Ammon
Focus on Jesus.
Focus on Jesus.
Focus on the Ancient Greek.
Their drug use is causing them to see things and act totally strange.
They are psychotic.
But strange its influence on the human brain
Nor can the wretch disguise his hidden pain
From whom the dire disease we seek to purge
Sent down from heaven the human race to scourge.
Soon as his nostrils feel the potent soke,
Headlong he falls as from the lightning’s stroke.
Covered with foam, in fierce convulsions bound,
He rolls and writhes and struggles on the ground…
What do these healers do?
What?
They walk on water.
Steefen: Oh, so that is where that comes from.
What is this magus who knows the gifts of Hermes?
People are using drugs
initiation where boys are brought to adulthood through a drug=influenced interaction with an adult woman so that he might see Aphrodite.
That is the initiation.
Virgin: one who has not yet produced a child.
The boys with the tender flesh, the virgin boys are given aphrodisiacs so they can see Aphrodite.
Steefen
Who was Heracles and Hylas?
Heracles and Hylas are figures from Greek mythology with a close and poignant connection.
Heracles
Heracles (or Hercules in Roman mythology) is one of the most renowned heroes in Greek mythology. Known for his extraordinary strength and courage, he is best remembered for completing the Twelve Labors, a series of near-impossible tasks assigned to him as penance. Heracles is the son of Zeus and the mortal woman Alcmene, making him a demi-god. His life was filled with heroics, challenges, and tragedy, symbolizing human struggle and resilience.
Hylas
Hylas was a beautiful youth and a companion of Heracles. In most versions of the myth, Hylas was either Heracles’ squire, lover, or close friend. He was the son of Theiodamas, a king or a warrior, and sometimes depicted as a divine figure associated with water. Hylas joined Heracles on the Argonautic expedition, the quest for the Golden Fleece.
The Myth of Hylas and the Water Nymphs
Hylas’ most famous story involves his tragic disappearance:
During the Argonautic expedition, the crew stopped at an island (usually Mysia) to resupply.
While fetching water from a spring, Hylas encountered water nymphs (naiads), who were captivated by his beauty.
The nymphs pulled Hylas into the water, either out of love or to keep him with them forever. In some versions, he drowned; in others, he was held alive but unable to return.
Heracles was devastated by Hylas’ disappearance and searched tirelessly for him, but he never found him. Some accounts suggest Heracles’ intense mourning disrupted the expedition, as he refused to leave without Hylas.
Interpretation
The relationship between Heracles and Hylas is often interpreted as a reflection of the Greek ideal of pederastic love, where a bond existed between an older mentor and a younger companion.
Hylas’ fate serves as a reminder of the dangers and unpredictability of the natural world, as well as the fleeting nature of beauty and life.
Their story is a poignant mix of heroism, love, and loss, resonating deeply within the broader tapestry of Greek mythology.
Ammon is changing the perspective away from Judaism into Greek paganism. I think that’s really how simple it is.
A Jewish prophecy or a Greek oracle? Verbs. The verb Oracle in Greek language is also similar to Christ. χρησμός. It sounds like “Christmas” to my American ears, but pronounced by a European native.
Like a play on words. Of course an Arabic speaker who also knew Greek would think of χρησμός as like a prophecy. Therefore the Muslims would speak highly of Jesus as being a prophet whom God spoke through.
A Greek word cannot end with a Ττ,
χρηστ is not a real word in Greek 🤷♂️. Ask them.
Suppose that 2000 years in the future somebody reads about Martin Luther King Jr and concludes he was a myth because Martin Luther protested against the Catholic Church and King Jr translates to Son of the King in whatever language they speak, therefore he was a mythical black man to be the King of USA and and overthrow the white protestant British Church who wasn’t really assassinated but he did a lot of drugs with the counterculture hippies at Woodstock.
δύναμις
Romans 1:4
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δυνάμει
It looks like a ambiguous word that could be either a noun, verb, adjective
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faculty, art, or craft, Pl. R. 532d, Arist. Metaph. 1018a30, EN 1094a10, Arr. Epict. 1.1.1; δ. σκεπτική the doctrine of the Sceptics, S.E. M. 7.1.
a medicine, Timostr. 7, etc.; δ. ἁπλαῖ Hp. Decent. 9, Aret. CD 1.4, etc.; δ. πολυφάρμακοι Plu. Pyth. 2.403c, Gal. 13.365: in pl., collection of formulae or prescriptions, Orib. 10.33.
action of medicines, περὶ τῆς ἁπλῶν φαρμάκων δ., title of work by Galen; also, potency, δυνάμει θερμά, ψυχρά, Id. 1.672, al.
magically potent substance or object, PMag.Leid.V. 8.12: in pl., magical powers, Hld. 4.7.
I don’t really care understand any of that jargon. But it looks like the dictionaries say that the word power relates also to drugs, magic,
A bunch of wizards with their necromancer glitter spells in the woods dressed up in costumes listening to heavy metal music from Norway.
WAIT A SECOND: GO BACK
to the video of Comment 4: Jesus’ Magic, Mystery Rite Revealed
= = = = = = =Corroborating Evidence
The Orphic Fragments of Otto Kern (hellenicgods.org)
Orphi8c Fragment 30
This fragment states that Zeus is … both father and son.
The song begins with Hermes, the son of Maia.
Resume the Poem
Covered with foam, in fierce convulsions bound,
He rolls and writhes and struggles on the ground:
Malignant Luna, tyrant of his brain,
Surveys his torture and enjoys his pain.
BUT if a woman o’er its vapours bend
And catch the healing fumes as they ascend,
Long pent within by circulation slow,
At last dissoved the noxious humours flow;
She marks the flux, and conscious of release,
Departs exalting, ‘scaped the fell disease.
Hey Chat, Ammon Hillman said he was going to bring sources.
Well, let’s see if he’s bringing sources that take us back to Jesus.
Maybe use Otto Kern and “The Orphic Fragments of Otto Kern” please find this:
Covered with foam, in fierce convulsions bound,
He rolls and writhes and struggles on the ground:
Malignant Luna, tyrant of his brain,
Surveys his torture and enjoys his pain.
BUT if a woman o’er its vapours bend
And catch the healing fumes as they ascend,
Chat GPT
The lines you’ve provided are not directly found in Otto Kern’s “Orphicorum Fragmenta,” a comprehensive collection of Orphic texts and fragments. These specific verses appear to be from an English poem, possibly inspired by Orphic themes, but they are not part of the traditional Orphic corpus as compiled by Kern.
Otto Kern was a German classical philologist and archaeologist known for his work on ancient Greek religion, particularly Orphism. His “Orphicorum Fragmenta,” published in 1922, remains a seminal collection of Orphic texts and testimonies.
Wikipedia
If you’re interested in exploring the Orphic fragments, Kern’s compilation is available online. However, please note that the texts are primarily in ancient Greek and Latin.
Internet Archive
For English translations and studies on Orphic literature, you might consider works such as “The Orphic Poems” by M. L. West or “Orphic Tradition and the Birth of the Gods” by Dwayne A. Meisner. These provide insights into Orphic texts and their interpretations.
If you have a specific fragment or topic in mind, feel free to provide more details, and I can assist you further in locating or understanding the content.
Steefen
You say the lines provided are not directly found in Otto Kern’s Orphicorum Fragmenta. I accept that. What, then, is the source of the
poem with those lines?
ChatGPT
The lines you’ve quoted are from “The Sorcerer,” a poem by Matthew Gregory Lewis, commonly known as M.G. Lewis. This poem was included in his 1796 Gothic novel, The Monk, where it is recited by the character Theodore to frighten the nuns.
M.G. Lewis was an English novelist and dramatist, best known for The Monk, a controversial work that became a classic of Gothic literature. “The Sorcerer” reflects the dark and supernatural themes prevalent in his writings.
In the poem, the sorcerer conjures a demon, leading to dire consequences. The specific lines you’ve mentioned describe the tormented state of a man under the influence of malignant forces, and the contrasting healing effect of the vapors on a woman.
For a complete reading of “The Sorcerer,” you can refer to The Monk by M.G. Lewis, which is available through various literary archives and libraries.
Additionally, Sir Walter Scott’s An Apology for Tales of Terror includes a version of “The Sorcerer,”
Steefen
Thank you.
Now, let’s pick up at 19:18 of the video.
BUT if a woman o’er its vapours bend
And catch the healing fumes as they ascend,
Long pent within by circulation slow
At last dissolved the noxious humours flow;
She marks the flux and conscious of release,
Departs exalting, ‘scaped the fell disease.
Chat:
The specific lines you’ve mentioned describe the tormented state of a man under the influence of malignant forces, and the contrasting healing effect of the vapors on a woman.
Ammon Hillman
What do we do with the healed woman, now that her blood is flowing correctly?
Some of the cult people are drinking it, as we’ve seen.
They are drinking it because it is filled with the drugs that healed her.
(then Ammon goes to another text, but does not say what that text is.)
Meda took Juniper and baptized.
She put the drug in his eyes, making him new.
Those drugs are going to make you see a purification/fumigation and we are going to create her flow.
She will have on golden bed the water of life.
Ammon: Give me the next text. What did these people do? They walk on water.
They control issues of blood. They walk on water to cast out demons [of sickness}.
The deaf hear.
Medea put the medicine on a man’s eyes.
John 9: 5-7
While I am in the world, I am the light of the world.
After saying this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes.
“Go,” he told him, “wash in the Pool of Siloam” (this word means “Sent”). So the man went and washed, and came home seeing.
Ammon Hillman/Lady Babylon, in his video, “Mystery Rite Revealed: Wednesday Night Bible Studies Season 5 – Episode VI” said he had corroborating evidence from sources for his stance toward the gospels. He brings up The Orphic Fragments of Otto Kern (hellenicgods.org). Then he reads some lines from a poem. That poem is NOT from Otto Kern’s Orphic Fragments. The name of the poem is “The Sorcerer.” It is in a 1796 Gothic novel, The Monk, by Matthew Gregory Lewis (M.G. Lewis). Sir Walter Scott’s An Apology for Tales of Terror includes a version of “The Sorcerer.”
In the poem, a woman is healed from a problem with her blood flow. Hillman moves on to a Greek passage he translates as the woman’s blood flow heals another and this blood flow healing is deemed “walking on water..” Ammon says, “BOOM” as if he has corroborated his position. A poem that appears in a book from 1796 inspired by words in Otto Kern’s Orphic Fragments and that fragment is not given and a Greek passage (without a citation) that picks up where the poem left off brings us to the corroboration degree of Hellenism held by Jesus? Jesus walking on water was after feeding thousands, not after a healing (Matthew 14:29; in Mark, it is also not after a healing but after a feeding of thousands.) I am NOT Convinced.
Steve Campbell, author of Historical Accuracy (of the Bible, 1st edition).
OK, where we left off
Video in Comment 5
Apocalyptic Christing
I have to pick up at 12:56 of 1:39.05
Collyrium is an antique term for a lotion or liquid wash used as a cleanser for the eyes, particularly in diseases of the eye.
Christ can be a drug that makes you aroused.
Enchristing – injection of the drug or poison
At 27:00 or a little after Ammon said, they didn’t have books back then. That is an error. Julius Caesar got away from scrolls and used notebooks.
Run this by AI. OK:
Yes, Julius Caesar is credited with popularizing the use of codices (early forms of books) instead of scrolls, but the extent to which he personally adopted them is uncertain. Caesar’s soldiers reportedly found codices more practical for military use because they were more durable, portable, and easier to navigate compared to scrolls.
The codex format involved folding sheets of writing material (such as papyrus or parchment) and binding them along one edge, resembling a modern book. While scrolls remained in use for centuries, the codex gradually gained popularity, especially in the Roman Empire, due to its advantages.
Caesar’s influence in standardizing administrative and military practices might have played a role in the codex’s spread. However, the widespread adoption of codices came later, particularly with early Christians, who preferred codices for religious texts.
Steve Campbell, author of Historical Accuracy (of the Bible, 1st Edition)
I watched the Ammon Hammon/Lady Babylon video on Lazarus.
At 35 minutes.
What is fenus gikas in Ancient Greek?
Chat GPT
The phrase “fenus gikas” does not directly correspond to any known words or phrases in Ancient Greek, but it can be interpreted phonetically to explore possible meanings:
Fenus:
The closest Ancient Greek word is φοινός (phoinos), meaning “bloody” or “murderous.”
Alternatively, φῆνος (phēnos) could relate to something visible or shining, though this is less common.
Gikas:
This sounds similar to γίγας (gigas), meaning “giant.”
It might also hint at a name or a less common word.
If we treat “fenus gikas” as φοινός γίγας (phoinos gigas), it could mean “bloody giant” or “murderous giant.” However, Ancient Greek grammar would adjust the phrase depending on the intended usage.
If this is a modern interpretation or phonetic approximation, additional context might help refine the analysis further. Let me know if you have more details!
Steefen:
Think Ionian Ancient Greek. The English is “lovers of strangers” or women who visit strangers.
ChatGPT
In Ionian (and broader Ancient Greek), the phrase “lovers of strangers” or “women who visit strangers” could be rendered with words related to φιλόξενος (philoxenos, “hospitable” or “lover of strangers”) and terms for women interacting with strangers.
For “lovers of strangers,” the most likely Ionian Greek phrasing might be:
Φιλόξεναι (Philoxenai), which means “women who are hospitable or lovers of strangers.” This would be the feminine plural form of φιλόξενος.
For “women who visit strangers,” a plausible rendering could be:
ξείναι (Xeínai), the feminine plural of ξένη (xenē), meaning “stranger” or “foreigner,” but also sometimes used to describe women who interact with strangers.
Alternatively, ξενίτιδες (Xenitides) could describe women associated with travel or foreign places.
Steefen:
And fenus gikas does not play into that?
Chat GPT:
The phrase “fenus gikas” doesn’t directly align with the Ancient Greek for “lovers of strangers” or “women who visit strangers.” However, it might be a distorted or phonetically rendered version of something in Greek. Let’s consider this carefully:
Breaking Down the Sounds:
Fenus:
Could hint at φίλος (philos), meaning “lover” or “friend.”
Alternatively, it might relate to φονεύς (phoneus), meaning “murderer” or “killer,” but this doesn’t fit the theme of hospitality or love for strangers.
Gikas:
Might be related to ξένος (xenos), meaning “stranger” or “foreigner.”
Alternatively, γίγας (gigas), meaning “giant,” but this seems less likely in this context.
Possible Interpretation:
If “fenus gikas” is a phonetic misrepresentation of an Ancient Greek phrase, it might correspond to something like φίλος ξένος (philos xenos), meaning “lover of strangers.” In feminine plural, this could be φίλαι ξένων (philai xenōn), meaning “women who are lovers of strangers.”
Steefen:
And fenus gikas does not mean prostitute?
Chat GPT:
No, “fenus gikas” does not directly mean “prostitute” in Ancient Greek, nor does it naturally align with the vocabulary used for such meanings in the language.
Common terms include:
πόρνη (pornē): A general term for a prostitute.
ἑταίρα (hetaira): A companion or courtesan, often of higher status than a πόρνη.
βίαια γυνή (biaia gynē): Rarely, terms describing women engaged in physical, transactional relationships.
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