1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑2See the rabbinical passages quoted in the 1st vol. ut sup.↑3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑7Ut sup. s. 191.↑8Grätz, Comm. z. Matth. 1, s. 615.↑9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑10Thus Fritzsche, in Matt., p. 447.↑11Exeg. Handb. 2, s. 566.↑12Ut sup. 1, b,s. 483;2, s. 96.↑13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑16Bell. jud. vii. vi. 3.↑17Antiq. vi. xi. 2. On the state of Saul.↑18Philopseud., 16.↑19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑21Apoll. i. 18.↑22Ut sup. iii. 38.↑23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑26Homil. viii. 18 f., ix. 9 f.↑27Orat. contra Græcos, 16.↑28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑29B. Comm. 1, s. 296, Anm.↑30S. 295 f.↑31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑32Homil. viii. 19.↑33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑34S. 294.↑35It fills s. 289–298.↑36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑37See note 16, the passage quoted from Lucian.↑38Joseph., Antiq. viii. ii. 5.↑39Joseph., ut sup.↑40Gittin, f. lxvii. 2.↑41Justin Mart. dial. c. Tryph. lxxxv.↑42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑43Bibl. Comm. i. 296.↑44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑51Schulz, ut sup.↑52Schleiermacher, über den Lukas, s. 127.↑53Paulus, L. J. 1, a, s. 232.↑54Vid. Fritzsche, in Matt., p. 329.↑55Natürliche Geschichte, 2, 174.↑56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑60S. 305, Anm.↑61Clem. Horn. ix. 10.↑62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑64Fritzsche, in Matth., s. 330.↑65Paulus, ut sup. s. 475 f.↑66Olshausen, s. 307.↑67Paulus, s. 474.↑68Paulus, s. 485; Winer, ut sup.↑69Olshausen, ut sup.↑70Ibid.↑71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑72Olshausen, ut sup.↑73Paulus.↑74Ullmann.↑75E.g. Woolston, Disc. 1, p. 32 ff.↑76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑78Exeg. Beiträge, 2, 109 ff.↑79Antiq. viii. ii. 5.↑80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑81Schulz. s. 319.↑82As Schulz appears to do, ut sup.↑83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑84Thus Fritzsche, in loc.↑85Schleiermacher, s. 150.↑86Köster, Immanuel, s. 197; Fritzsche, in loc.↑87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑88Paulus, exeg. Handb. 2, s. 471 f.↑89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑90Exeg. Handb. in loc.↑91Natürliche Geschichte, 2, s. 429.↑92Bibl. Theol. 1, s. 196.↑93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑95Exeg. Handb., 1, b, s. 698 ff.↑96Ut sup. s. 705, and elsewhere.↑97Compare Hase, L. J., § 86.↑
1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑2See the rabbinical passages quoted in the 1st vol. ut sup.↑3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑7Ut sup. s. 191.↑8Grätz, Comm. z. Matth. 1, s. 615.↑9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑10Thus Fritzsche, in Matt., p. 447.↑11Exeg. Handb. 2, s. 566.↑12Ut sup. 1, b,s. 483;2, s. 96.↑13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑16Bell. jud. vii. vi. 3.↑17Antiq. vi. xi. 2. On the state of Saul.↑18Philopseud., 16.↑19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑21Apoll. i. 18.↑22Ut sup. iii. 38.↑23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑26Homil. viii. 18 f., ix. 9 f.↑27Orat. contra Græcos, 16.↑28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑29B. Comm. 1, s. 296, Anm.↑30S. 295 f.↑31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑32Homil. viii. 19.↑33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑34S. 294.↑35It fills s. 289–298.↑36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑37See note 16, the passage quoted from Lucian.↑38Joseph., Antiq. viii. ii. 5.↑39Joseph., ut sup.↑40Gittin, f. lxvii. 2.↑41Justin Mart. dial. c. Tryph. lxxxv.↑42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑43Bibl. Comm. i. 296.↑44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑51Schulz, ut sup.↑52Schleiermacher, über den Lukas, s. 127.↑53Paulus, L. J. 1, a, s. 232.↑54Vid. Fritzsche, in Matt., p. 329.↑55Natürliche Geschichte, 2, 174.↑56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑60S. 305, Anm.↑61Clem. Horn. ix. 10.↑62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑64Fritzsche, in Matth., s. 330.↑65Paulus, ut sup. s. 475 f.↑66Olshausen, s. 307.↑67Paulus, s. 474.↑68Paulus, s. 485; Winer, ut sup.↑69Olshausen, ut sup.↑70Ibid.↑71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑72Olshausen, ut sup.↑73Paulus.↑74Ullmann.↑75E.g. Woolston, Disc. 1, p. 32 ff.↑76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑78Exeg. Beiträge, 2, 109 ff.↑79Antiq. viii. ii. 5.↑80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑81Schulz. s. 319.↑82As Schulz appears to do, ut sup.↑83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑84Thus Fritzsche, in loc.↑85Schleiermacher, s. 150.↑86Köster, Immanuel, s. 197; Fritzsche, in loc.↑87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑88Paulus, exeg. Handb. 2, s. 471 f.↑89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑90Exeg. Handb. in loc.↑91Natürliche Geschichte, 2, s. 429.↑92Bibl. Theol. 1, s. 196.↑93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑95Exeg. Handb., 1, b, s. 698 ff.↑96Ut sup. s. 705, and elsewhere.↑97Compare Hase, L. J., § 86.↑
1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑2See the rabbinical passages quoted in the 1st vol. ut sup.↑3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑7Ut sup. s. 191.↑8Grätz, Comm. z. Matth. 1, s. 615.↑9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑10Thus Fritzsche, in Matt., p. 447.↑11Exeg. Handb. 2, s. 566.↑12Ut sup. 1, b,s. 483;2, s. 96.↑13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑16Bell. jud. vii. vi. 3.↑17Antiq. vi. xi. 2. On the state of Saul.↑18Philopseud., 16.↑19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑21Apoll. i. 18.↑22Ut sup. iii. 38.↑23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑26Homil. viii. 18 f., ix. 9 f.↑27Orat. contra Græcos, 16.↑28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑29B. Comm. 1, s. 296, Anm.↑30S. 295 f.↑31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑32Homil. viii. 19.↑33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑34S. 294.↑35It fills s. 289–298.↑36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑37See note 16, the passage quoted from Lucian.↑38Joseph., Antiq. viii. ii. 5.↑39Joseph., ut sup.↑40Gittin, f. lxvii. 2.↑41Justin Mart. dial. c. Tryph. lxxxv.↑42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑43Bibl. Comm. i. 296.↑44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑51Schulz, ut sup.↑52Schleiermacher, über den Lukas, s. 127.↑53Paulus, L. J. 1, a, s. 232.↑54Vid. Fritzsche, in Matt., p. 329.↑55Natürliche Geschichte, 2, 174.↑56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑60S. 305, Anm.↑61Clem. Horn. ix. 10.↑62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑64Fritzsche, in Matth., s. 330.↑65Paulus, ut sup. s. 475 f.↑66Olshausen, s. 307.↑67Paulus, s. 474.↑68Paulus, s. 485; Winer, ut sup.↑69Olshausen, ut sup.↑70Ibid.↑71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑72Olshausen, ut sup.↑73Paulus.↑74Ullmann.↑75E.g. Woolston, Disc. 1, p. 32 ff.↑76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑78Exeg. Beiträge, 2, 109 ff.↑79Antiq. viii. ii. 5.↑80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑81Schulz. s. 319.↑82As Schulz appears to do, ut sup.↑83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑84Thus Fritzsche, in loc.↑85Schleiermacher, s. 150.↑86Köster, Immanuel, s. 197; Fritzsche, in loc.↑87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑88Paulus, exeg. Handb. 2, s. 471 f.↑89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑90Exeg. Handb. in loc.↑91Natürliche Geschichte, 2, s. 429.↑92Bibl. Theol. 1, s. 196.↑93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑95Exeg. Handb., 1, b, s. 698 ff.↑96Ut sup. s. 705, and elsewhere.↑97Compare Hase, L. J., § 86.↑
1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑2See the rabbinical passages quoted in the 1st vol. ut sup.↑3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑7Ut sup. s. 191.↑8Grätz, Comm. z. Matth. 1, s. 615.↑9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑10Thus Fritzsche, in Matt., p. 447.↑11Exeg. Handb. 2, s. 566.↑12Ut sup. 1, b,s. 483;2, s. 96.↑13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑16Bell. jud. vii. vi. 3.↑17Antiq. vi. xi. 2. On the state of Saul.↑18Philopseud., 16.↑19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑21Apoll. i. 18.↑22Ut sup. iii. 38.↑23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑26Homil. viii. 18 f., ix. 9 f.↑27Orat. contra Græcos, 16.↑28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑29B. Comm. 1, s. 296, Anm.↑30S. 295 f.↑31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑32Homil. viii. 19.↑33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑34S. 294.↑35It fills s. 289–298.↑36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑37See note 16, the passage quoted from Lucian.↑38Joseph., Antiq. viii. ii. 5.↑39Joseph., ut sup.↑40Gittin, f. lxvii. 2.↑41Justin Mart. dial. c. Tryph. lxxxv.↑42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑43Bibl. Comm. i. 296.↑44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑51Schulz, ut sup.↑52Schleiermacher, über den Lukas, s. 127.↑53Paulus, L. J. 1, a, s. 232.↑54Vid. Fritzsche, in Matt., p. 329.↑55Natürliche Geschichte, 2, 174.↑56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑60S. 305, Anm.↑61Clem. Horn. ix. 10.↑62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑64Fritzsche, in Matth., s. 330.↑65Paulus, ut sup. s. 475 f.↑66Olshausen, s. 307.↑67Paulus, s. 474.↑68Paulus, s. 485; Winer, ut sup.↑69Olshausen, ut sup.↑70Ibid.↑71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑72Olshausen, ut sup.↑73Paulus.↑74Ullmann.↑75E.g. Woolston, Disc. 1, p. 32 ff.↑76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑78Exeg. Beiträge, 2, 109 ff.↑79Antiq. viii. ii. 5.↑80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑81Schulz. s. 319.↑82As Schulz appears to do, ut sup.↑83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑84Thus Fritzsche, in loc.↑85Schleiermacher, s. 150.↑86Köster, Immanuel, s. 197; Fritzsche, in loc.↑87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑88Paulus, exeg. Handb. 2, s. 471 f.↑89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑90Exeg. Handb. in loc.↑91Natürliche Geschichte, 2, s. 429.↑92Bibl. Theol. 1, s. 196.↑93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑95Exeg. Handb., 1, b, s. 698 ff.↑96Ut sup. s. 705, and elsewhere.↑97Compare Hase, L. J., § 86.↑
1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑2See the rabbinical passages quoted in the 1st vol. ut sup.↑3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑7Ut sup. s. 191.↑8Grätz, Comm. z. Matth. 1, s. 615.↑9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑10Thus Fritzsche, in Matt., p. 447.↑11Exeg. Handb. 2, s. 566.↑12Ut sup. 1, b,s. 483;2, s. 96.↑13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑16Bell. jud. vii. vi. 3.↑17Antiq. vi. xi. 2. On the state of Saul.↑18Philopseud., 16.↑19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑21Apoll. i. 18.↑22Ut sup. iii. 38.↑23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑26Homil. viii. 18 f., ix. 9 f.↑27Orat. contra Græcos, 16.↑28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑29B. Comm. 1, s. 296, Anm.↑30S. 295 f.↑31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑32Homil. viii. 19.↑33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑34S. 294.↑35It fills s. 289–298.↑36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑37See note 16, the passage quoted from Lucian.↑38Joseph., Antiq. viii. ii. 5.↑39Joseph., ut sup.↑40Gittin, f. lxvii. 2.↑41Justin Mart. dial. c. Tryph. lxxxv.↑42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑43Bibl. Comm. i. 296.↑44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑51Schulz, ut sup.↑52Schleiermacher, über den Lukas, s. 127.↑53Paulus, L. J. 1, a, s. 232.↑54Vid. Fritzsche, in Matt., p. 329.↑55Natürliche Geschichte, 2, 174.↑56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑60S. 305, Anm.↑61Clem. Horn. ix. 10.↑62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑64Fritzsche, in Matth., s. 330.↑65Paulus, ut sup. s. 475 f.↑66Olshausen, s. 307.↑67Paulus, s. 474.↑68Paulus, s. 485; Winer, ut sup.↑69Olshausen, ut sup.↑70Ibid.↑71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑72Olshausen, ut sup.↑73Paulus.↑74Ullmann.↑75E.g. Woolston, Disc. 1, p. 32 ff.↑76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑78Exeg. Beiträge, 2, 109 ff.↑79Antiq. viii. ii. 5.↑80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑81Schulz. s. 319.↑82As Schulz appears to do, ut sup.↑83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑84Thus Fritzsche, in loc.↑85Schleiermacher, s. 150.↑86Köster, Immanuel, s. 197; Fritzsche, in loc.↑87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑88Paulus, exeg. Handb. 2, s. 471 f.↑89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑90Exeg. Handb. in loc.↑91Natürliche Geschichte, 2, s. 429.↑92Bibl. Theol. 1, s. 196.↑93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑95Exeg. Handb., 1, b, s. 698 ff.↑96Ut sup. s. 705, and elsewhere.↑97Compare Hase, L. J., § 86.↑
1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑
1See the passages quoted in the first volume, Introd. § 14, notes 9, 10, to which may be added4 Esdr. xiii. 50(Fabric. Cod. pseudepigr. V. T. ii. p. 286), and Sohar Exod. fol. iii. col. 12 (Schöttgen, horæ, ii. p. 541, also in Bertholdt’s Christol. § 33, note 1).↑
2See the rabbinical passages quoted in the 1st vol. ut sup.↑
2See the rabbinical passages quoted in the 1st vol. ut sup.↑
3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑
3That theσεληνιαζόμενοιassociated with them by Matthew are only a particular species of demoniacs, whose malady appeared to be governed by the changes of the moon, is proved byMatt. xvii. 14 ff.where aδαιμόνιονis expelled from aσεληνιαζόμενος.↑
4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑
4Compare the passages of ancient physicians, ap. Winer, bibl. Realwörterb. 1, s. 191.↑
5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑
5Rabbinical and other passages, ap. Winer, ut sup. s. 192.↑
6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑
6Exeg. Handb. 1, b, s. 475; comp. Hase, L. J. s. 60.↑
7Ut sup. s. 191.↑
7Ut sup. s. 191.↑
8Grätz, Comm. z. Matth. 1, s. 615.↑
8Grätz, Comm. z. Matth. 1, s. 615.↑
9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑
9B. Comm. 1, s. 424. According to this, the passage relates to the Jewish people, who before the exile were possessed by the devil in the form of idolatry, and afterwards in the worst form of Pharisaism.↑
10Thus Fritzsche, in Matt., p. 447.↑
10Thus Fritzsche, in Matt., p. 447.↑
11Exeg. Handb. 2, s. 566.↑
11Exeg. Handb. 2, s. 566.↑
12Ut sup. 1, b,s. 483;2, s. 96.↑
12Ut sup. 1, b,s. 483;2, s. 96.↑
13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑
13Hence the wordsδαιμονᾷν, κακοδαιμονᾷνwere used as synonymous withμελανχολᾷν μαίνεσθαι. Hippocrates had to combat the opinion that epilepsy was the effect of demoniacal influence. Vid. Wetstein, s. 282 ff.↑
14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑
14Let the reader compare theרוּחַ רָעָה מֵאֵת יְהוָֹה, which made Saul melancholy,1 Sam. xvi. 14. Its influence on Saul is expressed byבִּעֲתַתּוּ.↑
15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑
15Vid. Creuzer, Symbolik, 3, s. 69 f.; Baur, Apollonius von Tyana und Christus, s. 144.↑
16Bell. jud. vii. vi. 3.↑
16Bell. jud. vii. vi. 3.↑
17Antiq. vi. xi. 2. On the state of Saul.↑
17Antiq. vi. xi. 2. On the state of Saul.↑
18Philopseud., 16.↑
18Philopseud., 16.↑
19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑
19Vitæ Apollon. iv. 20, 25, comp. Baur, ut sup. s. 38 f. 42. Even Aristotle speaks ofδαίμονί τινι γενομένοις κατόχοις. de mirab. 166, ed. Bekk.↑
20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑
20Ut sup., bell. j.:τὰ γὰρ καλούμενα δαιμόνια—πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυνχάνοντας.↑
21Apoll. i. 18.↑
21Apoll. i. 18.↑
22Ut sup. iii. 38.↑
22Ut sup. iii. 38.↑
23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑
23Vid. Eisenmenger, entdecktes Judenthum, 2, s. 427.↑
24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑
24Paulus, exeg. Handb. 2, s. 39; L. J. 1, a, s. 217. He appeals in support of this toMatt. xiv. 2, where Herod, on hearing of the miracles of Jesus, says:It is John the Baptist, he is risen from the dead.In this expression Paulus finds the rabbinical opinion of theעיבור, which is distinct from that of theגלגזל, or transmigration of souls properly so called, (that is, the passage of disembodied souls into the bodies of infants, while in the process of formation), and according to which the soul of a dead person might unite itself to that of a living one, and add to its power (vid. Eisenmenger 2, s. 85 ff.) But, as Fritzsche and others have shown, the wordἠγέρθηrefers to an actual resurrection of the Baptist, and not to this rabbinical notion; which, moreover, even were it implied, is totally different from that of demoniacal possession. Here it would be a good spirit who had entered into a prophet for the strengthening of his powers, as according to a later Jewish idea the soul of Seth was united to that of Moses, and again the souls of Moses and Aaron to that of Samuel (Eisenmenger, ut sup.); but from this it would by no means follow, that it was possible for wicked spirits to enter into the living.↑
25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑
25Justin, Apol. ii. 5., Eisenmenger, ut sup.↑
26Homil. viii. 18 f., ix. 9 f.↑
26Homil. viii. 18 f., ix. 9 f.↑
27Orat. contra Græcos, 16.↑
27Orat. contra Græcos, 16.↑
28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑
28See hisCommentatio de dæmoniacis quorum in N. T. fit mentio, and his minute consideration of demoniacal cases. So early as the time of Origen, physicians gave natural explanations of the state of those supposed to be possessed. Orig. inMatth. xvii. 15.↑
29B. Comm. 1, s. 296, Anm.↑
29B. Comm. 1, s. 296, Anm.↑
30S. 295 f.↑
30S. 295 f.↑
31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑
31S. 302, after the example of Paulus, exeg. Handb. 1, b, s. 474.↑
32Homil. viii. 19.↑
32Homil. viii. 19.↑
33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑
33Thus Asmodeus chooses Sara and her husband as objects of torment and destruction, not because either the former or the latter were particularly wicked, but because Sara’s beauty attracted him.Tob. vi. 12–15.↑
34S. 294.↑
34S. 294.↑
35It fills s. 289–298.↑
35It fills s. 289–298.↑
36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑
36I have endeavoured to present helps towards a scientific conception of the states in question in several essays, which are now incorporated in my Charakteristiken u. Kritiken. Comp. Wirth, Theorie des Somnambulismus. S. 311 ff.↑
37See note 16, the passage quoted from Lucian.↑
37See note 16, the passage quoted from Lucian.↑
38Joseph., Antiq. viii. ii. 5.↑
38Joseph., Antiq. viii. ii. 5.↑
39Joseph., ut sup.↑
39Joseph., ut sup.↑
40Gittin, f. lxvii. 2.↑
40Gittin, f. lxvii. 2.↑
41Justin Mart. dial. c. Tryph. lxxxv.↑
41Justin Mart. dial. c. Tryph. lxxxv.↑
42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑
42Exeg. Handb.1,6, s. 422; L. J. 1, a, s. 128.↑
43Bibl. Comm. i. 296.↑
43Bibl. Comm. i. 296.↑
44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑
44Comp. Bertholdt, Christol. Jud. §§ 36–41.↑
45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑
45According to Pesikta in Jalkut Schimoni ii. f. lvi. 3 (s. Bertholdt, p. 185). Satan recognizes in the same manner the pre-existing Messiah at the foot of the throne of God with terror, as hequi me et omnes gentiles in infernum præcipitaturus est.↑
46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑
46Fritzsche, in Marc., p. 35:In multis evangeliorum locis homines legas a pravis dæmonibus agitatos, quum primum conspexerint Jesum, eum Messiam esse, a nemine unquam de hac re commonitos, statim intelligere. In qua re hac nostri scriptores ducti sunt sententia, consentaneum esse. Satanæ satellites facile cognovisse Messiam, quippe insignia de se supplicia aliquando sumturum.↑
47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑
47A favourite resort of maniacs, vid. Lightfoot and Schöttgen, in loc., and of unclean spirits, vid. rabbinical passages, ap. Wetstein.↑
48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑
48The notion that the cutting himself with stones which Mark ascribes to the demoniac, was an act of penance in lucid moments, belongs to the errors to which Olshausen is led by his false opinion of a moral and religious point of view in relation to these phenomena. It is well known, however, that the paroxysms of such disorders are precisely the occasions on which a self-destructive fury is manifested.↑
49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑
49Vid. the collection of such explanations, ap. Fritzsche, in Matt., p. 327.↑
50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑
50Thus Schulz, über das Abendmahl, s. 309; Paulus, in loc. Hase, L. J. § 75.↑
51Schulz, ut sup.↑
51Schulz, ut sup.↑
52Schleiermacher, über den Lukas, s. 127.↑
52Schleiermacher, über den Lukas, s. 127.↑
53Paulus, L. J. 1, a, s. 232.↑
53Paulus, L. J. 1, a, s. 232.↑
54Vid. Fritzsche, in Matt., p. 329.↑
54Vid. Fritzsche, in Matt., p. 329.↑
55Natürliche Geschichte, 2, 174.↑
55Natürliche Geschichte, 2, 174.↑
56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑
56Paulus, exeg. Handb. 1, 473; Olshausen, s. 302.↑
57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑
57This even Paulus, s. 474, and Olshausen, s. 303, find surprising.↑
58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑
58It is the narrative of the manner in which Apollonius of Tyana unmasked a demon (empusa), vit. Ap. iv. 35; ap. Baur, s. 145.↑
59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑
59Ut sup. s. 128. When, however, he accounts for this incorrect supplement of Luke’s by supposing that his informant, being engaged in the vessel, had remained behind, and thus had missed the commencement of the scene with the demoniac, this is too laboured an exercise of ingenuity, and presupposes the antiquated opinion, that there was the most immediate relation possible between the evangelical histories and the facts which they report.↑
60S. 305, Anm.↑
60S. 305, Anm.↑
61Clem. Horn. ix. 10.↑
61Clem. Horn. ix. 10.↑
62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑
62Fritzsche, in Matth., p. 332. According to Eisenmenger, 2, 447 ff., the Jews held that demons generally had a predilection for impure places, and in Jalkut Rubeni f. x. 2. (Wetstein) we find this observation:Anima idololatrarum, quæ venit a spiritu immundo, vocatur porcus.↑
63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑
63Ut sup. s. 474, 485. Winer, b. Realw. 1, s. 192.↑
64Fritzsche, in Matth., s. 330.↑
64Fritzsche, in Matth., s. 330.↑
65Paulus, ut sup. s. 475 f.↑
65Paulus, ut sup. s. 475 f.↑
66Olshausen, s. 307.↑
66Olshausen, s. 307.↑
67Paulus, s. 474.↑
67Paulus, s. 474.↑
68Paulus, s. 485; Winer, ut sup.↑
68Paulus, s. 485; Winer, ut sup.↑
69Olshausen, ut sup.↑
69Olshausen, ut sup.↑
70Ibid.↑
70Ibid.↑
71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑
71Ullmann, über die Unsündlichkeit Jesu, in seinen Studien, 1, 1, s. 51 f.↑
72Olshausen, ut sup.↑
72Olshausen, ut sup.↑
73Paulus.↑
73Paulus.↑
74Ullmann.↑
74Ullmann.↑
75E.g. Woolston, Disc. 1, p. 32 ff.↑
75E.g. Woolston, Disc. 1, p. 32 ff.↑
76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑
76Jamblich. vita Pythag. no. 36. ed. Kiessling.↑
77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑
77In the Abhandlung über genetische oder formelle Erklärungsart der Wunder in Henke’s Museum, 1, 3, s. 410 ff.↑
78Exeg. Beiträge, 2, 109 ff.↑
78Exeg. Beiträge, 2, 109 ff.↑
79Antiq. viii. ii. 5.↑
79Antiq. viii. ii. 5.↑
80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑
80Philostr. v. Ap. iv. 20; ap. Baur, ut sup. s. 39.↑
81Schulz. s. 319.↑
81Schulz. s. 319.↑
82As Schulz appears to do, ut sup.↑
82As Schulz appears to do, ut sup.↑
83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑
83See the passages quoted by Paulus, exeg. Handb. 1, b, s. 569, and by Winer, 1, s. 191 f.↑
84Thus Fritzsche, in loc.↑
84Thus Fritzsche, in loc.↑
85Schleiermacher, s. 150.↑
85Schleiermacher, s. 150.↑
86Köster, Immanuel, s. 197; Fritzsche, in loc.↑
86Köster, Immanuel, s. 197; Fritzsche, in loc.↑
87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑
87De abstinent. ii. p. 204 and 417 f.; Vid. Winer, 1, s. 191.↑
88Paulus, exeg. Handb. 2, s. 471 f.↑
88Paulus, exeg. Handb. 2, s. 471 f.↑
89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑
89Paulus, exeg. Handb. 1, b, s. 438; L. J. 1, a, s. 223; De Wette, bibl. Dogm. § 222, Anm. c.↑
90Exeg. Handb. in loc.↑
90Exeg. Handb. in loc.↑
91Natürliche Geschichte, 2, s. 429.↑
91Natürliche Geschichte, 2, s. 429.↑
92Bibl. Theol. 1, s. 196.↑
92Bibl. Theol. 1, s. 196.↑
93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑
93Among the transient disorders on which Jesus may have acted psychologically, we may perhaps number the fever of Peter’s mother-in-law, which Jesus is said to have cured,Matt. viii. 14 ff.parall.↑
94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑
94It is so more or less by Eichhorn, in the allg. Bibliothek, 4, s. 435; Herder, von Gottes Sohn u. s. f., s. 20; Wegscheider, Einl. in das Evang. Joh., s. 313; De Wette, bibl. Dogm., § 269.↑
95Exeg. Handb., 1, b, s. 698 ff.↑
95Exeg. Handb., 1, b, s. 698 ff.↑
96Ut sup. s. 705, and elsewhere.↑
96Ut sup. s. 705, and elsewhere.↑
97Compare Hase, L. J., § 86.↑
97Compare Hase, L. J., § 86.↑