wanting to "aid" Him
with the young girl: He cast them out "more or less violently" as one
ejects dung. The message begins in Isaiah 30 where Christ promises to
clear out the dung: the flute girls were regulated by the same official
as the dung heap around the agora or
Many people took their meals at the Agora or marketplace along with
getting the news and taking a bath and looking for the next day work.
The Orphics were called "bean eaters" and drank no wine: the Dionysiacs
went to the pagan temples to eat meat. The "days" when food was
available were not always the same: one observed a special day by going
to the pagan temple and buying or eating meat. Paul notes that "food"
has nothing to do with the kingdom of God. However, Paul was not
speaking of keeping the pagan worship days.
: what the people did down in the marketplace was NOT permitted
to intrude into the ekklesia on the First Day of the Week. The PSALLO
word specificially speaks of the
) used to
sweep the people who dallied around the food, wine and theatrical,
rhetorical of musical performance were forced to attend the ekklesia:
those so MARKED with the PSALLO rope would be fined and not permitted
to participate.
The Agora or Market-Place as a place of worldly commerce is Jesus'
ANTITHESIS of the assembly concerned only with reading and discussing
the Word of God specificially in the prophets and apostles. Under
the Law of Moses the qahal, synagogue or Church Stephen called the
"ekklesia" was quarantined from the Temple-State involved with
collecting money and food from the poor and pretending to sacrifice it
to God. Jesus consignes the "pipers, singers and dancers" to the
Agora. The word "agora" in various forms is a springboard to
bettern understand why the "body" of Christ is not made a gazing stock
or presented as theater.
For instance, when "church" is patterned after the market places to
seek the "world"
it would naturally create suspicions (Romans 14) and divisions withing
the new Christian assemblly which met at the ekklesia. Those
eating nuts would not trust those who hung around the pagan sacrificial
meat markets. People understood that when the elite collected animals
to sacrifice it was so they could eat or seel the meat. The best "hook"
to catch people--then and now--is to pretendthat you are performing
some ceremonial magic which cannot be pefrormed by the non-clergy or at
any other place. That is why sacrificial instrument players are
called parasites in the Greek system.
Xenophon, Anabasis 5.6.
[29] Now Silanus, the soothsayer,
answered me [Apokrino Judge]
in respect to the main
issue that the omens were favourable
(for he knew well enough
that I
was not unacquainted with divination,
from being always present at the
sacrifices);
but he said that there appeared in the omens a kind of
fraud and plot against me,
manifestly because he knew that he was
himself plotting to traduce me before you. For he spread abroad the
report that I was intending to do these things at once, without getting
your consent.
The Levites under the king and commanders of the army proved their
merit at Mount Sinai: they volunteered to slaughter 3,000 of their
family for engaging in this pagan idolatry. Their role was to be
SOOTHSAYERS with INSTRUMENTAL accompaniment. The ploy was to
guard their food supply by using the noise to warn the godly people NOT
to come close to the sacrifices. The Greek word is:
Manti^s , ho, gen. eōs, Ion. ios; voc. manti^: pl., gen. manteōn (written manteion IG12.503); dat. from khrēsmologos, Th.8.1; “m. anēr” Pi.I.6(5).51; of Apollo, A.Ag.1202, Ch.559, Eu. 169 (lyr.); ho mantis mantin ekpraxas eme, of Apollo and Cassandra, Id.Ag.1275; of the Pythian priestess, Id.Eu.29; of Amphiaraus, Id.Th. 382, etc.: c. dat. pers., “ho Thrēxi m.” E.Hec.1267 (of Dionysus), cf. Or. 363: c. acc. neut. Pron., “mantis . . ou kalos tade” Id.Heracl.65: as fem., A.Ag. l.c., S.El.472 (lyr.), E.Med.239; “m. kora” Pi.P.11.33.
II.
a kind of grasshopper, the praying mantis, Mantis religiosa, Theoc.10.18, Dsc.Eup.1.149.
1Chronicles 25:1 Moreover David and the captains of the host separated
to the service of the sons of Asaph, and of Heman, and of Jeduthun, who
should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
Since God did not command animal sacrifices (Isaiah 1; Jeremiah 7 etc.)
and they had been abandoned to worship the starry host, their roles
were.
Prŏphēta and
prŏphētes , ae, m., =
prophētēs,
I.
a foreteller,
soothsayer,
prophet (post-class.; cf. “
vates): prophetas in Adrasto Julius nominat antistites fanorum oraculorumque interpretes,”
Fest. p. 229 Müll. (Trag. Rel. p. 194 Rib.): “
prophetae quidam, deorum majestate completi, effantur ceteris, quae divino beneficio soli vident, App. de Mundo, p. 56, 29: sacerdotes Aegyptiorum, quos prophetas vocant,”
Macr. S. 7, 13, 9: “
Aegyptius, propheta primarius,”
App. M. 2, p. 127, 3.—Of the Jewish prophets,
Lact. 1, 4, 1;
4, 11, 1;
7, 24, 9;
Vulg. Luc. 1, 70.
PHRASE: Aegyptius,
propheta primarius
1. Aegyptius,
2. Prophetai
3. Primarius I. one of the
first, of the first rank, chief, principal, excellent, remarkable,
primarius parasitus,
Părăsītus
, i, m., = parasitos, lit. one who eats with another; hence, I.
In gen., a guest (pure Lat. conviva): parasiti Jovis, the gods,
Hence, parasitus Phoebi, a PLAYER.
actor, II. In partic., in a bad sense, one who, by flattery
and buffoonery, manages to live at another's expense, a sponger,
toad-eater, parasite
-Comically, of a whip: ne ulmos parasitos faciat,
that he will make his
elm-twigs stick to me like parasites, i. e. give me a sound flogging,
he tutelar deity of parasites was Hercules, Plaut. Curc. 2, 3, 79.
Prophēt-ēs ,
ou,
A.
one who speaks for a god and interprets his will to man,
Dios p. interpreter, expounder of the will of
Zeus, of Tiresias,
Pi.N.1.60;
Bakkhou p., perh. of
Orpheus,
E.Rh.972; [
Dionusou p., of the
Bacchae,
Id.Ba.551 (lyr.);
Nēreōs p., of Glaucus,
Id.Or.364; esp. of the Delphic
Apollo, “
Dios p. esti Loxias patros”
A.Eu.19; of the
minister and
interpreter at
Delphi,
Hdt.8.36,
37; at the Ptoön, ib.
135,
IG7.4135.13 (ii B.C.); cf.
prophētis.
b.
in
Egyptian temples,
member of the highest order of the clergy, priest, “
p. theōn Euergetōn”
PTeb.6.3 (ii B.C.), cf.
OGI56.59 (Canopus, iii B.C.), etc.
3.
interpreter, expounder of the utterances of the
mantis (q.v.),
Pl.Ti.72a: hence, of Poets, “
Pieridōn p.”
Pi.Pae.6.6;
“Mousan p.”
B.8.3, cf.
Pl.Phdr.262d.
THIS FORM OF MUSICAL PRESENTATION PRETENDING TO SPEAK FOR GOD WAS CALLED "PLAY"
Plat. Phaedrus 262d the two discourses contain an
example of the way in which one who knows the truth may lead his
hearers on with sportive words; and I, Phaedrus, think the divinities
of the place are the cause thereof; and perhaps too, the prophets of
the Muses, who are singing above our heads, may have granted this boon
to us by inspiration; at any rate, I possess no art of speaking.
When John speaks of the "Locusts" he is reading from the classics: they
were the Muses whom the mother goddess had sentenced to the netherworld
because of some slight. Apollo (Abaddon) unleashes them from the
smoky pit at the end of time to separate the godly from the evil.
Manti^s II.
a kind of grasshopper, the praying mantis, Mantis religiosa, Theoc.10.18,
[18]
mantis kalamaia a grasshopper (cf. use of seriphos, Liddell and Scott, s.v.). So Milo calls Bombyca from her bony leanness.
ka^la^m-aios ,
a,
on,
A. of or
in the cornstalks (
kalamai):
ka^la^maia ,
hē, a kind of
grasshopper,
mantis ha k.
Theoc.10.18, cf. Sch.,
Hsch.:
ka^la^maion ,
to, a small
tettix,
Paus.Gr.Frr.87,
401,
Hsch. s.v.
kerkōpē.
II.
[select]
Kalamaia ,
ta, festival of Demeter and Persephone at Eleusis,
IG22.949.9 (ii B.C.).
Tettix , This noise is freq. used as a simile for sweet sounds, Il.3.151, Hes.Op.582, Sc.393, Simon.173, 174, etc.; and Plato calls them hoi Mousōn prophētai, Phdr.262d; but they also became a prov. for garrulity, “lalein tettix” Aristopho10.7: “t. polloi ginomenoi nosōdes to etos sēmainousi” Thphr.Sign.54. They were thought to sing continually without food or drink, Ar.Nu. 1360, Pl.Phdr.259c; or on a diet of air and dew,
sēmainō , Il.10.58,
“sēmainesthai dia tōn empurōn” the art of divining by fire, soothsaying trade
3.
lighted, “
lampas”
AP 6.100 (
Crin.);
bōmos ib.
10.7 (
Arch.).
2.
as Subst., empura (sc. hiera), ta, burnt sacrifices, opp. apura, Pi.O.8.3, cf. A.Ch.485 (prob.); di' empurōn spondas katheinai to make libations at the burnt-offerings, E. IA59 (hence empura are improperly used for spondai, S.El.405);
2.
in war or battle, give the signal of attack, etc., Th.2.84, etc.; in full, “s. tē salpiggi” And.1.45, X.An. 4.2.1, Achae.37.3; “s. tō kerati hōs anapauesthai” X.An.2.2.4:
X.Cyr.1.4.18, etc.: impers. sēmainei (sc. ho salpigktēs), signal is given, as toisi Hellēsi hōs esēmēne when signal was given for the Greeks to attack, Hdt.8.11: c
Sêmeion 2. sign from the gods, omen Kathair-eô to s. to take it down, strike
the flag,
as a sign of dissolving
an assembly, to tês ekklêsias,
3. of sorcerers,
bring down from the sky, selênên [sign in the moon].
*
V. less
freq. like the simple [heresy] hairein, take and
carry off
SPORTING was always a way to prove the superiority of your teaching.
THE OMENS are the same as Lying Wonders.
Omens
Phainō
A.
Act., bring to light, cause to appear, in physical sense, teras tini ph. make a sign appear to one, Il.2.324, cf. Od.3.173, etc.; “sēmata phainōn” Il.2.353; “genusi ph. opōran” Pi.N.5.6; “duo morphas ph.”
1Samuel 10:6 And the Spirit of the LORD will come upon thee, and thou
shalt prophesy with them, and shalt be turned into another man.
1Chronicles 25:1 Moreover David and the captains of the host separated
to the service of the sons of Asaph, and of Heman, and of Jeduthun, who
should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
Agorazō a^g, fut. asō Ar.Lys.633,
Men. 828:—frequent the “agora, hai gunaikes a. kai kapēleuousi” Hdt.2.35, 4.164, cf. Arist.Ph.196a5, Com.Adesp.710; occupy the market-place, Th.6.51.
ka^pēl-euō ,
A.
to be a retail-dealer, drive a petty trade,
Hdt.1.155,
2.35,
Isoc.2.1,
Nymphod.21,
IG11(2).161 A16 (Delos, iii B. C.),
BGU1024 vii 23 (iv A. D.);
di' apsukhou boras sitois kapēleu'
drive a trade, chaffer with your vegetable food,
E.Hipp.953.
Eur. Hipp. 953 Hippolytus turns away.
Come, show your face to your father, eye to eye, since in any case I have already involved myself in pollution.
Are you, then, the companion of the gods, as a man beyond the common?
Are you the chaste one, untouched by evil? [950] I will never be
persuaded by your vauntings, never be so unintelligent as to impute
folly to the gods. Continue then your confident boasting, take up a
diet of greens and play the showman with your food, make Orpheus your
lord and engage in mystic rites, holding the vaporings of many books in
honor.2
[955] For you have been found out. To all I give the warning: avoid men
like this. For they make you their prey with their high-holy-sounding
words while they contrive deeds of shame.
Bakkh-euō ,
A. celebrate the mysteries of Bacchus, Hdt.4.79.
2. initiate in the Bacchic mysteries,
2
Theseus compares Hippolytus to the Orphics, an ascetic religious sect
that ate a vegetarian diet and had a reputation for hypocrisy.
2Corinthians 2:14 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.
2Corinthians 2:15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:
2Corinthians 2:16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?
2Corinthians 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
k. tēs hōras anthos or tēn hōran, of prostitutes
2.
buy in the market, “
pōlein a.”
Ar.Ach.625; “
epitēdeia a.”
X.An.1.5.10; generally,
buy,
Ar.Pl.984, etc.;
farm taxes or state-
contracts, “
ōnēn a.”
PRev.Laws41.22, al.;
ton Saitēn agorasas ib.
60.23:—Med.,
buy for oneself,
X.An.1.3.14:—Pass., “
diatinos a.”
D. 50.25 : pf. Pass. in med. sense, “
anti tou ēgorasthai autois ton oinon”
Id.35.19.
3.
haunt the agora,
Corinn.34,
Pi.Fr.103;
oud' agorasei g' ageneios oudeis en agora nor shall any boy lounge in the agora,
Ar.Eq.1373. [
-a_zō (i. e.
-azō) in sense
1, Hdn.Gr.
2.14.]
Luke 7:32 They are like unto children sitting in the
marketplace, and calling one to another, and saying, We have piped unto
you, and ye have not danced; we have mourned to you, and ye have not
wept.
Xen. Anab. 7.3.5
emoi men oun dokei, epei enthade oute argurion ekhomen hōste agorazein oute aneu arguriou eōsi lambanein, epanelthontas eis tas kōmas hothen hoi hēttous eōsi lambanein, ekei ekhontas ta epitēdeia akouontas ho ti tis hēmōn deitai, haireisthai ho ti an hēmin dokē kratiston einai.
6
kai hotō ge, ephē, tauta dokei, aratō tēn kheira. aneteinan hapantes. apiontes toinun, ephē, suskeuazesthe, kai epeidan paraggellē tis, hepesthe tō hēgoumenō.
7
Xen. Anab. 7.3 [30] [30] "And I, Seuthes, give you myself and these
my comrades to be your faithful
friends; and not one of them do I give
against his will, but all are even more desirous than I of being your
friends.
[31] And now they are here, asking you for
nothing more, but rather putting themselves in your hands and willing
to endure toil and danger on your behalf.
With them, if the gods so will, you
will acquire great
territory, recovering all that belonged
to your fathers and gaining yet more, and you will acquire many
horses, and many men and fair
women; and these things you will not
need to take as plunder, but my comrades of their own accord shall bring them before you as
gifts."
[32] Up rose Seuthes, drained the horn with
Xenophon, and joined him in sprinkling the last
drops.
After this there came in musicians
blowing upon horns such as they use in giving signals, and playing upon
trumpets of raw
ox-hide not only measured notes, but music
like that
of a harp.
Omo-boeios
rhuthmos , Ion. rhusmos (v. infr. 111, IV), ho: (rheō):—A.
any regular recurring motion (“pas rh. hōrismenē metreitai kinēsei”
I.
measured motion, time, whether in sound or motion, Democr.15c; = hē tēs kinēseōs taxis, Pl.Lg.665a, cf. 672e; “ho rh. ek tou takheos kai bradeos, ek dienēnegmenōn proteron, husteron de homologēsantōn gegone” Id.Smp.187b, cf. Suid. s.v.; rhythm, opp. metron and harmonia, Ar. Nu.638 sq., Pl.R.397b, 398d, 601a, Arist.Rh.1403b31; “logoi meta mousikēs kai rhuthmōn pepoiēmenoi” Isoc.15.46; of Prose rhythm, Arist.Rh.1408b29, D.H.Comp.17:
[32] anastas ho Seuthês sunexepie kai sunkateskedasato
met' autou to keras. meta tauta eisêlthon kerasi te hoiois
sêmainousin aulountes kai salpinxin ômoboeiais
rhuthmous te kai hoion magadi salpizontes.
[33] And Seuthes himself got up, raised a war-cry, and sprang aside
very nimbly, as though avoiding a missile. There entered also a company
of buffoon
[34]
When the sun was
about setting, the Greeks arose and said that it was time to post
sentinels and give out the watchword. They also urged Seuthes to issue
an order that none of the Thracians were to enter the Greek camp by
night; “for,” they said, “our enemies are Thracians and our friends are
yourselves
SCENE: The Athenian Ecclesia on the Pnyx; afterwards
Dicaeopolis'
house in the country.
DICAEOPOLIS (alone)
What cares have not gnawed at my heart and how few have been the
pleasures in my life! Four, to be exact, while my troubles have been
as countless as the grains of sand on the shore! Let me see! of what
value to me have been these few pleasures? Ah! I remember that I was
delighted in soul when Cleon had to disgorge those five talents; I
was in ecstasy and I love the Knights for this deed; 'it is an honour
to Greece.' But the day when I was impatiently awaiting a piece by
Aeschylus, what tragic despair it caused me when the herald called,
"Theognis, introduce your Chorus!"
Just imagine how this
blow struck straight at my heart! On the other
hand, what joy
Dexitheus caused me at the musical competition,
when he played
a Boeotian melody on the lyre! But this year by
contrast! Oh!
what deadly torture to hear Chaeris perform the
prelude in the
Orthian mode! --Never, however, since I began to bathe, has the dust
hurt my eyes as it does to-day.
Still it is the day of assembly; all
should be here at daybreak, and yet the Pnyx
is still deserted. They
are gossiping in the marketplace, slipping hither
and thither to avoid the vermilioned rope. The
Prytanes even do not come; they will
be late, but when they come they will push and fight each other for a
seat in the front row. They will never trouble themselves with
the
question of peace. Oh! Athens! Athens! As for myself, I do
not fail
to come here before all the rest, and now, finding myself alone, I
groan, yawn, stretch, break wind, and know not what to do; I make
sketches in the dust, pull out my loose
hairs, muse, think of my
fields, long for peace, curse town life and regret my dear country
home, which never told me to 'buy fuel, vinegar or
oil'; there the
word 'buy,' which cuts me in two, was unknown; I
harvested everything
at will. Therefore I have come to the assembly fully prepared to
bawl, interrupt and abuse the speakers, if they talk of anything but
peace. But here come the Prytanes, and high time too, for it is
midday! As I foretold, hah! is it not so? They are pushing and
fighting for the front seats.
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!
Lukos A. wolf, oresteroi, oin humenaioi,
VI. nickname of paiderasta
Paiderast-ês, ou, ho, A. lover of boys, mostly in bad
sense,
Aristophanes, Acharnians DICAEOPOLIS
Oh, Phales, [1
The god of generation,
worshipped in the form of a phallus] companion of the orgies
of Bacchus,
night reveller, god of adultery, friend of young
men, these
past six years I have not been able to invoke thee.
Far from it, you would
at once have sent
three hundred vessels to sea, and what an uproar there would have
been through all the city! there 'tis a band of noisy soldiery, here
a brawl about the election of a Trierarch;
elsewhere pay
is being
distributed, the Pallas figure-heads are being regilded, crowds are
surging under the market porticos, encumbered with
wheat that is
being measured, wine-skins, oar-leathers,
garlic, olives, onions in
nets;
everywhere are chaplets, sprats, flute-girls, black
eyes; in the arsenal bolts are being noisily driven home, sweeps are
being made and fitted with leathers;
we hear nothing but the sound of whistles, of flutes
and fifes to encourage the
work-folk. That is what you assuredly would have done, and
would
not Telephus have done the same? So I come to my general conclusion;
we have no common sense.
Jesus speaking of the Market-place
and casting out the musical
minstrels LIKE DUNG drew a "BLOOD RED ROPE" between the Agora
or
market-place and the ekklesia. This DIRECTLY
OUTLAWED musical performers pretending to dramatize religious rituals.
Apollo or the Apollyon of
Revelation was the GOD OF THE AGORA and the
MUSES or musical worship team known as adulterers were his TEAM. That
proves that Satan is the "god" of the marketplace and the MARK is the
musicians and singers performing as SORCERERS in Revelation 18.
The Agora was the place where men
PREACHED FOR PAY, and as rhetoricians
it didn't matter whether it was the truth or not. This defines all
churches ENABLED to become mega-churches.
The first meaning of PSALLO
which is ALWAYS lied about because Apollo
was the father of the twanging
bow to send forth singing arrows,
musical harmony, thieves and liars.
NOT such a good foundation to put
your OWN money into because if the old "investors" were fleeced the NEW
group will be fleeced. Just like Jim Bakker!
The SECOND meaning of PSALLO
spoke of the blood-red painted ROPE which
forced the people from the Marketplace where Jesus placed the perverted
musicians whose New Wineskin god was Dionysus
and
forced themINTO the ekklesia
which was, like the synagogue, for EDUCATION ONLY. The
ekklesia
was the place where regular people could speak and dialor (Romans 15)
and ACTORS were generallly confined to the AGORA or marketplace along
with the sellers of young boys as "chorus leaders" and sellers of
songs, poems, speeches and radishes.
Making ekklesia into a WORSHIP
CENTER is the BOAST that they have falllen under the Mother of Harlots
(Revelation 17) because THEY know that YOU are not smart enough or
ethical enough to resist perverting about ALL Biblical and historical
evidence connecting music to Satan, warriors, prostitutes and
Sodomites. I will post ANY exception you are able to find.
Satan is Saturn
whose Chaldee number is 666. God commanded the
Israelites to REST on that day and restricted
travel so that they could
NOT attend the usual Canaanite Baalism rituals of
Star Worship to which
God ABANDONED Israel when they demanded a king like the nations so that
they could WORSHIP like the nations. REST never
meant WORSHIP other
than in Paul's ONLY worship concept which means to GIVE ATTENDANCE to
the Word of God using the words for SPEAK which excludes
the POETIC
lies of the rhetoricians and EXCLUDES all forms of Music.
If you DO SABBATH worship you are
MARKED as still under the CURSE of
the Law which legislated for the Lawless now ABANDONED to what you PLAN
to do on the Sabbath.
Gregory
Nazianzen parallels
Jesus "casting out the musical minstrels like dung" and consigning the
pipers, singers and dancers to the marketplace: that is because Jesus
said that the MEN were like CHILDREN which means the effeminate.
III. Is there any such among the shadowy
purifications of the Law,
aiding as it did with temporary sprinklings, and
the ashes of an
heifer sprinkling the
unclean; or do the gentiles
celebrate any such thing in their mysteries, every ceremony and
mystery of which to me is nonsense, and a dark invention of demons,
and a figment of an unhappy mind, aided by time, and hidden
by
fable?
Col
2:15 And having spoiled principalities
and powers, he made a shew of them
openly, triumphing over them in it.
Col 2:16 Let no man therefore
judge you in meat,
or in drink, or in respect
of an holyday, or of the new
moon, or of the sabbath days:
Col 2:17
Which are a shadow of things to come; but the
body is of Christ
G4639 skia
skee'-ah Apparently a primary word; “shade” or a shadow (literally or
figuratively [darkness of error
or an adumbration]):--shadow.
Skia
2. reflection, image (in
a bowl of oil),
3. shade
of one dead, phantom, of worthless things, that phantom at Delphi,
4. evil
spirit, also, of one worn to a shadow, A.Eu.302;
For what they worship as true, they veil as mythical.
But
if these things are true, they ought not to be called myths,
but to be proved not to be
shameful; and if they are
false, they ought not to be objects of wonder; nor ought people so
inconsiderately to hold the most contrary opinions
about the same
thing,
as if they were playing
in the market-place with boys or really
ill-disposed men,
[Rom 15]
not
engaged in discussion with men of sense,
and worshippers of
the Word,
though
despisers of this artificial plausibility. [Rom 15]
IV. We are not concerned in these mysteries
with birth of Zeus and thefts of the Cretan Tyrant
(though the Greeks may be displeased at such a title for him), nor
with the name of Curetes, and the armed dances,
which were to hide
the wailings of a weeping god,
that he might escape from his father's
hate. For indeed it would be a strange thing that he who was
swallowed as a stone should be made to weep as a
child. Nor are we concerned
with Phrygian mutilations and flutes
and Corybantes, and all the ravings
of men concerning Rhea, consecrating people to the mother of
the gods, and being initiated into such ceremonies
as befit the
mother of such gods as these. Nor have we any carrying away of the
Maiden, nor wandering of
Demeter, nor her intimacy with Celei and Triptolemi and Dragons;
nor
her doings and sufferings ... for I am ashamed to bring into daylight
that ceremony of the night, and to make a sacred
mystery of
obscenity. Eleusis knows these things, and so do those who are
eyewitnesses of what is there guarded by silence, and well worthy of
it. Nor is our commemoration one of Dionysus, and
the thigh
that travailed with an incomplete birth,
as before a head had
travailed with another; nor
of the hermaphrodite god, nor a chorus of
the drunken and
enervated host; nor of the folly of the Thebans
which honours
him; nor the thunderbolt of Semele which they adore. Nor is it the harlot
mysteries of Aphrodite, who, as they themselves admit,
was basely born and basely honoured; nor have we here Phalli
and Ithyphalli,
shameful both in form and action; nor Taurian massacres of
strangers; nor blood of
Laconian youths shed upon the altars, as they scourged themselves
with the whips; and in this
case alone use their courage badly, who honour a goddess, and her a
virgin. For these same people both honour effeminacy, and worship
boldness.
V. And where will you place the
butchery of
Pelops, which feasted
hungry gods, that bitter and inhuman hospitality? Where the
horrible and dark spectres of Hecate, and the underground puerilities
and sorceries of Trophonius, or the babblings
of the
Dodonaean Oak, or the trickeries of the Delphian tripod, or the
prophetic draught of Castalia, which could prophesy anything,
except their own being brought to
silence? Nor is it the sacrificial art of Magi, and
their entrail forebodings, nor
the Chaldaean astronomy and horoscopes, comparing our lives with the
movements of the heavenly bodies, which cannot know even what they
are themselves, or shall be.
Nor are these Thracian
orgies, from which the word Worship
(threskia) is said to be
derived; nor
rites and mysteries of Orpheus, whom the Greeks
admired so much for his wisdom that
they devised for him a lyre which draws all things by its
music.
Nor the tortures of
Mithras which it is just
that those who can endure to be initiated into such things should
suffer; nor the manglings of
Osiris, another calamity
honoured by the Egyptians; nor the ill-fortunes of Isis
and the goats more venerable than the Mendesians,
and the stall of
Apis, the calf that luxuriated in the folly of the
Memphites, nor all those
honours with which they outrage the Nile, while themselves
proclaiming it in song to be the Giver of fruits and corn, and the
measurer of happiness by its
cubits.
THE AGORA JESUS WARNED
WOULD GET YOU HURT
YOU
ARE HERE in the Agora or Kuklos or Circus from which we get CHURCH
named after Circe the Holy Whore of John's Revelation.
Athenaeus, Deipnosophist 3.
To
the flute-girl
Bromias, daughter of Deiniades,
Phayllus gave a silver karchesion, a votive offering of the
Phocaeans, and an ivy wreath of gold, the offering of the
Peparethians. "This girl," Theopompus says, "would even have played
the flute- accompaniment to the Pythian Games
had she not been prevented from
doing so by the populace. And (he adds) to Physcidas, the son of
Lycolas of Trichoneium, a beautiful
boy, Onomarchus gave a laurel wreath of
gold, votive offering of the Ephesians. This boy
was taken to Philip
by his father and was there prostituted, and
afterwards dismissed without reward. To Damippus,
the son of Epilycus
of Amphipolis, a beautiful boy, Onomarchus gave. . . [gap], a votive
offering of Pleisthenes. To Pharsalia, the Thessalian dancing-girl,
Philomelus gave a laurel crown of gold, a votive offering of the
Lampsacenes.
This
Pharsalia lost her life in
Metapontium at the hands of the soothsayers in the market-place; for a voice had issued
from the bronze bay-tree which
the Metapontines had set up when Aristeas of Proconesus visited them
and declared that he had come from the land of the Hyperboreans; and
no sooner was she spied setting foot in the market-place
than the soothsayers became furious, and she
was pulled to pieces by them.
And when people later came to look into the cause it was found that
she had been killed because of the wreath which
belonged to the
god."
Luke 7:31 And the Lord
said, Whereunto then shall I liken the men of this generation? and to
what are they like?
Luke 7:32 They are like unto children sitting in the marketplace,
and calling one to another, and saying, We have piped
unto you, and ye have not danced; we have mourned
to you, and ye have not wept.
So
beware, you philosophers who indulge in passion contrary to
nature, who sin against the goddess of love, --
beware lest you also are destroyed in the same manner. For even boys
are handsome, as the courtesan Glycera, in the account given by
Clearchus, was wont to say, only so long as they look like a woman.
Arnobius
defining heresies:
41.
Was it for this He sent souls, that they
which shortly before had been gentle
and
ignorant of what it is to be moved
by fierce passions,
should
build for themselves markets and amphi-theatres, places of blood and
open wickedness, in the one of
which they should see men devoured and torn in pieces by wild beasts,
and themselves slay others for no demerit but to please
and gratify the
spectators, [voluptatemque] and should spend those
very days on which such wicked
deeds were done in general enjoyment,
and
keep
holiday with festive gaiety; while in the
other, again, they should tear asunder the flesh of
wretched animals, some snatch one part, others another, as dogs and
vultures do, should grind them with their teeth, and
give to their utterly insatiable maw, and that, surrounded by faces so fierce and
savage, those should bewail their
lot whom the straits of poverty withheld from such repasts; that their life should
be
happy and prosperous while such barbarous doings
defiled their mouths and face?
Was
it for this He sent souls, that, forgetting
their importance and dignity as
divine, they should acquire gems,
precious stones, pearls, at the expense
of their purity; should entwine
their necks with these, pierce the tips of their ears, bind their foreheads with fillets,
seek for cosmetics to deck their bodies, darken their eyes with henna ; nor, though in the
forms of men, blush to curl their hair with crisping-pins, to make
the skin of the body smooth, to walk with bare knees, and with every
other kind of wantonness,
both
to lay aside the strength of their
manhood,
and to grow in effeminacy to a woman's
habits and luxury?
42.
Was it for this He sent souls, that some
should infest the
highways and roads, others ensnare
the
unwary, forge false
wills, prepare poisoned draughts; that
they should break open houses by night, tamper
with slaves, steal
and drive away, not act uprightly, and
betray their
trust perfidiously;
that they should strike out delicate dainties for the palate; that in
cooking fowls they should know how to catch the fat as it drips; that
they should make cracknels and sausages, force-meats, tit-bits,
Lucanian sausages, with these a sow's udder and iced puddings?
Was
it for this He sent souls, that beings of a sacred and august
race should here practise singing
and piping;
that
they should swell out their cheeks in
blowing the flute ;
that they should take the
lead in singing impure songs, and
raising the loud din of the castanets, 309 by which another crowd
of souls should be led in their
wantonness to abandon themselves to clumsy motions,
to
dance and sing, form
rings of dancers,
and finally, raising their haunches and hips, float along with a tremulous
motion of the
loins?
Was
it for this He sent souls, that in men they
should become impure,
in women
harlots,
players on
the triangle 310 and psaltery ; that they
should prostitute their bodies for hire,
should abandon themselves to the
lust of all, 311 ready in the brothels,
to be met with in the stews, [fornicibus] ready to submit to
anything, prepared to do violence to
their mouth even?
309
Scabilla were
a kind of rattles or castanets moved by the feet.
310 Sambuca, not
corresponding
to the modern triangle, but a stringed instrument of that shape. Its
notes were shrill and disagreeable, and those who played on it of indifferent
character.
311 So the ms. and
first four edd., reading virilitatem sui
populo publicarent . Meursius emended utilitatem
-"made common the use," etc.; and Orelli, from the margin of Ursinus, vilitatem
-"their vileness."
Of course, Paul went to the Agora to teach and preach "because that is
where the people were."
THIS
PAINTED-DEFILED ROPE IS THE MEANING OF PSALLO used to force you FROM
the ekklesia into the MARKET-PLACE ruled by Apollyon.
EVEN
IF YOU ARE DRIVEN TO THE EKKLESIA BY CIVIL AND
NON-POLLUTED AUTHORITIES YOU ARE MARKED BY THE RED DEFILING
PAINT OF THE PSALLO ROPE: IF YOU REFUSED TO GO THE
AUTHORITIES (GOD) WOULD HURT YOU.
Another
view: A gang of slaves, called Scythians, carrying
ropes dipped in red ochre
(miltos, hence Miltiades, i.e. the Red-Haired) would travel through the
city on the days the Ecclesia was to meet, and would lash those
citizens not in attendance with their ropes. With garments thus
stained, shamed citizens could legally carry out no business
until they
visited the meeting grounds of the Ecclesia on the hill called the Pnyx.
THE EKKLESIA (SYANGOGUE)
DIRECTLY COMMANDED EVEN IN THE WILDERNESS
Don't doubt it one second: Jesus
spoke in parables to HIDE the truth
from those who CORRUPT the Word which means "sell learning at retail"
and also means "adultery." Surely, you can find a group which does not
DELIBERATELY pervert ALL of the Words of God.
Jesus CAST OUT the musical minstrels
LIKE DUNG using the same concept
applied to "playing the flute, stealing your inheritance, polluting,
prostitute as as LUCIFER CAST OUT OF HEAVEN. That is where you are:
Jesus has visited TO REMOVE the candlesticks of the Seven Spirits of
God related to knowledge which are NOT little people small enough to
fit into the preacherling's body.
ON THE DIRECTLY COMMANDED SIDE OF THE PSALLO
PARABLE USED TO FOOL THE FOOLS.
In
a political sense the Ekklesia was for listening to instructions or for
debate which had an effect on the life of the nation. You could hear
many famous speakers of the time.
However, EKKLESIA, like the synagogue, was for those with TRUTH to
speak and
any singer or musician would have been BOOTED. The DISCORDING
SECTARIANS make fun of the Word of God and those who use it for faith
and practice (all known church history before now) you are called a
legalistic, sectarian BIBLE WORSHIPER. Well, in fact, Paul's
ONLY
worship word approved means to GIVE ATTENDANCE or HEED to the Word.
FINALLY, brethren, pray for us,
that
the WORD of the Lord
may
have free course, and be GLORIFIED, even as it is
with you: 2 Th 3:1
Think about it: you
PAY ATTENTION (worship) the WORDS of Jesus
Christ which He said are SPIRIT and LIFE OR you pay attention (worship)
the false teacher and HIS words. That defines the PHARISEE and
rhetorical speaking is defined by the word HYPOCRITE.
Paul's ONLY worship concept is to GIVE HEED to the Word or Sprit and
Life from God in Christ.
You have fallen under the CURSE of people who profit by telling you
that the WORDS of Christ are OBSOLETE.
This REJECTION of the WORD is defined by Paul in Hebrews 6 as AN
UNFORGIVEABLE SIN. Only
those who REJECTED the Word as at Mount Sinai defined in Romans 6 are
turned over to worship the
false gods and the wine, women and music is the MARK and the PRODUCER of beyond redemption sexual perversion. If you
sing and dance when they PIPE then you are initiated into the New Wineskin
Worship where MUSIC always meant PERVERSION.
Finally, brothers, pray for us, that the word of the Lord
may
spread rapidly and be glorified, [magnified, extoled, held in honor]
even as also with you;
2 Thess 3:1
And
that we may be delivered from unreasonable and wicked
[Degenerate] men: for all men have not faith. 2 Thess 3:2
G4190 ponēros
pon-ay-ros' From a derivative of
G4192 ; hurtful, that is, evil (properly in effect or influence,
figuratively calamitous; also (passively) ill, that is, diseased;
but especially (morally) culpable, that is, derelict, vicious,
facinorous; neuter (singular) mischief, malice, or (plural) guilt;
masculine (singular) the devil, or (plural)
sinners:—bad, evil, grievous, harm, lewd, malicious, wicked (-ness).
See also G4191
But the Lord
is faithful, who shall stablish you, and KEEP you from evil.
2 Thess 3: 3
We have confidence in the Lord
concerning you, that you both do and will do the things we command.
2 Thess 3: 4
Now
we COMMAND you, brethren, in the name of our Lord
Jesus Christ,
that
ye WITHDRAW yourselves from every brother that walketh
disorderly,
and
NOT after the tradition [transmission] which he received of us. 2 Thess
3: 6
For
yourselves know how ye ought (obligated) to follow us:
for
we behaved not ourselves disorderly [insubordinate] among you; 2 Thess
3: 7
Neither
did we eat any mans bread for nought;
but
wrought with labour and travail night and day,
that
we might not be chargeable to any of you: 2 Thess
3: 8
[8]
neither did we eat bread from
anyone's hand without paying for it, but in labor and travail worked
night and day, that we might not burden any of you;
not because
we don't have the right, but to make ourselves an example to you, that
you should imitate us. 2 Thess 3:10
Paragg-ellō , fut. -elō: aor. 2 inf. Pass.
II. give orders, give the word of command, esp. of a general, A.Pers.469, Hdt.7.147, etc.; “p. tini kteinein” Id.3.147, cf. X.An.1.8.3,
For we hear of some who walk among you in rebellion, who don't
work at all, but are busybodies.
2 Thess 3:10
Perierg-azomai , fut. -ergasomai, periergos) A.
[select]
take more pains than enough about a thing, waste one's labour on it, c. part.,
2. c. acc., p. ti kainon to be busy about 'some new thing', Ar.Ec.220; “hai melittai p. to paidion” Philostr.Im.2.12; meddle, interfere
See Philostratus Philostr. Jun. Im. 2 to connect these busybodies with the musical promotion of apollo (Abaddon, Apollyon)
Melissa^ , Att. meli-tta , ēs, hē, (perh. by haplology for meli-likh-ya 'honey-licker', cf. Skt.
II.
the term melissa was applied
2.
to the
priestesses of Delphi,
Pi.P.4.60; of
Demeter and
Artemis, Sch.
Pi. l.c.,
Porph. Antr.18; of
Cybele,
Did. ap. Lact.
Inst.1.22.
Revelation 18:14 And the fruits that thy soul
lusted after are departed from thee, and all things which were dainty
and goodly are departed from thee, and thou shalt find them no more at
all.
Opōr-izō , (opōra II)
II. fruit, “glaukēs opōras . . potou khuthentos . . Bakkhias ap' ampelou” S.Tr.703
III. [metaph., life's summer, the time of youthful ripeness, Pi.I.2.5 ; tereinan mater' oinanthas opōran (v. oinanthē) Id.N.5.6 ; ripe virginity, A.Supp.998, 1015 ; “o. Kupridos” Chaerem.12.
karpos (A), ho, Fruit of the earth opposite to:
Bakkhaō , A.
to be in Bacchic frenzy, to rave, A.Th.498.
Bakkh-eios or Bakkheios , a, on, also Bakkhios , a, on (to suit the metre), fem. os Luc.Ocyp.171:—
A.
of or
belonging to Bacchus and
his rites, “
botrus”
S.Fr.255.2; “
nomos”
E.Hec.686 (lyr.); “
rhuthmos”
X.Smp.9.3, etc.: hence,
frenzied, rapt, “
B. Dionusos”
h.Hom.19.46, cf.
Hdt.4.79;
ho “
B. theos”
S.OT1105 (lyr.); “
Bakkheie despot'”
Ar.Th.988 (lyr.), cf.
IG4.558.20 (Argos), etc.;
ton B. anakta, of Aeschylus,
Ar.Ra.1259.
3.
Bakkheios (sc. pous), ho, the bacchius, a metrical foot of three syllables, _ _ ^, D.H.Comp.17
“ouk exagousi karpon hoi pseudeis logoi” S.Fr.834, cf. Pl.Phdr.260d: freq. in Pi., k. epeōn ou katephthine, i. e. poesy, I.8(7).50
; hopou ho kindunos megas, kai ho k. Diog.Oen.27; “k. nikēs”
Pind. P. 4 50] As it is, Euphemus shall find in the beds of foreign women a chosen
race, who, with the honor of the gods, will come to this island and
beget a man who will be
master of the dark-clouded plains; whom one day
Phoebus, in his home rich in gold, will mention in his
oracles [55]
when he goes into the Pythian shrine at a later time;
Phoebus will tell
him to carry cities in his ships to the fertile precinct of the son of
Cronus beside the
Nile.”
Indeed, these were the oracular verses of Medea. And the godlike heroes
bowed down motionless and in silence, listening to her shrewd words of
wisdom.
khrēsmos ,
ho, (
khraō (B) A)
A.
oracular response, oracle, Pi.P.4.60,
SIG1044.49 (Halic., iv/iii B. C.), etc.; “
kh. asēmous duskritōs t' eirēmenous”
A.Pr.662; “
ekhrēs' Adrastō Aoxias khrēsmon”
E.Ph.409;
sphi khrēsmon ephaine delivered
an oracle to them,
Hdt.1.159; “
adein”
Th.2.21 (cf.
khrēsmōdos）
; euteknoi kh. promising happy progeny,
E.Ion424; “
kh. emmetros”
Plu.2.396c;
katalogadēn tous kh. legein ib.
397d;
khrēsmos . . perainetai is fulfilled,
E.Ph.1703; “
khrēsmou ontos . . tēn polin diaphtharēnai”
Pl.R.415c;
hōsper khrēsmous grapsantes, i. e. with all solemnity,
Lycurg.92, cf.
Isoc.4.171.
Melizō (B), Dor. melisdō , Dor. fut. Med.
2.
make musical, “
tēn poiētikēn”
S.E. M.6.16.—Never in Att. Prose.
Battus, blessed son of Polymnestus, it was you that, in accord with
this word of prophecy, [60] the oracle glorified by the spontaneous cry
of the Delphic Bee, who three times loudly bid you hail, and declared
that you were the destined king of Cyrene,
when you came to ask the oracle what relief the gods would grant you
for your
stammering voice. And even now, in later days, as in the prime
of red-blossoming spring, [65] eighth in the line of Battus'
descendants flourishes Arcesilas. To him
Apollo and
Pytho
gave glory in the chariot race above those that live around. I will
offer him, and the all-golden fleece of the ram, to the Muses as a
theme for song
battos ,
ho,
A.
stammerer, lisper, Hsch.
Isaiah 28:11 For with stammering lips and another tongue will he speak to this people.
Isaiah 32:4 The heart also of the rash shall understand knowledge, and
the tongue of the stammerers shall be ready to speak plainly.
Isaiah 33:19 Thou shalt not see a fierce people, a people of a deeper
speech than thou canst perceive; of a stammering tongue, that thou
canst not understand.
3932. la{ag, law-ag´; a primitive root; to deride; by
implication (as if imitating a foreigner) to speak unintelligibly:—have
in derision, laugh (to scorn), mock (on), stammering.
3934. la{eg, law-ayg´; from 3932; a buffoon; also a foreigner:—mocker, stammering.
With hypocritical mockers in feasts, they gnashed upon me with their teeth.
Ps.35:16
- Laeg (h3934) law-ayg'; from 3932; a buffoon; also a
foreigner: - mocker, stammering.
DISFELLOWSHIPING false teachers is a DIRECT COMMAND. Jesus
EXAMPLED casting out the musical minstrels LIKE DUNG and identifying
the Doctors of the Law as those who TAKE AWAY the key to
knowledge. He permissively burned up all of the Levitical
Warrior
Musicians and their harps and fulfilled the PATTERNISM of the king /
queen of Babylon whose harps and still-breathiing harpists would go
with him into Sheol.
This is POSITIVE PROOF that the church had no OFFICE of a preacher as
a DOMINANT PASTOR who has obviously cowed the "elders" who may find
themselves in a DOLLAR bind: that is the PLANNED timing of introducing
music in the Purpose Driven Cult. Because there is NO LAW OF GIVING you
HAD a trust-based-contract. They are required to obey Paul's command to
the churches and HONOR the Word. Therefore, because the CONTRACT OF
TRUST has been broken, you should not be the ENABLERS of a massive
perversion of the truth and sowing of discord which is included in
things God HATES.
I am going to pause: you have the
Word of God and you have that
"decision of Biblical proportion" to make. If you follow those who
ABUSE you and EAT UP the living of widows and then DIVERT their love
gifts to CONSTRUCT what John Prophesied as the worship of the Mother of
Harlots where Apollo's agents USES music and musicians whom John called
Sorcerers, that WILL mark you just as those who fell into Musical
Idolatry at Mount Sinai were MARKED so that the Levites had no trouble
picking out those to be PRUNED from Gods fold.
According to all of the musical
passages and The Book of Enoch when you
are MARKED you will never remove it. Being BLIND will not excuse you
for following the BLIND: you have PROCURED your blindness at a High
weekly Ticket Cost.
Jesus sent me to witness
and not to whine with you when you are
forced to make that choice between FAMILY and approving of INSTRUMENTAL
MUSIC.