Howbeit In The Spirit He Speaketh MysteriesPaul almost always develops a thesis and an antithesis: the Pagan religions madness or ecstasy or being out of your self was a proof that one was inspired. The anti-thesis is showing the way of the Church as ekklesia or synagogue which was A School of Christ and the object was to use one mind and one mouth to speak that which is written for our learning (Romans 15). People's personal opinions or doubtful disputations in Romans 14 were eliminated because they did not edify or educate with the Word of Christ.
Most people will want to be warned when they are being used and abused by music and motion which is more powerful than wine is removing one's rational ability to decide as free individuals. Scripture rises even personal experiences because most of us can be fooled most of the time. People miss Paul's message most of the time.
2Peter 3:16 As also in all his epistles, speaking in them of these things;1Corinthians 14:1 Follow after charity, and desire spiritual gifts,
in which are some things hard to be understood,
which they that are unlearned and unstable wrest,
as they do also the other scriptures, unto their own destruction.
Astēriktos logismou” Vett.Val.242.3; not remaining still, of persons, Nonn.D.10.14, al.; of water, ib.32.8, al.That happens to most of the people most of the time because they deny that there is ONE mediator or intercessor between man and God. His name is Jesus Christ the Righteous identified after His return at Pentecost in Holy Spirit form. Only the Apostles spoke in all of the tongues or languages of the people present. No one ever spoke in an unlearned language without the presence of a apostle and then to equip certain people to "go and preach." Paul said, "don't do that in church."
strebl-oō 3. metaph., pervert or distort words, 2 Ep.Pet. 3.16:—Pass., LXX 2 Ki.22.27.
2 Samuel 22.27 With the pure you will show yourself pure; With the crooked you will show yourself shrewd.
 cum electo electus eris et cum perverso perverteris
Apōleia 2.perdition, Ep.Rom.9.22, 2 Ep.Thess.2.3.
2Thessalonians 2:2 That ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
2Thessalonians 2:3 Let no man deceive you by any means:
for that day shall not come, except there come a falling away first,
and that man of sin be revealed, the son of perdition;
2Thessalonians 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped;
so that he as God sitteth in the temple of God, shewing himself that he is God.
but rather that ye may prophesy.
Since only few were given supernatural gifts: Paul says "to ONE the gift of speaking" and translating the minor dialects. This had value only to those sent out as evangelists without the benefit of a great education. The only purpose of the church or synagogue--from the wilderness onward--was give people REST from the normal seventh-day pagan rituals, to READ the Word handed down to sub groups as small as ten (Exodus 18) and to REHEARSE the word of God or meditate. Paul repeated this direct and exclusive command by saying that we should SPEAK the Biblical text with the singing and MELODY in the place of the heart. That meant to speak the Word of God (only) and meditate on it in the heart.
Then and now, the conflict was between the pagan ecstasy and the rational (Logos) Word of God as the only resource for the qahal, ekklesia, synagogue, Church of Christ (the Rock) in the wilderness and what Paul called synagogues. We know from the practices of all of these terms that the assembly permitted only reading and discussion of resources from a higher source and getting that resource for DISCIPLES firmly implanted in the spiritual or rational mind.
Paul's will was that no one speak in tongues as charismatic gibberish in the church because it would have no educating value. Further, they should not speak in lots of their minor dialects because that would make other people believe that they were mad or guilty of the gibberish.
Paul demanded that TEACHING that which had been revealed was to be RATHER THAN either speaking in tongues (minor dialects) and certainly warning against the pagan mental derangement.
There is charismatic gibberish of the wine or music-driven mad, but there is no such thing as and unknown tongue. A tongue is their native dialect of the many transients in Corinth. Their natural or spiritual language was how they thought. However, it would be disruptive if they did not translate or use their mind to untangle what was in their spirit, and accommodate it to Corinth where Koine Greek was the language of commerce and travel. If they did not know Koine then they had no reason to speak, sing or pray anything which did not teach the Word of God so that it could be understood: he should be quiet.
Always look for an example in the literature:
Hom. Il. 5.201  “Aeneas, keep thou the reins thyself, and drive thine own horses;Rather or better than meant that if Aeneas did not keep the reigns, the chariot would be out of control.
better will they draw the curved car under their wonted charioteer,
if so be we must flee from the son of Tydeus.
The "god" even when the Jews pretended to honor Jehovah, was Dionysus. Since God never commanded sacrifices or burnt offerings, they had been abandoned to blood and flesh lust. Therefore, don't think that any non-language speaking was honored by the True God.
Dionysus (in the Agora of Romans 14) god was in the wine; he was the wine, even. He was not merely the god of libation. To quote Euripides statement, he was the libation, "The god who himself is offered in libation to the other gods." In this passage the identification of the god with the wine
is as absolute as the identification of Christ in Catholic thought with the consecrated wine of the mass,
or, to cite an illustration from the far away religious system of the Vedas,
the identification of the god Soma with the soma drink. It is not surprising, therefore, to find in Attica the festival of the theoinia or the "god wine," celebrated by those families who were believed to be the direct descendents of Dionysus' You can buy this book Pagan Regeneration by Willoughby Pagan Regeneration, by Harold R. Willoughby, 
So the unusual emotional experiences fostered by the Dionysian rites, the intoxication of wine or of the dance, the frenzy of the orgy, the divine gift of foresight or miracle-working power--these were more than merely proofs of divine possession. They were a definite foretaste and assurance of a blessed future life. In the crude physical emotionalism of Bacchic ecstasy, therefore, the devotees of the wine-god found a new birth experience which guaranteed them a happy immortality.
This Bacchic joy puts an end to woe.
When blent with the flute light laughters awaken,
And the children of care have forgotten to weep
Whensoever is revealed the cluster's splendour
In the banquet that men to the high Gods tender
And o'er ivy-wreathed revellers drinking deep
The wine bowl drops the mantle of sleep.
Paul often warns against the pagan Bacchus or Dionysus worship which appeared at Mount Sinai:
Ephesians 5:17 Wherefore be ye not unwise,
but understanding what the will of the Lord is. [that which is written]
Ephesians 5:18 And be not drunk with wine, wherein is excess;
but be filled with the Spirit; [the Word of Christ Colosssians 3]
Ephesians 5:19 Speaking to yourselves in psalms and hymns and spiritual songs,
singing and making melody in your heart to the Lord;
This would prevent making melody on the wine-inducing instruments
-kat-auleô , A. charm by flute-playing, metaphor I will flute to you on a ghastly flute, E.HF871 (troch.):--Pass., of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, Pl.R.561c; k. pros chelônidos psophon to be played to on the flute with lyre accompaniment,
II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon subdued by a flute accompaniment, to be piped down, ridiculed, gelômenoi
2. make a place sound with flute-playing, resound with flute-playing, nêsos katêuleito Plu.Ant.56
Plutarch, Anthony 56 Thus, all their forces being joined together, they hoised sail towards the ile of Samos. and there gave themselves to feasts and solace. For as all the kings, princes, and commonalties, people, and cities, from Syria unto the marrishes Maeotides , and from the Armenians to the Illyrians, were sent unto, to send and bring all munition and warlike preparation they could:
even so all players, minstrels, tumblers, fools, and festers,
were commanded to assemble in the ile of Samos.
So that, where in manner all the world in every place was full of lamentations, sighs, and tears, only in this ile of Samos there was nothing for many days' space but singing and piping, and all the theatre full of these common players, minstrels, and singing -men. Besides all this, every city sent an ox thither to sacrifice, and kings did strive one with another who should make the noblest feasts, and give the richest gifts. So that
[p. 204]every man said, "What can they do more for joy of victory, if they win the battle, when they make already such sumptuous feasts at the beginning of the war ?"
II. in Pass., [ton monochordon kanona] parechein tais aisthêsesi . . katauloumenon subdued by a flute accompaniment, Ptol.Harm.2.12: metaph., to be piped down, ridiculed, gelômenoikatapsallô
III. c. acc. rei, play on the flute, ta mêtrôia Duris 16 J.:--Pass., to have played to one as an accompaniment on the flute,
A.play stringed instruments to, [sumposion]katauleinkai k. Plu.2.713e :--usu. in Pass., have music played to one, enjoy music, ib.785e; of places, resound with music, Id.Ant.56. 2. Pass., to be buried to the sound of music, 3. metaph., katapsalletai . . hodêmiourgos is drummed out
- hupauleô , play on the flute in accompaniment, melo. lusiôidos 1 one who played women's characters in male attire,
Only those upon whom an Apostle laid his hands were given the gift of speaking the 70 or so minor dialects called "tongues."
1Corinthians 14:2 For he that speaketh in an unknown tongue
speaketh not unto men, but unto God:
for no man understandeth him;
howbeit in the spirit he speaketh mysteries.
The commanded Word or Speak is logos which is the opposite of poetry or music or personal experiences. They deprive Christ of being able to be the only Teacher. Their speaketh is not to teach or educate:
lalosAs used in the Greek Text which Paul and his audience would understand.
A talkative, babbling, loquacious, E.Supp.462, Ar.Pax 653, Pl.Grg.515e, Theoc.5.75;
l. gēras ” old women, dub.in Arist.Pol.1277b23; a chatterer
Aristoph. Peace 653 TrygaeusSpirit never speaks of a personal being but the mind or mental disposition of that person. In the primary sense they were just blowing hot air out of their OWN spirit.
That he was a cheat, a braggart, a calumniator when alive, why, nothing could be truer;  but anything you might say now would be an insult to one of your own folk.
Plat. Gorg. 515e Socrates
Nothing: but tell me one thing in addition,—whether the Athenians are said to have become better because of Pericles, or quite the contrary, to have been corrupted by him. What I, for my part, hear is that Pericles has made the Athenians idle, cowardly, talkative, and avaricious, by starting the system of public fees.
Corrupting the free Word is "selling learning at retail" and also defined as adultery.
Paul implied that the Corinthians thought that truth originated with them since the ecstatic tonges was to prove that the gods only peak to mad men.
Job 15:1 Then answered Eliphaz the Temanite, and said,
Job 15:2 Should a wise man utter vain knowledge,
and fill his belly with the east wind? [spirit]
Uter h6030 anah specificially to sing.
H7307 rûach roo'-akh From H7306 ;
by resemblance breath, that is, a sensible (or even violent) exhalation;
figuratively life, anger, unsubstantiality;
by extension a region of the sky;
by resemblance spirit, but only of a rational being (including its expression and functions):—
air, anger, blast, breath, X cool, courage, mind, X quarter, X side, spirit ([-ual]), tempest, X vain, ([whirl-]) wind (-y
East Wind is also h7307 or spirit in Hebrew.
Job 15:3 Should he reason with unprofitable talk?
or with speeches wherewith he can do no good?
Job 15:4 Yea, thou castest off fear, and restrainest prayer before God.
Job 15:5 For thy mouth uttereth thine iniquity,
and thou choosest the tongue of the crafty.
Job 15:6 Thine own mouth condemneth thee, and not I:
yea, thine own lips testify against thee.
Job 15:7 Art thou the first man that was born?
or wast thou made before the hills?
Job 15:8 Hast thou heard the secret of God?
and dost thou restrain wisdom to thyself?
Spirit in Greek has the same meaning:
G4151 pneuma From G4154 [breath] ;
a current of air,
that is, breath (blast) or a breeze;
by analogy or figuratively a spirit, that is, (human) the rational soul,
(by implication) vital principle,
mental disposition, etc., or (superhuman) an angel, daemon,
or (divine) God, Christ’s spirit, the Holy spirit:—ghost, life, spirit (-ual, -ually), mind. Compare G5590 .
pneuma , A. blast, wind, first in Anaximen.2, holon ton kosmon p. kai aēr periekhei: freq. in Trag., etc., “anemōn pneumata pantōn” A.Pr.1086WHEN PEOPLE TRY TO CONVINCE YOU THAT YOUR OWN BREATH OR WIND IS THE HOLY SPIRIT OF GOD YOU MAY BE UNDER AN ATTACK OF DEMON SPIRITS. Your speaking is not Logos or from God but maybe an old wive's tale.
II. breathed air, breath, “salpigx broteiou pneumatos plēroumenē” A.Eu.568; aulōn, lōtou p., E.Ba.128(lyr.)
5. that which is breathed forth or exhaled, odour, “ō theion odmēs p.” E.Hipp.1391; p. baru aphieisa,
2. spirit of man, “eit' esti touto p. theion eite nous” Men.482.3: in NT, opp. psukhē, 1 Ep.Thess.5.23, cf. Ep.Rom.8.2; tō p., opp. tō sōmati, 1 Ep.Cor.5.3; also, opp. gramma, Ep.Rom.2.29.
lalos [see above] A talkative, babbling, loquacious, E.Supp.462, Ar.Pax 653, Pl.Grg.515e, Theoc.5.75;The definition of their speaking proves that it was not Jehovah God to whom they were speaking: all singers, speakers, players etc believed that they were speaking to an maybe entertaining their own god:
l. gēras ” old women, dub.in Arist.Pol.1277b23; a chatterer
ORA´CULUM (manteion, khrēstērion). In the vast and varied system of practical religion which prevailed in Greece, oracles took the foremost place. An oracle, in the sense in which the word is here used, is some special locality supposed to be chosen by a supernatural power (god, hero, or shade of the dead) as an abode from which he might give answers to his worshippers. (The answer itself is also known as an oracle, alike in Greek, Latin, and English.) (Eur. Ion 714-718; Iph. in T. 1243, 4). Indeed, this identification of the Pythian with the Bacchic frenzy, this close alliance between Apollo and Dionysus, has the authority both of Aeschylus and Euripides, according to Macrobius, Saturn. [“capellae] 1.18; who quotes from Aeschylus the line ho kisseus Apollōn ho Kabaios (? Bakkheios or Sabaios) ho mantis, “the ivy-crowned Apollo” (fr. 383), and from Euripides, Despota psilodapsne Bakkhe, Paian Apollon eulure (fr. 480). Conversely, Euripides attributes prophetic power to the Bacchic enthusiast: to gar bakkheusimon kai to maniōdes mantikēn pollēn ekhei (Bacchae, 298, 9).The context denies that they were speaking to Jehovah God
Ma^ni-ōdēs , 2. like a madman, crazy,
Eur. Ba. 299 But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill.  For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares' nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear;  and this too is a frenzy from Dionysus. For she who is modest will not be corrupted in Bacchic revelryPaian II. paian , Ep. paiēōn , Att., Ion. paiōn , paean, i.e. choral song, addressed to Apollo or Artemis (the burden being iē or iō Paian, v. supr. 1.2 ), in thanksgiving for deliverance from evil, “molpē theon hilaskonto, kalon aeidontes paiēona” Il.1.473; “Krētōn paiēones” h.Ap.518; “paian' epeuphēmēsen” A.Fr.350.4, cf. B. 15.8, Procl. ap. Phot.Bibl.p.320 B.: hence opp. thrēnoi, A.Ch.343 (anap.), cf. Sch.Ar.Pl.636 (but v. infr. 4); addressed to other gods, as to Poseidon after an earthquake, X.HG4.7.4.
2. song of triumph after victory, prop. to Apollo, Il.22.391 sq
Bertrand Russell : A History of Western Philosophy
An idea common in Shamanism for instance. Originally, the followers of Dionysus were women only. The Bacchae or Maenads, were, and are, the female devotees of Dionysus. The word bakkhos (masculine) or bakkh (feminine) means someone who has been possessed by the god, who literally has the god within. (The word entheos, meaning "having the god [= theos] within," is the root of our word enthusiasm.) The feminine plural of this word, bakkhai, is Latinized as "bacchae," hence the Bacchae.
c. of special divinities, nerteroi th. A.Pers.622, S.Ant.602 (lyr.); enerteroi th. Il.15.225; hoi katōthen th. S.Ant.1070; “th. ouranioi” h.Cer.55, A.Ag.90 (anap.); hoi dōdeka th. Ar.Eq.235, X.Eq.Mag.3.2,
f. theos (sc. Hēlios), name of the 9th topos, Rhetor.ib.163, etc.
hēlios , Ep. ēelios II. as pr. n., Helios, the sun-god, Od.8.271, etc. 2. Hēliou astēr, of the planet Saturn, v.l. in Pl.Epin.987c, cf. D.S.2.30, identified with Apollo [Abaddon, Apollyon], Carm.Pop.12, E.Fr.781.11; with Dionysus, D.Chr.31.11, etc.
ēelios Helius, the sun-god, son of Hyperion, Od. 12.176, Od. 1.8; father of Circe, and of Phaethūsa and Lampetie, Od. 10.138, Od. 12.133; propitiated by sacrifice, Il. 3.104, Il. 19.197;“ouranioi” the gods, IG5(1).40 (Laconia); of special gods, Themis ou. Pi.Fr.30.1; “Zeus” Hdt.6.56, Call.Jov.55, etc.; hai ou. theoi, Demeter and Kore, IG12 (5).655.6 (Syros, nr. Delos); “Hēra” CIG7034; Erōs ib.3157; v. Ourania.
of sounds, omphan ou. A.Supp.808 (lyr.), cf. Ar.Ra.781; “hippon ourania bremonta” E.Tr.519
Their form of speaking
The mysteries made clear
Mustēri-on , to, (mustēs, mueō) orgi-a , iōn, ta,
Heraclit.14 , cf. Hdt.2.51 (of the mysteries of the Cabiri in Samothrace), etc.; esp. those of Demeter at Eleusis, A.Fr.479, S. Fr.804, E.Supp.173, Ar.Ra.887
Hdt. 2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others.  For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is [sodomy]
 The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries.
This was the homosexual initiation into the gay brotherhood: all priesthoods were gay. This is what they tried on Jesus when they piped and he refused to dance and lament the ouchy initiation.
1Timothy 2:8 I will therefore that men pray every where,
lifting up holy hands, ,
without wrath [orgi-a] and doubting.
Anēr Gk. andr- from ṇr-):—man, opposite woman (anthrōpos being man as opp. to beast), Il.17.435,
IV. man emphatically, man indeed,
Hosi-os A. hallowed, i. e. sanctioned or allowed by the law of God or of nature,
dikaios, sanctioned by divine law, hallowed, holy hubris u^
Orgē , hē, orgēs nosousēs eisin iatroi logoi of 'a mind diseased'
II. anger, wrath, orgē khrēsthai to be in a passion, Hdt.6.85, S.OT1241; “orgēn poiēsasthai”
sophian hēgoumenos” Pl.R.493d. to suit one's mood
Kha^rizō [Grace] 2. gratify or indulge a humour or passion,Dialog-ismos III. debate, argument, discussion, doubtful disputation or discussion of personal opinions which did not edify or educate were forbidden in Romans 14 for the assembly in Romans 15.
3. in erotic sense, grant favours to a man, Ar.Ec.629
Plat. Rep. 493d that it is wisdom to have learned to know the moods and the pleasures of the motley multitude in their assembly, whether about painting or music or, for that matter, politics?
For if a man associates with these and offers and exhibits to them his poetry
or any other product of his craft or any political. service,
and grants the mob authority over himself more than is unavoidable,
the proverbial necessity of Diomede will compel him to give the public what it likes, but that what it likes is really good and honorable, have you ever heard an attempted proof of this that is not simply ridiculous?”
The Assembly is the synagogue or ekklesia words used by Pau.
Suneimi (eimi 3. attend, associate with, a teacher, X.Mem.1.2.8,24, etc.; also of the teacher, Id.Cyr.3.1.14, Pl.Tht.151a, etc.; of a fellowpupil, “emoi sunōn pote peri mathēmata”
Matthew 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
g3100. matheteuo, math-ayt-yoo´-o; from 3101; intransitively, to become a pupil; transitively, to disciple, i.e. enrol as scholar: — be disciple, instruct, teach.Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
g3101. mathetes, math-ay-tes´; from 3129; a learner, i.e. pupil: — disciple.
g1321. didasko, did-as´-ko; a prolonged (causative) form of a primary verb da¿w dao (to learn); to teach (in the same broad application): — teach.
Orgi-a A. secret rites, secret worship, practised by the initiated, of the rites of the Cabeiri and Demeter cogn. with erdô, rhezô, cf. ergon, orgeôn.)Kabeiroi [a^, hoi, A. the Cabeiri, divinities worshipped especially in Lemnos, Samothrace, and Boeotia, Hdt.2.51, 3.37, Str.10.3.15,Organon , to, ( [ergon, erdô] ) I. an implement, instrument, A. instrument, implement, tool, for making or doing a thing 3.musical instrumen"Candidates for initiation into the KABIRI were crowned with a garland of olive and wore a purple band round their loins. The dancing was then begun.
Ergon [Ergô] I.work, 1. in Il. mostly of deeds of war, polemêïaerga, 3.a hard piece of work, a hard task, Il.: also, a shocking deed or act,
In fact, homosexuality was part of the ritual, what the historians in their scholarly dungeons called their "most immoral tendencies." The purpose was to evoke a passage beyond earth to a higher life. That is, "to lead the worshipers into the presence of the gods."That is, in their mystical dances, continued leaping into the air achieves a shamanic state of trance, a transfer of consciousness analogous to the transformation of the magician into a bird whereby the apprentice masters his powers to join a gay brotherhood "who, by nature, are superior to other men."
"Smiths and shamans are from the same nest," also declares a Yakut proverb from early North America, cited by the mythologist Mircea Eliade. 15According to Herodotus, they surfaced some 2,000 years after that as an effeminate priesthood in what is now southern Russia and present-day Ukraine. They were called the ENAREE, "endowed by the goddess Venus with the gift of prophecy." Source
Q.S.1.267 : Kabeirides Numphai, and Kabeirō , hē, the sisters and mother of the Cabeiri,
—hence Kabeiriazomai , celebrate these mysteries, St.Byz.: Kabi_riarkhas ,
II. Dionysius the tyrant called mouse-holes mustēria （mus, tērein), Ath.3.98d.
II. Nymph or goddess of lower rank, “theai Numphai” Il.24.616, cf. Hes.Th.130, Fr.171.5, al., IG12(8).358 (Thasos, V B.C.) ; N. “kourai Dios aigiokhoio” Od.6.105Strab. 10.3.15 They invented names appropriate to the flute, and to the noises made by castanets, cymbals, and drums, and to their acclamations and shouts of "ev-ah," and stampings of the feet; and they also invented some of the names by which to designate the ministers, choral dancers, and attendants upon the sacred rites, I mean "Cabeiri" and "Corybantes" and "Pans" and "Satyri" and "Tityri," and they called the god "Bacchus," and Rhea "Cybele" or "Cybebe" or "Dindymene" according to the places where she was worshipped. Sabazius also belongs to the Phrygian group and in a way is the child of the Mother, since he too transmitted the rites of Dionysus
Dios (god) is Zeus the sky-god, uei men o He broke off a fragment of the ether which surrounds the world
Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride [Numpha] shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
Titu^ros [i_, ho, he-goat, Sch.Theoc.l.c.; also called tituris,A. = Saturos, Ael.VH3.40; Dor. acc. to Eust.1157.39; Sicilian for Silēnoi or Saturoi or tragoi acc. to Sch.Theoc.3.2 (dub. l.); but Str. distinguishes Tituroi from Saturoi and Silēnoi, 10.3.15.
mystae In every Greek city the god Dionysus was worshipped by fraternities and sororities and also by mixed communities. Dionysus was a god of fruitfulness and vegetation but especially of wine. The Dionysiac festivals provided an opportunity for stepping outside of the daily routine. The festivals included not only drinking wine and engaging in sexual activity but also participating in such significant features of Greek civilization as choral singing and mimes. In many cases, only the initiated could participate in the ceremonies. As almost every Greek did join in, initiation into the Dionysiac cult might be compared to tribal initiations. It seems that initiation into the Dionysiac Mysteries was accompanied by initiation into sexual life. The act of producing offspring, however, could never be wholly separated from the thought of death, so that the worshippers of Dionysus were aware of a mystic communion among the ancestors, the living generation, and the future members of the community. Britannica Members
Silēnoi The Image of the New Wineskin God
10. As such pledges of mutual love subsisted, and as neither kept anything secret from the other, the young man, jokingly, bid her not be surprised if he separated himself from her for a few nights; as, "on account of a religious duty, to discharge a vow made for his health, he intended to be initiated among the Bacchanalians."
On hearing this, the woman, greatly alarmed, cried out, "May the gods will more favorably!" affirming that "it would be better, both for him and her, to lose their lives than that he should do such a thing," she then imprecated curses, vengeance, and destruction on the head of those who advised him to such a step.
The young man, surprised both at her expressions and at the violence of her alarm, bid her refrain from curses, for "it was his mother who ordered him to do so, with the approbation of his stepfather."
"Then," said she, "your stepfather (for perhaps it is not allowable to censure your mother) is in haste to destroy, by that act, your chastity, your character, your hopes, and your life." To him, now surprised by such language, and inquiring what was the matter, she said (after imploring the favor and pardon of the gods and goddesses, if, compelled by her regard for him, she disclosed what ought not to be revealed) that "when in service, she had gone into that place of worship, as an attendant on her mistress; but that, since she had obtained her liberty, she had never once gone near it: that she knew it to be the receptacle of all kinds of debaucheries; that it was well known that,
for two years past, no one older than twenty had been initiated.
When any person was introduced he was delivered as a victim to the priests, who led him away to a place
resounding with shouts, the sound of music, and the beating of cymbals and drums,
lest his cries, while suffering violation, should be heard abroad."
She then entreated and besought him to put an end to that matter in some way or other; and not to plunge himself into a situation, where he must first suffer, and afterwards commit, every thing that was abominable. Nor did she quit him until the young man gave her his promise to keep himself clear of those rites.
Gnostics believed that those who passed through initiation (as in the earlier Mysteries) and achieved Gnosis, had the right to interpret the message of Jesus in their own way.
In an introduction to the finds at Nag Hammadi, the distinguished Gnostic historian Elaine Pagels writes about Professor Gilles Quispel's dicovery of a complete text of the Gospel of Thomas
THE BEAST IN REVELATION INCLUDES
thērion hērion ēen, of a stag, Od.10.171, 180 (never in Il.); in Trag. only in Satyric drama
And a new style of music and drama
Appear, appear, whatso Thy shape or name.
O Mountain Bull,
Snake of a Hundred Heads,
Lion of the Burning Flame!
O God, Beast, Mystery, come!
Fill soul and flesh with Thy mystic power.
O God Whose gifts are joy and union of soul in dancing!
- An inspired prophet receives the breath (spirit) of God but only to reveal something which has not been revealed. The Corinthians did no have the gift to "just get alone" without wanting to prove themselvess superior.
- In another sense "prophesying" was singing and playing instruments always intending to create the laded burden or spiritual anxiety to make people believe that they are inspired enough to get paid. The Levites prophesied with instruments which means that they were SOOTHSAYERS with instruments.
- In another sense, prophesying is speaking the Word of God and able to say "thus saith the Lord." You are a prophet when you speak what the prophet spoke but you are not inspired. Verse 3 defines this form.
The only object of the ekklesia or synagogue in Paul's writings.1Cor. 14:6 Now, brethren, if I come unto you speaking with tongues,
what shall I profit you, except I shall speak to you
either by revelation, or by knowledge, or by prophesying, or by doctrine?6.23.12 plusDionysos is the Greek God of ritual dance and sacred mysticism, of death and new life. He can be gentle or provoke the wildness within us all, literally able to drive both his followers and his enemies mad. Euripedes called him 'most gentle and most terrible'. Dionysus is the patron of poetry, the song, and drama, and of course wine and its intoxication effects. He was credited with the invention of wine making and its use on Earth and this became almost his chief attribute in his Roman form - Bacchus. Unlike Pan for instance, Dionysus is counted as one of the twelve major Gods of Mount Olympus.
And prophecy, as Teiresias, the blind seer, proclaims in The Bacchae:
 This god too hath prophetic power, [Bakcheusimos]Maniôdês
for there is no small prophecy inspired by Bacchic frenzy;
for whenever the god in his full might enters the human frame,
he makes his frantic votaries foretell the future.
A. like madness, noseumata Hp. Aër.7, cf. Coac.475.
2. like a madman, crazy, Kunas,
II. causing madness, Dsc. 1.68, 4.68; himasthlê Panos Nonn.D.10.4 .Pan is horn footed
Kunas: Kuôn II. as a word of reproach, freq. in Hom. of women, to denote shamelessness or audacity; applied by Helen to herself rhapsôidos of the Bakchai, Lussas k. E.Ba.977 Lussao rave, be mad, erotic. also of offensive persons, compared to yapping dogs
 To the hills! to the hills! fleet hounds of madness, where the daughters of Cadmus hold their revels,goad them into wild furyRhapsoidos stitching songs together. Reciter of poems, of Aoide
against the man disguised in woman's dress, a frenzied spy upon the Maenads.
Used with "hypokrites" 5. = eppsdê, spell, incantation
3. of the Cynics, areskei toutois kunôn metamphiennusthai bion. Catamites.
A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi
b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234): c. gen., a charm for or against,
c. c. dat., assisting, profitable,
2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein S.E.M.6.16 .Psalm 22:  I am poured out like water. All my bones are out of joint. My heart is like wax; It is melted within me.  My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death.  For dogs have surrounded me. A company of evil-doers have enclosed me. They pierced my hands and my feet.  I can count all of my bones. They look and stare at me.  They divide my garments among them. They cast lots for my clothing.  But don't be far off, Yahweh. You are my help: hurry to help me.  Deliver my soul from the sword, My precious life from the power of the dog.
2. epôidos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden,
Bertrand Russell : A History of Western Philosophy
An idea common in Shamanism for instance. Originally, the followers of Dionysus were women only. The Bacchae or Maenads, were, and are, the female devotees of Dionysus. The word bakkhos (masculine) or bakkh (feminine) means someone who has been possessed by the god, who literally has the god within. (The word entheos, meaning "having the god [= theos] within," is the root of our word enthusiasm.) The feminine plural of this word, bakkhai, is Latinized as "bacchae," hence the Bacchae. See also The Retinue of Dionysus
entry oraculum-cn: ... 1243, 4). Indeed, this identification of the Pythian with the Bacchic frenzy, this close alliance between Apollo and Dionysus, has ... fr. 480). Conversely, Euripides attributes prophetic power to the Bacchic enthusiast: to gar bakkheusimon kai to maniōdes mantikēn pollēn... and tasted the blood, in order to obtain the prophetic ecstasy. This appears to show that the oracle had a
See the Bacchae