Note 52 — PART II CHAPTER VIII ORIGINS OF THE BELIEF IN IMMORTALITY THE THRACIAN WORSHIP OF DIONYSOS

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.