi maximi, ut in Catonis oratione est, maiores nostri esse voluerunt. 3.102.  "What significance, then," someone will say, "do we attach to an oath? It is not that we fear the wrath of Jove, is it? Not at all; it is the universally accepted view of all philosophers that God is never angry, never hurtful. This is the doctrine not only of those who teach that God is Himself free from troubling cares and that He imposes no trouble upon others, but also of those who believe that God is ever working and ever directing His world. Furthermore, suppose Jupiter had been wroth, what greater injury could He have inflicted upon Regulus than Regulus brought upon himself? Religious scruple, therefore, had no such preponderance as to outweigh so great expediency." "Or was he afraid that his act would be morally wrong? As to that, first of all, the proverb says, 'of evils choose the least.' Did that moral wrong, then, really involve as great an evil as did that awful torture? And secondly, there are the lines of Accius: Thyestes. Hast thou broke thy faith? Atreus. None have I given; none give I ever to the faithless. Although this sentiment is put into the mouth of a wicked king, still it is illuminating in its correctness. 3.104.  "He need not have been afraid that Jupiter in anger would inflict injury upon him; he is not wont to be angry or hurtful." This argument, at all events, has no more weight against Regulus's conduct than it has against the keeping of any other oath. But in taking an oath it is our duty to consider not what one may have to fear in case of violation but wherein its obligation lies: an oath is an assurance backed by religious sanctity; and a solemn promise given, as before God as one's witness, is to be sacredly kept. For the question no longer concerns the wrath of the gods (for there is no such thing) but the obligations of justice and good faith. For, as Ennius says so admirably: "Gracious Good Faith, on wings upborne; thou oath in Jupiter's great name!" Whoever, therefore, violates his oath violates Good Faith; and, as we find it stated in Cato's speech, our forefathers chose that she should dwell upon the Capitol "neighbour to Jupiter Supreme and Best.
7. Cicero, Republic, 1.39 (2nd cent. BCE - 1st cent. BCE) 1.39. Est igitur, inquit Africanus, res publica res populi, populus autem non omnis hominum coetus quoquo modo congregatus, sed coetus multitudinis iuris consensu et utilitatis communione sociatus. Eius autem prima causa coeundi est non tam inbecillitas quam naturalis quaedam hominum quasi congregatio; non est enim singulare nec solivagum genus hoc, sed ita generatum, ut ne in omnium quidem rerum affluen tia
8. Varro, On Agriculture, 3.16.3-3.16.4, 3.16.6-3.16.7, 3.16.9 (2nd cent. BCE - 1st cent. BCE)
9. Anon., Sibylline Oracles, 3.1-3.3, 4.18-4.21 (1st cent. BCE - 5th cent. CE) 3.1. O THOU high-thundering blessed heavenly One 3.2. Who hast set in their place the cherubim 3.3. I, who have uttered what is all too true 4.18. of springs perennial, creatures meant for life 4.19. And rains at once producing fruit of field 4.20. 20 And tree and vine and oil. This God a whip 4.21. Struck through my heart within to make me tell
10. Diodorus Siculus, Historical Library, 16.26 (1st cent. BCE - 1st cent. BCE) 16.26. 1.  Since I have mentioned the tripod, I think it not inopportune to recount the ancient story which has been handed down about it. It is said that in ancient times goats discovered the oracular shrine, on which account even to this day the Delphians use goats preferably when they consult the oracle.,2.  They say that the manner of its discovery was the following. There is a chasm at this place where now is situated what is known as the "forbidden" sanctuary, and as goats had been wont to feed about this because Delphi had not as yet been settled, invariably any goat that approached the chasm and peered into it would leap about in an extraordinary fashion and utter a sound quite different from what it was formerly wont to emit.,3.  The herdsman in charge of the goats marvelled at the strange phenomenon and having approached had the same experience as the goats, for the goats began to act like beings possessed and the goatherd began to foretell future events. After this as the report was bruited among the people of the vicinity concerning the experience of those who approached the chasm, an increasing number of persons visited the place and, as they all tested it because of its miraculous character, whosoever approached to spot became inspired. For these reasons the oracle came to be regarded as a marvel and to be considered the prophecy-giving shrine of Earth.,4.  For some time all who wished to obtain a prophecy approached the chasm and made their prophetic replies to one another; but later, since many were leaping down into the chasm under the influence of their frenzy and all disappeared, it seemed best to the dwellers in that region, in order to eliminate the risk, to station one woman there as a single prophetess for all and to have the oracles told through her. And for her a contrivance was devised which she could safely mount, then become inspired and give prophecies to those who so desired.,5.  And this contrivance has three supports and hence was called a tripod, and, I dare say, all the bronze tripods which are constructed even to this day are made in imitation of this contrivance. In what manner, then, the oracle was discovered and for what reasons the tripod was devised I think I have told at sufficient length.,6.  It is said that in ancient times virgins delivered the oracles because virgins have their natural innocence intact and are in the same case as Artemis; for indeed virgins were alleged to be well suited to guard the secrecy of disclosures made by oracles. In more recent times, however, people say that Echecrates the Thessalian, having arrived at the shrine and beheld the virgin who uttered the oracle, became enamoured of her because of her beauty, carried her away with him and violated her; and that the Delphians because of this deplorable occurrence passed a law that in future a virgin should no longer prophesy but that an elderly woman of fifty should declare the oracles and that she should be dressed in the costume of a virgin, as a sort of reminder of the prophetess of olden times. Such are the details of the legend regarding the discovery of the oracle; and now we shall turn to the activities of olden times.
11. Dionysius of Halycarnassus, Roman Antiquities, 5.16.3 (1st cent. BCE - 1st cent. BCE) 5.16.3.  For the Romans attribute panics to this divinity; and whatever apparitions come to men's sight, now in one shape and now in another, inspiring terror, or whatever supernatural voices come to their ears to disturb them are the work, they say, of this god. The voice of the divinity exhorted the Romans to be of good courage, as having gained the victory, and declared that the enemy's dead exceeded theirs by one man. They say that Valerius, encouraged by this voice, pushed on to the Tyrrhenians' entrenchments while it was still the dead of night, and having slain many of them and driven the rest out of the camp, made himself master of it.
12. Livy, History, 1.19.4, 29.18.4-29.18.5, 29.18.18, 42.28.12 (1st cent. BCE - 1st cent. BCE)
13. Lucretius Carus, On The Nature of Things, 1.102-1.103, 1.108-1.109 (1st cent. BCE - 1st cent. BCE)
14. Ovid, Metamorphoses, 15.622 (1st cent. BCE - 1st cent. CE)
15. Philo of Alexandria, On The Life of Moses, 1.277 (1st cent. BCE - 1st cent. CE) 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
16. Vergil, Aeneis, 6.42-6.55, 6.77-6.82, 6.98-6.103, 6.258-6.259, 6.262-6.264, 7.563-7.571 (1st cent. BCE - 1st cent. BCE) 6.42. 0 Icarus, in such well-graven scene 6.43. How proud thy place should be! but grief forbade: 6.44. Twice in pure gold a father's fingers strove 6.45. To shape thy fall, and twice they strove in vain. 6.46. Aeneas long the various work would scan; 6.47. But now Achates comes, and by his side 6.48. Deiphobe, the Sibyl, Glaucus' child. 6.49. Thus to the prince she spoke : 6.50. “Is this thine hour 6.51. To stand and wonder? Rather go obtain 6.52. From young unbroken herd the bullocks seven 6.53. And seven yearling ewes, our wonted way.” 6.54. Thus to Aeneas; his attendants haste 6.55. To work her will; the priestess, calling loud 6.77. On great Achilles! Thou hast guided me 6.78. Through many an unknown water, where the seas 6.79. Break upon kingdoms vast, and to the tribes 6.80. of the remote Massyli, whose wild land 6.81. To Syrtes spreads. But now; because at last 6.82. I touch Hesperia's ever-fleeting bound 6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 6.101. O, not on leaves, light leaves, inscribe thy songs! 6.102. Lest, playthings of each breeze, they fly afar 6.103. In swift confusion! Sing thyself, I pray.” 6.258. “0, guide me on, whatever path there be! 6.259. In airy travel through the woodland fly 6.262. 0 heavenly mother!” So saying, his steps lie stayed 6.263. Close watching whither they should signal give; 6.264. The lightly-feeding doves flit on and on 7.563. which, while in night and slumber thou wert laid 7.564. Saturnia 's godhead, visibly revealed 7.565. bade me declare. Up, therefore, and array 7.566. thy warriors in arms! Swift sallying forth 7.567. from thy strong city-gates, on to the fray 7.568. exultant go! Assail the Phrygian chiefs 7.569. who tent them by thy beauteous river's marge 7.570. and burn their painted galleys! 't is the will 7.571. of gods above that speaks. Yea, even the King
17. Lucan, Pharsalia, 3.399, 5.75-5.78, 5.86-5.117, 5.119-5.227 (1st cent. CE - 1st cent. CE)
18. New Testament, Acts, 2.3-2.4, 16.16-16.19 (1st cent. CE - 2nd cent. CE) 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. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers.
19. New Testament, Apocalypse, 2.20, 2.22 (1st cent. CE - 1st cent. CE) 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works.
20. Plutarch, On The Obsolescence of Oracles, 438b, 438a (1st cent. CE - 2nd cent. CE)
21. Seneca The Younger, Thyestes, 651-682, 650 (1st cent. CE - 1st cent. CE)
22. Statius, Thebais, 4.419-4.442 (1st cent. CE - 1st cent. CE)
23. Lucian, Alexander The False Prophet, 19, 10 (2nd cent. CE - 2nd cent. CE) 10. This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might, after all, be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo[1], would pay a visit to Pontus, and take up his abode at Abonoteichos[2]. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus[3], first of all, naturally, to Abonoteichos. The people of that place at once resolved to raise a temple and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterward died, I believe, of a viper’s bite. [1] Asclepius and Apollo | Asclepius is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo. [2] Abonoteichos | A coin that was struck during the reign of Antoninus Pius for the Abonoteichiteans has the figure of the Emperor on one side and on the reverse two serpents, the one seeming to whisper something in the ear of the other. It is a possibility that this coin was struck to perpetuate the arrival of these two divinities at Abonoteichos. To indicate by the symbol on the coin, that the new Aesculapius had received his prophetic gift immediately from his father Apollo.25) [3] Bithynia and Pontus | Bithynia, Paphlagonia, and Pontus were the three northern provinces of Lesser Asia, or those bordering on Euxine Sea. Sometimes the two latter together are called Pontus. In Lucian's time, they were all three under one sole governor general or proconsul. [4] Map of Bithynia and Pontus |
24. Origen, Against Celsus, 7.3-7.4 (3rd cent. CE - 3rd cent. CE) 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.
25. John Chrysostom, Homilies On 1 Corinthians, 29.12.1 (4th cent. CE - 5th cent. CE)
26. Paulinus of Nola, Carmina, 10.21-10.22 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
aeschylus	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
ampsanctus	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
apollo, of god and israel (marriage metaphor)	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
apollo	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 244; Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122, 126; Levison, Filled with the Spirit (2009) 171, 329
apollos	Levison, Filled with the Spirit (2009) 329
appius	Levison, Filled with the Spirit (2009) 171
appius claudius pulcher	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
ars (art)	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
aviaries	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
babylon	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 126
bakis	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
bees	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
body	Levison, Filled with the Spirit (2009) 171
brutus, marcus	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
caesar	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
cassandra	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55
chaos	Levison, Filled with the Spirit (2009) 329
christianity	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
cicero, m. tullius	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
cicero	Levison, Filled with the Spirit (2009) 329
classical period	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
combat myth	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
cumae, sibyl of	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
curse, cursing	Levison, Filled with the Spirit (2009) 329
daimons	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
de re publica (cicero)	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), allegory in	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), dialogue form in	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), dinner parties in	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), engagement with ciceros dialogues	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), etymologies in	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), moralizing in	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
death	Levison, Filled with the Spirit (2009) 171
delphi	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Jenkyns, God, Space, and City in the Roman Imagination (2013) 233; Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122, 126; Levison, Filled with the Spirit (2009) 171, 329
delphic oracle, silence of	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18
disciple	Levison, Filled with the Spirit (2009) 329
divination	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 244; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341, 342, 343, 344, 345
dreams	Levison, Filled with the Spirit (2009) 171, 329
dynamis	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
ecstasy/frenzy (prophetic)	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122, 126
egypt	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55
epic	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
ezekiel	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55
faunus	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
filosini, s.	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18
fire	Levison, Filled with the Spirit (2009) 171, 329
gaul	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
glossolalia (speaking in tongues)	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 345
god, presence of	Levison, Filled with the Spirit (2009) 329
herodotus	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
human/humankind	Levison, Filled with the Spirit (2009) 171
inspiration	Levison, Filled with the Spirit (2009) 171, 329
jeremiah	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 57
jesus christ, in luke-acts	Levison, Filled with the Spirit (2009) 329
jew/jewish, literature/ authors' "151.0_329.0@law, god's"	Levison, Filled with the Spirit (2009) 329
jew/jewish, literature/ authors	Levison, Filled with the Spirit (2009) 171
julius caesar	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
law, god's" '151.0_329.0@lucan	Levison, Filled with the Spirit (2009) 171
literature	Levison, Filled with the Spirit (2009) 171, 329
lucan	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Levison, Filled with the Spirit (2009) 171
lucullus, l. licinius	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
merula, cornelius	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
meter	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
muses	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18
nero	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122, 126
numa	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
numinousness, conveyed in poetry	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
numinousness, of divine imagery	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
nymphs	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
old testament	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
oracles	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Levison, Filled with the Spirit (2009) 171; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
paganism	Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 244
paul, saint	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 345
phemonoe	Levison, Filled with the Spirit (2009) 171
pleasure and delight, excessive pursuit of	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
plutarch	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Levison, Filled with the Spirit (2009) 171
politics	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
pompey	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
priest	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Levison, Filled with the Spirit (2009) 171
priestesses	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 57, 122
priests	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
production and profit, as primary goal of pastio villatica (animal husbandry of the villa)	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
production and profit, bifurcation from pleasure	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
production and profit, ethics of	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
pythia	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
pythia (see priestesses)	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122, 126
pythia at delphi	Levison, Filled with the Spirit (2009) 171, 329
quintus	Levison, Filled with the Spirit (2009) 329
recusatio	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18
religions, roman'	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
renovation	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18
return	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18
rhetorical devices	Keener, First-Second Corinthians (2005) 100
roman imperial period	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
rome	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55
senate (roman)	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
sibyl	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
sibyl of cumae	Jenkyns, God, Space, and City in the Roman Imagination (2013) 233
sibyls, cumaean sibyl	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 126
sibyls, jewish/christian sibyls	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55
spirit, characterizations as, breath (life itself)	Levison, Filled with the Spirit (2009) 171, 329
spirit, characterizations as, fire	Levison, Filled with the Spirit (2009) 329
spirit, characterizations as, holy	Levison, Filled with the Spirit (2009) 329
spirit, characterizations as, voice	Levison, Filled with the Spirit (2009) 329
spirit, effects of, ecstasy/frenzy	Levison, Filled with the Spirit (2009) 171, 329
spirit, effects of, inflammation	Levison, Filled with the Spirit (2009) 171
spirit, effects of, prophecy	Levison, Filled with the Spirit (2009) 329
spirit, effects of	Levison, Filled with the Spirit (2009) 329
spirit, modes of presence, indwelling	Levison, Filled with the Spirit (2009) 171, 329
spirit, modes of presence, physical force	Levison, Filled with the Spirit (2009) 171
spirit, modes of presence, possessing	Levison, Filled with the Spirit (2009) 171, 329
spirit, modes of presence, receiving of	Levison, Filled with the Spirit (2009) 171, 329
spirit, modes of presence, resting upon	Levison, Filled with the Spirit (2009) 329
tongues of fire	Levison, Filled with the Spirit (2009) 329
tripod	Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
veianii (brothers)	Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
violence)	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 122, 126
violence, divine violence	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 57, 126
violence, sexual violence	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 57, 126
violence	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 55, 57, 122, 126
virgil	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 126
war	Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
witke, c.	Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 18