[45] ἔνθεός τε γίγνεται καὶ ἔκφρων καὶ ὁ νοῦς οὐκέτι ἐν αὐτῷ ἔνεστιν, Pl., Ion, 534 B (where it is applied to the inspired poet but properly belongs to the Bakchai).
[46] ἔκστασις, ἐξίστασθαι is often used of the inspired state. μαίνεσθαι, ἐνθουσιᾶν, ἔνθεον γίνεσθαι, ἐκστῆναι are all used in the same sense and apply to the “inspired” prophets (Βάκιδες, Σίβυλλαι) and the poets: Arist., Prob. 30, 1, p. 954a, 34–9. ἐξίσταται καὶ μαίνεται, Arist. HA. 6, 22, p. 577a, 12. The religious ὀργιασμοί, ἐκστάσιας ψυχᾶς ἐπάγοντι: Phintys ap. Stob., Fl. iv, 23, 61a, p. 593 H. ἔκστασις is a state in which the soul seems estranged from itself; when the οἰκεῖαι κινήσεις οὐκ ἐνοχλοῦνται ἀλλ’ ἀπορραπίζονται (Arist., Pa. Nat. 464a, 25). The word became weak and commonplace enough in later usage, but it was evidently meant, originally, to express the “exit” of the “soul” from its body. In the same way the phrase used of one who [275] goes off into a faint: τὸν δ’ ἔλιπεν ψυχή originally meant the same thing and was so understood, see above (chap. i, [n. 8]). The same idea occurs again in P. Mag. Par., l. 725, p. 63 Wessely: ὑπέκλυτος δ’ ἔσει τῇ ψυχῇ καὶ οὐκ ἐν σεαυτῷ ἔσει ὅταν σοι ἀποκρίνηται [the god conjured up].
[47] ἔκστασις ἐστιν ὀλιγοχρόνιος μανία [Galen] ὅρ. ἰατρ. 485 (xix, p. 462). μανίη ἔκστασίς ἐστι χρόνιος Aretaeus, Chr. Pass. 1, 6, p. 78 K.
[48] Διόνυσον μαινόλην ὀργιάζουσι βάκχοι, ὠμοφαγίᾳ τὴν ἱερομανίαν ἄγοντες, καὶ τελίσκουσι τὰς κρεωνομίας τῶν φόνων ἀνεστεμμένοι τοῖς ὄφεσιν ἐπολολύζοντες εὐάν, Clem. Al., Protr. ii, p. 11 P.
[49] The ἐνθουσιῶντες ἐκ θεοῦ τινος become like the god, λαμβάνουσι τὰ ἔθη καὶ τὰ ἐπιτηδεύματα (τοῦ θεοῦ), καθόσον δυνατὸν θεοῦ ἀνθρώπῳ μετασχεῖν, Pl., Phdr. 253 A. More boldly ἑαυτῶν ἐκστάντας ὅλους ἐνιδρῦσθαι τοῖς θεοῖς καὶ ἐνθεάζειν, Procl. in Rp. ii, 108, 23 Kr.—οὐκ ἔκστασις ἅπλως οὕτως ἐστίν, ἀλλὰ (in its positive sense) ἐπὶ τὸ κρεῖττον ἀναγωγὴ καὶ μετάστασις, Iamb. Myst. 3, 7, p. 114, 9 Parth.
[50] ἔνθεοι γυναῖκες of the Bakchai, S. Ant. 963. αἱ Βάκχαι ὅταν ἔνθεοι γένωνται—Aesch. Socr. ap. Aristid., Rh. (ii, 23 Dind.). ἔνθεος ἤδε ἡ μανίη (the religious sort) Aret., p. 84 K. The essential meaning of ἔνθεον εἶναι (plenum esse deo) is clearly defined in Sch., E., Hip. 141: ἔνθεοι λέγονται οἱ ὑπὸ φάσματός τινος ἀφαιρεθέντες τὸν νοῦν, καὶ ὑπ’ ἐκείνου τοῦ θεοῦ τοῦ φασματοποιοῦ κατεχόμενοι καὶ τὰ δοκοῦντα κείνῳ ποιοῦντες. The ἔνθεος is completely in the power of the god; the god speaks and acts through him. The ἔνθεος has lost his consciousness of himself; like the θεῖοι ἄνδρες (which phrase in Plato has the same meaning as ἔνθεοι ἄνδρες) esp. the θεομάντεις, λέγουσι μὲν ἀληθῆ καὶ πολλά, ἴσασι δ’ οὐδὲν ὧν λέγουσι, Pl., Men. 99 C. (Philo, Spec. Leg. ii, p. 343 M., says of the inspired prophet: ἐνθουσιᾷ γεγονὼς ἐν ἀγνοίᾳ, μετανισταμένου μὲν τοῦ λογισμοῦ . . . ἐπιπεφοιτηκότος δὲ καὶ ἐνῳκηκότος τοῦ θείου πνεύματος καὶ πᾶσαν τῆς φώνης ὀργανοποιΐαν κρούοντος κτλ.; cf. Iamb., Myst. 3, 4, p. 109.)
[51] ἔνθεοι μάντεις (Bakides, Sibyllai) Arist., Prb. 30, 2, 954a, 37. θεομάντεις Pl., Men. ad fin. μαντικὴ κατὰ τὸ ἔνθεον, ὅπερ ἐστὶν ἐνθεαστικόν [Plu.] Plac. Phil. 5, 1, 1 [Dox., p. 415].
[52] μάντις δ’ ὁ δαίμων ὅδε (Dionysos)· τὸ γὰρ βακχεύσιμον καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει· ὅταν γὰρ ὁ θεὸς εἰς τὸ σῶμ’ ἔλθῃ πολύς, λέγειν τὸ μέλλον τοὺς μεμηνότας ποιεῖ, E., Ba. 298 ff. Here the inner relationship of the inspiration mantikê and the “possession” which took place in ecstatic frenzy is expressed with all possible clearness (drunkenness is surely not referred to!). This is how Plu., Smp. 7, 10, p. 716 B, also understood Eur. Prophesying Mainads: μαινάδας θυοσκόους E., Ba. 224—οὐδεὶς ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλ’ ἢ καθ’ ὕπνον τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον ἢ διά τινα ἐνθουσιασμὸν παραλλάξας, Pl., Ti. 71 E. νοσήματα μαντικὰ ἢ ἐνθουσιαστικά make inspired μάντεις what they are: Arist. Prob. 954a, 35. Such mantikê takes place in the state of furor, cum a corpore animus abstractus divino instinctu concitatur, Cic., Div. i, 66. A famous case is that of Kassandra from whom the deus inclusus corpore humano, non iam Cassandra loquitur, § 67; cf. the Sibyl who prophesies μαινομένῳ στόματι (Heraclit. fr. 12 By. = 92 D.) and the Pythia at Delphi prophesying in a state of μανία. For the prophecy of Korybantic Phrygians possessed and “frenzied”, see Arrian ap. Eust., on D.P. 809.
[53] Hdt. vii, 111 (for Hdt. the Βησσοί seem to be a division, perhaps a clan, of the Satrai. Polyb., Strabo, Pliny, Dio C., and others know them as an independent Thracian tribe): πρόμαντις γυνὴ χρέουσα κατάπερ ἐν Δελφοῖσι—which means that she prophesied in ecstasy, for that is what the Pythia at Delphi did. (See Sch. Ar., Plut. 39; [276] Plu., Def. Or. 51, p. 438 B. Lucan vi, 166 ff., clearly describes the phenomena supposed to attend their religious ekstasis: artus Phoebados irrupit Paean, mentemque priorem expulit, atque hominem toto sibi cedere iussit pectore. bacchatur demens aliena, etc.)
[54] ὁ Θρῃξὶ μάντις Διόνυσος, E., Hec. 1267. Rhesos dwelling in Mt. Pangaios is Βάκχου προφήτης, Rh. 972. ἀφικέσθαι τοῖς Λειβηθρίοις παρὰ τοῦ Διονύσου μάντευμα ἐκ Θρᾴκης, Paus. 9, 30, 9. Aristoteles qui Theologumena scripsit, apud Ligyreos (?) ait in Thracia esse adytum Libero consecratum, ex quo redduntur oracula. Macr. 1, 18, 1. The wife of Spartacus, herself a Thracian, was μαντική τε καὶ κάτοχος τοῖς περὶ τῶν Διόνυσον ὀργιασμοῖς, Plu., Crass. 8. Octavian in Thrace consulted in Liberi patris luco barbara caerimonia, i.e. an oracle: Suet., Oct. 94. Even in 11 B.C. the Bessoi still had a ἱερεὺς τοῦ Διονύσου, Vologeses, who by means of prophesyings (πολλὰ θείασας) and τῇ παρὰ τοῦ θεοῦ δόξῃ stirred up his people to rebel against the Odrysai: D.C. 54, 34, 5. In 29 B.C. M. Crassus had handed over to the Odrysai the piece of land occupied by the Bessoi ἐν ᾗ καὶ τὸν θεὸν ἀγάλλουσι, D.C. 51, 25, 5.—The spirit of the old Thracian ecstatic cult reappeared in the character of the Bacchic worship introduced from Greece into Italy whose excesses (in 186 B.C.) are narrated by Livy: 39, 8 ff.: among these being viros velut mente capta cum iactatione fanatica corporis vaticinari: 39, 13, 12.