Parable of the Old Wineskins - Mark 2

Jesus said, Don't be stupid: not even the village idiot would put new wine in an old wineskin, or old wine in a new wineskin. If you put fresh juice into an old wineskin it will be contaminated, expand and not even a NEW WINESKIN could contain the result of utter pollution.  You fumigated a new wineskin, boiled the juice to concentrate it, put it into the newwineskin and it would not destroy itself while on your trip: you would not put any wine into a skin unless you were travelling or attending a NEW WINESKIN party.  Dionysus was the New Wineskins god in his days and he has been aroused in any once school of Christ which had added the PERSONA and MARKS of the new wineskin.


Those imposing musical instruments build their faith on the Levites defined by the Scribes: Jesus defined them as hypocrites and Christ in the Ezekiel 33 example named speakers, singers and instrument players.

The first two reasons assert that under the Old Testament, God did not just allow instrumental music, He commanded and blessed it. Rick offered the following passages for these contentions: 2 Chronicles 5:13-14; 7:6; 29:25-26; Psalm 33:1- 3; 92:1-3; 150:1-6.

Never mind that the godly tribes were quarantined. No singer or player went INTO or NEAR a holy thing or place on the penalty of death. Some of these patterns are separated from the last by up to 300 years.


Stand in the gate of the Lords house [courts], and proclaim there this word,
        and say, Hear the word of the Lord, all ye of Judah,
        that enter in at these gates to worship the Lord. Jeremiah 7:2

Thus saith the Lord of hosts, the God of Israel,
        Amend your ways and your doings,
        and I will cause you to dwell in this place. Jeremiah 7:3 

Trust ye not in lying words, saying,
        The temple of the Lord, The temple of the Lord,
        The temple of the Lord, are these. Jeremiah 7:4

Jer. 8:8 How do ye say, We are wise, and the law of the LORD is WITH US?
        THE PEN OF THE SCRIBES IS in vain.

For I spake NOT unto your fathers, nor commanded them
        in the day that I brought them out of the land of Egypt,
        concerning burnt offerings or sacrifices: Jeremiah 7:22

Cyril of Alexandria, Commentary on John,  

That the Pharisees puffed up unto strange boasting,
        were wont to pretend that the Divine Word was with them and in them,
        and therefore foolishly affirmed that they had advanced to marvellous wisdom, 
        the Spirit Itself will testify, 
        since Christ says by the Prophet Jeremiah unto them, 
                How do ye say, WE are wise, and the word of the Lord is with us?
                For nought to the scribes became their lying pen;
                the wise
men were ashamed, were dismayed and taken;
                what wisdom
is in them? because they rejected the word of the Lord.

For how are they not taken rejecting the Living and Hypostatic Word of God,
         receiving not the faith to Him-ward, 
         but dishonouring the Impress of God the Father,
         and refusing to behold His most true Form (so to say)
         through His God-befitting Authority and Power?


John 6:44 No man can come to me,
        except the Father which hath sent me draw him:
        and I will raise him up at the last day.
        And they shall be all taught of God.
        Every man therefore that hath heard,
        and hath learned of the Father, cometh unto me.

2Pet. 3:2 That ye may be mindful of the words
        which were spoken before by the HOLY PROPHETS
        and of the commandment of us the APOSTLES of the Lord and Saviour:

IT WAS THE SPIRIT OF CHRIST WHO SPOKE THROUGH THE PROPHETS AND NOT LYING SCRIBES whom He called hypocrites by naming speakers, singers and instrument players in Ezekiel 33.

    1Pet. 1:10 Of which salvation the PROPHETS have inquired and searched diligently,
            who prophesied of the grace that should come unto you:
    1Pet. 1:11 Searching what, or what manner of time
            the Spirit of Christ which was in them did signify,
            when it testified beforehand the sufferings of Christ,
            and the glory that should follow.    

God did NOT speak through the lying pen of the Scribes who recorded the Monarchy which God had NOT commanded.

Heb. 1:1 God, who at sundry times and in divers manners
        spake in time past unto the fathers by the prophets,
Heb. 1:2 Hath in these last days spoken unto us BY HIS SON
        whom he hath appointed heir of all things,
        by whom also he made the worlds;
Heb. 1:3 Who being the brightness of his glory,
        and the express image of his person,
        and upholding all things by the WORD of his power,
        when he had by himself purged our sins,
        sat down on the right hand of the Majesty on high

THOSE WHO DELIBERATELY SOW DISCORD BY QUOTING THE LYING PEN OF THE SCRIBES (hypocrites: speakers, singers, instrument players) are defined by the Spirit:

Jer. 23:16 Thus saith the LORD of hosts,
        Hearken not unto the words of the prophets that prophesy unto you:
        they make you vain: they speak a vision of their own heart,
        and not out of the mouth of the LORD.

Jer 23:17 They say still unto them that despise me,
        The Lord hath said, Ye shall have peace;
        and they say unto every one that walketh
        after the imagination of his own heart,
        No evil shall come upon you.   

Despise tthe Word of God of God and using your own words is:

Blasphēm-eō , pf. A. “beblasphēmēka” D.18.10:—speak profanely of sacred things, “eis theous” Pl.R.381e; offer rash prayers,

1. Because Christ as Spirit spoke ONLY through the prophets.
2. Those who use use the pattern of the Lying Pen of the Scribes, in fact despise and ignore the SPIRIT message.
3. Christ in Jeremiah defines that as blasphemy

Hebrew: H5006 nâ’ats naw-ats' A primitive root; to scorn; abhor, (give occasion to) blaspheme, contemn, despise, flourish, X great, provoke.

Some links to reviews of articles posted in New Wineskin specificially using the PATTERNISM  which is worse than RACA who believe and teach that the use of instruments to AID worship is condemned by direct Scriptural evidence.  Furthermore, by understanding the qahal, synagogue, church in the wilderness or ekklesia as a place to learn and discuss material supplied by a higher authority, it is not within the rational mind to perform music when Christ comes to speak when we "teach that which is written" or 'that which has been taught." That is the SUPER SIZED CENI which would outlaw fabricating sermons or songs which has not been taught or recorded for our learning.
Jay Quin Beware the Pattern in the New Wineskins
Patternism in Churches of Christ: A Template for Sin Royce Ogle
Titus 1 Titus set in place those men already laboring in preaching and teaching.
Behold the Pattern, Rubel Shelly
A Spirit for the Rest of Us: Tim Woodruff: Home of the New Wineskins
Because the FAD of the New Wineskins which probably bled out of the Wimbers of the Vineyard Movement and spread to "a new style of praise singing"-- a definition of the BEAST -- it has, as an AFFECT IMAGE caused what was known as "intoxicated on ignorance" of the charismatic pagan religions. With the pagans, being spiritually intoxicated was the only way the gods or demons would speak to you so you had something to sell.

Revised 4.30.10 I am just amazed that seemingly godly people interested in the Bible would build their lives around the only recorded persona of religious musicianss.

This paper will add some of the Greek words for WINESKIN with links to the Greek literature and other words so you can see and smell the CODE MEANING of a new wineskin even in the days of Jesus.
Christ came to refute the common belief that Messiah would be Dionysus as he had been worshipped in the Abominaiton of Desolation. The task of Jesus was to repudiate the WINESKIN religion of Dionysus.

The Old Wineskin worship developed at Mount Sinai in the form of musical idolatry. This cause God to turn them over to worship the starry host. This is well defined in Exodus 32;  Amos 5; Isaiah 5 and many of the psalms and prophets. Another paper on the Mount Sinai event.  and another paper showing what Christ thought of the event.

Google Book
Apis represented the trinity of Osiris, Isia and Horus.  In Egypt he is identified with Dionysus or Bacchus: the New Wineskin God. Hathor was the female. 
See Ezekiel on Heliopolis

"Hathor ruler of the desert." The Greeks also called Hathor Aphrodite-Urania so she is al-Uzza, just as she is identifiable with Ishtar. She has stars at the point of her horns, ears, on the forehead and on her body. "May the golden give life to thy nose, may the ruler of the stars be united with thee". As the "golden one", Hathor is the sky-cow who bears the sun eye between her horns and nurses the infant Horus-Re.

"Hathor maintained a special presence in Sinai on the high places such as Serabit, where the nomadic mining tribes worshipped her. (Maspero 354, Petrie 85). In Egyptian inscriptions, "Qadesh beloved of Ptah" appears as the Syrian and Canaanite fertility goddess known from terra cotta figurines from many sites in Palestine. Hathor is also known as The Lady of Byblos and is thus Ashtarte or Athirat

"During the erotic dance ritual, the priestess would actually become the Goddess in all Her glory. According to the ancient texts, during the erotic dance ritual the priestesses would achieve visionary orgasm in which great truths were revealed.

"Het Heret was the over-arching sky cow Goddess, associated with fertility and bounty and plenty. Married couples would go to the temples of Het Heret for fertility rites that would hopefully lead to a successful pregnancy. The temples were filled with sweet smelling incense.

Typically sweets and red beer or golden ale would flow freely.
priestesses of Het Heret would dance to the rhythms of live drumming.
When the couples were sufficiently aroused, they would engage in sexual intercourse
on comfortable pillows.

"The priestesses would often enter into an altered state of consciousness during erotic dance, becoming the Goddess manifest in human form. On occassion the priestesses would experience compelling spiritual visions while in this eroticly charged state. From Source See Bast and Lesbians

Heredotus II notes that "The following are the proceedings on occasion of the assembly at Bubastis:-

Men and women come sailing all together, vast numbers in each boat,
..........many of the women with castanets, which they strike,
..........while some of the men pipe during the whole time of the voyage;
..........the remainder of the voyagers,
..........male and female,
sing the while, and make a clapping with their hands.
When they arrive opposite any of the towns upon the banks of the stream,
..........they approach the shore, and, while some of the women continue to play and sing,
..........others call aloud to the females of the place and load them with abuse,
..........while a certain number dance, and some standing up uncover themselves
After proceeding in this way all along the river-course, they reach Bubastis,
..........where they celebrate the feast with abundant sacrifices.
..........More grape-wine is consumed at this festival than in all the rest of the year besides.

The number of those who attend, counting only the men and women and omitting the children,
..........amounts, according to the native reports, to seven hundred thousand.

The officials of Zoan have become fools, the leaders of Memphis are deceived; the cornerstones of her peoples have led Egypt astray. Is.19:13

Exodus 32 defines the musical idolatry while God was giving Moses the LAW against it in Exodus 31: they used their own imagination and the LAW OF SILENCE.
Exod 32:6 And they rose up early on the morrow,  and offered burnt offerings, and brought peace offerings; 
        and the people sat down to eat and to drink, and rose up to play

The golden calf represented Apis a real bull calf in Egypt. This represented the always-pagan ftrinitiy of Osiris, Isis and Horus.

When Moses came DOWN from the Mountain ACU just SKIPPED the punch line.  Moses recognized the sounds of VICTORY and the sounds of DEFEAT, but, he says IT IS SINGING THAT I HEAR. That meaning IDOLATRY.
(b). Of the number of cups drunk at a merry-making: vide quot cyathos bibimus: St. Tot quot digiti sunt tibi in manu, Plaut. Stich. 5, 4, 24.—Esp. of the custom of drinking names, i. e. as many cups as there are letters in a name proposed; the number is frequently expressed by fractional parts of the as (uncia = a cyathus
Exod 32:25 And when
        Moses saw that the people were naked;
        (for Aaron had made them naked unto their shame among their enemies
[25] videns ergo Moses populum quod esset nudatus spoliaverat enim eum Aaron propter ignominiam sordis et inter hostes nudum constituerat
Nudo . to make naked or bare; to strip, bare, lay bare, expose to view, uncover (syn.: exuo, detego, revelo)
B. In partic.
1. In milit. lang., to leave uncovered, leave exposed or defenceless, to expose a place to the enemy:
Spolio I. to strip, to deprive of covering, rob of clothing. II. Pregn., to rob, plunder, pillage, spoil; to deprive, despoil; usually: aliquem (aliquid) aliquā re, to deprive or rob one of something
. shamefacedness, modesty, chastity, virtue —Pudicitia, personified as a goddess, and worshipped under two names, patricia and plebeia (the statue of the former stood in the Forum boarium at Rome)
Exod 21.10 [10] If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights.

(h6544) paw-rah'; a prim. root; to loosen; by impl. to expose, dismiss; fig. absolve, begin: - avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover.

2Chr.28:19 For the Lord brought Judah low because of Ahaz king of Israel;
        for he made Judah naked, and transgressed sore against the Lord.

Pr.1:25 But ye have set at nought all my counsel, and would none of my reproof: 
Stephen agrees with all of the Bible that God TURNED THEM OVER TO WORSHIP THE STARY HOST.

How can you IGNORE that and sow discord trying to FORCE people back to BABYLONIANISM?
The fact is that no man knows anything about the Father which has not been revealed by the Son.
Therefore the PATTERNISM in the wilderness, exampled by Jesus, commanded by Paul and practiced by the church CANNOT be unknown to those PURPOSE DRIVEN into a SECTARIAN division.

        Acts 15:21 For Moses of old time hath in every city
                them that preach him,
                being read in the synagogues every sabbath day.

The CHAIN they want to Bust at Tulsa Workshop 2011 is the Word of God.  No one ever presumed to be a teacher of the Word who was ignorant of what even simple simons knew.

First Maccabees defines the Old Wineskin worship in great details 

The Gospel of Thomas
13 Jesus said to his disciples, "Compare me to something and tell me what I am like." 

Simon Peter said to him, "You are like a just messenger."
Matthew said to him, "You are like a wise
Thomas said to him, "
Teacher, my mouth is utterly unable to say what you are like."
Jesus said, "I
am not your teacher.

Because you have drunk, you have become intoxicated from the bubbling spring that I have tended."

And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, "What did Jesus say to you?"

28 Jesus said, "I took my stand in the midst of the world, and in flesh I appeared to them.

I found them all drunk,
........ and I did not find any of them thirsty.

My soul ached for the children of humanity,
........ because they are blind in their hearts and do not see,

for they came into the world empty,
........ and they also seek to depart from the world empty.

This was marked by the Scribes and Pharisees whom Jesus called hypocrites: in Isaiah and more specific in Ezekiel the hypocrites were speakers, singers and instrument players.

Jesus cast out the musical minstrels from his presence meaning "like dung."
He compared the MEN of that generation to children (effeminate) who piped trying to get others to lament and dance. This was the initiation pain of homosexuality.
This was INCLUSIVE of rest, reading and rehearsing the Word of God

Numbers 10.[7] quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabunt

Con-grĕgo Congrego Academia congregation. Collect into a flock,  where plato taught, scholars are called Academici, and his doctrine Philosophia Academica in distinction from the Stoica, Cynica. .. The philosophy of the Acadamy, A. For The philosophy of the Academy: instaret academia, quae quidquid dixisses, Sunageiro
Dixisses: to say, speak, utter, tell, mention, relate, affirm, declare, state, assert
Opposite of the Academia of the Cynics: the DOGS Paul excluded from worship (Phil 3)

Cyrenaica pleasure is the only good. Good in a pleasing agitation of the mind or in active enjoyment. hedone. Nothing is just or unjust by nature, but by custom and law.

Augustine stating that they had, "in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs." De Civitate Dei 14.20.
This was EXCLUSIVE of vocal or instrumental rejoicing

Simplex I. In gen., simple, plain, uncompounded, unmixed,

Tuba Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals,  
Sonorous, elevated epic poetry,
c. A lofty style of speaking,
II. Trop.: tuba belli civilis, i. e. exciter, author, instigato

Cicero F 6. The passport has not been issued at once, owing to the amazing rascality of certain persons, who would have been bitterly annoyed at a pardon being granted to you, whom that party call the "bugle of the civil war"--and a good many observations to the same effect are made by them, as though they were not positively glad of that war having occurred.

But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. Numbers 10: 7

The alarm was:

Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout for alarm or joy: - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.

DSS: And they, teachers of lies and seers of falsehood,
.........have schemed against me a devilish scheme,
to exchange the Law engraved on my heart by Thee
.........for the smooth things which they speak to Thy people. 

DSS: And they withhold from the thirst the drink of Knowledge, (Amos 5, 6, 8, Isa 5) 
        and assuage their
thirst with vinegar,that they may gaze on their straying,
their folly concerning their feast-days (Jubilee, Feast of Tabernacles)
        on their
fall into their snares.

DSS: "The priests shall blow the trumpets of massacre, and
the Levites and all the blowers of the ram's horn
.........shall sound a battle alarm,
.........and the foot soldiers shall stretch out their hands against the host...
and at the sound of the alarm
.........they shall begin to bring down the slain.
All the people shall cease their clamor,
.........but the priests shall continue blow the trumpets of massacre."  - War Scroll
DSS: They have overtaken me in a narrow pass (gap) without escape
.........And there is no rest for me in my trial.
.........They sound my censure upon a harp
.........and their murmuring and storming upon a zither." Ps.41:11

The triumph over in Psalm 41 means to "blow the trumpet and make a loud, rejoicing sound. However, the triumph was only momemtary and the Judas Bag (made of a spotted skin) would forever remain for the thieves to collect their wages]

This Judas bag is from the Greek and ALWAYS attached to the Flute Case:

Glosokomon (g1101) gloce-sok'-om-on; from 1100 (speaking in tongues) and the base of 2889; prop. a case to keep mouthpieces of wind-instruments in, i.e. (by extens.) a casket or (spec.) purse: - bag.

It is made up of two words:

1. Glossa (from Strong's g1100) means "speaking in tongues" especially an unacquired one.
2. Kosmos (g2889) means the "orderly arrangement" or the "adorning" world. this is derived from (g2864 or Komizo which means "to carry off."
Kosmos (g2889) kos'-mos; prob. from the base of 2865; orderly arrangement, i.e. decoration; by impl. the world (in a wide or narrow sense, includ. its inhab., lit. or fig. [mor.]): - adorning, world

Another image of the glosokomon: the pipe or lifeless instrument of the KOSMOS or world: Jesus neither speaks to or through them and does NOT pray for them.

Matt. 11:25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth,
        because thou hast hid these things from the WISE and prudent, and hast revealed them unto babes.

The Wise are the sophos: speakers, singers, instrument players or actos.
No, only sons of perdition want to have unity WITH the world.

John 17:6 I have manifested thy name unto the men
        which thou gavest me out of the world: [Kosmos performing artists]
         thine they were, and thou gavest them me; and they have kept thy word.
John 17:9 I pray for them: I pray not for the world,
        but for them which thou hast given me; for they are thine.
John 17:11 And now I am no more in the world, but these are in the world, and I come to thee.
        Holy Father, keep through thine own name those whom thou hast given me,
        that they may be one, as we are.
John 17:12 While I was with them in the world, I kept them in thy name:
        those that thou gavest me I have kept, and none of them is lost,
        but the son of perdition; that the scripture might be fulfilled.

That goes back to Psalm 41 where the MARK of the son of perdition would be the "vocal or instrumental rejoicing" right there in the face of Jesus Christ when we are commanded to SPEAK His Words (only)

2Th. 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;
Wineskins and Music is the MARK of Judas willing to lie, cheat and steal the church house of widoes to make a PLACE in the mainstream for those who both attract and repulse us.
2Th. 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
2Th. 2:10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
2Th. 2:11 And for this cause God shall send them strong delusion, that they should believe a lie:

ŏpĕrātĭo , ōnis, f. operor,
I. a working, work, labor, operation (not in Cic. or Cæs.).
I. In gen.: insidiantur aquantibus (apibus) ranae, quae maxima earum est operatio, cum sobolem faciunt, Plin. 11, 18, 19, § 61; 11, 24, 28, § 80; Vitr. 2, 9.—
Without a king, in fact, they cannot exist, and it is with the greatest reluctance that they put them to death when there are several; they prefer, too, to destroy the cells of the young ones, if they find reason to despair of providing food; in such case they then expel the drones
II. In partic.
A. A religious performance, service, or solemnity, a bringing of offerings: operationes denicales, offerings, Fest. s. v. privatae feriae, p. 242 Müll.; Inscr. a. 286, p. Chr. ap. Orell. 2234.—
B.  In Christian authors, beneficence, charity, Lact. 6, 12; Prud. Psych. 573.

Plin. Nat. 11.35 See on Locusts make musical noise
    Pindar Odes: [1] In which of the local glories of the past, divinely blessed Thebe, did you most delight your spirit? Was it when you raised to eminence the one seated beside Demeter of the clashing bronze cymbals, flowing-haired [5] Dionysus? Or when you received, as a snow-shower of gold in the middle of the night, the greatest of the gods[20] then begin the victory [Nike: TRIUMPH OVER] procession with a sweet-singing hymn for Strepsiades; for he is the victor in the pancratium at the Isthmus, both awesome in his strength and handsome to look at; and he treats excellence as no worse a possession than beauty. [23] He is made radiant by the violet-haired Muses, and he has given a share in his flowering garland to his uncle and namesake 
The-ama , Ion. theêma , atos, to, ( [theaomai] )
A. sight, spectacle, Semon.7.67, A.Pr.306, E.Supp.783, Ar.Av.1716, etc.; ei tis orchoit' eu, theam' ên Pl.Com.130 ; Opposite mathêma, Th.2.39; freq. of a sight which gives pleasure, theamata kai akroamata hêdista parecheis X.Smp.2.2 , cf. 7.5; orchêseis kai theamata
X.Smp.2.2 Xenophon, Symposium  II. When the tables had been removed and the guests had poured a libation and sung a hymn, there entered a man from Syracuse, to give them an evening's merriment. He had with him a fine flute-girl, a dancing-girl--one of those skilled in acrobatic tricks,--and a very handsome boy, who was expert at playing the cither and at dancing; the Syracusan made money by exhibiting their performances as a spectacle. [2] They now played for the assemblage, the flute-girl on the flute, the boy on the cither; and it was agreed that both furnished capital amusement. Thereupon Socrates remarked: “On my word, Callias, you are giving us a perfect dinner; for not only have you set before us a feast that is above criticism, but you are also offering us very delightful sights and sounds.” [3] “Suppose we go further,” said Callias, “and have some one bring us some perfume, so that we may dine in the midst of pleasant odours, also.” “No, indeed!” replied Socrates
“What use will you make of them?” the other asked.
“I will dance, by Zeus.”
Thema is a sight or spectacle which gives pleasure (Outlawed in Romans 15) is OPPOSITE to mathēma
Thuc. 2.39 39. 'Then, again, our military training is in many respects superior to that of our adversaries.1 Our city is thrown open to the world, and we never expel a foreigner or prevent him from seeing or learning anything of which the secret if revealed to an enemy might profit him. We rely not upon management or trickery, but upon our own hearts and hands. And in the matter of education, whereas they from early youth are always undergoing laborious exercises which are to make them brave

Mathema that which is learn, a lesson  ta pathēmata mathēmataHdt.1.207;

Hear is how we learn how to defeat the New Wineskinners:

Hdt.1.207; [6] As I understand, the Massagetae have no experience of the good things of Persia, and have never fared well as to what is greatly desirable. Therefore, I advise you to cut up the meat of many of your sheep and goats into generous portions for these men, and to cook it and serve it as a feast in our camp, providing many bowls of unmixed wine and all kinds of food. [7] Then let your army withdraw to the river again, leaving behind that part of it which is of least value. For if I am not mistaken in my judgment, when the Massagetae see so many good things they will give themselves over to feasting on them; and it will be up to us then to accomplish great things.”

Matt. 28:18 And Jesus came and spake unto them, saying, 
        All power is given unto me in heaven and in earth.
Matt. 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:
Matt. 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.


G3100  mathēteuō math-ayt-yoo'-o From G3101 ; intransitively to become a pupil; transitively to disciple, that is, enrol as scholar:—be disciple, instruct, teach.
G3101 μαθητής mathētēs math-ay-tes' From G3129 ; a learner, that is, pupil:—disciple
Here again we see the PATTERNISM of JUDAS whose Judas bag was always attached to the flute case of a new wineskin tipsy, naked musician and dancer.

NUDionysus Online Encyclopedia 11th Britannica
When God turned Israel over to worship the starry host because of musical idolatry it is called Sabazianism

The best remembered mystery is that of Bacchus or Dionysus, also called Zagreus, Sabazius, Adonis, Antheus, Zalmoxis, Pentheus, Pan, Liber Pater, or the Liberator (James 198). The Dionysian mysteries were reserved almost wholly for women, as the physical manifestations of the Maenads (Lyttleton and Foreman 115).

This God was the embodiment of the sacred king, sacrificed for His people that they might live. He was the son of Father Heaven and Mother Earth, "... torn to pieces to make a sin offering of his flesh and the wine of his blood..."(Knight SL 156). The legends of His worship reveal a pattern that holds true for every civilization known; 

  1. "first the king who is killed and eaten to provide the earth and women's wombs with fructifying blood; 
  2. then a surrogate for the king, a condemned criminal or young man chosen by lot; 
  3. then an animal substitute for a man; 
  4. and finally, 'flesh and blood' eaten in the form of bread and wine, the classical sacrament of Dionysus..."(Walker 237).

    He was born of a virgin Triple-Goddess and was found in a winnowing basket at Eluseus, the place of His "advent". All grain Gods, whose flesh was eaten in the form of bread, appeared as newborn babies in vessels intended for seed corn (Guthrie 161). Dionysus was hailed as King of Kings and God of Gods, while holding His therysus of light (Frazer 451). 
  5. In His ancient aspect of Marsays (a scapegoat / satyr), he was flayed alive and nailed to a tree, with the sacrificial title of Dendrites, "Young man of the Tree..."(Graves G.M. 107).
The Bacchic rites involved copious amounts of drinking, dancing, rioting, and generally orgastic behavior. This was not viewed with any appreciable tolerance by the men of Rome, who frowned on their women doing any of these things, particularly with each other. After an unusually violent outbreak of revelry in Rome, the Mysteries were officially suppressed by the Senate in 186b.c.e., allegedly because they promoted "lawless and licentious behavior..."(Lyttleton and Foreman 115).


H1660 gath Probably from H5059 (in the sense of treading out grapes); a wine press (or vat for holding the grapes in pressing them):—(wine-) press (fat).

H5059  nâgan naw-gan' A primitive root; prop to thrum, that is, beat a tune with the fingers; especially to play on a stringed instrument; hence (generally) to make music: player on instruments, sing to the stringed instruments, melody, ministrel, play (-er. -ing)

H5060 nâga‛ naw-gah' A primitive root; properly to touch, that is, lay the hand upon (for any purpose; euphemistically, to lie with a woman) 


Here Symmachus, greatly wondering at what was spoken, says: 
What, Lamprias, will you permit our tutelar god,

called Evius, the inciter of women, famous for the honors he has conferred upon him by madmen, to be inscribed and enrolled in the mysteries of the Jews?

Or is there any solid reason that can be given to prove Adonis to be the same with Bacchus? Here Moeragenes interposing, said: Do not be so fierce upon him, for I who am an Athenian answer you, and tell you, in short, that these two are the very same.

And no man is able or fit to bring the chief confirmation of this truth, but those amongst us who are initiated and skilled in the triennial or chief mysteries of the god.

But what no religion forbids to speak of among friends, especially over wine, the gift of Bacchus, I am ready at the command of these gentlemen to disclose. 

When all the company requested and earnestly begged it of him; first of all (says he), the time and manner of the greatest and most holy solemnity of the Jews is exactly agreeable to the holy rites of Bacchus; for that which they call the Fast they celebrate in the midst of the vintage, furnishing their tables with all sorts of fruits while they sit under tabernacles made of vines and ivy; and the day which immediately goes before this they call the day of Tabernacles.

Within a few days after they celebrate another feast, not darkly but openly, dedicated to Bacchus, for they have a feast amongst them called Kradephoria, from carrying palm-trees, and Thyrsophoria, when they enter into the temple carrying thyrsi.

What they do within I know not; but it is very probable that they perform the rites of Bacchus. First they have little trumpets, such as the Grecians used to have at their Bacchanalia to call upon their gods withal.

Others go before them playing upon harps, which they call Levites, whether so named from Lusius or Evius,--either word agrees with Bacchus. [Bacchae: Dionysus = Bacchus = Evius = Bromius (all different names for the same god]

And I suppose that their Sabbaths have some relation to Bacchus; for even now many call the Bacchi by the name of Sabbi, and they make use of that word at the celebration of Bacchus's orgies.

And this may be discovered out of Demosthenes and Menander. Nor would it be out of place, were any one to say that the name Sabbath was given to this feast from the agitation and excitement [Greek omitted] which the priests of Bacchus display.
Enthousi-astikos , ē, on,
A. inspired,phusisPl.Ti.71e; esp. by music, Arist.Pol.1340a11; “ e. sophiadivination, Plu.Sol.12; “e. ekstasisIamb.Myst.3.8; “to e.excitement, Pl.Phdr. 263d: Sup. -ōtatos Sch.Iamb.Protr.p.129 P. Adv. “-kōs, diatithenai tinaPlu.2.433c: Comp. “-ōteronMarin.Procl.6.
II. Act., inspiring, exciting, of certain kinds of music, Arist.Pol.1341b34; “nosēmata manika kai e.Id.Pr.954a36: Comp. “-ōtera, akousmataPl.Ep. 314a.

§ i. Summary of the Argument. II. Aristodemus's Prologue: 174 A-178 A.

Aristodemus meeting Socrates smartly attired expresses his surprise at so unusual a circumstance. Socrates explains that being invited to dine with Agathon he feels bound to go “in finery to the fine”; and he presses Aristodemus, although uninvited, to accompany him. On the road Socrates, immersed in thought, lags behind, and Aristodemus arrives at Agathon's alone. Not till they are half-way through the meal does Socrates appear; and Agathon rallies him on his devotion to sophia. The proposal of Pausanias to restrict the potations, in view of yesterday's banquet, and that of Eryximachus to dismiss the flute-girl and amuse themselves by logoi, are unanimously agreed to. Then Eryximachus propounds an idea of Phaedrus, that Eros is the best possible theme for encomia, and suggests that each of the party in turn, commencing with Phaedrus, should now deliver an encomium on Eros. This suggestion is applauded by Socrates. Of the encomia the most noteworthy were the following:—
SOPHIA-ZOE in mortal conflict with JEHOVAH-LOGOS
Sophia , Ion. -, h(, prop. A. [select] cleverness or skill in handicraft and art, as in carpentry,
in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8, etc.; in driving, Pl. Thg.123c; in medicine or surgery, Pi.P.3.54; in divination, S.OT 502 (lyr.);

logos , o(, verbal noun of legō (B), with senses corresponding to legō (B) II and III (on the various senses of the word
opp. muthos, as history to legend, Ti.26e; “poiein muthous all' ou logousPhd.61b, cf.
1. plea, pretext, ground, would have admitted of an explanation,
2. statement of a theory, argument, to be explained
c. in Logic, proposition, whether as premiss or conclusion
d. rule, principle, law, as embodying the result of logismos
4. thesis, hypothesis, provisional ground,
5.reason, ground
6.formula (wider than definition, but freq. equivalent thereto), term expressing reason,
7.reason, law exhibited in the world-process,
c. in Neo-Platonic Philos., of regulative and formative forces, derived from the intelligible and operative in the sensible universe
IV. inward debate of the soul 1.thinking, reasoning,  explanation,
opposite perception,

Plato, Theaetetus
Socrates  Excellent. And do you define thought as I do?Theaetetus

How do you define it?

Socrates   As the talk which the soul has with itself about any subjects which it considers. You must not suppose that I know this that I am declaring to you. But the soul, as the image presents itself to me, when it thinks, is merely conversing with itself, asking itself questions and answering,
in Logic, of discursive reasoning,  OPPOSITE intuition
2. reason as a faculty,
V. continuous statement, narrative (whether fact or fiction), oration lego
4.speech, delivered in court, assembly
VI. verbal expression or utterance, lego, lexis
      lexis, A.speech, OPPOSITE ōdē,

ôidê, of song 5. = eppsdê, spell, incantation. joyful songs of praise, Kitharodike, Kitharizen and odes with melody, mytys Epodos, singing over and over, enchanter, sung to music, a BURDEN
4. text of an author,  OPPOSITE exegesis [Peter's private interpretation outlaws exegesis]

Plato, Protogoras: All distinguish between the low class in the market-place and the decent, educated people.

[347c] But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion.

For it seems to me that arguing about poetry is comparable to the wine-parties of common market-folk. These people, owing to their inability to carry on a familiar conversation over their wine by means of their own voices and discussions
That includes the performance preaching:
Agoraios  epith. of Artemis and Athena, v. infr.):--
A. in, of, or belonging to the agora, Zeus A. as guardian of popular assemblies,
2. of things, vulgar,
III. generally, proper to the agora, skilled in, suited for forensic speaking
b. agoraios, market-day, IGRom.4.1381 (Lydia). (The distn. agoraios vulgar, agoraios public speaker, drawn by Ammon.
Hupokritikos 2.suited for speaking or delivery, actor's art, acting a part, pretending to. Hupokrites 2. of an orator, poikilos  rhapsodist, pretender, dissembler, hypocrite
[347d] such is their lack of education--put a premium on flute-girls by hiring the extraneous voice of the flute at a high price, and carry on their intercourse by means of its utterance.

But where the party consists of thorough gentlemen who have had a proper education, you will see neither flute-girls nor dancing-girls nor harp-girls, but only the company contenting themselves with their own conversation, and none of these fooleries and frolics--each speaking and listening decently in his turn,


(2) At Athens the nomos is complex. (a) Eros is approved, and its excesses condoned, when directed towards superior youths approaching manhood. (b) It appears to be condemned, in so far as parents forbid their boys to hold converse with “erastae.” The explanation of this ambiguous attitude must be sought in the principle laid down above, that the moral quality of an act depends upon the conditions of its performance. The Athenian nomos provides a test for distinguishing between good and bad forms of Eros: the test of time shows whether or not the right motive (desire for aretē) actuates both the lover and his object. This motive alone justifies all erotic pursuits and surrenders, even mutual deception: hence we conclude that kalon aretēs heneka kharizesthai.

paidisk-ē , h(, Dim. of pais ), 2. prostitute, Hdt.1.93, Is.6.19, Plu.Per.24, Cat. Ma.24, etc.; “hai dēmosiai p.Ath.10.437e.

b Similarly with music. The “discordant concord” of Heraclitus hints at the power of music to harmonize sounds previously in discord, and divergent times. Thus music is “the science of Erotics in regard to harmony and rhythm.” It is less in the pure theory than in applied music (metrical compositions and their educational use) that the dual nature of Eros comes to light; when it does, the Eros Pandemos must be carefully guarded against.

d Lastly, in religion, it is the disorderly Eros which produces the impiety which it is the function of divination to cure; and religion may be defined as “the science of human Erotics in regard to piety.”

The Familiar Spirit or instrument of the witch of Endor

H178 ’ôb  obe From the same as H1 (apparently through the idea of prattling a father’s name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar):—bottle, familiar spirit.

H5035 nebel nêbel neh'-bel, nay'-bel From H5034 ; a skin bag for liquids (from collapsing when empty); hence, a vase (as similar in shape when full); also a lyre (as having a body of like form):—bottle, pitcher, psaltery, vessel, viol.
H5034 nâbêl naw-bale' A primitive root; to wilt; generally to fall away, fail, faint; figuratively to be foolish or (morally) wicked; causatively to despise, disgrace:—disgrace, dishonour, lightly esteem, fade (away, -ing), fall (down, -ling, off), do foolishly, come to nought, X surely, make vile, wither.
A. skin, hide, PFay.121.9 (i/ii A. D.); but usually, skin made into a bag, esp. wineskin,oinon . . askō en aigeiōIl.3.247, Od.6.78; “askon . . melanos oinoio5.265, 9.196; askos boos, of the bag in which Aeolus bottled up the winds, Od.10.19, cf. 45,57; askous kamēlōn skins of camel's hide, Hdt.3.9; a. Marsueō bag made from the skin of Marsyas, Id.7.26; “a. aphusētosHp.Art.47; “ei moi dora eis askon teleutēsei hōsper MarsuouPl.Euthd.285c; “askois kai thulakoisX.An.6.4.23, cf. Th.4.26; askoi pephusamenoi, of mankind, Epich. 246; anthrōpoi keneēs oiēsios empleoi a. Timo 11; askos, of the human skin, Ph.2.462.
2. paunch, belly, Archil.72; in oracular language, E.Med.679, Plu.Thes.3.
3. bellows, Plb.21.28.15, Ath.10.456d.
4. bagpipes, Gal.4.459.
5. prov., wineskin, of a toper, Antiph.19: prov., “aei pot' eu men a. eu de thulakos hanthrōpos estiAlex.85; "askos, pelekus" in a child's game, Thphr.Char.5.5; askon deirein flay alive, hence, abuse, maltreat, Ar.Nu.442:—Pass., “askos dedarthaiSol.33.7.
Asko-phoreō ,
A. bear wineskins at the feast of Bacchus, AB214:— Adj. asko-phoros , on, ibid.
Askōli-azō ,
A. hop on greased wineskins at the Askōlia, Ar.Pl.1129 (cf. Sch.).
II. hop on one leg,askōliazein rhaon epi tois aristeroisArist.IA705b33, cf. Ael.NA3.13, Plu.2.621f, Gal.11.106; also, jump up and down with legs held together, Sch.Orib.3p.689D. (Signf. 11 may be original and the connexion with askos due to popular etymology.)
Verg. G. 2.386
For no offence but this to Bacchus bleeds
The goat at every altar, and old plays
Upon the stage find entrance; therefore too
The sons of Theseus through the country-side—
Hamlet and crossway—set the prize of wit,
And on the smooth sward over oiled skins
Dance in their tipsy frolic. Furthermore
The Ausonian swains, a race from Troy derived,
Make merry with rough rhymes and boisterous mirth,
Grim masks of hollowed bark assume, invoke
Thee with glad hymns, O Bacchus, and to thee
Hang puppet-faces on tall pines to swing.
Hence every vineyard teems with mellowing fruit,
Till hollow vale o'erflows, and gorge profound,
Where'er the god hath turned his comely head.
Therefore to Bacchus duly will we sing
Meet honour with ancestral hymns, and cates
And dishes bear him; and the doomed goat
Led by the horn shall at the altar stand,
Whose entrails rich on hazel-spits we'll roast.
lūdoI. Lit., to play, play at a game of some kind:
B. To play, sport, frisk, frolic: “dum se exornat, nos volo Ludere inter nos,have some fun
A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing: “illa ipsa ludens conjeci in communes locos, Cic. Par. prooem.: Prima Syracosio dignata est ludere versu Nostra ... Thalia,Verg. E. 6, 1.—Esp., to play on an instrument of music, to make or compose music or song: “ludere quae vellem calamo permisit agresti,Verg. E. 1, 10: “talia fumosi luduntur mense Decembri,Ov. Tr. 2, 491: “quod tenerae cantent, lusit tua musa, puellae,id. Am. 3, 1, 27: “coloni Versibus incomptis ludunt,Verg. G. 2, 386: “carmina pastorum,id. ib. 4, 565; Suet. Ner. 3: “si quid vacui sub umbra Lusimus tecum,Hor. C. 1, 22, 2.—
B. To sport, dally, wanton (cf. "amorous play," Milton, P. L. 9, 1045): “scis solere illam aetatem tali ludo ludere,Plaut. Most. 5, 2, 36: affatim edi, bibi, lusi, Liv. Andron. ap. Paul. ex Fest. s. v. affatim, p. 11 Müll.; cf.: “lusisti satis, edisti satis, atque bibisti,Hor. Ep. 2, 2, 214; Ov. A. A. 2, 389; Cat. 61, 207; Suet. Tib. 44; Mart. 11, 104, 5.—
C. Ludere aliquem or aliquid, to play, mock, imitate, mimic a person or thing (only in mockery; cf.: partes agere, etc.): civem bonum ludit, Cael. ap. Cic. Fam. 8, 9, 1; cf.: “ludere opus,to imitate work, make believe work, Hor. S. 2, 3, 252: “magistratum fascibus purpurāque,

Aristoph. Pl. 1129
He follows them in.

Interlude of dancing by the Chorus.
Hermes enters and begins knocking on the door.

Cario opening the door
Who is knocking at the door? Halloa! I see no one; it was then by chance it gave forth that plaintive tone.

Hermes To Cario, who is about to close the door
[1100] Cario! stop!

Cario Eh! friend, was it you who knocked so loudly? Tell me.

Hermes No, I was going to knock and you forestalled me by opening. Come, call your master quick, then his wife and his children, [1105] then his slave and his dog, then yourself and his pig.

Cario And what's it all about?

Hermes It's about this, rascal! Zeus wants to serve you all with the same sauce and hurl the lot of you into the Barathrum.

Barathron A. gulf, pit, Arist.Pr.947a19; Athens, a cleft into which criminals were thrown, ruin, perdition, name of a courtesan. 

Cario aside [1110] Have a care for your tongue, you bearer of ill tidings!To Hermes But why does he want to treat us in that scurvy fashion?

Hermes Because you have committed the most dreadful crime. Since Plutus has recovered his sight, there is nothing for us other gods, neither incense, nor laurels, [1115] nor cakes, nor victims, nor anything in the world.

Cario And you will never be offered anything more; you governed us too ill.

Hermes I care nothing at all about the other gods, but it's myself. I tell you I am dying of hunger.

Cario That's reasoning like a wise fellow.

Hermes [1120] Formerly, from earliest dawn, I was offered all sorts of good things in the wine-shops, —wine-cakes, honey, dried figs, in short, dishes worthy of Hermes. Now, I lie the livelong day on my back, with my legs in the air, famishing

Cario And quite right too, for you [1125] often had them punished who treated you so well.
Hermes Ah! the lovely cake they used to knead for me on the fourth of the month!
Cario You recall it vainly; your regrets are useless!
Hermes Ah! the ham I was wont to devour!
Cario Well then! make use of your legs and hop on one leg upon the wineskin, to while away the time.
Hermes [1130] Oh! the grilled entrails I used to swallow down!
Cario Your own have got the colic, I think.
Hermes Oh! the delicious tipple, half-wine, half-water!
Cario Here, take this and be off.
He farts.

Hermes in tragic style Would you render service to the friend that loves you?

Bbursa , h(,

A. skin stripped off, hide (prop. ox-hide, “b. kai alla dermataHdt.3.110), Batr.127, Arist.HA531a11, etc.; bursēs ozein smell of leather, Ar.Eq.892; bursēs ktupos of the drum, E.Ba.513; wineskin, Luc.Lex.6, Aristid.Or.26(14).18.
2. skin of a live animal, Theoc.25.238.
3. in contempt, of the human skin, “ kakē b.Herod.3.80.
4. screen or perh. sail, Luc.Nav.4.


The Judas Bag always attached to the flute case of a perverse old wineskin musician.

Harvard 1960.236: The Return of Hephaistos (Lucifer--Zoe)

A continuous procession circles the vase to the right, as on the painter's later version of the subject (see below), but the central placement of Dionysos and Hephaistos on opposite sides divides the frieze into two halves. On the side with Dionysos, the satyr at the far right is, like all the satyrs on the vase, nude and ithyphallic, but unlike the others, who have thick hair and long flowing tresses, he is bald on top and has shorter hair

These traits and the position he occupies may be intentional hints that this satyr is at the head of the procession. The satyr's lower body is in profile to the right, but he twists around to tickle the testicles of the satyr behind him

There is a red wreath in his hair, and with his left arm he clutches a large and apparently full wineskin, which like all the animal skins on the vase (except the flute-case) is tinted brown with dilute glaze. The tickled satyr throws his head back as he plays the double-pipes (auloi); a leopard skin covers his shoulders 

erma , atos, to/, (derō)
A. skin, hide,suosIl.9.548, al.; “kriouPi.P.4 161; “d. aigeionPEdgar11.8 (iii B. C.), etc.; leontos a lion's skin for a cloak, Il.10.23; kelainon, of a shield, 6.117; of skins prepared for bags, bottles, etc., Od.2.291; of a man's skin, Il.16.341, Od.13.431, Pl.Phd.98d, etc.; of a man's skin stripped off, Hdt.4.64, 5.25; “palaion d.A.Fr.275.4; “peri tō
Ar.Eq.27, cf. Pax746; “anēr kata derma thaumastos hoiosAristid.Or.51(27).38; of the shell of a tortoise, Ar.V.429,1292.
2. skin of fruits, Thphr.HP4.14.10; perikarpiōn dermata outer coverings of seed-vessels, ib.1.2.6. wallet, scrip, Hsch.
Pod-eōn , ōnos, o(, (pous) in pl.,
A. ragged ends in the skins of animals, where the feet and tail have been, akrōn derma leontos aphēumenon ek podeōnōn a lion's skin hung round one's neck by the paws, Theoc.22.52.
II. sg., neck or mouth of a wineskin, which was formed by one of these ends, the others being sewn up, Hdt.2.121.d; neck of a skin bag, Hp.Aff. 21, prob. in Art.77(pl.); askou ton proukhonta podaona (Dor. form), of the membrum virile, Orac. ap. Apollod.3.15.6.
2. neck of the bladder, Poll.2.196, Phot.
3. generally, of any narrow end, p. steinos a narrow strip of land, Hdt.8.31.
4. lower end or corner of a sail, sheet, which in old times was a strip of hide (cf. “pous11.2), Chrest.Oxy.1241 v 1 (ii A.D.), Luc.VH2.45.
5. in pl., of a kind of shoe, Lyd.Mag.1.12 (ped- codd.); so perh. AP6.95 (Antiphil.).

Stenos 2.  Subst., ta s. the narrows, straits, of a pass
III. Adv., stenōs diakeisthai to be in difficulties, PCair.Zen.498 (iii B.C.), PTeb. 760.19 (iii B.C.), D.L.8.86, cf. LXX 1 Ki.13.6.

1 Samuel 13.6 [6] When the men of Israel saw that they were in a strait (for the people were distressed), then the people did hide themselves in caves, and in thickets, and in rocks, and in coverts, and in pits.

4728. steno  stenos, sten-os´; probably from the base of 2476; narrow (from obstacles standing close about): — strait.
Matt. 7:12 Therefore all things whatsoever ye would that men should do to you,
        do ye even so to them: for this is the law and the prophets.
Matt. 7:13 Enter ye in at the strait gate:
        for wide is the gate, and broad is the way,
        that leadeth to destruction,
        and many there be which go in thereat:

Matt. 7:14 Because strait is the gate,
        and narrow is the way, which leadeth unto life,
        and few there be that find it.
G2346 thlibō  Akin to the base of G5147 ; to crowd (literally or figuratively):—afflict, narrow, throng, suffer tribulation, trouble.
2355.  threnos, thray´-nos; from the base of 2360; wailing: — lamentation.
2356.  threskeia, thrace-ki´-ah; from a derivative of 2357; ceremonial observance: — religion, worshipping.
2358.  thriambeuo, three-am-byoo´-o; from a prolonged compound of the base of 2360; and a derivative of 680 (meaning a noisy iambus, sung in honor of Bacchus); to make an acclamatory procession, i.e. (figuratively) to conquer or (by Hebraism) to give victory: — (cause) to triumph (over).
Matt. 7:15 Beware of false prophets,  
        Propheta foreteller, soothsayer, Oraculum divine announcement that a spirit told him to lie.
        Prophetes female of Pythia
        which come to you in sheep’s clothing,
        but inwardly they are ravening wolves.

Lukos A. wolf, oresteroi, oin humenaioif  wedding song, of  treacherous or unnatural love,
VI. nickname of paiderastai, AP12.250 (Strat.), cf. Pl.Phdr. 241d.

V. anything shaped like a hook:
1. a jagged bit for hard-mouthed horses, Lat. lupus, Plu.2.641f; cf. lukospas.
2. hook or knocker on a door, Hsch.
3. flesh-hook, Poll. 10.98

VIII. a kind of noose, Gal.UP7.14, Heraclas ap.Orib.48.7, Hippiatr.74.  paiderast-ês , ou, ho, A. lover of boys, mostly in bad sense, Ar.Ach.265(lyr.), X.An.7.4.7, Pl. Smp.192b, Eub.130, etc.

Aristophanes, Acharnians DICAEOPOLIS


Xanthias, walk behind the basket-bearer and hold the phallus well erect; I will follow, singing the Phallic hymn; thou, wife, look on from the top of the terrace. Forward!

Oh, Phales,1 companion of the orgies of Bacchus, night reveller, god of adultery, friend of young men, these past six2 years I have not been able to invoke thee. With what joy I return to my farmstead, thanks to the truce I have concluded, freed from cares, from fighting and from Lamachuses!3 How much sweeter, oh Phales, oh, Phales, is it to surprise Thratta, the pretty woodmaid, Strymodorus' slave, stealing wood from Mount Phelleus, to catch her under the arms, to throw her on the ground and possess her, Oh, Phales, Phales! If thou wilt drink and bemuse thyself with me, we shall to-morrow consume some good dish in honour of the peace, and I will hang up my buckler over the smoking hearth.

1 The god of generation, worshipped in the form of a phallus.
2 A remark which fixes the date of the production of The Acharnians, viz. the sixth year of the Peloponnesian War, 426 B.C.
3 Lamachus was an Athenian general, who figures later in this comedy

Matt. 7:16 Ye shall know them by their fruits.
        Do men gather grapes of thorns, or figs of thistles?
Matt. 7:17 Even so every good tree bringeth forth good fruit;
        but a corrupt tree bringeth forth evil fruit.
Matt. 7:18 A good tree cannot bring forth evil fruit,
        neither can a corrupt tree bring forth good fruit.
Matt. 7:19 Every tree that bringeth not forth good fruit
        is hewn down, and cast into the fire.
Matt. 7:20 Wherefore by their fruits ye shall know them.

New Wineskins -- Jubilee Index of Papers

Feedback Notes

The the Gospel of thomas on the Wineskins

Wineskins: Drinking The Cup Of God's Wrath.

Dionysus: The golden Bough


Home Page