2. The word 77711 (LXX. rapa0opci, eperplpeza) occurs only in the book of Ecclesiastes, where it is found seven times (Eccl. i. 17 ; ii. 12 ; vii. 25, etc.), and once in the plural (x. 13). It is pro bably derived from to shine,' which by the common analogy of the senses becomes to sound' (Germ. Hallen), and so passes through various stages of metaphor (` glory,' boastfulness,' etc.) into the sense of being mad' or foolish.' The verb is used in this meaning in I Sam. xxi. 14; Jer. xxv. 16 ; 1. 38 ; li. 7 ; and it seems from these passages to involve the notion of folly' and stupid excess' (Narrheit), not unaccompanied with meaningless sounds and actions (cf. Nahum ii. 5 ; Ps. cii. 9 ; I Sam. xxi. 13).
3. These are the only words used for madness,' r but we also find ir6i-In in Pray. xxvi. 18 (LXX.
. • 10.Epot Ald. repdy.z.evoz) for a raving maniac, who casteth firebrands, arrows, and death' (Tobsucht). This passage, together with the derivation of the word from a most expressive onomatopmia for the pantings of a rabid dog sz?i rabiosus est), will sufficiently illustrate the character of this frensy (Greek Xhro-a), which seems to have been the one which afflicted the envy-maddened heart of king Saul.
4. Idiocy is nowhere mentioned in the Bible ; but we find the words rkm, folly' (Ecc. sim); tiriF, 'amazement' (LXX. ekcraats), Zech. Xii• 4; r6M, wicked foolishness,' I Sam. xxv.
T T 25 ; and other terms which call for no remark.
The only three instances of madness in the O. T. are those of Saul, Nebuchadnezzar, and perhaps David. The fury of the first was caused by an evil spirit from the Lord,' apparently the demoniacal prominence of a despairing jealousy in his mind. For the hypochondriacal illusion of
Nebuchadnezzar no precise term is used, nor do the Jews seem to have been familiar with that form of madness* known as Zoanthropia, which appears both in ancient and modern times most fre quently to have taken the form of Lycanthropy. His bestial degradation was a fit punishment for his suprahnman arrogance. These two varieties of madness resulted, then, as madness so often does, from forms of sin. David's madness, on the other hand, if real (which the Hebrew may per hapst admit, I Sam. xxi. 13 ; cf. Jer. xxv. 16, etc.), was the cause of too long and violEnt a strain on his powers of bodily and mental endurance (Zeller, Bibl. Realwiirterb., ii. 96).
In the N. T. we find the words &ma (amentia), a deprivation of reason, often caused by passion (Luke vi. ii; Acts v. 17 ; xiii. 45); Pavia (furor) (Acts xxvi. 24 ; 1 Cor. xiv. 23, etc.); 7rapagspoollyn (vesania, perversion of reason), 2 Pet. ii. 16. For aamopt0Aevo4 and see DEMONIACS, LUNATICS. We are not here called upon to enter into the discussion of demoniacal possession, but a comparison of all the passages will show that, at any rate, the line of demarcation drawn between madness and possession was very faint, and that the brute strength, violence, avoidance of mankind, howling, terror, and self-inflicted injuries of the Scuaoptitizepot, are with us regarded as the signs of epilepsy and natural madness.—F. W. F.