{"slug":"tlg1131.tlg001","id":"greek:tlg1131.tlg001","title":"Ad Avircium Marcellum contra Cataphrygas","author":"Anonymus Ad Avircium Marcellum contra Cataphrygas","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:24:56Z","cost_usd":0.011419},"source":{"registry_id":"greek:tlg1131.tlg001","work_id":"tlg1131.tlg001","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"},"stats":{"passages":23,"english_words":4670,"coptic_letters":0,"commentary_units":134,"commentary_kinds":10,"derived_notes":0,"ambiguities":37,"work_notes":5,"external_links":4,"timeline":5},"summary":{"work":"tlg1131.tlg001","abstract":"The anonymous treatise 'Ad Avircium Marcellum contra Cataphrygas' is an anti-Montanist polemic from the late 2nd or early 3rd century, surviving only in an 11th-century Greek manuscript (Codex Parisinus gr. 1220). The work recounts the author's visit to Ancyra in Galatia, where he debated Montanists and was urged by fellow presbyter Zoticus of Otrus to write a memorandum. It provides key evidence for the early Montanist movement, including the mention of Ardabau in Mysia and the proconsulship of Gratus of Asia, which dates Montanus' activity to the 170s CE. The author's concern about adding to the Gospel reflects theological tensions over prophetic innovation.","historical_context":"The treatise was composed in the late 2nd or early 3rd century, likely in Asia Minor, where Montanism (the 'Phrygian heresy') emerged. The author, an anonymous Christian leader, writes to a certain Avircius Marcellus, possibly the same Avircius Marcellus known from other early Christian sources. The work is set against the backdrop of the Montanist controversy, which emphasized new prophecy, ecstatic experience, and rigorous asceticism. The author's visit to Ancyra (modern Ankara) and debate with Montanists situates the text in a region where the movement had gained followers. The sole surviving manuscript, Codex Parisinus gr. 1220 (11th century), preserves the text without a critical apparatus, and its transmission is limited to this witness. Eusebius of Caesarea used the work in his 'Ecclesiastical History' (5.16–18), ensuring its survival as a key source for the early anti-Montanist response.","significance":"This work is a primary source for the early history of Montanism, providing chronological anchors (e.g., the proconsulship of Gratus) and geographical details (e.g., Ardabau). It illustrates the theological and rhetorical strategies of orthodox opponents, particularly the charge of innovation against Montanist prophecy. The treatise also sheds light on the collaborative efforts of presbyters like Zoticus of Otrus in combating the movement.","timeline":[{"date":"late 2nd c.","event":"Composition of the anti-Montanist treatise, likely in Asia Minor."},{"date":"ca. 170s CE","event":"Montanus' activity dated by the proconsulship of Gratus of Asia."},{"date":"early 4th c.","event":"Eusebius of Caesarea cites the work in his 'Ecclesiastical History' (5.16–18)."},{"date":"11th c.","event":"Codex Parisinus gr. 1220, the sole surviving manuscript, is copied."},{"date":"modern era","event":"The work is edited and published, though without a critical apparatus."}],"relations":[{"work":"Ecclesiastical History","relation":"Eusebius of Caesarea cites this treatise as a key source on the Montanist controversy.","key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"},{"work":"Montanism","relation":"The work is a primary anti-Montanist polemic, providing details on the movement's origins and practices.","key":"wikipedia:Montanism","label":"Wikipedia: Montanism","url":"https://en.wikipedia.org/wiki/Montanism"},{"work":"Avircius Marcellus","relation":"The addressee of the treatise, possibly a known figure in early Christian literature.","key":"wikipedia:Avircius Marcellus","label":null,"url":null},{"work":"Zoticus of Otrus","relation":"A fellow presbyter who urged the author to write the memorandum.","key":"wikipedia:Zoticus of Otrus","label":null,"url":null}],"external_links":[{"key":"wikipedia:Montanism","label":"Montanism","url":"https://en.wikipedia.org/wiki/Montanism","reason":"Provides context on the heresy the work opposes."},{"key":"wikipedia:Eusebius","label":"Eusebius of Caesarea","url":"https://en.wikipedia.org/wiki/Eusebius","reason":"His citation preserves the work."},{"key":"wikipedia:Ancyra","label":"Ancyra","url":"https://en.wikipedia.org/wiki/Ancyra","reason":"The city where the author debated Montanists."},{"key":"wikipedia:Phrygia","label":"Phrygia","url":"https://en.wikipedia.org/wiki/Phrygia","reason":"Region associated with Montanism's origins."}],"cautions":["The author is anonymous; the attribution to 'Ad Avircium Marcellum' is conjectural and not in the manuscript.","The sole manuscript (11th c.) has not been collated, so textual variants are unknown.","The date of composition is uncertain, relying on internal references (e.g., Gratus' proconsulship) and Eusebius' use."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000501,"generated":"2026-11-14T23:24:56Z"},"checks":{"work":"tlg1131.tlg001","status":"pass","blocking":[],"warnings":[],"stats":{"passages":23,"translated":23,"commentary_passages":23,"commentary_units":134,"english_words":4670,"source_letters":20166,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives only in a single Greek manuscript, Codex Parisinus gr. 1220, from the 11th century.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The treatise is dated to the late 2nd or early 3rd century, based on its anti-Montanist polemic and references to contemporary heresies.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is cited by Eusebius of Caesarea in his 'Ecclesiastical History' (5.16–18) as a key source on the Montanist controversy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The author is anonymous; the traditional attribution to an 'Ad Avircium Marcellum' is conjectural and not attested in the manuscript.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition does not include a critical apparatus for textual variants, as the sole manuscript has not been collated against other witnesses.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 23 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":23},"term_index":[],"citations":{"ed:tlg1131.tlg001":{"label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}},"segments":[{"i":1,"ref":"p1","source":"Ex Operis Proxmio. \n ’Εκ πλείστου ὅσου καὶ ἱκανωτάτου χρόνου, ἀγαπητὲ Ἀουίρκιε Μάρκελλε, ἐπιταχθεὶς ὑπὸ σοῦ συγγράψαι τινὰ λόγον εἰς τὴν τῶν κατὰ Μιλτιάδην λεγομένων αἵρεσιν, ἐφεκτικώτερόν πως μέχρι νῦν διεκείμην· οὐκ ἀπορίᾳ τοῦ δύνασθαι ἐλέγχειν μὲν τὸ ψεῦδος, μαρτυρεῖν δὲ τῇ ἀληθείᾳ· δεδιὼς δὲ καὶ ἐξευλαβούμενος, μή πῃ δόξω τισὶν ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι τῷ τῆς τοῦ εὐαγγελίου καινῆς διαθήκης λόγῳ· ᾧ μήτε προσθεῖναι μήτ’ ἀφελεῖν δυνατὸν, τῷ κατὰ τὸ εὐαγγέλιον αὐτὸ πολιτεύεσθαι προῃρημένῳ. προσφάτως δὲ γενόμενος ἐν Ἀγκύρᾳ τῆς Γαλατίας· καὶ καταλαβὼν τὴν κατὰ τόπον ἐκκλησίαν ὑπὸ τῆς νέας ταύτης οὐχ ὡς αὐτοὶ φασὶ προφητείας· πολὺ δὲ μᾶλλον ὡς δειχθήσεται ψευδοπροφητείας διατεθρυλλημένην, καθόσον δυνατὸν, τοῦ Κυρίου παρασχόντος, περὶ αὐτῶν τε τούτων καὶ τῶν προτεινομένων ὑπ’ αὐτῶν ἑκάστοτε διελέχθημεν ἡμέραις πλείοσιν ἐν τῇ ἐκκλησίᾳ· ὡς τὴν μὲν ἐκκλησίαν ἀγαλλιασθῆναι, καὶ πρὸς τὴν ἀλήθειαν ἐπιῤῥωσθῆναι· τοὺς δὲ ἐξεναντίας πρὸς τὸ παρὸν ἀποκρουσθῆναι· καὶ τοὺς ἀντιθέτους λυπηθῆναι. ἀξιούντων οὖν τῶν κατὰ τόπον πρεσβυτέρων, ὅπως τῶν λεχθέντων κατὰ τῶν ἀντιδιατιθεμένων τῷ τῆς ἀληθείας λόγῳ ὑπόμνημά τι καταλίπωμεν· παρόντος καὶ τοῦ συμπρεσβυτέρου ἡμῶν Ζωτικοῦ τοῦ Ὀτρηνοῦ, τοῦτο μὲν οὐκ ἐπράξαμεν· ἐπηγγειλάμεθα δὲ ἐνθάδε γράψαντες τοῦ Κυρίου διδόντος, διὰ σπουδῆς πέμψειν αὐτοῖς.","english":"From the Preface of the Work.  \nFor a very long and most sufficient time, beloved Avircius Marcellus, having been charged by you to compose some discourse against the heresy of those called after Miltiades, I have somehow remained rather hesitant until now—not from inability to refute falsehood and bear witness to the truth, but fearing and being cautious lest I might seem to some to be adding to or supplementing the word of the new covenant of the Gospel, to which it is impossible to add or subtract for one who has chosen to live according to the Gospel itself. But having recently been in Ancyra of Galatia, and finding the local church disturbed by this new—not, as they claim, prophecy, but, as will be shown, false prophecy—as far as possible, with the Lord’s help, we discoursed concerning these very matters and the propositions put forward by them on several days in the church, so that the church rejoiced and was strengthened in the truth, while the opponents were for the present repelled and the adversaries grieved. Therefore, when the local presbyters requested that we leave some memorandum of what was said against those who oppose the word of truth, with our fellow presbyter Zoticus of Otrus also present, we did not do this, but promised, writing here and with the Lord’s permission, to send it to them promptly.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex Operis Proxmio","severity":"info","text":"The Latin heading 'Ex Operis Proxmio' (likely a scribal addition) marks the preface of the work, establishing the epistolary frame and the author's rhetorical stance of delayed compliance.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μιλτιάδην","severity":"info","text":"Miltiades is a figure associated with early Montanism; the author here refers to the heresy 'called after Miltiades,' likely a Montanist group, though the historical identity is debated.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀγκύρᾳ τῆς Γαλατίας","severity":"info","text":"Ancyra (modern Ankara) in Galatia was a significant Christian center; the author's visit there and debate with Montanists situates the work in the late 2nd or early 3rd century.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ζωτικοῦ τοῦ Ὀτρηνοῦ","severity":"info","text":"Zoticus of Otrus is named as a fellow presbyter; his presence at the request for a memorandum suggests a collaborative anti-Montanist effort, though little else is known of him.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι","severity":"caution","text":"The author's fear of seeming to 'add to or supplement' the Gospel reflects a key theological concern; the Greek terms are rare and may imply a charge of innovation against the Montanists.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Miltiades is uncertain; he may be a Montanist leader or a different figure conflated with the movement.","The precise date of the visit to Ancyra is not given; the work's chronology relative to other anti-Montanist writings is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Itidem ex libri primi initio. Ἡ τοίνυν ἔνστασις αὐτῶν καὶ ἡ πρόσφατος τοῦ ἀποσχίσματος αἵρεσις πρὸς τὴν ἐκκλησίαν, τὴν αἰτίαν ἔσχε τοιαύτην· κώμη τις εἶναι λέγεται ἐν τῇ κατὰ τὴν Φρυγίαν Μυσίᾳ, καλουμένη Ἀρδαβαῦ τοὔνομα· ἔνθα φασὶ τινὰ τῶν νεοπίστων, πρώτως, Μοντανὸν τοὔνομα, κατὰ Γράτον Ἀσίας ἀνθύπατον, ἐν ἐπιθυμίᾳ ψυχῆς ἀμέτρῳ φιλοπρωτείας δόντα πάροδον εἰς ἑαυτὸν τῷ ἀντικειμένῳ, πνευματοφορηθῆναί τε καὶ αἰφνιδίως ἐν κατοχῇ τινὶ καὶ παρεκστάσει γενόμενον ἐνθουσιᾷν· ἄρξασθαί τε λαλεῖν καὶ ξενοφωνεῖν, παρὰ τὸ κατὰ παράδοσιν καὶ κατὰ διαδοχὴν ἄνωθεν τῆς ἐκκλησίας ἔθος δῆθεν προφητεύοντα· τῶν δὲ κατ’ ἐκεῖνο καιροῦ ἐν τῇ τῶν νόθων ἐκφωνημάτων ἀκροάσει γενομένων, οἱ μὲν ὡς ἐπὶ ἐνεργουμένῳ καὶ δαιμονῶντι καὶ ἐν πλάνης πνεύματι ὑπάρχοντι, καὶ τοὺς ὄχλους ταράττοντι ἀχθόμενοι ἐπετίμων, καὶ λαλεῖν ἐκώλυον· μεμνημένοι τῆς τοῦ Κυρίου διαστολῆς τε καὶ ἀπειλῆς, πρὸς τὸ φυλάττεσθαι τὴν τῶν ψευδοπροφητῶν ἐγρηγορότως παρουσίαν· οἱ δὲ ὡς ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι· καὶ οὐχ ἥκιστα χαυνούμενοι· καὶ τῆς διαστολῆς τοῦ Κυρίου ἐπιλανθανόμενοι· τὸ βλαψίφρον καὶ ὑποκοριστικὸν καὶ λαοπλάνον πνεῦμα προὐκαλοῦντο· θελγόμενοι καὶ πλανώμενοι ὑπ’ αὐτοῦ, εἰς τὸ μηκέτι κωλύεσθαι ( for. κωλύεσθαι λαλεῖν, καὶ) σιωπᾶν. τεχνῇ δέ τινι, μᾶλλον δὲ τοιαύτῃ μεθόδῳ κακοτεχνίας ὁ διάβολος τὴν κατὰ τῶν παρηκόων ἀπώλειαν μηχανησάμενος, καὶ παρ’ ἀξίαν ὑπ’ αὐτῶν τιμώμενος, ὑπεξήγειρέ τε καὶ προσεξέκαυσεν αὐτῶν τὴν ἀποκεκοιμημένην ἀπὸ τῆς κατ’ ἀλήθειαν πίστεως διάνοιαν·","english":"Likewise from the beginning of the first book. Their resistance, then, and the recent heresy of the schism against the church had the following cause. There is said to be a village in the part of Phrygia called Mysia, named Ardabau, where, they say, a certain recent convert, Montanus by name, in the time of Gratus, proconsul of Asia, having given entry to the adversary through an immoderate desire of the soul for preeminence, was borne by a spirit and suddenly, being in a kind of possession and ecstasy, began to rave; and he began to speak and utter strange sounds, prophesying, as it were, contrary to the custom handed down and transmitted from above by succession in the church. Of those who were present at that time at the hearing of these spurious utterances, some, vexed as at one who was possessed and demoniac and in a spirit of error, and who was disturbing the crowds, rebuked him and prevented him from speaking, remembering the Lord's distinction and threat for guarding vigilantly against the presence of false prophets. But others, elated as by a holy spirit and prophetic gift, and not least puffed up, and forgetting the Lord's distinction, summoned the mind-damaging, flattering, and people-deceiving spirit, being charmed and led astray by him, so that he was no longer prevented from speaking and kept silent. And by some art, or rather by such a method of evil craft, the devil, having contrived the destruction of the disobedient, and being honored by them beyond his worth, stirred up and further inflamed their mind, which had fallen asleep from the true faith.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρδαβαῦ","severity":"info","text":"Ardabau is a village in Mysia (Phrygia) mentioned only in this source; its location is uncertain but it is traditionally associated with the origins of Montanism.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"κατὰ Γράτον Ἀσίας ἀνθύπατον","severity":"info","text":"The proconsulship of Gratus of Asia dates Montanus' activity to the 170s CE, a key chronological anchor for the early Montanist movement.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνευματοφορηθῆναι","severity":"info","text":"The verb πνευματοφορηθῆναι (to be borne by a spirit) is a technical term for prophetic inspiration, here used pejoratively to imply demonic possession rather than divine.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς τοῦ Κυρίου διαστολῆς τε καὶ ἀπειλῆς","severity":"info","text":"This likely alludes to Jesus' warnings about false prophets, e.g., Matthew 24:11 or Luke 21:8, though not a direct quotation; the author invokes it to justify opposition to Montanus.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ τοίνυν ἔνστασις αὐτῶν","severity":"info","text":"The passage begins with a causal explanation (τοίνυν) and a narrative of Montanus' first ecstatic episode, structured as a historical etiology of the schism.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κωλύεσθαι (for. κωλύεσθαι λαλεῖν, καὶ) σιωπᾶν","severity":"caution","text":"The Greek text has a textual crux: the phrase 'κωλύεσθαι λαλεῖν, καὶ σιωπᾶν' is a conjectural emendation; the manuscript reading may be corrupt, affecting the sense of the opponents' silencing of Montanus.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact location of Ardabau is unknown; the phrase 'τῶν νεοπίστων' could mean 'recent convert' or 'newly baptized'—the translation adopts 'recent convert'.","The textual corruption at 'κωλύεσθαι' leaves uncertain whether Montanus was prevented from speaking or voluntarily fell silent."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ὡς καὶ ἑτέρας τινὰς δύο γυναῖκας ἐπεγεῖραι, καὶ τοῦ νόθου πνεύματος πληρῶσαι· ὡς καὶ λαλεῖν ἐκφρόνως καὶ ἀκαίρως καὶ ἀλλοτριοτρόπως ὁμοίως τῷ προειρημένῳ. καὶ τοὺς μὲν χαίροντας καὶ καυχωμένους ἐπ’ αὐτῷ, μακαρίζοντος τοῦ πνεύματος, καὶ διὰ τοῦ μεγέθους τῶν ἐπαγγελμάτων ἐκφυσιοῦντος· ἔσθ’ ὅπῃ δὲ καὶ κατακρίνοντος στοχαστικῶς καὶ ἀξιοπίστως αὐτοὺς ἄντικρυς, ἵνα καὶ ἐλεγκτικὸν εἶναι δοκῇ· ὀλίγοι δ’ ἦσαν οὗτοι τῶν Φρυγῶν ἐξηπατημένοι· τὴν δὲ καθόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐκκλησίαν βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύματος, ὅτι μήτε τιμὴν μήτε πάροδον εἰς αὐτὴν τὸ ψευδοπροφητικὸν ἐλάμβανε πνεῦμα. τῶν γὰρ κατὰ τὴν Ἀσίαν πιστῶν πολλάκις καὶ πολλαχῇ τῆς Ἀσίας εἰς τοῦτο συνελθόντων, καὶ τοὺς προσφάτους λόγους ἐξετασάντων καὶ βεβήλους ἀποφῃνάντων καὶ ἀποδοκιμασάντων τὴν αἵρεσιν, οὕτω δὴ τῆς τε ἐκκλησίας ἐξεώσθησαν, καὶ τῆς κοινωνίας εἴρχθησαν.","english":"as also to rouse up two other women, and to fill them with the bastard spirit; so that they spoke frantically, unseasonably, and in a manner alien to the norm, like the aforementioned. And the spirit, blessing those who rejoiced and boasted in it, and puffing them up through the magnitude of its promises, would also at times condemn them in a conjectural and credible manner directly, so as to appear reproachful; but these were few, the deceived among the Phrygians. And the presumptuous spirit taught them to blaspheme the universal church and the whole church under heaven, because the false-prophetic spirit received neither honor nor entry into it. For the faithful throughout Asia, having often and in many places in Asia assembled for this purpose, examined the recent teachings, declared them profane, and rejected the heresy; thus they were expelled from the church and excluded from communion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δύο γυναῖκας","severity":"info","text":"The author claims Montanus roused two additional women, likely Maximilla and Priscilla, to prophesy in a frenzied state, continuing the narrative of Montanus' influence.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόθου πνεύματος","severity":"info","text":"The phrase 'bastard spirit' (νόθου πνεύματος) is a polemical term used by the author to delegitimize Montanist prophecy as counterfeit, contrasting with the true Holy Spirit.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὴν καθόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐκκλησίαν","severity":"info","text":"The author contrasts the small deceived Phrygian group with the 'universal church under heaven,' reflecting early catholic self-identity against Montanist claims to prophetic authority.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῶν γὰρ κατὰ τὴν Ἀσίαν πιστῶν","severity":"info","text":"This sentence provides a causal explanation for the expulsion: the Asian faithful assembled, examined the teachings, and rejected the heresy, forming a narrative climax.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀποδοκιμασάντων τὴν αἵρεσιν","severity":"info","text":"The rejection of Montanism by Asian synods is a key historical event, later cited by Eusebius and others to establish the heresy's condemnation.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"στοχαστικῶς καὶ ἀξιοπίστως","severity":"caution","text":"The phrase 'conjectural and credible manner' is ambiguous: it may mean the spirit's condemnations seemed plausible but were actually deceptive, or that they were both speculative and convincing.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two other women' is not specified in the text, though tradition names Maximilla and Priscilla.","The phrase 'στοχαστικῶς καὶ ἀξιοπίστως' could be read as either a critique of the spirit's method or a description of its apparent reliability."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ex libro secundo huius Operis. \n Ἐπειδὰν τοίνυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν, ὅτι μὴ τοὺς ἀμετροφώνους αὐτῶν προφήτας ἐδεξάμεθα· τούτους γὰρ εἶναι φασὶν οὕς περ ἐπηγγείλατο τῷ λαῷ πέμψειν ὁ Κύριος· ἀποκρινάσθωσαν ἡμῖν πρὸς Θεοῦ ἔστι τὶς, ὦ βέλτιστοι, τούτων τῶν ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν λαλεῖν ἀρξαμένων, ὅς τις ὑπὸ Ἰουδαίων ἐδιώχθη, ἢ ὑπὸ παρανόμων ἀπεκτάνθη; οὐδείς. οὐδέ γε τὶς αὐτῶν κρατηθεὶς ὑπὲρ τοῦ ὀνόματος ἀνεσταυρώθη; οὐ γὰρ οὖν· οὐδὲ μὴν οὐδὲ ἐν συναγωγαῖς Ἰουδαίων τῶν γυναικῶν τὶς ἐμαστιγώθη ποτὲ, ἢ ἐλιθοβολήθη; οὐδαμόσε οὐδαμῶς. ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται Μοντανός τε καὶ Μαξιμίλλα. τούτους γὰρ ὑπὸ πνεύματος βλαψίφρονος ἑκατέρους ὑποκινήσαντος, λόγος ἀναρτῆσαι ἑαυτούς· οὐχ’ ὁμοῦ κατὰ δὲ τὸν τῆς ἑκάστου τελευτῆς καιρὸν φήμη πολλή· καὶ οὕτω δὲ τελευτῆσαι καὶ τὸν βίον καταστρέψαι, Ἰούδα προδότου δίκην. καθάπερ καὶ τὸν θαυμαστὸν ἐκεῖνον τὸν πρῶτον τῆς κατ’ αὐτοὺς λεγομένης προφητείας οἷον ἐπίτροπον τινὰ Θεόδοτον, πολὺς αἱρεῖ λόγος, ὡς αἰρόμενόν ποτε καὶ ἀναλαμβανόμενον εἰς οὐρανοὺς, παρεκστῆναί τε καὶ καταπιστεῦσαι ἑαυτὸν τῷ τῆς ἀπάτης πνεύματι· καὶ δισκευθέντα, κακῶς τελευτῆσαι. φασὶ γοῦν τοῦτο οὕτω γεγονέναι. ἀλλὰ μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί τῶν τοιούτων νομίζομεν ὦ μακάριε. ἴσως μὲν γὰρ οὕτως, ἴσως δὲ οὐχ’ οὕτως τετελευτήκασι Μοντανός τε καὶ Θεόδοτος καὶ ἡ προειρημένη γυνή.","english":"From the second book of this work.  \nSince, then, they called us prophet-slayers because we did not accept their immoderate-voiced prophets—for they claim these are the ones the Lord promised to send to the people—let them answer us: Is there any, O best of men, among those who began to speak from Montanus and the women, who was persecuted by Jews, or was put to death by lawless men? No one. Nor was any of them seized and crucified for the name? Certainly not. Nor was any of the women ever scourged or stoned in Jewish synagogues? Nowhere, not at all. Montanus and Maximilla are said to have died by a different death. For it is reported that, both of them being incited by a spirit of madness, they hanged themselves—not together, but at the time of each one's death, there is much rumor; and thus they ended their lives, like the traitor Judas. Likewise, that remarkable one, the first, as it were, overseer of what they call prophecy, a certain Theodotus, a widespread account holds that, being once lifted up and taken up into the heavens, he became deranged and entrusted himself to the spirit of deceit, and, being tossed about, died miserably. At any rate, they say this happened thus. But we do not think we know such things without having seen them, O blessed one. Perhaps, then, Montanus and Theodotus and the aforementioned woman died in this way, perhaps not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφητοφόντας","severity":"info","text":"The term 'prophet-slayers' is a polemical coinage by the author, accusing the Montanists of labeling orthodox Christians as murderers of prophets for rejecting their claimed prophets.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μοντανός","severity":"info","text":"Montanus was the founder of the Montanist movement in the late 2nd century, claiming prophetic inspiration. The author here counters the Montanist claim that their prophets are those promised by the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰούδα προδότου δίκην","severity":"info","text":"The comparison of Montanus and Maximilla's reported suicide to Judas Iscariot's death is a common early Christian trope to discredit heretical leaders, paralleling similar accusations in other anti-heretical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex libro secundo","severity":"info","text":"This passage is explicitly marked as from the second book of the work, indicating a multi-book structure. The narrative continues the author's refutation of Montanist claims about their prophets.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φήμη πολλή","severity":"caution","text":"The author admits uncertainty about the details of Montanus and Maximilla's deaths, noting 'much rumor' and that he has not witnessed these events. This suggests the account may be based on hearsay rather than reliable testimony.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Θεόδοτος","severity":"info","text":"Theodotus is likely Theodotus the Montanist, a figure known from other anti-Montanist sources. The story of his being lifted to heaven and dying miserably reflects later orthodox polemic against Montanist ecstatic practices.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the reported suicides of Montanus and Maximilla are historical or polemical invention. The author's hedging ('perhaps... perhaps not') leaves the truth value open."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ex eodem libro huius Operis. \n Καὶ μὴ λεγέτω ἐν τῷ αὐτῷ λόγῳ τῷ κατὰ Ἀστέριον Οὐρβανὸν τὸ διὰ Μαξιμίλλης πνεῦμα, διώκομαι ὡς λύκος ἐκ προβάτων· οὐκ εἰμὶ λύκος· ῥῆμα εἰμὶ καὶ πνεῦμα καὶ δύναμις. ἀλλὰ τὴν ἐν τῷ πνεύματι δύναμιν ἐναργῶς δειξάτω καὶ ἐλεγξάτω· καὶ ἐξομολογεῖσθαι διὰ τοῦ πνεύματος καταναγκασάτω τοὺς τότε παρόντας· εἰς τὸ δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι, ἄνδρας δοκίμους καὶ ἐπισκόπους, Ζωτικὸν ἀπὸ Κομάνης κώμης, καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας. ὧν οἱ περὶ Θεμίσωνα τὰ στόματα φιμώσαντες, οὐκ εἴασαν τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπ’ αὐτῶν ἐλεγχθῆναι. ἐν ταυτῷ δὲ πάλιν ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς Μαξιμίλλης ψυδοπροφητειῶν εἰπὼν, ὁμοῦ τόν τε χρόνον καθ’ ὃν ταῦτ’ ἔγραφε σημαίνει, καὶ τῶν προῤῥήσεων αὐτῆς μέμνηται, δι’ ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο· ὧν καὶ τὴν ψευδολογίαν εὐθύνει ὧδε λέγων. \n Καὶ πῶς οὐ καταφανὲς ἤδη γέγονε καὶ τοῦτο τὸ ψεῦδος; πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν ἡμέραν, ἐξ οὗ τετελεύτηκεν ἡ γυνή· καὶ οὔτε μερικὸς, οὔτε καθολικὸς κόσμῳ γέγονε πόλεμος· ἀλλὰ καὶ Χριστιανοῖς μᾶλλον εἰρήνη διάμονος ἐξ ἐλέους Θεοῦ.","english":"From the same book of this work. And let him not say in the same discourse against Asterius Urbanus that the spirit through Maximilla says, \"I am driven away as a wolf from sheep; I am not a wolf; I am a word and spirit and power.\" But let him clearly show and refute the power in the spirit; and let him compel through the spirit those then present to confess, in order to test and converse with the speaking spirit, men of repute and bishops, Zoticus from the village of Comana, and Julian from Apamea. Those around Themison, having muzzled their mouths, did not allow the false and people-deceiving spirit to be refuted by them. And in the same work again, having said other things in between for the refutation of the false prophecies of Maximilla, he indicates at once the time in which he wrote these things, and mentions her predictions, through which she foretold that there would be wars and disturbances; and he censures their falsehood, speaking thus. And how has this falsehood not already become evident? For it is more than thirteen years up to this day since the woman died; and neither a partial nor a universal war has occurred in the world; but rather, for Christians, there has been lasting peace by the mercy of God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τῷ κατὰ Ἀστέριον Οὐρβανὸν","severity":"info","text":"Asterius Urbanus is a Montanist writer known from Eusebius; the phrase indicates a work by him that the author is refuting.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα εἰμὶ καὶ πνεῦμα καὶ δύναμις","severity":"info","text":"This is a direct quotation of a Montanist oracle attributed to Maximilla, claiming divine status as 'word, spirit, and power'.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζωτικὸν ἀπὸ Κομάνης κώμης, καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας","severity":"info","text":"Zoticus of Comana and Julian of Apamea are named as orthodox bishops who attempted to test the Montanist spirit but were silenced by Themison's faction.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πλείω γὰρ ἢ τρισκαίδεκα ἔτη","severity":"info","text":"The author states that more than thirteen years have passed since Maximilla's death, with no war occurring, providing a terminus post quem for the work.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὔτε μερικὸς, οὔτε καθολικὸς κόσμῳ γέγονε πόλεμος","severity":"info","text":"The author refutes Maximilla's prophecy of wars by noting the absence of both local and universal conflict, a common anti-Montanist argument preserved by Eusebius.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐν ταυτῷ δὲ πάλιν ἕτερα μεταξὺ","severity":"info","text":"This phrase marks a transition within the excerpt, indicating the author is summarizing intervening arguments before quoting a further refutation.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Themison' is uncertain; he may be a Montanist leader, but the text does not clarify his role beyond silencing the bishops.","The phrase 'τῷ κατὰ Ἀστέριον Οὐρβανὸν' could refer to a work by Asterius Urbanus or a work against him; the context suggests the former."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ex libro tertio eiusdem Operis. \n Ὅταν τοίνυν ἐν πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν, ἐπὶ τοὺς μάρτυρας καταφεύγειν πειρῶνται· λέγοντες πολλοὺς ἔχειν μάρτυρας, καὶ τοῦτο εἶναι τεκμηρίον πιστὸν τῆς δυνάμεως τοῦ παρ’ αὐτοῖς λεγομένου προφητικοῦ πνεύματος. τὸ δέ ἐστιν ἄρα ὡς ἔοικε παντὸς μᾶλλον οὐκ ἀληθές. καὶ γὰρ τῶν ἄλλων αἱρέσεων τινὲς, πλείστους ὅσους ἔχουσι μάρτυρας· καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιωνισταὶ καλούμενοι, πλείστους ὅσους ἔχειν Χριστοῦ μάρτυρας λέγουσιν· ἀλλὰ τόν γε Χριστὸν αὐτὸν κατὰ ἀλήθειαν οὐχ’ ὁμολογοῦσι. καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων· \n Ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ τῆς κατὰ ἀλήθειαν πίστεως μαρτύριον κληθέντες ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς τῶν Φρυγῶν αἱρέσεως λεγομένων μαρτύρων, διαφέρονταί τε πρὸς αὐτοὺς, καὶ μὴ κοινωνήσαντες αὐτοῖς τελειοῦνται, διὰ τὸ μὴ βούλεσθαι συγκαταθέσθαι τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύματι. καὶ ὅτι τοῦτο ἀληθὲς, καὶ ἐπὶ τῶν ἡμετέρων χρόνων ἐν Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ τυγχάνει γεγενημένον, ἐν τοῖς περὶ Γάϊον καὶ Ἀλέξανδρον ἀπὸ Εὐμενείας μαρτυρήσασι, πρόδηλον.","english":"From the third book of the same work. When, therefore, having been refuted in all that has been said, they are at a loss, they attempt to take refuge in the martyrs, saying that they have many martyrs, and that this is a trustworthy proof of the power of the prophetic spirit spoken of among them. But this, as it seems, is far from being true. For some of the other heresies also have very many martyrs; and we shall not on this account, I suppose, agree with them, nor shall we acknowledge that they possess the truth. And first of all, those from the heresy of Marcion, called Marcionists, say that they have very many martyrs of Christ; but they do not acknowledge Christ himself according to truth. And shortly after this he adds, saying: Hence it is that when those who are called to the martyrdom of the true faith happen to be with some of the so-called martyrs from the heresy of the Phrygians, they differ from them, and are perfected without having communion with them, because they do not wish to assent to the spirit through Montanus and the women. And that this is true, and that it happened in our own times in Apamea on the Maeander, in the case of Gaius and Alexander from Eumeneia who suffered martyrdom, is evident.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκιωνισταί","severity":"info","text":"The Marcionists are followers of Marcion of Sinope (2nd cent.), who distinguished the OT creator god from the NT redeemer god. The author uses their many martyrs to argue that martyr count does not prove orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φρυγῶν αἱρέσεως","severity":"info","text":"The 'heresy of the Phrygians' is a standard Greek Christian label for Montanism, which originated in Phrygia. The author contrasts true martyrs with Montanist 'so-called martyrs' to deny the latter's legitimacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ","severity":"info","text":"Apamea on the Maeander was a city in Phrygia (modern Dinar, Turkey). The author cites a recent local event involving martyrs Gaius and Alexander from Eumeneia to support his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous excerpt from the third book of the anonymous work. It first refutes the Montanist appeal to martyrs, then cites Marcionites as a parallel, and concludes with a specific contemporary example.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The argument that heretics also have martyrs became a standard anti-heretical topos. Eusebius (HE 5.16–18) preserves this same anti-Montanist work, lending it authority in later church history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετὰ βραχέα τούτοις ἐπιφέρει λέγων","severity":"caution","text":"The phrase 'shortly after this he adds' indicates the author is excerpting a longer source. The original work's structure and the extent of the omission are unknown, so the argument's full context is lost.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gaius and Alexander from Eumeneia' is not further specified; they may be known from other sources but are not cited here.","The phrase 'the spirit through Montanus and the women' (τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύματι) refers to Montanus, Maximilla, and Priscilla, but the exact Montanist doctrine of prophetic spirit is not elaborated."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ex eodem libro hujus Operis. \n Ταῦτα (λέξεις τινὰς) εὑρὼν ἔν τινι συγγράμματι αὐτῶν ἐνισταμένων τῷ Μιλτιάδου τοῦ ἀδελφοῦ συγγράμματι, ἐν ᾧ ἀποδείκνυσι περὶ τοῦ μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν, ἐπετεμόμην.","english":"From the same book of this work.  \nHaving found these things (certain phrases) in some treatise of theirs, in which they opposed the treatise of our brother Miltiades, wherein he demonstrates that a prophet ought not to speak in ecstasy, I abridged it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα (λέξεις τινὰς) εὑρὼν ἔν τινι συγγράμματι αὐτῶν","severity":"info","text":"The author states he found certain phrases in a Cataphrygian treatise that opposed Miltiades' work on prophecy and ecstasy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκστάσει","severity":"info","text":"The Greek term 'ekstasei' (ecstasy) is central to the debate: Miltiades argued a prophet should not speak in ecstasy, a position the Cataphrygians opposed.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μιλτιάδου","severity":"info","text":"Miltiades was a second-century Christian apologist and anti-Montanist writer, known for arguing against ecstatic prophecy; his lost treatise is referenced here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπετεμόμην","severity":"info","text":"The verb 'epetemomēn' (I abridged) indicates the author is summarizing or excerpting the Cataphrygian treatise, framing this passage as a condensed version.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ad Avircium Marcellum contra Cataphrygas","severity":"info","text":"This anonymous anti-Montanist work survives only in fragments preserved by Eusebius (Hist. eccl. 5.16–19), who used it as a source for Montanist controversies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Cataphrygian treatise and the specific phrases (λέξεις τινὰς) are not specified; the reading assumes they are direct quotations from Montanist writings."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ex eodem libro hujus Operis. Ἀλλ’ ὅγε ψευδοπροφήτης ἐν παρεκστάσει· ᾧ ἕπεται ἄδεια καὶ ἀφοβία· ἀρχόμενος μὲν ἐξ ἑκουσίου ἀμαθίας, καταστρέφων δὲ εἰς ἀκούσιον μανίαν ψυχῆς, ὡς προείρηται. τοῦτον δὲ τὸν τρόπον, οὔ τέ τινα τῶν κατὰ τὴν παλαιὰν, οὔτε τῶν κατὰ τὴν καινὴν πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται· ᵃοὔτε Ἄγαβον· οὔτε Ἰούδαν· οὔτε Σίλαν· οὔτε τὰς Φιλίππου θυγατέρας· οὔτε τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν· οὔτε Κοδράτον· οὔτε γε δή τινας ἄλλους μηδὲν αὐτοῖς προσήκοντας καυχήσονται. αὖθις δὲ μετὰ βραχέα, ταῦτα φησίν· Εἰ γὰρ μετὰ Κοδράτον καὶ τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν, ὥς φασιν, αἱ περὶ Μοντανὸν διεδέξαντο γυναῖκες τὸ προφητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν τίνες παρ’ αὐτοῖς διεδέξαντο, δειξάτωσαν· δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ· ἀλλ’ οὐκ ἂν ἔχοιεν δεῖξαι τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς. Ex Operis Proxmio. ’Εκ πλείστου ὅσου καὶ ἱκανωτάτου χρόνου, ἀγαπητὲ Ἀουίρκιε Μάρκελλε, ἐπιταχθεὶς ὑπὸ σοῦ συγγράψαι τινὰ λόγον εἰς τὴν τῶν κατὰ Μιλτιάδην λεγομένων αἵρεσιν, ἐφεκτικώτερόν πως μέχρι νῦν διεκείμην· οὐκ ἀπορίᾳ τοῦ δύνασθαι ἐλέγχειν μὲν τὸ ψεῦδος, μαρτυρεῖν δὲ τῇ ἀληθείᾳ· δεδιὼς δὲ καὶ ἐξευλαβούμενος, μή πῃ δόξω τισὶν ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι τῷ τῆς τοῦ εὐαγγελίου καινῆς διαθήκης λόγῳ· ᾧ μήτε προσθεῖναι μήτ’ ἀφελεῖν δυνατὸν, τῷ κατὰ τὸ εὐαγγέλιον αὐτὸ πολιτεύεσθαι προῃρημένῳ. προσφάτως δὲ γενόμενος ἐν Ἀγκύρᾳ τῆς Γαλατίας·","english":"From the same book of this work. But the false prophet is in ecstasy, to which are attached license and fearlessness; beginning from voluntary ignorance, it ends in involuntary madness of the soul, as has been said before. And in this manner, they will not be able to show that any of the prophets inspired in the Old or the New Testament were such—neither Agabus, nor Judas, nor Silas, nor the daughters of Philip, nor Ammia of Philadelphia, nor Quadratus, nor indeed any others, even if they boast of those not belonging to them. And a little later, he says this: For if after Quadratus and Ammia of Philadelphia, as they say, the women around Montanus succeeded to the prophetic gift, let them show who among them succeeded Montanus and his women; for the apostle requires that the prophetic gift be in the whole church until the final coming; but they could not show that it is now the fourteenth year since the death of Maximilla. From the preface of the work. For a very long and sufficient time, beloved Avircius Marcellus, having been charged by you to compose some treatise against the so-called heresy of Miltiades, I have been somewhat hesitant until now; not from inability to refute falsehood and bear witness to the truth, but fearing and being cautious lest I seem to some to be adding to or supplementing the word of the new covenant of the gospel, to which it is not possible to add or subtract for one who has chosen to live according to the gospel itself. Recently, being in Ancyra of Galatia,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρεκστάσει","severity":"info","text":"The Greek term παρεκστάσει (ecstasy) is central to the anti-Montanist polemic, denoting a state of mental derangement or possession, contrasted with true prophetic inspiration.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας","severity":"info","text":"This echoes 1 Corinthians 1:7 and related Pauline passages on the prophetic gift persisting until the parousia, used here to argue against Montanist claims of succession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιλτιάδην","severity":"info","text":"Miltiades was a Christian apologist and anti-Montanist writer of the late 2nd century, whose lost treatise against ecstatic prophecy is referenced here as a source for the author's argument.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex eodem libro hujus Operis ... Ex Operis Proxmio","severity":"info","text":"The passage is composite: the first part is from the same book of the work (narrative), the second from the preface, indicating a compilation of two distinct sections by the author.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς","severity":"info","text":"This dates the composition to about the 14th year after Maximilla's death (c. 179 CE), placing the work in the early 190s CE, a key datum for Montanist chronology.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀουίρκιε Μάρκελλε","severity":"info","text":"Avircius Marcellus, the addressee, is likely the same as Abercius of Hieropolis, a bishop and anti-Montanist figure, indicating the work's circulation in Asia Minor.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Miltiades' is ambiguous: he may be the same as the apologist or a different anti-Montanist writer; the text does not clarify.","The phrase 'τὰς Φιλίππου θυγατέρας' could refer to the daughters of Philip the Evangelist (Acts 21:8-9) or another Philip; the context suggests the former."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"καὶ καταλαβὼν τὴν κατὰ τόπον ἐκκλησίαν ὑπὸ τῆς νέας ταύτης οὐχ ὡς αὐτοὶ φασὶ προφητείας· πολὺ δὲ μᾶλλον ὡς δειχθήσεται ψευδοπροφητείας διατεθρυλλημένην, καθόσον δυνατὸν, τοῦ Κυρίου παρασχόντος, περὶ αὐτῶν τε τούτων καὶ τῶν προτεινομένων ὑπ’ αὐτῶν ἑκάστοτε διελέχθημεν ἡμέραις πλείοσιν ἐν τῇ ἐκκλησίᾳ· ὡς τὴν μὲν ἐκκλησίαν ἀγαλλιασθῆναι, καὶ πρὸς τὴν ἀλήθειαν ἐπιῤῥωσθῆναι· τοὺς δὲ ἐξεναντίας πρὸς τὸ παρὸν ἀποκρουσθῆναι· καὶ τοὺς ἀντιθέτους λυπηθῆναι. ἀξιούντων οὖν τῶν κατὰ τόπον πρεσβυτέρων, ὅπως τῶν λεχθέντων κατὰ τῶν ἀντιδιατιθεμένων τῷ τῆς ἀληθείας λόγῳ ὑπόμνημά τι καταλίπωμεν· παρόντος καὶ τοῦ συμπρεσβυτέρου ἡμῶν Ζωτικοῦ τοῦ Ὀτρηνοῦ, τοῦτο μὲν οὐκ ἐπράξαμεν· ἐπηγγειλάμεθα δὲ ἐνθάδε γράψαντες τοῦ Κυρίου διδόντος, διὰ σπουδῆς πέμψειν αὐτοῖς.","english":"And having found the local church agitated by this new—not, as they claim, prophecy, but rather, as will be shown, false prophecy—to the best of our ability, with the Lord's help, we debated in the church over several days concerning these very matters and the arguments they put forward on each occasion; so that the church rejoiced and was strengthened in the truth, while the opponents were for the moment repelled, and the adversaries grieved. Therefore, when the local presbyters requested that we leave some record of what was said against those who oppose the word of truth, in the presence also of our fellow presbyter Zoticus of Otrus, we did not do this; but we promised, with the Lord's consent, to write here and send it to them promptly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καταλαβὼν τὴν κατὰ τόπον ἐκκλησίαν","severity":"info","text":"The author describes finding the local church agitated by the new prophecy, which he characterizes as false prophecy, not genuine prophecy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψευδοπροφητείας","severity":"info","text":"The term 'false prophecy' is used polemically to distinguish the author's view from the Cataphrygians' claim of true prophecy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζωτικοῦ τοῦ Ὀτρηνοῦ","severity":"info","text":"Zoticus of Otrus is a fellow presbyter present at the debate; Otrus is a town in Phrygia, indicating the local context of the controversy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀξιούντων οὖν","severity":"info","text":"This passage transitions from the debate narrative to the request for a written record, marking a shift from oral disputation to written composition.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπηγγειλάμεθα δὲ ἐνθάδε γράψαντες","severity":"info","text":"The author promises to write and send a record, which likely corresponds to the present work, Ad Avircium Marcellum contra Cataphrygas.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν κατὰ τόπον ἐκκλησίαν' could refer to a specific local church (perhaps in Ancyra or a Phrygian town) or generically to 'the local church'; the reading taken is that it is a specific church where the debate occurred."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Itidem ex libri primi initio. Ἡ τοίνυν ἔνστασις αὐτῶν καὶ ἡ πρόσφατος τοῦ ἀποσχίσματος αἵρεσις πρὸς τὴν ἐκκλησίαν, τὴν αἰτίαν ἔσχε τοιαύτην· κώμη τις εἶναι λέγεται ἐν τῇ κατὰ τὴν Φρυγίαν Μυσίᾳ, καλουμένη Ἀρδαβαῦ τοὔνομα· ἔνθα φασὶ τινὰ τῶν νεοπίστων, πρώτως, Μοντανὸν τοὔνομα, κατὰ Γράτον Ἀσίας ἀνθύπατον, ἐν ἐπιθυμίᾳ ψυχῆς ἀμέτρῳ φιλοπρωτείας δόντα πάροδον εἰς ἑαυτὸν τῷ ἀντικειμένῳ, πνευματοφορηθῆναί τε καὶ αἰφνιδίως ἐν κατοχῇ τινὶ καὶ παρεκστάσει γενόμενον ἐνθουσιᾷν· ἄρξασθαί τε λαλεῖν καὶ ξενοφωνεῖν, παρὰ τὸ κατὰ παράδοσιν καὶ κατὰ διαδοχὴν ἄνωθεν τῆς ἐκκλησίας ἔθος δῆθεν προφητεύοντα· τῶν δὲ κατ’ ἐκεῖνο καιροῦ ἐν τῇ τῶν νόθων ἐκφωνημάτων ἀκροάσει γενομένων, οἱ μὲν ὡς ἐπὶ ἐνεργουμένῳ καὶ δαιμονῶντι καὶ ἐν πλάνης πνεύματι ὑπάρχοντι, καὶ τοὺς ὄχλους ταράττοντι ἀχθόμενοι ἐπετίμων, καὶ λαλεῖν ἐκώλυον· μεμνημένοι τῆς τοῦ Κυρίου διαστολῆς τε καὶ ἀπειλῆς, πρὸς τὸ φυλάττεσθαι τὴν τῶν ψευδοπροφητῶν ἐγρηγορότως παρουσίαν· οἱ δὲ ὡς ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι· καὶ οὐχ ἥκιστα χαυνούμενοι· καὶ τῆς διαστολῆς τοῦ Κυρίου ἐπιλανθανόμενοι· τὸ βλαψίφρον καὶ ὑποκοριστικὸν καὶ λαοπλάνον πνεῦμα προὐκαλοῦντο· θελγόμενοι καὶ πλανώμενοι ὑπ’ αὐτοῦ, εἰς τὸ μηκέτι κωλύεσθαι ( for. κωλύεσθαι λαλεῖν, καὶ) σιωπᾶν. τεχνῇ δέ τινι, μᾶλλον δὲ τοιαύτῃ μεθόδῳ κακοτεχνίας ὁ διάβολος τὴν κατὰ τῶν παρηκόων ἀπώλειαν μηχανησάμενος, καὶ παρ’ ἀξίαν ὑπ’ αὐτῶν τιμώμενος, ὑπεξήγειρέ τε καὶ προσεξέκαυσεν αὐτῶν τὴν ἀποκεκοιμημένην ἀπὸ τῆς κατ’ ἀλήθειαν πίστεως διάνοιαν·","english":"Likewise from the beginning of the first book. Their opposition and the recent heresy of the schism against the church had the following cause: there is said to be a certain village in Mysia near Phrygia, called Ardabau by name, where they say that one of the newly baptized, Montanus by name, for the first time, in the time of Gratus, proconsul of Asia, having given passage to the adversary through an immoderate desire of the soul for preeminence, was borne by the spirit and suddenly, being in a certain possession and ecstasy, began to be inspired; and began to speak and utter strange sounds, prophesying contrary to the custom according to tradition and succession from above of the church. Of those who were present at that time at the hearing of the spurious utterances, some, being distressed as at one who was possessed and demoniac and in a spirit of error, and who was disturbing the crowds, rebuked him and prevented him from speaking, remembering the Lord's distinction and threat concerning the vigilant guarding against the presence of false prophets; but others, being puffed up as by a holy spirit and prophetic gift, and not least being inflated, and forgetting the Lord's distinction, summoned the spirit that is mind-damaging, flattering, and people-deceiving, being charmed and led astray by it, so that he was no longer prevented from speaking and keeping silent. And by a certain art, or rather by such a method of evil craft, the devil, having contrived the destruction of the disobedient, and being honored by them beyond his worth, stirred up and further kindled their mind, which had fallen asleep from the true faith.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀρδαβαῦ","severity":"info","text":"Ardabau is a village in Mysia near Phrygia, known only from this passage; its location is uncertain but it is associated with the origins of Montanism.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνευματοφορηθῆναί","severity":"info","text":"The verb πνευματοφορηθῆναί means 'to be borne by a spirit,' a key term in Montanist claims of prophetic inspiration, here used critically by the author.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς τοῦ Κυρίου διαστολῆς τε καὶ ἀπειλῆς","severity":"info","text":"The 'Lord's distinction and threat' likely refers to Matthew 24:4-5 or similar warnings against false prophets, a common anti-Montanist prooftext.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"κατὰ Γράτον Ἀσίας ἀνθύπατον","severity":"info","text":"Gratus was proconsul of Asia; his term is uncertain but often dated to the 160s CE, providing a chronological anchor for Montanus' initial activity.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ τοίνυν ἔνστασις αὐτῶν","severity":"info","text":"This passage is introduced as a citation from the beginning of the first book, marking a structural shift to a narrative of Montanism's origin.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κωλύεσθαι ( for. κωλύεσθαι λαλεῖν, καὶ) σιωπᾶν","severity":"caution","text":"The Greek text has a textual issue: the phrase 'κωλύεσθαι' is emended to 'κωλύεσθαι λαλεῖν, καὶ σιωπᾶν' to restore sense, as the original may be corrupt.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact location of Ardabau is unknown; the phrase 'τῶν νεοπίστων' could mean 'newly baptized' or 'recent converts'; the textual emendation at 'κωλύεσθαι' is uncertain."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ὡς καὶ ἑτέρας τινὰς δύο γυναῖκας ἐπεγεῖραι, καὶ τοῦ νόθου πνεύματος πληρῶσαι· ὡς καὶ λαλεῖν ἐκφρόνως καὶ ἀκαίρως καὶ ἀλλοτριοτρόπως ὁμοίως τῷ προειρημένῳ. καὶ τοὺς μὲν χαίροντας καὶ καυχωμένους ἐπ’ αὐτῷ, μακαρίζοντος τοῦ πνεύματος, καὶ διὰ τοῦ μεγέθους τῶν ἐπαγγελμάτων ἐκφυσιοῦντος· ἔσθ’ ὅπῃ δὲ καὶ κατακρίνοντος στοχαστικῶς καὶ ἀξιοπίστως αὐτοὺς ἄντικρυς, ἵνα καὶ ἐλεγκτικὸν εἶναι δοκῇ· ὀλίγοι δ’ ἦσαν οὗτοι τῶν Φρυγῶν ἐξηπατημένοι· τὴν δὲ καθόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐκκλησίαν βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύματος, ὅτι μήτε τιμὴν μήτε πάροδον εἰς αὐτὴν τὸ ψευδοπροφητικὸν ἐλάμβανε πνεῦμα. τῶν γὰρ κατὰ τὴν Ἀσίαν πιστῶν πολλάκις καὶ πολλαχῇ τῆς Ἀσίας εἰς τοῦτο συνελθόντων, καὶ τοὺς προσφάτους λόγους ἐξετασάντων καὶ βεβήλους ἀποφῃνάντων καὶ ἀποδοκιμασάντων τὴν αἵρεσιν, οὕτω δὴ τῆς τε ἐκκλησίας ἐξεώσθησαν, καὶ τῆς κοινωνίας εἴρχθησαν. Ex Operis Proxmio. ’Εκ πλείστου ὅσου καὶ ἱκανωτάτου χρόνου, ἀγαπητὲ Ἀουίρκιε Μάρκελλε, ἐπιταχθεὶς ὑπὸ σοῦ συγγράψαι τινὰ λόγον εἰς τὴν τῶν κατὰ Μιλτιάδην λεγομένων αἵρεσιν, ἐφεκτικώτερόν πως μέχρι νῦν διεκείμην· οὐκ ἀπορίᾳ τοῦ δύνασθαι ἐλέγχειν μὲν τὸ ψεῦδος, μαρτυρεῖν δὲ τῇ ἀληθείᾳ· δεδιὼς δὲ καὶ ἐξευλαβούμενος, μή πῃ δόξω τισὶν ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι τῷ τῆς τοῦ εὐαγγελίου καινῆς διαθήκης λόγῳ· ᾧ μήτε προσθεῖναι μήτ’ ἀφελεῖν δυνατὸν, τῷ κατὰ τὸ εὐαγγέλιον αὐτὸ πολιτεύεσθαι προῃρημένῳ. προσφάτως δὲ γενόμενος ἐν Ἀγκύρᾳ τῆς Γαλατίας· καὶ καταλαβὼν τὴν κατὰ τόπον ἐκκλησίαν ὑπὸ τῆς νέας ταύτης οὐχ ὡς αὐτοὶ φασὶ προφητείας·","english":"and also to rouse up two other women, and to fill them with the bastard spirit; so that they spoke insanely, unseasonably, and in a manner alien to the norm, just like the aforementioned. And the spirit, blessing those who rejoiced and boasted in him, and inflating them through the magnitude of the promises; but sometimes also condemning them conjecturally and plausibly to their face, so that it might seem to be refutative; but these were few of the Phrygians who had been deceived; and the spirit, having become arrogant, taught to blaspheme the universal church and the whole church under heaven, because the false-prophetic spirit received neither honor nor entry into it. For the faithful throughout Asia, having assembled often and in many places in Asia for this purpose, and having examined the recent teachings and declared them profane and rejected the heresy, were thus expelled from the church and excluded from communion. From the Proem of the Work. For a very long and most sufficient time, beloved Avircius Marcellus, having been charged by you to compose some discourse against the heresy of those called after Miltiades, I have somehow remained rather hesitant until now; not from inability to refute falsehood and bear witness to the truth; but fearing and being cautious, lest I seem to some to be adding to or supplementing the word of the new covenant of the gospel; to which it is not possible to add or subtract for one who has chosen to live according to the gospel itself. But recently, having been in Ancyra of Galatia, and having found the local church disturbed by this new so-called prophecy, as they themselves call it;","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκφρόνως καὶ ἀκαίρως καὶ ἀλλοτριοτρόπως","severity":"info","text":"The adverbs describe the women's speech as insane, untimely, and alien in manner, emphasizing the author's view of Montanist prophecy as disordered.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόθου πνεύματος","severity":"info","text":"The phrase 'bastard spirit' is a polemical term for the Montanist prophetic spirit, contrasting it with the true Holy Spirit of the church.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀγκύρᾳ τῆς Γαλατίας","severity":"info","text":"Ancyra in Galatia (modern Ankara) was a major Christian center; the author's visit there situates the work in the late 2nd or early 3rd century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex Operis Proxmio","severity":"info","text":"The Greek heading 'From the Proem of the Work' marks a transition from the narrative of Montanist origins to the author's personal preface addressed to Avircius Marcellus.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Μιλτιάδην","severity":"info","text":"Miltiades is a Christian writer known from Eusebius (Hist. eccl. 5.17) as an anti-Montanist; the author here distinguishes his own work from Miltiades' earlier treatise.","cites":[],"named_sources":["Eusebius Hist. eccl."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξεώσθησαν","severity":"caution","text":"The verb 'were expelled' is ambiguous: it may refer to the Montanists being expelled from the church, or to the faithful being expelled by the heretics; context favors the former.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξεώσθησαν' could be read as the faithful being expelled by the heretics, but the surrounding context of the church rejecting the heresy supports the interpretation that the Montanists were expelled."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"πολὺ δὲ μᾶλλον ὡς δειχθήσεται ψευδοπροφητείας διατεθρυλλημένην, καθόσον δυνατὸν, τοῦ Κυρίου παρασχόντος, περὶ αὐτῶν τε τούτων καὶ τῶν προτεινομένων ὑπ’ αὐτῶν ἑκάστοτε διελέχθημεν ἡμέραις πλείοσιν ἐν τῇ ἐκκλησίᾳ· ὡς τὴν μὲν ἐκκλησίαν ἀγαλλιασθῆναι, καὶ πρὸς τὴν ἀλήθειαν ἐπιῤῥωσθῆναι· τοὺς δὲ ἐξεναντίας πρὸς τὸ παρὸν ἀποκρουσθῆναι· καὶ τοὺς ἀντιθέτους λυπηθῆναι. ἀξιούντων οὖν τῶν κατὰ τόπον πρεσβυτέρων, ὅπως τῶν λεχθέντων κατὰ τῶν ἀντιδιατιθεμένων τῷ τῆς ἀληθείας λόγῳ ὑπόμνημά τι καταλίπωμεν· παρόντος καὶ τοῦ συμπρεσβυτέρου ἡμῶν Ζωτικοῦ τοῦ Ὀτρηνοῦ, τοῦτο μὲν οὐκ ἐπράξαμεν· ἐπηγγειλάμεθα δὲ ἐνθάδε γράψαντες τοῦ Κυρίου διδόντος, διὰ σπουδῆς πέμψειν αὐτοῖς. Itidem ex libri primi initio. Ἡ τοίνυν ἔνστασις αὐτῶν καὶ ἡ πρόσφατος τοῦ ἀποσχίσματος αἵρεσις πρὸς τὴν ἐκκλησίαν, τὴν αἰτίαν ἔσχε τοιαύτην· κώμη τις εἶναι λέγεται ἐν τῇ κατὰ τὴν Φρυγίαν Μυσίᾳ, καλουμένη Ἀρδαβαῦ τοὔνομα· ἔνθα φασὶ τινὰ τῶν νεοπίστων, πρώτως, Μοντανὸν τοὔνομα, κατὰ Γράτον Ἀσίας ἀνθύπατον, ἐν ἐπιθυμίᾳ ψυχῆς ἀμέτρῳ φιλοπρωτείας δόντα πάροδον εἰς ἑαυτὸν τῷ ἀντικειμένῳ, πνευματοφορηθῆναί τε καὶ αἰφνιδίως ἐν κατοχῇ τινὶ καὶ παρεκστάσει γενόμενον ἐνθουσιᾷν· ἄρξασθαί τε λαλεῖν καὶ ξενοφωνεῖν, παρὰ τὸ κατὰ παράδοσιν καὶ κατὰ διαδοχὴν ἄνωθεν τῆς ἐκκλησίας ἔθος δῆθεν προφητεύοντα· τῶν δὲ κατ’ ἐκεῖνο καιροῦ ἐν τῇ τῶν νόθων ἐκφωνημάτων ἀκροάσει γενομένων, οἱ μὲν ὡς ἐπὶ ἐνεργουμένῳ καὶ δαιμονῶντι καὶ ἐν πλάνης πνεύματι ὑπάρχοντι, καὶ τοὺς ὄχλους ταράττοντι ἀχθόμενοι ἐπετίμων, καὶ λαλεῖν ἐκώλυον·","english":"Much more, as will be shown, it was a false prophecy noised abroad, and as far as possible, with the Lord's help, we discussed these matters and those proposed by them on each occasion over several days in the church, so that the church rejoiced and was strengthened in the truth, while the opponents were for the present repelled and the adversaries grieved. Therefore, when the local presbyters asked that we leave some memorandum of what was said against those who oppose the word of truth, with our fellow presbyter Zoticus of Otrous present, we did not do this, but we promised, writing here, that if the Lord grants, we would send it to them with haste. Likewise from the beginning of the first book. Their opposition, then, and the recent heresy of the schism against the church had this cause: there is said to be a village in Mysia near Phrygia, called Ardabau by name, where they say that one of the newly baptized, Montanus by name, first, in the proconsulship of Gratus of Asia, having given entry to the adversary through an immoderate desire of the soul for preeminence, was inspired and suddenly, being in a kind of possession and ecstasy, began to rave, and to speak and utter strange sounds, prophesying contrary to the custom according to tradition and succession from above of the church. And of those who were present at that time at the hearing of these bastard utterances, some, vexed as at one who was possessed and demon-ridden and in a spirit of error and disturbing the crowds, rebuked him and prevented him from speaking.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Γράτον Ἀσίας ἀνθύπατον","severity":"info","text":"Gratus was proconsul of Asia, likely in the 170s CE. This dating anchors Montanus' first prophetic activity to the mid-2nd century.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνευματοφορηθῆναί","severity":"info","text":"The verb πνευματοφορηθῆναί (to be borne by a spirit) is a technical term for prophetic inspiration, but here it is used pejoratively to imply possession by a false spirit.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Itidem ex libri primi initio","severity":"info","text":"The Latin phrase 'Itidem ex libri primi initio' marks a transition to a new source, likely a quotation from the beginning of the first book of the author's earlier work against the Cataphrygians.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζωτικοῦ τοῦ Ὀτρηνοῦ","severity":"info","text":"Zoticus of Otrous is a known anti-Montanist figure; his presence as a fellow presbyter lends authority to the author's account and situates the work in a network of orthodox clergy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐνθουσιᾷν","severity":"info","text":"The verb ἐνθουσιᾷν (to be inspired) is used here with negative connotations, reflecting the orthodox polemical stance that Montanus' ecstasy was demonic rather than divine.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀρδαβαῦ","severity":"caution","text":"The toponym 'Ardabau' is uncertain; it may be a variant of Ardaba or a corruption. Its location in Mysia near Phrygia is given, but the exact site is unknown.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Itidem ex libri primi initio' is Latin and may be a scribal insertion or a marginal note indicating a quotation from the author's earlier work; its exact function in the Greek text is unclear.","The name 'Ardabau' (Ἀρδαβαῦ) is unattested elsewhere; its spelling and location are uncertain."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"μεμνημένοι τῆς τοῦ Κυρίου διαστολῆς τε καὶ ἀπειλῆς, πρὸς τὸ φυλάττεσθαι τὴν τῶν ψευδοπροφητῶν ἐγρηγορότως παρουσίαν· οἱ δὲ ὡς ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι· καὶ οὐχ ἥκιστα χαυνούμενοι· καὶ τῆς διαστολῆς τοῦ Κυρίου ἐπιλανθανόμενοι· τὸ βλαψίφρον καὶ ὑποκοριστικὸν καὶ λαοπλάνον πνεῦμα προὐκαλοῦντο· θελγόμενοι καὶ πλανώμενοι ὑπ’ αὐτοῦ, εἰς τὸ μηκέτι κωλύεσθαι ( for. κωλύεσθαι λαλεῖν, καὶ) σιωπᾶν. τεχνῇ δέ τινι, μᾶλλον δὲ τοιαύτῃ μεθόδῳ κακοτεχνίας ὁ διάβολος τὴν κατὰ τῶν παρηκόων ἀπώλειαν μηχανησάμενος, καὶ παρ’ ἀξίαν ὑπ’ αὐτῶν τιμώμενος, ὑπεξήγειρέ τε καὶ προσεξέκαυσεν αὐτῶν τὴν ἀποκεκοιμημένην ἀπὸ τῆς κατ’ ἀλήθειαν πίστεως διάνοιαν· ὡς καὶ ἑτέρας τινὰς δύο γυναῖκας ἐπεγεῖραι, καὶ τοῦ νόθου πνεύματος πληρῶσαι· ὡς καὶ λαλεῖν ἐκφρόνως καὶ ἀκαίρως καὶ ἀλλοτριοτρόπως ὁμοίως τῷ προειρημένῳ. καὶ τοὺς μὲν χαίροντας καὶ καυχωμένους ἐπ’ αὐτῷ, μακαρίζοντος τοῦ πνεύματος, καὶ διὰ τοῦ μεγέθους τῶν ἐπαγγελμάτων ἐκφυσιοῦντος· ἔσθ’ ὅπῃ δὲ καὶ κατακρίνοντος στοχαστικῶς καὶ ἀξιοπίστως αὐτοὺς ἄντικρυς, ἵνα καὶ ἐλεγκτικὸν εἶναι δοκῇ· ὀλίγοι δ’ ἦσαν οὗτοι τῶν Φρυγῶν ἐξηπατημένοι· τὴν δὲ καθόλου καὶ πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐκκλησίαν βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύματος, ὅτι μήτε τιμὴν μήτε πάροδον εἰς αὐτὴν τὸ ψευδοπροφητικὸν ἐλάμβανε πνεῦμα.","english":"mindful of the Lord's distinction and threat, to guard vigilantly against the presence of false prophets; but they, puffed up as if by the Holy Spirit and a prophetic gift, and not least swollen with pride, and forgetting the Lord's distinction, provoked the spirit that is injurious, hypocritical, and people-deceiving, being charmed and led astray by it, so that they could no longer be restrained from speaking and from silence. By some art, or rather by such a method of evil craft, the devil, having contrived the ruin of the disobedient, and being honored by them beyond his worth, roused and further inflamed their mind, which had fallen asleep from true faith, so as also to stir up two other women and fill them with the bastard spirit, so that they too spoke in a frenzied, untimely, and alien manner, like the one mentioned before. And the spirit, blessing those who rejoiced and boasted over it, and inflating them through the magnitude of its promises, but sometimes also condemning them in a conjectural and plausible manner directly, so as to seem reproachful—these were few, the deceived among the Phrygians—while the presumptuous spirit taught them to blaspheme the whole church under heaven, because the false-prophetic spirit received neither honor nor entry into it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μεμνημένοι","severity":"info","text":"The participle introduces the presbyters' vigilance, contrasting the opponents' forgetfulness of the Lord's distinction and threat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βλαψίφρον","severity":"info","text":"βλαψίφρον (here 'injurious') is a rare compound; the author uses it to characterize the spirit as harmful to the mind, aligning with anti-Montanist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποκοριστικόν","severity":"info","text":"ὑποκοριστικόν (here 'hypocritical') can mean 'diminutive' or 'flattering'; the context suggests deceptive, hypocritical behavior, a standard charge against false prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δύο γυναῖκας","severity":"info","text":"The 'two other women' likely refer to Montanist prophetesses, possibly Maximilla and Priscilla, whom the author accuses of being filled with a bastard spirit.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δὲ","severity":"info","text":"The adversative δέ marks a sharp contrast between the presbyters' vigilance and the opponents' pride, a rhetorical device common in anti-heretical narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κωλύεσθαι","severity":"caution","text":"The text has κωλύεσθαι (to be restrained) but the editor notes a possible lacuna; the phrase 'from speaking and from silence' may be a scribal addition or gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two other women' is not explicitly given; they are assumed to be Montanist prophetesses. The phrase 'from speaking and from silence' may reflect a textual corruption or interpolation."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"τῶν γὰρ κατὰ τὴν Ἀσίαν πιστῶν πολλάκις καὶ πολλαχῇ τῆς Ἀσίας εἰς τοῦτο συνελθόντων, καὶ τοὺς προσφάτους λόγους ἐξετασάντων καὶ βεβήλους ἀποφῃνάντων καὶ ἀποδοκιμασάντων τὴν αἵρεσιν, οὕτω δὴ τῆς τε ἐκκλησίας ἐξεώσθησαν, καὶ τῆς κοινωνίας εἴρχθησαν. Ex libro secundo huius Operis. Ἐπειδὰν τοίνυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν, ὅτι μὴ τοὺς ἀμετροφώνους αὐτῶν προφήτας ἐδεξάμεθα· τούτους γὰρ εἶναι φασὶν οὕς περ ἐπηγγείλατο τῷ λαῷ πέμψειν ὁ Κύριος· ἀποκρινάσθωσαν ἡμῖν πρὸς Θεοῦ ἔστι τὶς, ὦ βέλτιστοι, τούτων τῶν ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν λαλεῖν ἀρξαμένων, ὅς τις ὑπὸ Ἰουδαίων ἐδιώχθη, ἢ ὑπὸ παρανόμων ἀπεκτάνθη; οὐδείς. οὐδέ γε τὶς αὐτῶν κρατηθεὶς ὑπὲρ τοῦ ὀνόματος ἀνεσταυρώθη; οὐ γὰρ οὖν· οὐδὲ μὴν οὐδὲ ἐν συναγωγαῖς Ἰουδαίων τῶν γυναικῶν τὶς ἐμαστιγώθη ποτὲ, ἢ ἐλιθοβολήθη; οὐδαμόσε οὐδαμῶς. ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται Μοντανός τε καὶ Μαξιμίλλα. τούτους γὰρ ὑπὸ πνεύματος βλαψίφρονος ἑκατέρους ὑποκινήσαντος, λόγος ἀναρτῆσαι ἑαυτούς· οὐχ’ ὁμοῦ κατὰ δὲ τὸν τῆς ἑκάστου τελευτῆς καιρὸν φήμη πολλή· καὶ οὕτω δὲ τελευτῆσαι καὶ τὸν βίον καταστρέψαι, Ἰούδα προδότου δίκην. καθάπερ καὶ τὸν θαυμαστὸν ἐκεῖνον τὸν πρῶτον τῆς κατ’ αὐτοὺς λεγομένης προφητείας οἷον ἐπίτροπον τινὰ Θεόδοτον, πολὺς αἱρεῖ λόγος, ὡς αἰρόμενόν ποτε καὶ ἀναλαμβανόμενον εἰς οὐρανοὺς, παρεκστῆναί τε καὶ καταπιστεῦσαι ἑαυτὸν τῷ τῆς ἀπάτης πνεύματι· καὶ δισκευθέντα, κακῶς τελευτῆσαι. φασὶ γοῦν τοῦτο οὕτω γεγονέναι. ἀλλὰ μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί τῶν τοιούτων νομίζομεν ὦ μακάριε.","english":"For the faithful throughout Asia often and in many places in Asia came together for this purpose, and examined the recent teachings, declaring them profane and rejecting the heresy, and thus they were expelled from the church and excluded from communion. From the second book of this work. Since, then, they called us prophet-killers, because we did not accept their immoderate prophets—for they claim these are the ones whom the Lord promised to send to the people—let them answer us, in God's name: Is there any, O best of men, among those who began to speak from Montanus and the women, who was persecuted by Jews, or put to death by lawless men? No one. Nor was any of them seized and crucified for the Name? Certainly not. Nor was any of the women ever scourged or stoned in Jewish synagogues? Nowhere, not at all. Montanus and Maximilla are said to have died by another death. For a report says that both, incited by a spirit of madness, hanged themselves—not together, but at the time of each one's death, there is much rumor; and thus they ended their lives and finished their existence, like the traitor Judas. And as for that marvelous one, the first, so to speak, overseer of their so-called prophecy, a certain Theodotus, a strong account holds that, once being lifted up and taken up into the heavens, he became ecstatic and entrusted himself to the spirit of deceit, and, being tossed about, died miserably. At least they say this happened thus. But we do not think we know such things without having seen them, O blessed one.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"προφητοφόντας","severity":"info","text":"The term 'prophet-killers' reflects the Montanist accusation that orthodox Christians rejected their prophets, a key polemical charge in the anti-Montanist controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μοντανός τε καὶ Μαξιμίλλα","severity":"info","text":"Montanus and Maximilla were leaders of the Montanist movement; their reported suicides (hanging) are a common anti-heretical trope, paralleling Judas's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδα προδότου δίκην","severity":"info","text":"The comparison of Montanus and Maximilla to Judas the traitor echoes the New Testament portrayal of Judas's death (Matthew 27:5; Acts 1:18) as a paradigm of divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex libro secundo huius Operis","severity":"info","text":"This Latin phrase marks a citation from the second book of the same work, indicating that the passage is a composite excerpt from a larger anti-Montanist treatise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Θεόδοτον","severity":"info","text":"Theodotus is described as an early Montanist leader; his ecstatic ascent and miserable death are recounted in Eusebius, Historia Ecclesiastica 5.16, which preserves this same tradition.","cites":[],"named_sources":["Eusebius, Historia Ecclesiastica 5.16"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλὰ μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί","severity":"caution","text":"The author distances himself from the reported suicides, noting they rely on hearsay ('they say this happened thus') and lack eyewitness confirmation, a rhetorical caution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ex libro secundo huius Operis' is in Latin, possibly a later editorial insertion; its exact placement in the original Greek is uncertain.","The identity of 'Theodotus' is ambiguous: he may be a distinct figure or a variant of the Montanist prophet Theodotus mentioned in other sources."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ἴσως μὲν γὰρ οὕτως, ἴσως δὲ οὐχ’ οὕτως τετελευτήκασι Μοντανός τε καὶ Θεόδοτος καὶ ἡ προειρημένη γυνή.","english":"Perhaps they died in this way, perhaps not—Montanus, Theodotus, and the aforementioned woman.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author speculates about the deaths of Montanus, Theodotus, and the woman (Priscilla or Maximilla), acknowledging uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μοντανός","severity":"info","text":"Montanus is the founder of the New Prophecy movement (Montanism), active in the late 2nd century CE.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Θεόδοτος","severity":"info","text":"Theodotus is likely a Montanist leader, possibly Theodotus of Byzantium, but the text does not specify which Theodotus is meant.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The 'aforementioned woman' is probably Priscilla or Maximilla, two prophetesses associated with Montanus, often named in anti-Montanist sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative section that recounts the church's rejection of Montanist prophets, ending with a skeptical remark about their deaths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek phrase 'ἴσως μὲν γὰρ οὕτως, ἴσως δὲ οὐχ’ οὕτως' is deliberately ambiguous, leaving the manner of death uncertain; the English draft captures this correctly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Theodotus' is unclear; it may refer to a Montanist leader or another figure. The 'aforementioned woman' is not named in this passage, but context suggests Priscilla or Maximilla."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Ex eodem libro huius Operis. Καὶ μὴ λεγέτω ἐν τῷ αὐτῷ λόγῳ τῷ κατὰ Ἀστέριον Οὐρβανὸν τὸ διὰ Μαξιμίλλης πνεῦμα, διώκομαι ὡς λύκος ἐκ προβάτων· οὐκ εἰμὶ λύκος· ῥῆμα εἰμὶ καὶ πνεῦμα καὶ δύναμις. ἀλλὰ τὴν ἐν τῷ πνεύματι δύναμιν ἐναργῶς δειξάτω καὶ ἐλεγξάτω· καὶ ἐξομολογεῖσθαι διὰ τοῦ πνεύματος καταναγκασάτω τοὺς τότε παρόντας· εἰς τὸ δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι, ἄνδρας δοκίμους καὶ ἐπισκόπους, Ζωτικὸν ἀπὸ Κομάνης κώμης, καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας. ὧν οἱ περὶ Θεμίσωνα τὰ στόματα φιμώσαντες, οὐκ εἴασαν τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπ’ αὐτῶν ἐλεγχθῆναι. ἐν ταυτῷ δὲ πάλιν ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς Μαξιμίλλης ψυδοπροφητειῶν εἰπὼν, ὁμοῦ τόν τε χρόνον καθ’ ὃν ταῦτ’ ἔγραφε σημαίνει, καὶ τῶν προῤῥήσεων αὐτῆς μέμνηται, δι’ ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο· ὧν καὶ τὴν ψευδολογίαν εὐθύνει ὧδε λέγων. Καὶ πῶς οὐ καταφανὲς ἤδη γέγονε καὶ τοῦτο τὸ ψεῦδος; πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν ἡμέραν, ἐξ οὗ τετελεύτηκεν ἡ γυνή· καὶ οὔτε μερικὸς, οὔτε καθολικὸς κόσμῳ γέγονε πόλεμος· ἀλλὰ καὶ Χριστιανοῖς μᾶλλον εἰρήνη διάμονος ἐξ ἐλέους Θεοῦ. Ex libro secundo huius Operis. Ἐπειδὰν τοίνυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν, ὅτι μὴ τοὺς ἀμετροφώνους αὐτῶν προφήτας ἐδεξάμεθα· τούτους γὰρ εἶναι φασὶν οὕς περ ἐπηγγείλατο τῷ λαῷ πέμψειν ὁ Κύριος· ἀποκρινάσθωσαν ἡμῖν πρὸς Θεοῦ ἔστι τὶς, ὦ βέλτιστοι, τούτων τῶν ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν λαλεῖν ἀρξαμένων, ὅς τις ὑπὸ Ἰουδαίων ἐδιώχθη, ἢ ὑπὸ παρανόμων ἀπεκτάνθη; οὐδείς.","english":"From the same book of this work. And let him not say in the same discourse against Asterius Urbanus that the spirit through Maximilla, \"I am pursued as a wolf from the sheep; I am not a wolf; I am word and spirit and power.\" But let him clearly show and refute the power in the spirit; and let him compel through the spirit those then present to confess; to test and converse with the speaking spirit, let him bring forward reputable men and bishops, Zoticus from the village of Comana, and Julian from Apamea. Whose mouths those around Themison muzzled, they did not allow the false and people-deceiving spirit to be refuted by them. And in the same work again, having said other things in between for the refutation of the false prophecies of Maximilla, he indicates both the time in which he wrote these things and mentions her predictions, through which she foretold that there would be wars and disturbances; and he censures their falsehood, saying as follows. And how has this falsehood not already become evident? For it is more than thirteen years up to this day since the woman died; and neither a partial nor a universal war has occurred in the world; but rather, for Christians there has been more lasting peace by the mercy of God. From the second book of this work. Since, then, they also called us prophet-killers, because we did not accept their immoderate-voiced prophets—for they say that these are the ones whom the Lord promised to send to the people—let them answer us: Is there anyone, O best of men, among those who began to speak from Montanus and the women, who was persecuted by Jews or was killed by lawless men? No one.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex eodem libro huius Operis","severity":"info","text":"This heading marks a new extract from the same work, likely a compilation of excerpts from the anonymous author's anti-Montanist treatise.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα εἰμὶ καὶ πνεῦμα καὶ δύναμις","severity":"info","text":"The Montanist spirit's self-description as 'word, spirit, and power' echoes Trinitarian language, but here it is polemically presented as a claim to divine authority.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζωτικὸν ἀπὸ Κομάνης κώμης, καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας","severity":"info","text":"Zoticus of Comana and Julian of Apamea are named as orthodox bishops who attempted to test the Montanist prophetess but were silenced by Themison's followers.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πλείω γὰρ ἢ τρισκαίδεκα ἔτη","severity":"info","text":"The author states that more than thirteen years have passed since Maximilla's death, providing a terminus post quem for the composition of this passage.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφητοφόντας","severity":"info","text":"The term 'prophet-killers' reflects the Montanist accusation that orthodox Christians rejected their prophets, a charge the author refutes by noting the lack of martyrdom among Montanist leaders.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὕς περ ἐπηγγείλατο τῷ λαῷ πέμψειν ὁ Κύριος","severity":"info","text":"This alludes to Jesus' promise of prophets (e.g., John 14:16-17 or similar), which Montanists claimed as justification for their own prophetic figures.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ex eodem libro huius Operis' and 'Ex libro secundo huius Operis' may be editorial insertions by Eusebius, not original to the anonymous author.","The identity of 'Themison' is uncertain; he may be a Montanist leader or a different figure."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"οὐδέ γε τὶς αὐτῶν κρατηθεὶς ὑπὲρ τοῦ ὀνόματος ἀνεσταυρώθη; οὐ γὰρ οὖν· οὐδὲ μὴν οὐδὲ ἐν συναγωγαῖς Ἰουδαίων τῶν γυναικῶν τὶς ἐμαστιγώθη ποτὲ, ἢ ἐλιθοβολήθη; οὐδαμόσε οὐδαμῶς. ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται Μοντανός τε καὶ Μαξιμίλλα. τούτους γὰρ ὑπὸ πνεύματος βλαψίφρονος ἑκατέρους ὑποκινήσαντος, λόγος ἀναρτῆσαι ἑαυτούς· οὐχ’ ὁμοῦ κατὰ δὲ τὸν τῆς ἑκάστου τελευτῆς καιρὸν φήμη πολλή· καὶ οὕτω δὲ τελευτῆσαι καὶ τὸν βίον καταστρέψαι, Ἰούδα προδότου δίκην. καθάπερ καὶ τὸν θαυμαστὸν ἐκεῖνον τὸν πρῶτον τῆς κατ’ αὐτοὺς λεγομένης προφητείας οἷον ἐπίτροπον τινὰ Θεόδοτον, πολὺς αἱρεῖ λόγος, ὡς αἰρόμενόν ποτε καὶ ἀναλαμβανόμενον εἰς οὐρανοὺς, παρεκστῆναί τε καὶ καταπιστεῦσαι ἑαυτὸν τῷ τῆς ἀπάτης πνεύματι· καὶ δισκευθέντα, κακῶς τελευτῆσαι. φασὶ γοῦν τοῦτο οὕτω γεγονέναι. ἀλλὰ μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί τῶν τοιούτων νομίζομεν ὦ μακάριε. ἴσως μὲν γὰρ οὕτως, ἴσως δὲ οὐχ’ οὕτως τετελευτήκασι Μοντανός τε καὶ Θεόδοτος καὶ ἡ προειρημένη γυνή. Ex eodem libro huius Operis. Καὶ μὴ λεγέτω ἐν τῷ αὐτῷ λόγῳ τῷ κατὰ Ἀστέριον Οὐρβανὸν τὸ διὰ Μαξιμίλλης πνεῦμα, διώκομαι ὡς λύκος ἐκ προβάτων· οὐκ εἰμὶ λύκος· ῥῆμα εἰμὶ καὶ πνεῦμα καὶ δύναμις. ἀλλὰ τὴν ἐν τῷ πνεύματι δύναμιν ἐναργῶς δειξάτω καὶ ἐλεγξάτω· καὶ ἐξομολογεῖσθαι διὰ τοῦ πνεύματος καταναγκασάτω τοὺς τότε παρόντας· εἰς τὸ δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι, ἄνδρας δοκίμους καὶ ἐπισκόπους, Ζωτικὸν ἀπὸ Κομάνης κώμης, καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας.","english":"Nor has any one of them been arrested and crucified for the Name? Certainly not. Nor has any one of their women ever been scourged or stoned in Jewish synagogues? Nowhere, in no way. And Montanus and Maximilla are said to have died by a different death. For it is reported that, each of them being incited by a spirit of madness, they hanged themselves—not together, but at the time of each one's death, there is much rumor; and that they ended their lives in this way, like the traitor Judas. Just as that marvelous one, the first of what they call their prophecy, a certain Theodotus, who was like a steward among them, a strong report holds that, being once lifted up and taken up into the heavens, he became deranged and entrusted himself to the spirit of deceit, and, being tossed about, died miserably. At any rate, they say this happened thus. But we do not think we know such things without having seen them, O blessed one. For perhaps Montanus and Theodotus and the aforementioned woman died in this way, perhaps not. From the same book of this work. And let him not say in the same discourse against Asterius Urbanus that the spirit through Maximilla, \"I am pursued as a wolf from the sheep; I am not a wolf; I am word and spirit and power.\" But let him clearly show and demonstrate the power in the spirit, and let him compel those then present to confess through the spirit, so that approved men and bishops, Zoticus from the village of Comana and Julian from Apamea, might test and converse with the speaking spirit.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μοντανός τε καὶ Μαξιμίλλα","severity":"info","text":"Montanus and Maximilla were the leading prophets of the New Prophecy (Montanism). Their reported suicide by hanging is a hostile topos, paralleling Judas Iscariot.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βλαψίφρονος","severity":"info","text":"βλαψίφρονος means 'mind-damaging' or 'maddening'. The author uses it to characterize the spirit inspiring Montanus and Maximilla as harmful, not divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδα προδότου δίκην","severity":"info","text":"The comparison to Judas Iscariot, who hanged himself according to later tradition (cf. Acts 1:18), reinforces the polemical claim that Montanus and Maximilla died shamefully.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θεόδοτον","severity":"info","text":"Theodotus is otherwise unknown; the author calls him 'the first of their prophecy' and 'a steward'. This may refer to a Montanist leader, but no external source confirms the story.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex eodem libro huius Operis","severity":"info","text":"This Latin phrase marks a new excerpt from the same work, likely inserted by a later compiler. It separates the preceding narrative from the following argument against Asterius Urbanus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ζωτικὸν ἀπὸ Κομάνης κώμης, καὶ Ἰουλιανὸν ἀπὸ Ἀπαμείας","severity":"info","text":"Zoticus of Comana and Julian of Apamea are named as orthodox bishops who could test the Montanist spirit. Their mention adds historical verisimilitude, though no other source confirms their role.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a composite: the first part (οὐδέ γε τὶς ... τετελευτήκασι) is narrative, then a Latin heading 'Ex eodem libro huius Operis' introduces a new excerpt. The relationship between the two parts is unclear; the second may be a direct quote from the same work against Asterius Urbanus.","The phrase 'ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται' leaves open whether the author endorses the suicide story or merely reports it as rumor; the later 'ἴσως μὲν γὰρ οὕτως, ἴσως δὲ οὐχ’ οὕτως' suggests skepticism."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ὧν οἱ περὶ Θεμίσωνα τὰ στόματα φιμώσαντες, οὐκ εἴασαν τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπ’ αὐτῶν ἐλεγχθῆναι. ἐν ταυτῷ δὲ πάλιν ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς Μαξιμίλλης ψυδοπροφητειῶν εἰπὼν, ὁμοῦ τόν τε χρόνον καθ’ ὃν ταῦτ’ ἔγραφε σημαίνει, καὶ τῶν προῤῥήσεων αὐτῆς μέμνηται, δι’ ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο· ὧν καὶ τὴν ψευδολογίαν εὐθύνει ὧδε λέγων. Καὶ πῶς οὐ καταφανὲς ἤδη γέγονε καὶ τοῦτο τὸ ψεῦδος; πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν ἡμέραν, ἐξ οὗ τετελεύτηκεν ἡ γυνή· καὶ οὔτε μερικὸς, οὔτε καθολικὸς κόσμῳ γέγονε πόλεμος· ἀλλὰ καὶ Χριστιανοῖς μᾶλλον εἰρήνη διάμονος ἐξ ἐλέους Θεοῦ. Ex libro tertio eiusdem Operis. Ὅταν τοίνυν ἐν πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν, ἐπὶ τοὺς μάρτυρας καταφεύγειν πειρῶνται· λέγοντες πολλοὺς ἔχειν μάρτυρας, καὶ τοῦτο εἶναι τεκμηρίον πιστὸν τῆς δυνάμεως τοῦ παρ’ αὐτοῖς λεγομένου προφητικοῦ πνεύματος. τὸ δέ ἐστιν ἄρα ὡς ἔοικε παντὸς μᾶλλον οὐκ ἀληθές. καὶ γὰρ τῶν ἄλλων αἱρέσεων τινὲς, πλείστους ὅσους ἔχουσι μάρτυρας· καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιωνισταὶ καλούμενοι, πλείστους ὅσους ἔχειν Χριστοῦ μάρτυρας λέγουσιν· ἀλλὰ τόν γε Χριστὸν αὐτὸν κατὰ ἀλήθειαν οὐχ’ ὁμολογοῦσι. καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων·","english":"of whom the followers of Themison, having muzzled their mouths, did not allow the false and people-deceiving spirit to be refuted by them. And at the same time, again saying other things in between for the refutation of the false prophecies of Maximilla, he indicates both the time at which he wrote these things and mentions her predictions, by which she foretold that there would be wars and disturbances; and he censures their falsehood, speaking thus: And how has this falsehood not already become evident? For more than thirteen years up to this day, since the woman died; and neither a partial nor a general war has occurred in the world; but rather, for Christians, there has been continuous peace by the mercy of God. From the third book of the same work. When, therefore, having been refuted in all that has been said, they are at a loss, they try to take refuge in the martyrs, saying that they have many martyrs, and that this is a reliable proof of the power of the prophetic spirit spoken of among them. But this, as it seems, is more than anything else not true. For some of the other heresies also have very many martyrs; and we will not for this reason, I suppose, agree with them, nor will we confess that they have the truth. And first of all, those from the heresy of Marcion, called Marcionites, say that they have very many martyrs of Christ; but they do not confess Christ himself according to truth. And shortly after this he adds, saying:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Θεμίσωνα","severity":"info","text":"Themison was a prominent Montanist leader, possibly the successor of Montanus. The author accuses his followers of silencing critics of the false prophetic spirit.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰρήνη διάμονος ἐξ ἐλέους Θεοῦ","severity":"info","text":"The phrase 'continuous peace by the mercy of God' echoes New Testament themes of divine peace (e.g., Acts 9:31; 2 Cor 13:11), though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πλείω γὰρ ἢ τρισκαίδεκα ἔτη","severity":"info","text":"The author states that more than thirteen years have passed since Maximilla's death, providing a terminus post quem for the composition of this work, likely in the early 3rd century.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μαρκιωνισταὶ","severity":"info","text":"The author compares Montanist claims of many martyrs to Marcionite claims, arguing that numbers do not prove truth. This is a standard anti-heretical trope.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ex libro tertio eiusdem Operis","severity":"info","text":"This Latin phrase marks a citation from the third book of the same work, indicating that the passage is a quotation from an earlier source, likely the anonymous author's own treatise.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ψυδοπροφητειῶν","severity":"info","text":"The term 'false prophecies' reflects the orthodox critique of Montanist prophecy, which was a key point of contention in early Christian heresiology.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman' (Maximilla) is clear from context, but the text does not specify her name here.","The phrase 'μετὰ βραχέα' ('shortly after') is vague; the exact continuation is not given."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ τῆς κατὰ ἀλήθειαν πίστεως μαρτύριον κληθέντες ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς τῶν Φρυγῶν αἱρέσεως λεγομένων μαρτύρων, διαφέρονταί τε πρὸς αὐτοὺς, καὶ μὴ κοινωνήσαντες αὐτοῖς τελειοῦνται, διὰ τὸ μὴ βούλεσθαι συγκαταθέσθαι τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύματι. καὶ ὅτι τοῦτο ἀληθὲς, καὶ ἐπὶ τῶν ἡμετέρων χρόνων ἐν Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ τυγχάνει γεγενημένον, ἐν τοῖς περὶ Γάϊον καὶ Ἀλέξανδρον ἀπὸ Εὐμενείας μαρτυρήσασι, πρόδηλον.","english":"Hence, whenever those summoned from the church to the testimony of the true faith happen to be with some of those called martyrs from the Phrygian heresy, they differ with them and, not having shared communion with them, are perfected, because they do not wish to consent to the spirit through Montanus and the women. And that this is true, and that it occurred in our own times in Apamea on the Maeander, in the case of Gaius and Alexander from Eumeneia who bore witness, is evident.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τελειοῦνται","severity":"info","text":"The verb 'are perfected' is a euphemism for martyrdom, common in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῆς τῶν Φρυγῶν αἱρέσεως","severity":"info","text":"'The Phrygian heresy' is a standard Greek patristic designation for Montanism, named after its region of origin.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ","severity":"info","text":"Apamea on the Maeander was a city in Phrygia, a region associated with Montanism; the mention of local martyrs grounds the argument in contemporary events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ὅτι τοῦτο ἀληθὲς","severity":"info","text":"This phrase introduces a supporting example, typical of the author's argumentative style: a general claim followed by a specific case.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐπὶ τῶν ἡμετέρων χρόνων","severity":"info","text":"The phrase 'in our own times' indicates the author writes shortly after the events described, likely in the late 2nd or early 3rd century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Γάϊον καὶ Ἀλέξανδρον","severity":"info","text":"Gaius and Alexander of Eumeneia are otherwise unknown; their mention here provides a rare contemporary witness to anti-Montanist martyrdoms.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τύχωσι μετά τινων' could mean 'happen to be with' or 'are placed with'; the translation assumes a coincidental encounter."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ex eodem libro hujus Operis. \n Ταῦτα (λέξεις τινὰς) εὑρὼν ἔν τινι συγγράμματι αὐτῶν ἐνισταμένων τῷ Μιλτιάδου τοῦ ἀδελφοῦ συγγράμματι, ἐν ᾧ ἀποδείκνυσι περὶ τοῦ μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν, ἐπετεμόμην.","english":"From the same book of this work.  \nHaving found these things (certain phrases) in some treatise of theirs, in which they opposed the treatise of the brother Miltiades, wherein he demonstrates that a prophet ought not to speak in ecstasy, I abridged them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπετεμόμην","severity":"info","text":"The verb ἐπετεμόμην (I abridged) signals that the author is excerpting or summarizing a longer work by the Cataphrygians, framing the passage as a deliberate condensation.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιλτιάδου","severity":"info","text":"Miltiades was a second-century Christian apologist and anti-Montanist writer, known from Eusebius and Tertullian. His lost treatise argued against ecstatic prophecy, a key point of contention with the Cataphrygians.","cites":[],"named_sources":["Eusebius Historia ecclesiastica 5.17"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐν ἐκστάσει","severity":"info","text":"The phrase 'in ecstasy' (ἐν ἐκστάσει) refers to the Montanist practice of prophetic trance, which Miltiades opposed. The term is central to the anti-Montanist polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐνισταμένων","severity":"info","text":"The participle ἐνισταμένων (opposing) indicates that the Cataphrygian treatise was a direct response to Miltiades, showing the polemical exchange between orthodox and Montanist writers.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λέξεις τινὰς","severity":"caution","text":"The parenthetical λέξεις τινὰς (certain phrases) is ambiguous: it may mean the author found specific quotations or merely some expressions. The exact content of the Cataphrygian treatise is not preserved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase λέξεις τινὰς could refer to specific quotations or merely to some expressions; the exact nature of the material found is unclear.","The identity of the 'brother Miltiades' is assumed to be the known anti-Montanist writer, but the text does not provide further confirmation."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ex eodem libro hujus Operis. Ἀλλ’ ὅγε ψευδοπροφήτης ἐν παρεκστάσει· ᾧ ἕπεται ἄδεια καὶ ἀφοβία· ἀρχόμενος μὲν ἐξ ἑκουσίου ἀμαθίας, καταστρέφων δὲ εἰς ἀκούσιον μανίαν ψυχῆς, ὡς προείρηται. τοῦτον δὲ τὸν τρόπον, οὔ τέ τινα τῶν κατὰ τὴν παλαιὰν, οὔτε τῶν κατὰ τὴν καινὴν πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται· ᵃοὔτε Ἄγαβον· οὔτε Ἰούδαν· οὔτε Σίλαν· οὔτε τὰς Φιλίππου θυγατέρας· οὔτε τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν· οὔτε Κοδράτον· οὔτε γε δή τινας ἄλλους μηδὲν αὐτοῖς προσήκοντας καυχήσονται. αὖθις δὲ μετὰ βραχέα, ταῦτα φησίν· Εἰ γὰρ μετὰ Κοδράτον καὶ τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν, ὥς φασιν, αἱ περὶ Μοντανὸν διεδέξαντο γυναῖκες τὸ προφητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν τίνες παρ’ αὐτοῖς διεδέξαντο, δειξάτωσαν· δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ· ἀλλ’ οὐκ ἂν ἔχοιεν δεῖξαι τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς. Ex libro tertio eiusdem Operis. Ὅταν τοίνυν ἐν πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν, ἐπὶ τοὺς μάρτυρας καταφεύγειν πειρῶνται· λέγοντες πολλοὺς ἔχειν μάρτυρας, καὶ τοῦτο εἶναι τεκμηρίον πιστὸν τῆς δυνάμεως τοῦ παρ’ αὐτοῖς λεγομένου προφητικοῦ πνεύματος. τὸ δέ ἐστιν ἄρα ὡς ἔοικε παντὸς μᾶλλον οὐκ ἀληθές. καὶ γὰρ τῶν ἄλλων αἱρέσεων τινὲς, πλείστους ὅσους ἔχουσι μάρτυρας· καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα, οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν. καὶ πρῶτοί γε οἱ ἀπὸ τῆς Μαρκίωνος αἱρέσεως Μαρκιωνισταὶ καλούμενοι, πλείστους ὅσους ἔχειν Χριστοῦ μάρτυρας λέγουσιν·","english":"From the same book of this work. But the false prophet is in ecstasy, to which are attached license and fearlessness; beginning from voluntary ignorance, he ends in involuntary madness of the soul, as has been said before. And in this manner, they will not be able to show that any of the prophets inspired by the Spirit in the Old Testament or the New Testament were such; neither Agabus, nor Judas, nor Silas, nor the daughters of Philip, nor Ammia in Philadelphia, nor Quadratus, nor indeed any others who are not related to them will they boast of. And again, after a short while, he says this: For if after Quadratus and Ammia in Philadelphia, as they say, the women around Montanus succeeded to the prophetic gift, let them show who among them succeeded Montanus and the women; for the apostle requires that the prophetic gift be in the whole church until the final coming; but they would not be able to show that this is already the fourteenth year from the death of Maximilla. From the third book of the same work. When, therefore, having been refuted in all that has been said, they are at a loss, they try to take refuge in the martyrs, saying that they have many martyrs, and that this is a reliable proof of the power of the prophetic spirit spoken of among them. But this is, as it seems, more than anything else not true. For some of the other heresies have very many martyrs; and we will not for this reason, I suppose, agree with them, nor will we confess that they have the truth. And first, those from the heresy of Marcion, called Marcionites, say that they have very many martyrs of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρεκστάσει","severity":"info","text":"The Greek term παρεκστάσει (ecstasy) is central to the anti-Montanist polemic, denoting a state of mental displacement associated with false prophecy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόστολος","severity":"info","text":"The reference to the apostle requiring the prophetic gift until the final coming likely alludes to 1 Corinthians 14, where Paul discusses prophecy in the church.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαξιμίλλης","severity":"info","text":"Maximilla was a prominent Montanist prophetess; her death is used here to date the decline of the movement, indicating a lapse of fourteen years.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a composite from two books of the same work, marked by the Latin headings 'Ex eodem libro' and 'Ex libro tertio', indicating a compilation of excerpts.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρκιωνισταὶ","severity":"info","text":"The Marcionites are cited as a parallel heresy that also claims many martyrs, undermining the Montanist argument that martyrdom proves prophetic authenticity.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is preserved only in Latin translation; the original Greek phrases may reflect the translator's choices, and the exact wording of the source is uncertain.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judas' and 'Silas' among New Testament prophets is uncertain; they may refer to figures from Acts (Judas Barsabbas, Silas/Silvanus) or other traditions.","The phrase 'τὰς Φιλίππου θυγατέρας' likely refers to the four prophesying daughters of Philip the Evangelist, but the text does not specify which Philip."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ἀλλὰ τόν γε Χριστὸν αὐτὸν κατὰ ἀλήθειαν οὐχ’ ὁμολογοῦσι. καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων· Ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ τῆς κατὰ ἀλήθειαν πίστεως μαρτύριον κληθέντες ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς τῶν Φρυγῶν αἱρέσεως λεγομένων μαρτύρων, διαφέρονταί τε πρὸς αὐτοὺς, καὶ μὴ κοινωνήσαντες αὐτοῖς τελειοῦνται, διὰ τὸ μὴ βούλεσθαι συγκαταθέσθαι τῷ διὰ Μοντανοῦ καὶ τῶν γυναικῶν πνεύματι. καὶ ὅτι τοῦτο ἀληθὲς, καὶ ἐπὶ τῶν ἡμετέρων χρόνων ἐν Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ τυγχάνει γεγενημένον, ἐν τοῖς περὶ Γάϊον καὶ Ἀλέξανδρον ἀπὸ Εὐμενείας μαρτυρήσασι, πρόδηλον. Ex eodem libro hujus Operis. Ταῦτα (λέξεις τινὰς) εὑρὼν ἔν τινι συγγράμματι αὐτῶν ἐνισταμένων τῷ Μιλτιάδου τοῦ ἀδελφοῦ συγγράμματι, ἐν ᾧ ἀποδείκνυσι περὶ τοῦ μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν, ἐπετεμόμην. Ex eodem libro hujus Operis. Ἀλλ’ ὅγε ψευδοπροφήτης ἐν παρεκστάσει· ᾧ ἕπεται ἄδεια καὶ ἀφοβία· ἀρχόμενος μὲν ἐξ ἑκουσίου ἀμαθίας, καταστρέφων δὲ εἰς ἀκούσιον μανίαν ψυχῆς, ὡς προείρηται. τοῦτον δὲ τὸν τρόπον, οὔ τέ τινα τῶν κατὰ τὴν παλαιὰν, οὔτε τῶν κατὰ τὴν καινὴν πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται· ᵃοὔτε Ἄγαβον· οὔτε Ἰούδαν· οὔτε Σίλαν· οὔτε τὰς Φιλίππου θυγατέρας· οὔτε τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν· οὔτε Κοδράτον· οὔτε γε δή τινας ἄλλους μηδὲν αὐτοῖς προσήκοντας καυχήσονται. αὖθις δὲ μετὰ βραχέα, ταῦτα φησίν·","english":"But they do not truly confess Christ himself. And shortly after this he adds, saying: Hence, when those summoned to the testimony of true faith from the church happen to be with some of the so-called martyrs from the Phrygian heresy, they differ with them, and are perfected without having communion with them, because they do not wish to assent to the spirit through Montanus and the women. And that this is true, and that it happened in our own time in Apamea near the Maeander, in the case of Gaius and Alexander from Eumeneia who bore witness, is evident. From the same book of this work. Having found these things (some words) in a certain treatise of theirs opposing the treatise of the brother Miltiades, in which he demonstrates that a prophet ought not to speak in ecstasy, I excerpted them. From the same book of this work. But the false prophet is in ecstasy, to which are attached license and fearlessness; beginning from voluntary ignorance, he ends in involuntary madness of the soul, as has been said before. In this manner, they will not be able to show any prophet inspired among those of the old or the new covenant—neither Agabus, nor Judas, nor Silas, nor the daughters of Philip, nor Ammia in Philadelphia, nor Quadratus, nor indeed will they boast of any others not belonging to them. And again shortly after, he says these things:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀλλὰ τόν γε Χριστὸν αὐτὸν κατὰ ἀλήθειαν οὐχ’ ὁμολογοῦσι","severity":"info","text":"The author accuses the Cataphrygians of not truly confessing Christ, implying a Christological deficiency despite their claims.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπαμείᾳ τῇ πρὸς Μαιάνδρῳ","severity":"info","text":"Apamea near the Maeander was a city in Phrygia; the reference to martyrs Gaius and Alexander from Eumeneia provides a contemporary local example of conflict between orthodox and Montanist Christians.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μιλτιάδου τοῦ ἀδελφοῦ συγγράμματι","severity":"info","text":"The author excerpts from a treatise opposing Miltiades' work, which argued against ecstatic prophecy; this aligns with the anti-Montanist polemic of the period.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρεκστάσει","severity":"info","text":"The term 'parekstasis' (ecstasy) is used to describe the false prophet's state, contrasting with the true prophetic inspiration of the Old and New Testaments.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄγαβον· οὔτε Ἰούδαν· οὔτε Σίλαν· οὔτε τὰς Φιλίππου θυγατέρας· οὔτε τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν· οὔτε Κοδράτον","severity":"info","text":"The list of named prophets (Agabus, Judas, Silas, Philip's daughters, Ammia, Quadratus) echoes New Testament figures and early Christian prophets, used to argue that true prophets did not speak in ecstasy.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ταῦτα (λέξεις τινὰς) εὑρὼν ἔν τινι συγγράμματι αὐτῶν","severity":"caution","text":"The parenthetical '(some words)' indicates a textual corruption or lacuna in the manuscript, where the original Greek text is uncertain.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'λέξεις τινὰς' (some words) suggests a lacuna or uncertain reading in the source manuscript; the exact content of the excerpted treatise is unclear."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Εἰ γὰρ μετὰ Κοδράτον καὶ τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν, ὥς φασιν, αἱ περὶ Μοντανὸν διεδέξαντο γυναῖκες τὸ προφητικὸν χάρισμα, τοὺς ἀπὸ Μοντανοῦ καὶ τῶν γυναικῶν τίνες παρ’ αὐτοῖς διεδέξαντο, δειξάτωσαν· δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ· ἀλλ’ οὐκ ἂν ἔχοιεν δεῖξαι τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς.","english":"For if, after Quadratus and Ammia in Philadelphia, as they say, the women around Montanus succeeded to the prophetic gift, let them show whom among them succeeded Montanus and the women; for the apostle deems it necessary that the prophetic gift be in the whole church until the final coming. But they could not show that this is already the fourteenth year from the death of Maximilla.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰ γὰρ μετὰ Κοδράτον καὶ τὴν ἐν Φιλαδελφείᾳ Ἀμμίαν","severity":"info","text":"The author argues that if the prophetic gift passed from Quadratus and Ammia to Montanus's followers, then the opponents must show a succession from Montanus and the women, which they cannot.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κοδράτον","severity":"info","text":"Quadratus and Ammia are early Christian prophets associated with Philadelphia, cited by the author as legitimate predecessors to Montanus, implying a recognized prophetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παρουσίας ὁ ἀπόστολος ἀξιοῖ","severity":"info","text":"The author invokes an apostolic teaching that the prophetic gift must remain in the whole church until the final coming, likely referencing 1 Corinthians or similar Pauline passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς Μαξιμίλλης τελευτῆς","severity":"info","text":"The author notes that it is already the fourteenth year since Maximilla's death, providing a chronological anchor for the controversy, likely dating the text to the early 3rd century.","cites":[{"key":"ed:tlg1131.tlg001","label":"source edition: Ad Avircium Marcellum contra Cataphrygas","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1131.tlg001.1st1K-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφητικὸν χάρισμα","severity":"info","text":"The phrase 'prophetic gift' is a key term in the Montanist controversy, denoting a charisma claimed by Montanus and his followers, which the author argues should persist universally in the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἱ περὶ Μοντανὸν ... γυναῖκες","severity":"caution","text":"The phrase 'the women around Montanus' likely refers to Priscilla and Maximilla, but the text does not name them explicitly here; the identification is inferred from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the women around Montanus' is not specified in this passage, though context suggests Priscilla and Maximilla.","The phrase 'the fourteenth year from the death of Maximilla' is ambiguous as to whether it counts from her death or from the start of her prophetic activity."],"confidence":"high","notes":[]}]}