Asha Logos and the Hussars vs the Ottomans and Oy Veys

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:07):
We are back. How's everybody doing all right? So earlier
today I was going to play this video and I
got a bunch of other things I collected so that
we can look at this a little bit more more fully,

(00:30):
and a couple of things I want to also address,
and a question for everybody out there. I mean, think
about it if you are interested or not. But maybe
we pick a day and let's say up to four

(00:54):
people come on and we'll do amy streams so that
people can be part of it, not just a call
in type of deal, not just a call in type
of deal, and we can do like a round like
a round table. If anybody is interested in that, you
know how to get in touch with me. It's a

(01:17):
it's everywhere. So that's an idea. I think it'd be fun,
a little bit of interaction. And we're not gonna do
the the intro music today. We did it earlier today.
But you know, let's just get into the material right now.

(01:40):
And this is from Ashra Logos. His channel is on YouTube.
He's got a Twitter account. Let's just go to that
real quick. I should have just looked for the others

(02:04):
right there. So this is the account for Wow. That's
really cool looking, so worth looking at. So is his
YouTube channel and rated rock today. Let me pull up

(02:29):
the FTJ real quick. And by the way, somebody who
said something about something or other they got their their details.
A little confused. Oh look it's actually popping up now
with that whatever it was, it was fixed. Good deal.

(02:50):
Let's see, we'll find out. Yep, perfect, awesome, all right,
standard hello popping out boom, and I think we are
live everywhere else looks like there's people on rubble and
on YouTube. Excellent, excellent, excellent. So the ancient Kennit cultism,

(03:12):
the serpent priestess. There's the serpent priests. Let's see what
does it say. Yeah, it's a little bit long. This
might be better for a different time. But this is
an interesting video you can find on Mysterious Middle East.
And just so people are aware, if you're confused, and

(03:36):
there it is, if you're confused by this show or
its message. This is not really at all intended to
be confrontational. It may appear that way because I get
animated about the topics and the subject matter, because I

(03:56):
honestly truly care. I care for your sake, I care
for my family's sake, and I don't want to concede
to this idea that life is going to be cut
short on all of us and that we're going to
be living in hell anytime soon. I don't want to

(04:17):
see that for myself or anyone else. So when we
go over this type of stuff, don't get too wrapped
up in the delivery, right. If you were seeing all this,
it's a lot to take in. Well, it's a lot
to read too. It's a lot to expose yourself to

(04:38):
on a daily basis. It puts you in a mindset that,
you know, I lose my sense of humor. Sometimes I
try to re establish it. But as far as like
my life is, I'm not rich, I'm not wealthy, but

(05:02):
I'm happy and I have all the things that matter,
and I'm not ill contented. I've got a great family.
I came from and had a very loving and wonderful upbringing.
The only times I've ever had absolute outrageous like discussed

(05:25):
and it was when I was ever dealing with the
system in which we live in. There are treachery and lies.
The truth means nothing, innocence means nothing, Guilt often means nothing.
It's all about manipulations and that's a freaky thing because

(05:50):
when you are constantly exposed to on a daily basis,
you realize just how how much of an illusion a
facade everything, and that can put you in a state
of seeing other things. Maybe it's better to have a
little bit of cognitive dissonances sometimes, because civilization, as ken

(06:19):
Wheeler says, is the thinnest layer over the giant, the
biggest volcano, and it takes very little for everything to
go straight to We're not doing it organically or naturally.

(06:39):
It's being foisted upon us by people who want a
lot of people to die. They've stated this. They weren't joking,
They've repeated this, They've shown that when given the opportunity,
they pursue that. Now, would I prefer to live in

(07:03):
harmony with everybody?

Speaker 2 (07:04):
Yeah?

Speaker 1 (07:05):
Do they give us an opportunity for that? No? Do
you think it's a little weird for you to be
telling me to be nice to people who have nothing
but harmful ill intent for the most innocent of us,
And did not notice that as a dad to want
to protect your family, or just to notice that as

(07:27):
the natural instincts of a male to want to protect
others and live without being messed with and not have
the rules of the games constantly changing on you so
that it's a rigged game where you can never get

(07:49):
you can never feel too what do you call it?
Stable in your in your efforts? For instance, like with
the store, I had built a business out of nothing,
an idea, not really a whole lot of investment money either.

(08:11):
I was working in the Electricians Union and paying for
things that I needed to get started. And I went
for it, you know, and it worked out, and it
worked out much better than I ever would have imagined,
and for a time it was amazing, and that I

(08:34):
made adjustments when I saw that there potentially could be
an issue with my family's safety living in San Diego.
The store still was in San Diego, but I didn't
think it was a good place for my daughter to

(08:54):
grow up, and I didn't want to be on the
radar of these pediatricians who constantly wanted to turn it
into a pincushion. So we made adjustments. Those adjustments forced
me to most three times multiplier on my labor costs

(09:17):
and then also travel, so I was losing time with
my family in the effort to protect our little one.
And I did it without thinking twice, without hesitating, I
made the plan, and I executed the plan for five years,

(09:38):
or more more than five years. I operated the business
from a distance, and I was there two to three
times a week, six hour round trip. If you don't stop.
And it was me, you know, constantly making more product

(09:59):
to put back in the store, bringing it back, doing
a full day's shift which was eleven hours, and then
driving home and at the employees like if I was
going to do all that to deliver sauce, then I
may as well work that day and have one less
day of labor cost. And you know, no matter what
I say to people, because we weren't the type of

(10:22):
store where you just sit back and you lay on
your hands against the wall an you wait for people
to come up to you. No, we didn't. I didn't
do it that way. I treated it just like I
would a farmer's market. There's a lot of commotion. You
need to get people's attention. You need to share your

(10:43):
samples or your product, and you need to talk to them.
You need to engage with them when they come into
the door. You need to explain the layout of the
store so they know what they're looking at. You to
break them from that trance, you know, and get them
engaged into what is going on in that store. And
then as you're sampling, there's a method for that. You

(11:03):
don't ask, You say here's this, here's that, and you
discuss and describe what they're tasting as they taste it.
It was a perfect formula for the when there was
people When all that changed because of the fear mongering
of the media and the UH, the local and local

(11:28):
and larger government restrictions on travel and making you wear
stupid things in your face and all that stuff, it
started changing everything. Then there was a portion of time
where we were completely closed two full months and two
weeks I think it was, and we had no choice
because we're in a state park. So the state park
said no, and that was that, and the property manager said,

(11:54):
you know you're not You can't even you know, do
it with the back door open. There was a gate
to the front door that was going to be locked,
like a gate for the courtyard. I couldn't even operate
from the different door. It was just it is what
it is. It never really recovered, so it sent me

(12:20):
having to refigure out life all over again for god
knows how many times since you know, before that, but
this was the first time I had to do it
with a family to consider it wasn't it's okay if
it's just me and I'm bumbling around or having to
you know, make adjustments to better myself or whatnot. This

(12:44):
is this was different and in that time because of
the experiences that we had with the pediatrician and all
the research that Rebecca and I were doing as far
as doctors. First, it just started with vaccines and earth
and how they handle birth and what's more efficient and better,

(13:07):
how natural births, you know, compare, And we started getting
into the thicket of injections and how they harm almost
always unless you get in an inert one by some
stroke of luck, and even then nothing should be injected
into There's a hole here, that's where things go. That way,

(13:31):
they can go through your system and your stomach acids
and your digestive system can take out your kidnies and
your liveralok can take out all the poisons before the
end of your blood. If you do it any other way,
you're bypassing all that and that's dangerous. It's a shock
to your system. It's not a natural way of doing things.
But it's awful lot like a snake bite, isn't it.
So I started making these because I was doing so

(13:55):
much reading at that time and absorbing a lot of
podcasts and shows. I didn't always know what I was
looking for, just looking for something that looked interesting, and
then taking these long drives back and forth, I started
cumulating a lot of information, and then I would, you know,
try to find more information on it to try to
better understand and more well rounded, to make sure that

(14:16):
I was not just being given some other alternative story
and it just not and it too not being accurate.
So I did. I put a lot of time into
making sure that what I was seeing was actually legitimate
or closer to, you know, whatever truth we can hope
to know in a minutia of deceptions and the like.

(14:40):
I think it was twenty eighteen. I started making videos,
and I had my old Windows seven operating system computer
and I was doing videos, reading from books and always
talking about the harmful injections because as a dad, that

(15:04):
meant something to me. It mattered to me, and you know,
I've lost a little brother. I don't know if I'm
pretty sure that I had something to do with injections.
I'm not sure. It's not something that you ask somebody.
It's not something you ask your dad if you don't
want to reopen a wound, you know. So I have

(15:27):
a strong suspicion that was it. And then, you know,
then you got the chemotherapy aspect of health, and my
aunt who was diagnosed with the no seam cancer calling
everything that when you hear that word that it's a
spell that's cast on you, you don't. You just you

(15:49):
just flop over to and kneel before the feet of
the doctor who is supposed to you're hoping guide you
through it and get you on the other side of it.
And me being eleven or so at the time, I
didn't know enough to help her or to even know
that there was something other than doctor out there, you

(16:12):
know MD. So she went through and our family just
we stood and watched for two and a half years
as they were poisoning her to death. And it was
the overtoxification and frying her from the inside that actually
killed her. It wasn't anything but that anything that could
have had, things that could have been done differently. I

(16:35):
see now, especially from all the information I've learned from
doctor Glynnen and doctor Manzo and even others too, that
probably would have improved that. I mean a marker of
a low white tea cell count or whatever white blood
cell count. Nobody ever looks at the nutritional aspects of

(16:59):
that or deficiency and says, let's try this first. They
don't even they don't even look to consider that. And
my aunt was like a second mother to me. We
were very close. She had three children, and that broke
something inside me when we lost her. So it didn't

(17:27):
help that something similar like that. Doctors and hospital nurses
deciding what they decided, ended up killing my grandmother, who
was a saint walking this earth, an angel walking this earth.
Her name was even Angela. And then there's a grandfather

(17:54):
who went through you know, dialysis for over oh man,
it was like seven eight years, maybe longer, And that
probably didn't need to happen either. He was very stubborn.
He wouldn't do anything but that. He wouldn't do anything
but what the doctors said. And even right now, you know,

(18:19):
like when I went back home, I saw that there
were statins in his cabinet, and my stepfather's currently on
one because he's under the impression that he needs them.
The cult of society runs deep, and it's not the
people that are at fault. It's being born into a
system that you don't see the banality of the evil

(18:41):
in it. And so you know, it's really important to
me to at least share what I learn from great
minds and good, honest people like doctor Monso and doctor
Glynnen with you, and I can only I can only

(19:01):
share it, and you know, hope that it affects you
in a positive way, and that's something good comes of it,
meaning maybe you avoid poisoning yourself or your family, and
then you have better health outcomes and you live more

(19:24):
like God intended, without the drugging of this cult of
Pharmachea and sorcery, whose failures aren't failures because the system's
designed to do just this. It's it's, you know, on

(19:45):
a foundation of Darwinism and a certain cult mentality. Trust
is the greatest thing you could give somebody, but it's
the most dangerous thing to give to the wrong people.
And we can't just blindly think that institutions are here
to help us every time. We will when we're in

(20:09):
the wrong hands that will harm us. And we are
currently in the wrong hands. So I'm here and I
share history for the same I have had a passion
for history ever since I was younger, and for reading
and learning. It's like a journey. It's exciting for me,

(20:29):
and things that I find useful in that journey I share.
And I'm usually pretty blown away by how wicked and
how inverted, almost completely reverse everything that we've been taught
is truly and it's helped to help. It's helped in

(20:53):
them in a way to make us forget who we are,
where we come from, our nobility, a standard to live
up to, all by design, and it keeps us feeling
weaker and we're not, and it keeps us continuing to

(21:15):
be the victim of their malicious, diabolical actions that they
have no conscience for. And they're indifferent to our suffering
or they're enjoying it. It means nothing to them. That's them.

(21:38):
This is us. When we're here, let's talk. And if
I say things that you don't like about the religion
that I that I see the holes in, it's not
because I'm down, you know.

Speaker 3 (21:51):
I'm not.

Speaker 1 (21:51):
I'm not attacking an individual, attacking the institution and what
was what was built for what was built by and
all the people who've done wrong underneath the shield of
that religion. The shield meaning they can deflect because you
dare not criticize someone's beliefs, but beliefs don't become factious

(22:18):
because you believe him really hard. And when I found
the Edda, the British Edda, you're into book makers of
Civilization and others by various various authors, but Laurence Austin
Wdel in particular, I saw a history that dates back

(22:42):
way further than when the deception came rolling in by
the very people who were the antithesis of our people.
And it's not because it's an ethnic thing. It's because
it's a cult thing. And is there an ethnic element, yeah, probably,
But it's not an it's not a straight narrow it's
not and it's not it's not a it's not a

(23:04):
straight arrow answer, you know. It's like it's a complicated
one with benny branches to it. But we do know
that if we study the cult, we can name it
by that. And I, yeah, I say the J word
a lot, I say Jews. I also try to also
incorporate saturn cult and serpent cult in that because it

(23:27):
isn't just them. Now we're gonna we're gonna see tonight
in this depicts Hey, So someone, come ahead, Karen, We're
gonna we're gonna see another example of when the Ottoman Empire,

(23:48):
Islam and what we now call Judaism and the Donba
the Sabatineans worked hand in hand to try to exterminate
Europe and if they would, when they have the opportunity,

(24:10):
they will do it again. And they're doing it. So
here we are, let's get started.

Speaker 2 (24:30):
On September twelfth, sixteen eighty three, the Kullenberg Heights shuddered
as the Polish winged Hussars, apex of millennia of step
cavalry improvement, the world's deadliest horsemen, thundered down the slope,
a torrent of well crafted steel and expertly trained horsepower,

(24:51):
crashing toward the sprawling Ottoman lines below in the greatest
cavalry charge in all of recorded history. Their infamous eagle
feathers lashed their backs shrieked as they flew, a sound
that split the evening air and turned the blood of
over one hundred thousand Ottomans to ice. Lances lowered and

(25:14):
level hoofs tearing the earth. They surged, heavily outnumbered, yet
fearlessly confident, an exceptionally well trained, unstoppable avalanche of death,
seeking to break an empire and safeguard Europe's destiny in
one shattering blow. But this was no sudden storm. These

(25:36):
noblemen turned warriors, heirs to a legacy forged across centuries
by the seemingly invincible Scythians, Sarmatians, Alans, Magyar and Goths,
and cataphracts of old, carried the weight of a fading
age on their winged shoulders. Unbeknownst to them, as they

(25:56):
charged into legend, they were pinning the final glorious flourish
of mounted warfare, a thunderous epitaph for an unprecedented era,
galloping towards its end. And what an end this would
prove to be. The Hussars weren't just an esthetic spectacle.
They were a terror honed to perfection. Fifty years earlier,

(26:21):
a smaller Hussar force had smashed an Ottoman host twice
her size, a clash one chronicler dubbed a dress rehearsal
for Vienna, where quote the Hussaria flew out like Eagles
and the Turks scattered in terror. Now atop the Coleenberg,
this time they faced a foe who knew their name

(26:42):
and trembled. This was no mere rematch. It was the
decisive reckoning, a moment Europe's fate teetered on the edge
of the lance. And this great clash had been a
long time in the making.

Speaker 1 (26:58):
And that Danube, that is evidence of your ancestors, Thor.
These things are named like Dardanos. And when you hear
a Homer, that's named after a real person, that was Thor.

Speaker 2 (27:15):
In European history, three events are commonly cited as the
most pivotal of turning points. After a covert Jewish and
Muslim alliance threw open the gates of Toledo and the
Umayad Caliphate powerfully swept.

Speaker 1 (27:29):
Into See what happened to Visigoth Kingdom right there? What happened?
It was treachery. Christian states disappeared, the caval fate. This
is what they call it, the oh Boy, the Andalusian Paradise.
I think I said that right, and maybe I didn't.

(27:52):
It's a bunch of bs. The Jews opened the gates
for them answer the kingdom. They would high trust, highly
trusted in all the places that they would be in
our present day, in places they most certainly have way
too much influence in, and the moment they had an opportunity,

(28:17):
this is what happened. And it was like that from oh,
I think until twelve hundreds. It's quite a long time.
We will let him talk Western Europe.

Speaker 2 (28:31):
The all important Battle of Tours represented the very moment
when the pendulum began to swing in the other direction,
a final stand that would turn the tide and mark
the beginning of the reclamation of Europe, a victory responsible
for securing the Christian dominance of the Frankish realms and
shaping medieval Europe's religious and political identity. Seven hundred years later,

(28:54):
a similar threat, this time from the east, with the
fall of Constantinople.

Speaker 1 (29:00):
By I say, when people talk about the Tartars or
the Tartaria, that was Ottoman, that was Muslim, that's not
what people make it out to be. They almost swallowed
all of Europe pretty close when they went to the
Iberian Peninsula, and when they were the doors were kicked
open for them. Basically in prior to that, what happened

(29:23):
in Alexandria as they were tearing through Grecian Africa Grecian
North Africa, who was helping them out? Then too another
wing of their cult.

Speaker 2 (29:38):
Byzantine Empire at the hands of Ottoman conquest, shifting control
of the East West trade axcess and setting the stage
for Ottoman expansion toward Europe. And now two hundred and
thirty years later, as eighteen thousand powerful beasts ready themselves
atop Colmberg Hill, the stage was set for the final

(29:59):
act in the Battle of Una, as the Ottoman tide
surged westward once more, its momentum seemingly unstoppable, setting the
stage for the largest and most definitively final test, with
the Ottoman Empire under Grand Vizier Kara Mustapha Pasha and
Sultan Medment four burning with ambition to restore its prestige

(30:23):
and power. The goal now was nothing less than taking
over the heart of Europe. The Ottoman military juggernaut now
at its zenith at the gates of a disunited Europe,
dissipating her energies and brother wars, surprised and significantly outnumbered
by a wealthy, organized, committed foe. The future of both

(30:44):
powers and in fact, the entire world geopolitical order now
hung in the balance. These were powerfully different peoples and cultures,
and the coming days would help decide which of these
powers and world views would rank as masters of Europe
and represent the pre eminent military and economic force in

(31:05):
the world. Because this wasn't just a strategically important battle,
This was the penultimate moment in a clash of civilizations
for generations. The Ottoman Empire had stood at the heart
of the white slave trade, trafficking well over two million
individuals between the fifteenth and seventeenth centuries alone by raiding

(31:29):
undefended small towns.

Speaker 1 (31:30):
And who was doing the buying and selling and trading.
Who's the merchant class and all this the priest class
and the merchant class. You see where we're going with us.
They had a bond like this, the Ottomans, the Muslims,
the Turks and what we now today called Judaism and

(31:54):
the Jews, especially across what we could just call it
the Satrin cult to simplify things.

Speaker 2 (32:02):
Eastern Europe, where the scale of abductions was so vast
it birthed the term slav to kidnap women and children,
many of whom were forced into lives as concubines or
in harems this.

Speaker 1 (32:16):
Literal to say nothing about the child's sacrifice that was
also going on in mutilation.

Speaker 2 (32:21):
Theft of blood and genetic capital, especially on such an
industrial scale, was something largely unprecedented, and the European powers
and their people had had enough.

Speaker 1 (32:34):
They were trading in Christian blood because of its magical properties.
They've been doing that for thousands of years.

Speaker 2 (32:42):
And again much like Europe's.

Speaker 1 (32:43):
Probably European blood even before.

Speaker 2 (32:45):
That battle with the Yumiyad Caliphate, and were so powerfully
aided and funded by Jewish allies. The Ottoman Empire of
this era was also home to the largest Jewish population
on Earth, a population whose merchants had played outsized roles
in this trafficking and slavery see beginning in fourteen ninety two,

(33:07):
when Ferdinand expelled the Jews to kick off Spain's famed
Golden Age.

Speaker 1 (33:13):
They had a golden age after they kicked them out
at fourteen ninety two, the expulsion of the Jews and
when Columbus silled the ocean blue? Isn't that interesting? And
what did he do when he got to land? Wrote

(33:35):
in his diary about how how many children he was
picking up and putting into slavery. G and now we
find out he most likely was Sophardic. He doesn't even
have to be it just to be working with them,
but in that trade absolutely, and after him Cortes, there

(33:55):
are a lot of conquistadors that were cryptos in order
to stay in Spain, they just became cryptos.

Speaker 2 (34:10):
Ottaman Sultan Beyazed the second had famously welcomed the expelled
with open arms, even mocking Europe for her supposed loss.

Speaker 1 (34:20):
And as let me back that up so we don't
miss what he just.

Speaker 2 (34:23):
Saidly welcomed the expelled home to the largest Jewish population
on Earth, a population whose merchants had played outsized roles
in this trafficking and slavery outsize rules beginning in fourteen
ninety two, when Ferdinand expelled the Jews to kick off
Spain's famed Golden Age. The Ottoman Sultan Beyazed the second

(34:48):
had famously welcomed the expelled with open arms, even mocking
Europe for her supposed loss.

Speaker 1 (34:55):
So what's that you say? The the Ottoman Turkish Muslims,
they welcomed them with open arms. The massive population of
Jews who were grossly out represented overrepresented in the slave

(35:18):
trade of waits. Are we hearing this hope? So?

Speaker 2 (35:25):
And as Emperor Leopold the First once again expelled the
Jews from Vienna in sixteen seventy under accusations of disloyalty
and economic exploitation, the Ottoman Empire once again became their
new home and a nexus for world Jewry.

Speaker 1 (35:41):
And this is why you find Sabbataized Zevy there. This
is why a lot of that stuff grew out from
that area Turkish Ashkenazi. But we know from the Eda
that they were. They were in Turkey as the cult

(36:02):
of Saturn or the Serpent cult as far back as
five thousand years. They had a long history. They were
called the kald Semites at that time, or another way
of describing them would have been to call them the
kald Semites.

Speaker 2 (36:22):
A strange figure named Sabatai Zevi, a man whom over
half the Jewish population around the world took to be
their Messiah, who encouraged sin and the breaking of every
sacred law and tradition as a key element of his doctrine.

Speaker 1 (36:39):
Represents evil and destruction of all tradition and custom as
core religious doctrine.

Speaker 2 (36:45):
Since it perhaps the best known and most influential of
these Ottoman Jews, choosing to convert to Islam in sixteen
sixty six, supposedly to avoid punishment. He'd subsequently give birth
to the don sect of Crypto Jews, a group similar
to the early Jesuits and many Morno Catholics of Europe

(37:08):
ethnic Jews who outwardly took on the religion.

Speaker 1 (37:11):
Of hold On one second, just read this real quick
and says prominent Donma figures and the young Turks. Remember
I've been saying this a thousand times over. Let's let's
hear from a natural source again. Several notable Doma were
members of the Cup. For example, memic cavid Bay, a

(37:34):
doma from Salonica. You know Slonka, yeah someday or Smyrna
I think he's from was a key Cup member and
served as the Ottoman Minister of Finance. Emanuel Caruso Carrasso,
a Sephardic Jew sometimes associated with the Doma and conspiracy narratives.

(37:54):
They had to put that in there because it's obviously
regular source material, was another influential figure in Slonica's Cup circles,
and a freemason. What do you know which aligned with
the Young Turks. The Young Turks progressive ideals, progressive, wonderful,

(38:15):
the silence like a nice word, but they've bastardized. You know,
he was a progressive, Theodore Roosevelt, you know this was
a progressive. Louis Brandies, a Frankist. These individuals. Progressive just
means the destruction of morality. To these people, the way
that they use it, gender identity, gender blah blah blah,

(38:38):
all the all, the erosion of common sense and virtues,
values and morality they call progressive. It's progress. You get
to stop thinking in your old ways. These individuals supported
the Young Turks push for constitutional governance and secular reform,

(39:00):
seeing it as a way to break from the conservative
Islamic policies of Sultan Abdulhamad the Second. Yes, and the
Young Turks also murdered and butchered over a million Christians,
and it was led by none other than Frankists, well Saboteans.

(39:27):
It's yeah, they saw it's the Buzzlims did it. Yeah, well,
I mean posing as the Doma though they were crypto
Jews their.

Speaker 2 (39:35):
Host nation for utilitarian reasons and to avoid any loss
of power or wealth. But inwardly and covertly kept up
their own practices.

Speaker 1 (39:45):
When march says roll in nineteen oh eight revolution, the
Domo were part of the broader coalition in Salonica. That's
of what are the nineteen oh eight Young Turk Revolution.
Their economic influence and networks in the city helped fund
the and organize revolutionary activities. They were campaign financing for
a revolution, were they Hmmm? For instance, in Mino Carrasso

(40:08):
supported a sorry reportedly secured funding for the revolution, as
noted in British diplomatic correspondence from the time the revolution
for Sultan Abdulhammad the second to restore the constitution, a
move that doll must support it as it promised greater
equality and secularization. Yeah, no, talk about the nineteen oh
five I think it was nineteen oh five where the

(40:30):
slaughter occurred, but it could be maybe it was nineteen
oh eight, but.

Speaker 2 (40:34):
Anyway, drawing himself and his followers across the world into
closer alignment with the Sultan. After this conversion, wealthy merchants
like the Chilebi family would subsequently provide a great deal
of the funding for the Turkish military action to come
further solidifying this anti European alliance and further joining the

(40:56):
futures of these two peoples. In the lead up to
the Many throughout Europe already harboring deep suspicions.

Speaker 1 (41:03):
Says Blonde Tall with honey colored eyes, Jewish ownership of
slaves in the Ottoman Empire. Hundreds of Hebrew written sources,
dozens of official decrees, judicial records, and reports of European
travelers indicate that slaveholding, particularly of females of Slavic origin

(41:28):
and Jewish households in the urban. So this is what
they want for the future too. Those that they don't
murder wholesale will be enslaved. And they tell you this,
They tell you this consistently and constantly. Of the oudment
are widespread from the sixteenth to the nineteenth centuries. That's
three hundred years of slavery.

Speaker 2 (41:50):
Regarding the poisoning of wells during the plague.

Speaker 1 (41:53):
And another thing that they absolutely certainly did.

Speaker 2 (41:56):
Betrayals like Toledo weighing on their minds, believed they'd seen
evidence of European Jewish merchants passing intelligence and key resources
to the Ottomans, and thus tensions grew to a boiling point.
The Ottoman Empire had been slowly but successfully encroaching on
Habsburg territories since the sixteenth century, now taking advantage of

(42:19):
a weakened Habsburg Empire due to uprisings by Hungarian nobles.

Speaker 1 (42:24):
Many I'm sorry, did in'ter rip again, but Wallakia that's
what we're going to meet up with. And this happened
about two hundred years prior the era of the Order
of the Dragon. Drakoul led the second lad the third,
his father and himself.

Speaker 2 (42:42):
Of whom were Calvinists and thus far friendlier to both
Jewish and Ottoman forces. Grand Vizier Kara Mustafa persuaded Memid
four to authorize a massive campaign, ostensibly to reinforce vocally
in Hungary but covertly aimed at Vienna. Ignoring the Sultan's
caution to avoid a full scale war, he ambitiously pursued

(43:05):
this prize, largely for personal glory. By spring of sixteen
eighty three, an army of one hundred to one hundred
and fifty thousand janissaries sipays, Tartar auxiliaries and artillery.

Speaker 1 (43:20):
Did you car that Tartar auxiliaries part? That's important to remembered.

Speaker 2 (43:25):
Out from Adourna. These Crimean Tartars, fierce allies of the Ottomans,
opportunistically swept through the countryside in merciless raids, looting villages,
abducting women and children for the slave markets, and leaving
behind a trail of devastation that terrorized the region.

Speaker 1 (43:43):
And they have people on social media, on video after
countless video putting their energy in effort in time, basically
wishing for that era because they think that a Tataria
was some sort of wonderful thing. During the sixteen eighty

(44:06):
three Battle of Vienna, Crimean Tartars, part of the one
hundred fifty thousand strong Ottoman army, conducted brutal raids around
the city, targeting Lower Austria and Austria. These forty thousand
late cavalrymen pillaged villages, killed resistors, and caused and immense suffering,
employing scorched earth tactics and committing atrocities like mutilation and

(44:27):
sexual violence as noted in historical accounts. Sounds like great people,
sounds like they're really above their time and totally not
savage pieces of shit. They enslaved fifty seven two hundred
and twenty people fifty seven thousand people, six thousand men,
two hundred and fifteen married women, married women not so
much anymore, nine hundred and twenty two unmarried women and

(44:50):
under twenty six and women under twenty six, including two
hundred four noble women and twenty six thousand, ninety three children,
taking them to the Crimean slave market at Kafa, where
many died during the forced marches. Their actions wild disruptive,
failed to prevent the Ottoman defeat, and that happened on
September twelfth, sixty eighty three.

Speaker 2 (45:12):
Kara Mustafa, fueled by a deep hatred for Austria, happily
sanctioned these brutal raids, knowing his merchants would profit from
the captives, and now set his sights exclusively on Vienna
in the Habsburg capital as the greatest prize the end.

Speaker 1 (45:30):
It was funded by slave trade. This drive isn't that interesting?
White slavery in the merchants Jews.

Speaker 2 (45:42):
The quickest path to restoring Ottoman glory, crippling Christian resistance
and opening Germany to further attack. The Turks had tried
and failed at Viennas Gates once before, but with valuable
lessons learned arriving earlier to avoid the winter, and with
a much larger force against a much smaller With Europe

(46:03):
fractured and weakened, and now with significant military funding from
Europe's eternal enemies, they'd see to it at this time
was different. They'd also brought with him sappers and demolitions
experts to effectively deal with the walls and fortifications. Confidence
was high. Leopold, dealing with a depleted treasury, had been

(46:27):
forced to leave Vienna poorly fortified. Karamustafa saw his opening
and rushed to take it in March of sixteen eighty three.
His impressively rapid advance, further swelled by both Jewish merchants
funding and French anti Habsburg diplomatic encouragement, covering some six
hundred miles in four months, with one hundred and fifty

(46:48):
thousand men and several large cannons in tow, caught the
Habsburg's off guard and forced Leopold to flee Vienna for
Passau on July seventh. With his royal court and with
Dad so much now riding on his ability to quickly
round up allied forces to return as soon as they
could possibly muster. The Ottomans leveraged their logistical prowess and

(47:11):
financial edge, and capitalized on their vassal state in Hungary,
bolstered by Emre Thocle's rebel Calvinist forces, to secure a
forward base just miles from Vienna. Beginning a massive siege.
July sixteen eighty three, forty thousand Ottoman troops fully encircled Vienna,

(47:32):
supported by artillery and sappers. The Europeans within Vienna, only
ten thousand strong and massively outnumbered four to one and
soon to be fifteen to one, were now in the
most dire circumstances. And yet they had something of a
secret weapon in their favor. And his name was Ernst

(47:55):
Rudiger van Starenberg. Had Karamustafa known the caliber men leading
the opposition from within these walls, he'd likely have chosen
a completely different course of action. Von Starenberg that type
of stern taciturn disciplined figure that few recognized the greatness
and necessity of until desperate times reveal. It seemed a

(48:18):
man who'd built and oriented himself precisely for a moment
like this, having distinguished himself at the Battle of Scent Cathard,
helping repel an Automan advance and earning a wound that
left him with a limp and a bolstered reputation for courage.
Starnberg knew his opponent well tasked with fortifying the city

(48:40):
after years of neglect, he immediately took charge and set
to work, Knowing his handful of men and a civilian
population still reeling from a sixteen seventy nine plague outbreak,
were now facing an Ottoman siege camp that stretched for miles.
His was a defense born not of bravado, but of

(49:00):
grim necessity, the fate of Europe now relying heavily on
his ability to hold out until reinforcements hurriedly being rallied
by Leopold, might arrive. As Starnberg was acutely aware, Vienna
stood as the gateway, the last bastion before the undefended
fertile plains of Austria Bavaria, and beyond the defensive bulwark that,

(49:24):
if breached, put all the rest of her territory in
immense and immediate danger. Should Starnberg capitulate now, the Ottoman
tide would surge unchecked into the very heart of the
Holy Roman Empire. Karamustafa's vision of a Muslim empire stretching
to the Atlantic might finally take root, toppling the fragile

(49:47):
balance of Christian powers. Already weakened by internal strife. The
cultural and religious fabric of Europe, painstakingly woven over centuries,
would unravel under a new crescent better cities like Prague,
And that.

Speaker 1 (50:04):
Crescent isn't just moon colt, but it's also symbolic of
a Saturn cult. I need to keep on reminding people
this because the theme and their cooperation in all these
major events is very important for us to understand. And
who is the sacrificial class each time? Who are the

(50:25):
ones that are being targeted each time? Sounds like you
had a lot of non religious affiliation in the centuries
in the past. You're one of the three abrahamrit religions
in these territories. And when two work consistently together and

(50:47):
the other only works of the Christians when there's an
end road to destroy them later like they did with
the Visigoths in Toledo, when they open the gates for them,
something is up. And we just need to be consciously
aware of this because of what's going on presently and

(51:09):
who's flooding in Muslims from God, God knows everywhere, basically
into every country. It's this culture that doesn't coalesce or
mesh with us. It's in complete opposition morality, the level
of civilized, civilized mindset. It's meant to be a bulldozer

(51:39):
or a wrecking ball.

Speaker 2 (51:43):
Unich and even Paris might have faced the same fate
as Constantinople two centuries prior, conquered, transformed or reduced to vassalage.
Starrenberg steeled himself and his men for a desperate The
city's fortifications, already outdated, were now poked and crumbling under

(52:06):
the barrage of Kramustaphas guns. Beneath the streets, Ottoman sappers
tunneled like moles, planting mines that erupted in gouts of
flame and stone, threatening to collapse the defenses from within
disease and starvation, not the troops, while the civilian population
huddled in cellars and whispered prayers amid the ceaseless roar

(52:28):
of war.

Speaker 1 (52:30):
Yet Starnberg, notice it's not the Jews doing any of
the fighting. They're utilizing. This is like their I always said,
these are like their, their their muscle. Though they even
I know it's not supposed it's not the same, but
it has the same sound. The Musselmen are the Muslims,
but time and again they're used as the force to

(52:53):
break things down, to destroy, to eliminate Christianity while they
come in. And they're never going to be completely at
odds with the Muslims because they handle all the trade.
They make themselves necessary, or at least appear necessary, and
that's how they maintain their survival. Finance merchants trade all

(53:21):
you know, supplies. That's where they find their niche, so
that they are always needed, or at least the impression
is that they're needed.

Speaker 2 (53:35):
Good friend, a figure of iron, solidity and stoicism amid
the chaos, His voice a steady command over the den
his presence a beacon to men who now had little
left but their courage. On July fourteenth, Kara Mustapha formerly
demanded Viennas syrender. Starnberg defiantly refused, vowing to fight to

(53:58):
the last drop of blood. This triggered the siege's immediate escalation.
As the Turks encircled the city, Staremberg ordered the suburbs
burned to deny the enemy cover. A ruthless but brilliant
move that left Vienna's walls as the sole bulwark. A
contemporary Austrian chronicler wrote Staremberg stood atop the ramparts, his

(54:23):
face grim as the flames rose, shouting to his men
that Vienna would not fall, while a single one of
them drew breath. His unshakable defiance set the tone rallying
a beleaguered garrison against an enemy that bombarded the walls
with over three hundred cannons, reducing entire sections of the
city to rubble. Seventy thousand were now trapped inside as disease, dysentery,

(54:50):
and shelling claimed lives. The Turks played a slow, brutal game,
tightening the noose while disease and hunger increasingly ravaged the
trapped Viennese, who dispatched a swift plea to allies no
time to lose. His strategy was as desperate as it

(55:11):
was brilliant. He ordered the repair of breeches under fire,
marshaled every able body, soldiers, citizens, even priests, to man
the ramparts, and countered Ottoman minds with daring underground raids.
When food dwindled, he rationed what remained with precision and foresight.
When morale faltered, He walked the walls himself, his calm

(55:34):
defiance a bulwark against despair. For two full months, he
held the line, each day a test of endurance, each
night a fresh new gamble with fate. The Ottomans, initially
expecting the quick surrender of a force so massively outnumbered,
found themselves bafflingly stalled by this extraordinary grit, and yet

(55:58):
delayed a costly all hout assault. Still hoping to force surrender,
though at immense cost, Starnberg was buying precious time for
a relief effort. Vienna's civilian's courage often matched the soldiers.
As food ran scarce, rations fell to just a few
ounces of bread and horse meat daily. Women and children

(56:21):
braved artillery fire to repair walls and carry water. The
city's medieval walls, neglected since the fifteen forties, proved very
vulnerable to the skilled Ottoman sappers, who effectively tunneled down
to collapse fortifications. A bold group of Viennese bakers famously
dug a tunnel to thwart one of these Ottoman mines.

Speaker 1 (56:43):
To bakers, regular everyday people taking the initiative to fight
in eminent danger, the community united the city united. It's
a very powerful thing. It's a very brave thing to

(57:04):
hear about the retelling of.

Speaker 2 (57:06):
Detecting the enemy's sappers by the faint sounds of pick
expirational and flooding their shaft with boiling water, a tale
immortalized in Viennese lore as a triumph of common ingenuity.
On August twelfth, when a mine blasted a breach at
the Lobel Bastion, killing dozens and opening a gap, Starnberg
personally led the counter attack, sword in hand, rallying a

(57:29):
ragged mix of soldiers, bakers, butchers, and students to hold
the line, repelling waves of janissaries in hand to hand combat.
Chronicler Johann Peter van Balkren wrote he was everywhere a
lion among men, his voice cutting through the cannon's roar.
This desperate stand, repeated across multiple breaches, continued to keep

(57:53):
the Ottomans at bay, if only just. But even as
Stormberg's lion heard did stand held the walls. The siege
ground on into August, and Vienna's fate grew bleaker with
each passing day. King John the third Sobieski had promised
to bring a relief army by mid August, a vow

(58:15):
that burned as a faint hope in the hearts of
the beleaguered defenders. Yet weaks dragged by with no thunder
of hoofs from the Colemberg, and that imber of promise
flickered toward ash. Within the city, the dead piled high,
unburied in the sweltering heat. There, rotting stench a grim

(58:35):
shroud over streets once so alive with trade and prayer.
Mid August, von Starnberg himself would succumb to illness, his
body ravaged by exhaustion, his gaunt frame a mirror to
the city's decay. His sickness struck the garrison like a
blow if their unyielding commander wavered what hope remained. Each night,

(58:59):
as despair deepened, the Viennese lit flares or sounded calls
from Saint Stephen's Tower. Desperate signals flung into the dark,
praying for Sobieski's relief to answer. Below ground, the war
turned infernal. Ottoman sappers and Viennese counterminers clashed in a

(59:20):
hellish labyrinth of tunnels, their battles a savage dance of
steel and sweat in suffocating darkness, each explosion a gamble,
each collapse a tomb. By early September, the city's stores
ran dry, and starvation sank its teeth into soldier and
civilian alike, with their rations shrinking two shadows of sustenance.

(59:44):
Of the ten thousand defenders who had stood at the
siege's dawn, only four thousand remained fit to lift a musket,
their ranks thinned by death, disease, and despair. Vienna trembled
on the edge of ruin the Ottoman Vice. In the
dark of night. Messengers slipped through enemy lines, pleading for

(01:00:06):
relief from the Holy League, stressing that time was now
very short and must come fast and by any means necessary.
On September eighth, as the Turks detonated yet another mine
under the berg Bastion, killing two hundred defenders, a lone
trumpeter climbed the battered Saint Stephen's Cathedral and blew a

(01:00:26):
defiant tomb, audible even to the Ottoman lines. An Ottoman
chronicler noted the infidels cling to their city with a
madness we could not fathom, as if death itself feared
to claim them far away.

Speaker 1 (01:00:41):
Yet never respect, never is respect ever acquired by these
types of people. They don't do what the Goths did
with their encounters with the Romans, or any of the
historical instances where the the Scythians had shown a kind

(01:01:06):
and unmalicious treatment of people after they were conquered in battle.
It's never that. It's always a complete total mutilation, destruction, murder, enslavement,
pillaging of a people. They never see their courage here
and think to themselves that these people are worthy of

(01:01:26):
their respect. Never never with the Jews, never with the
with these freaking Ottomans, these Turks. They're they're both. They're
both united under the fact that a lot of the
you know, you have the Ashkenazi, you have Turkey being
in a hotspot, the Kaldiese Semites. And this is why
I'm trying to tell you about the the British Eda

(01:01:51):
that's so important. There was no distinction back then that
made one a Jew and another a Muslim. That didn't
exist yet. But they were all united in the fact
that there were cald Semites in Turkey in this Saturn
cult or the Serpent cult, whatever defining characteristics they decided

(01:02:11):
to assign themselves after the fact, doesn't mean that they
didn't have a long history, same same together.

Speaker 2 (01:02:19):
From the desperate siege. Receiving these increasingly panicked updates, Emperor
Leopold scrambled to do all in his power to cobble
together allies, ultimately pinning his greatest hopes on Poland's Sobieski.
A battle hardened the legend, as is so often the way,
with great European powers, setting aside differences to form this

(01:02:40):
powerful army hadn't been the least bit easy. Leopold authored
several letters in every direction attempting to solidify the alliance.
Even still, the anti Habsburg France had refused to join Bavaria,
and Saxony, still smarting from the Thirty Years War, clashed
over precedence in the line of March, the voice trading

(01:03:00):
barbs and nearly blows at the negotiating table in tone.
The Austrians sneered at the barbaric Polish cavalry, and Sobieski
himself faced powerful descent at home, with nobles nearly blocking
his departure, arguing the Commonwealth's treasury couldn't spare the coin
for a foreign war.

Speaker 1 (01:03:21):
And yet and that sounds like Jewish influence to me,
right there, you don't have the money when in it
matters to save your your comrades in in Vienna. What
the hell is the point of the of the kingdom? Then,
what's the point of like what is that? What does
that even mean? And why do you get this idea
of scarcity in the first place from people who manipulate

(01:03:43):
what you think is of value. They didn't have, they
couldn't spare the coin. Come on, that's a that's a
that's a manipulation by that cold too, that's a spell,
the spell of money.

Speaker 2 (01:03:56):
This uneasy band of European brothers finally coalesce, their petty squabbles,
swallowed by the shadow of a greater peril. The site
of Vienna's smoke choked spires and the distant roar of
Ottoman guns silenced their rancor. Forging a momentary unity, Bavaria's
Max Emmanuel tightened his grip on his saber, Saxony's John

(01:04:19):
George rallied his musketeers, and Sobieski, contemplating the massive Turkish
host now circling Vienna, saw not just a battlefield but
a bulwark for Europe's soul. For all their fractures, political, personal,
and parochial, These leaders and their men recognized the dire

(01:04:39):
necessity of standing as one. They fought not merely for Vienna,
but to safeguard Europe, her people, her culture, and her future,
a shared resolve that turned a tenuous alliance into a
thunderous force on the eve of history's greatest charge, just

(01:05:00):
in time. By early September, Vienna had become a shadow
of itself, walls crumbling, plague spreading, and ammunition nearly gone.

Speaker 1 (01:05:11):
Star Pay attention to that, too, plague because of what
mount nutrition. It's not a virus, it's not this, it's
not that unsanitary water and Malnutritionburg, gaunt and sleepless, still

(01:05:33):
refused all surrender, even as Kara Mustava's banners pressed ever closer.

Speaker 2 (01:05:40):
The night of September eleventh, sixteen eighty three hung heavy
over Vienna, its fate teetering as Ottoman minds gnawed at
its last defenses and the full force of starvation now
gripped its streets. Yet atop the Cullenburg Heights, a different
scene unfolded. Flares pierced the twilight from Kolinburg's crest, signaling

(01:06:03):
the relief army's approach, sparking a surge of hope. Salvation
had finally and mercifully arrived. King John Sobieski, commanding a
coalition of seventy thousand Poles, Austrians, Bavarians and Saxons, had
finally reached the Kolenberg Heights overlooking the city, setting the

(01:06:26):
stage for the final battle for Sobieski. The fight against
the Ottomans was deeply personal, rooted in family legacy and loss.
His ancestor Stanislaw died heroically at the Battle of Kakora
in sixteen twenty a tale of valor his mother Sophia
instilled in him. His brother Marek was captured and executed

(01:06:49):
by Tartars in sixteen forty four, and Sobieski's birth in
sixteen twenty nine at Olesko Castle amid Tartar raids, was
seen by his family as a sign of destiny. Battling
Tatars and Turks became his calling. Sobieski had triumphed in
a cunning counter raid near Love in sixteen seventy two

(01:07:11):
and crushed a forty thousand strong Ottoman army at the
Battle of Kotten in sixteen seventy three, cementing his legacy.
Now standing atop the Kollenberg. This seasoned warrior bore not
just the hopes of Europe, but a lifetime of vendetta
against the Ottoman foe. As Sobieski's relief force had neared Kolinberg,

(01:07:33):
it said, a young drummer boy climbed atop Vienna's shattered
ramparts and began to beat a frenzied rhythm, urging an
exhausted garrison to hold on. The relief army had brilliantly
used the dense Vienna woods to mask their approach, avoiding
Ottoman scouts, amplifying the element of surprise. However, on reaching Koalenberg,

(01:07:55):
Sobieski found the hills steeper and denser than the Habsburg
maps had suggested, nearly botching his charge plan. He was
forced to adapt on the fly, which he did masterfully,
splitting his forces for a multi pronged assault. Flanked by
Charles of Lorraine and his German allies, they quickly finalized
a daring gambit to break the siege with far less

(01:08:19):
than half the total manpower of their foes. A standard
fighting force may have felt some trepidation, but these were
no ordinary forces. Many gathered here represented the cream of
the crop of Europe's martial elite, and King John Sebeski
was certainly no ordinary commander. It said that they were
positively eager to engage to relieve their long besieged brothers

(01:08:42):
within the walls. On the other side, the mood was
very different. An eerie unease settled over the Ottoman camp
below the Calimburg Heights. The horizon now flickered with the
ominous glow of thousands of campfires, multiplying through the night
like the eyes of some vast, slow waking beast. By morning,

(01:09:03):
their darkest fears stood embodied atop the ridge thousands of
Polish winged Hussars, those infamous angels of death, poised ready
to dissent. Though an immense Ottoman army of well over
one hundred thousand soldiers stretched across the valley, vastly outnumbering
their foes, they found no solace in their numbers, and

(01:09:27):
now braced for a reckoning. Perhaps both sides knew that
within mere moments thousands would lie dead and the course
of history would be forever changed. As the Europeans atop
the hill readied themselves for the great assault, Marco d Avian,
an Italian monk, sent by Pope Innocent the eleven performed

(01:09:50):
a hurried final mass and provided a fiery prayer to
galvanized spirits and attempts to prepare the men for what
lay ahead. And on the early evening of September twelfth,
sixteen eighty three, the Kalenberg Heights bore witness to the
battle's ferocious climax as King John the Third Sobieski unleashed

(01:10:13):
his decisive stroke, the largest cavalry charge in history, eighteen
thousand horsemen with three thousand Polish winged hussars at its heart.
Poland's elite shock troops. Amid the fading light, trumpets blared,
and Sobieski's ranks roared the earth buckley under a relentless
quake of gruise that smashed into the Ottoman lines below.

(01:10:37):
Clad in leopard skin cloaks and gleaming armour, they are
eighteen foot lances carved through flesh and steel, the hussar's
feathered wings shrieking a relentless dirge as they tore Kara
Mustava's army. Asunder chronicler John Passik, a Polish noble in
the fray, wrote, the ground roared as if the heavens

(01:10:59):
had split, and the Turks stood agape as death rode
down upon them. A hussar recalled, we rode as one, wings, roaring,
lances leveled. The Turks saw us coming, and their hearts
failed them. We trampled their camp into the dust. Ottoman
chronicler Sciladaraga captured the collapse. Quote, Their wings sang a

(01:11:23):
song of joom, and our men broke like dry reeds
before a storm. Swords flashed, heads rolled, and the plain
became a sea of our blood. We fled, pursued by devils.
Van Starnberg, watching from Vienna's battered walls, declared, the glorious
sight of the Polish cavalry swept down the heights. The Turks,

(01:11:47):
who had tormented us for months now scattered like leaves
before the wind end. Quote at his cry, now brothers
to the fight. His gaunt garrison surged from the gates quote,
cutting down the Turks as they ran their backs to
us in terror. Charles the Fifth later reflected, the King

(01:12:08):
of Poland led his horsemen down the hill with a
roar that shook fear. Their wings and glances struck such
fear into the Turks that they broke before the clash
was fully joined. Marco d Avillano added, I saw with
my own eyes the Polish king descend like an angel
of wrath, his cavalry a storm of steel and feathers.

(01:12:30):
The infidels fled as if pursued by the hosts of heaven.
Sobieski himself proclaimed, we came, We saw God conquered. The enemy,
struck with terror, fled in confusion, leaving behind their tents,
their cannons, and all their witches. My hussars charged with
such feary that the Turks could not withstand them, and

(01:12:52):
the field was ours in three hours. Our horsemen flew
as if winged by angels, and God granted us the day.
In court, the Turks abandoned all cannons, tints, even their dead,
as the Hussar's blades cut through them like a scythe
through wheat. Sobieski's audacity and the Hussar's dominance turned a

(01:13:16):
desperate stand into a decisive route, halting the Ottoman tide
at its peak. Vienna stood not just saved, but forged
into a symbol of defiance, etched into history's corps, and
by dusk on September twelfth, sixteen, eighty three, Kara Mustafa's

(01:13:36):
vision of conquest lay in wounds, his massive army in
full and desperate retreat to save their lives, a devastating
loss he would pay for upon returning home, with his
own life strangled with a silken cord. This had been
no ordinary triumph. It was the defining clash that finally

(01:13:58):
and definitively destroyed the Ottoman surge. Had it not been
for these winged Hussars, these exceptional descendants of the Scythian
and Sarmatian step warriors, representing the pinnacle of cavalry mastery,
Europe's fate may well have mirrored constantinoples overrun and forever
changed by Muslim swords and Jewish merchants. Their charge at

(01:14:22):
Vienna was a defiant Christando, a moment of unmatched discipline
and skill that turned the tide when Europe's future wavered.
More than warriors, they'd acted as guardians of a civilization,
and their victory, that last brilliant echo of mounted warfare,
shattered Ottoman dreams and secured a continent's destiny against overwhelming odds.

(01:14:47):
We stand forever in their debt, their valor, a beacon
across the ages. That day atop the Calemberg was a
fulk rum of history, a stand that preserved a continent
and the inheritance we hold dear a testament to the
courage and spirit of Western mankind.

Speaker 1 (01:15:18):
We are there again, ladies and gentlemen. Friends. Uh, I
love that one. Well, I got another one to back

(01:15:39):
this one up. Let's gotta find it. There was something here,
all right. So here's the here's the Darlana and look

(01:16:01):
at looking at her sabbataized ebb the Dome Ottoman Turkish
or a group of sabbat and Crypto Jews and the
Ottoman Empire were forced to convert for them, but retained
their Jewish faith. No, it was not, it was ant
well whatever, it was Kabbalistic, right, and that's well. Gee,
I wonder why Sufism, Sufi mysticism is so heavily in

(01:16:25):
part of the Kabbalistic if they want to call that
Jewish mysticism. M yeah, it's because there's so much overlap
with these people. It's ridiculous. The Sabbatian movement was centered
mainly and uh Thessalonica. It originated during and soon after

(01:16:47):
the era of sabatized Ebb the seventeenth century Remaniote Jewish
rabbi and kabbalists who claimed to be the Jewish Messiah
and eventually feigned conversion to Islam under threat of capital
punishment from the Ottoman Sultan Mehmid the Fourth. After Zebbi's
force conversion to Islam, a number of seventeen Jews reportedly

(01:17:09):
converted to Islam while remitting secretly faithful to Judaism, which
is a loose word after their leader, and became known
as the Doma. Some live on into the twenty first
century Turkey. As of twenty sixteen, there were still two
thousand non assimilated doma. Oh, we don't worry. Don't worry,

(01:17:34):
there's plenty more scattered throughout. The Turkish word doma derives
from the verb root do iman Turkish that means to turn,
to convert, but in the pejorative sense of turn coked.
The doma of are sometimes called Soloniki person from Thessalonica,

(01:18:01):
and members of the group referred to themselves as the believers.
When zeb You're going to find a lot of this
information in this book too. By the way, whoops, I
dropped it something to this in this book here Priest

(01:18:22):
Craft Beyond Babylon. You can find it on my website.
You can find it at Barnes and Noble only on
the website at Barnes and Noble though, and then also,
like I said, my website, you can find it on
Amazon as a kindle version or the hard copy. You

(01:18:44):
can get a paperback or a hardcover. I don't care
which way you do it. If you get it if
you get it from me directly, or if you get
it from them. It's a good it's decent read to
get a lot of information that I cover consistently on
here with the back of this kind of like the
foundation of what we discuss and branch off from there.

(01:19:09):
It's let's see when zeb converted Islam in Ottoman Court,
possibly in exchange for amnesty in sixteen sixty six redemption
through sin. Some of his followers followed him into Islam,
while others gave esoteric explanations and dismissals of his conversion. Right,
they were coping, he's certainly you know he's supposed to

(01:19:31):
leave the Jewish revolution. No, no, no, he's the Messiah.
How would he convert? Oh, it's part of that whole
sabotanism to be with the you know, to mix with
the profane. So that must be it. It's all apologetics and
coping mechanism. Zeb's final and that certainly couldn't be because
he was a chicken shit and had his life threatened.

(01:19:54):
Couldn't have been that he said, oh yeah, okay, no,
everything's good. We're good. I'll just hide here until I
can fuck you later. Zeb's final wife, ic Ace, and
her father, the esteemed Rabbi Joseph Pelosov, were originally from Slonka.
After Zeve's death, they returned to the city and played

(01:20:16):
a key role in founding the new religious sect he
had initiated. By nineteen hundred, Thessaloniki was home of to
a community of around ten thousand Judeo Spanish speaking Muslims.
This group was followed by followed by about three thousand
other Sabbatians in sixteen eighty three. When did this happen?
This battle sixteen eighty three, shortly after the death of

(01:20:40):
Nathan Agaza, which occurred in sixteen eighty Nathan think of
Nathan Agaza as like the don king of promotion for
Sabbataie Eve. Despite their outward conversion to Islam. The Sabatans
secretly remained faith full to Judaism, whatever the fuck that means,

(01:21:02):
and continue to hold their Cabalistic theology along with Jewish
beliefs and rituals. There's not a whole lot of difference
between the level of brutality, the abuse of human life
and a disregard for it that are shared by the
Ottoman Turks in Judaism when it's allowed to run wild,

(01:21:28):
So he's going to be enslavement of Christians, rape murdered, torture, dismemberment,
blood draining, all that stuff happens. It doesn't matter if
they're called Muslims or if they're called Jews or Cabbalists,
which incidentally is kind of interesting in and of itself,

(01:21:49):
since the Sufism isn't there These included recognizing savage. Let's
see what I jumped down. Yeah. The Doma divided into
several branches. First, the Ismurley was formed in Smyrna and

(01:22:14):
was the original sect from which two others eventually split.
The first schism created the Jacobite Turkish Yakubi sects, found
founded by Jacob Queriedio, the brother of Zeb's last wife,
Kierdio claimed to be Zevi's reincarnation and proclaims himself as

(01:22:36):
the Messiah and his own right. So here's another one
that did that. Then you have Brukia Russo, which we'll
get into too. Oh, yeah, there is right there. The
second split from Ismrle was the result of the Brukia
Russo branch, which claimed to be Zeb's successor. These allegations
gained attention and gave rise to the karakashi A branch,

(01:23:02):
the most numerous and strictest branch of the Doma. Despite
lingering suspicions throughout the nineteenth century that the Thessaloniki Doma
were secretly Jewish, the group gradually evolved into a distinct
heterodox Muslim sect. Yeah, where's the part where it overlapsed
into the Saudi royal family shaped it in part by

(01:23:24):
Sufi influences and their connection to Judaism faded. Wealthier Doma
families increasingly intermarried with mainstream Muslims and became integrated into
the Ottoman urban society that's called the parasite getting embedded.
By the late nineteenth century, the Doma were active and
expanding Muslim edication into Thessaloniki and played a significant role
in the city's commercial, administrative, and intellectual life. Oh wow,

(01:23:46):
really they got into preuacracy, You say, no way. Some
became prosperous merchants, so go figure, building European style villas
along the seafront and entering municipal governance. Again, go figure,
while others worked in skilled trades such as barbering, Hey,
where's the alcohol, coppy, Oh yeah, they don't drink, right, coppersmithing,

(01:24:08):
and butchery. Their embrace of European education and reformist ideals
helped turn Thessaloniki into one of the most progressive and
political dynamic cities in the Ottoman Empire. Yeah, I'm sure
they were selling alcohol to the Christians, though some commentators
have suggested that several leading members of the Young Turks,
an anti absolutist movement in the constitutional monarchs monarchist revolutionary

(01:24:34):
who in nineteen oh eight forced the Ottoman Sultan What
about the butcher of the Christians? But where are you
going to go there? You're not gonna talk about that part.
You're not gonna talk about that Committee of Union of Progress.
Oh yeah, yeah, the Committee of Union in Progress, that
says it all right there progressives in is this union thing?

(01:24:58):
When's that not ever communist? And the fact that union
itself is like saying liberty, quality, fraternity. Oh, it's awfully interesting.
As far as ritual was considered, the Doma followed both
Jewish and Muslim traditions, shifting between them as necessary for
integrating into Ottoman society. Outwardly Muslims and secretly Sabot and Jews.

(01:25:21):
The Doma observed Muslim holidays like Ramadan, but also kept Shabbat,
practiced Britain Mila, and celebrated Jewish holidays. Munch of Doma
ritual was a combination of various elements of Kabbala, Sabatinism,
Jewish traditional law and Sufhism and the most and they
trust me, they latched on pretty hard to the frankest

(01:25:45):
extremism of it too, as that unfolded the most basic
of these rules. How word I miss combination of the
Jewish tradition, a law, and Sufism, mystic body of religious
practice found while within Islam, which is characterized by a
focus on Islamic purification, spirituality, ritualism, and asceticism. Yeah, so

(01:26:12):
which ones are they?

Speaker 3 (01:26:14):
So?

Speaker 1 (01:26:14):
What is where's the dividing line. Really, the most basic
of these rules of interactions was to prefer relations within
the sect rather than with those outside of it, and
to avoid marriage with either Jews or Muslims. In spite
of this, they maintained ties with rabbinic Jews, so they
weren't anti Talmudic, but they didn't recognize their authority, who

(01:26:37):
were secretly Sabbatians and had not formally converted Islam. But
even with the Jewish rabbis who secretly settled disputes concerning
Jewish law da da Sabbath, all of them believe that

(01:26:58):
Sabataiev was the Jewish Messiah and that he had revealed
the true spiritual Torah right, because there's a more mystical
meaning here. And this bullshit that we made up in
three hundred BC. Doma hierarchy. When I say we am
talking as if I was the scribes in Grecian Africa.

(01:27:25):
Doma hierarchy because during the hell in this six period,
hierarchy was based on the branch divisions, the blah blah.
After the establishment of the State of Israel the Bassard
terrorist State of Israel in nineteen forty eight, only a
few Doma families migrated from Muslim majority countries to Israel.

(01:27:46):
In nineteen ninety four, ilgas Zulu, an accountant oh who
claimed to be of Domot origin on his mother's side,
started publishing articles and history journalism in which he his
self proclaimed Doma identity and presented the Doma and they're
really just believes Turkish YadA YadA. Okay. However, Doma are

(01:28:18):
not recognized as Jews by the Israeli national law and
are not eligible for the Law of Return. For the
Portuguese Law of Return, the decision is recognized to recognize
Doma as Jews or not is outsourced to local Jewish communities. Yeah,
just give them money, it's allid takes. Turkish anti Semits,

(01:28:39):
give me a fucking break with this shit. And the cannards,
which are anti Semitic tropes, stop it. Anti Semitic libels.
Oh that that libel world is not a good one
upon which it relies are centered on the Doma. According
to your historian Monica, who cares? Who cares? So here

(01:29:03):
we go, young turk revolution. But what's where's the Christians
at They're gonna talk about the slaughter of the Christians?
Then I have that, I can bring it up. It's
a it's a revolution, so therefore it must have been
something good. Right. These people are fucking nuts in whitewash.

(01:29:31):
How about this? How about we look this is just
a generics right because we're just looking at this. Uh,
I like it. Let's see the Ottoman Christian genocide, native

(01:30:02):
Christians massacred, Turkey's destruction of its Christian minorities eighteen ninety
four to nineteen twenty four, Young Turks and edited during
the first years of Turks. Well, okay, let's see the
thirty year genocide, Turkey's destruction of its Christian minorities. Between

(01:30:24):
eighteen ninety four and nineteen twenty four, three waves of
violence swept across Anatolia, targeting the region's Christian minorities, who
had previously accounta for twenty percent of the population. Remember,
led by donma into one that killed a million of them.
That's all they have to say about that. So let's
just go to Armenian genocide and see what we get
from that. They were the perpetrators. Remember, young Turks, Donomo

(01:31:04):
crypto Jews were the perpetrators of the Armenian genocide. The
young Turk movement emerged in reaction to the absolutist rule
of Sultan Abdulahahmd. We've heard that already. The second with
the eighteen seventy eight suspension the Atoman Constitution reform mighted
Ottomans right, because they're all civilized people resorted to organizing

(01:31:27):
overseas or underground. The background of the movement was formed
by young military officers who were especially disturbed by the
continuing decline of out them. They see how they whitewash. Oh,
these are just people with ideals and good, good behavior.
At the center of the Young Turk Revolution still the
community of the Union of Progress CUP. Its members came

(01:31:48):
to you known as the Itahatis or Unionists, the most
ideologically the most ideologically committed party and the entire movement.
The CUP espoused the form of Turkish nationalism, which was
xenophobic and exclusionary in its thinking. It's policies threatened to

(01:32:09):
undo the tattered fabric of the multi ethnic, multi religious society.
Taking advantage of this of the political confusion reigning in
the aftermath of the First Balkan War, which the Ottoman
Empire loss in nineteen twelve to its former subject states,
DA da da da da da. Let's get to a

(01:32:32):
young military hero. Come on, where's the where's the murdering
of the of the freaking They're not gonna do it.
Everything is just that. That's all they have. That's how
they dissway okay hola. While many second rank figures were
persecuted individually, the party was as a whole was indicted
for the crimes of conspiracy and massacre. With the defeat
of the Ottomans at Rulb War one, it denounced the

(01:32:55):
is that supposed to denouncement of the cup became a draw,
a drawn out matter pursued by their opponents, fully recognizant
of the Allied threat to hold them responsible for war crimes.
YadA YadA, YadA, YadA. Yeah, they don't. They kind of

(01:33:16):
shoot around it, don't they. They kind of shoot around it.
We're gonna get a little bit more insight into these Turks.
But Brukia Russo claimed succession. Russo emerged around seventeen hundred

(01:33:39):
as a leader within the Doma, the group of Sabbatan
followers who had outwardly converted to Islam and the Ottoman
Empire after the death of sabbataized EV's brother in law,
Jacob Queriedio. Russo was proclaimed the reincarnation of sabbataized Ev
and the new Messiah byt his followers. It was Russo's
followers who groomed Jacob Frank for the new position. Inspired

(01:34:05):
by Russo, Frank was born into sious he was up
to seventeen twenty. He was born in seventeen twenty six.
Frick was born into a family of Polish Sabbatians and
was introduced to the radical Sabbatian teachings of Russo's Karakashlar
followers by his teachers. In seventeen fifty three. He even

(01:34:27):
traveled with them to the Donmuth Center in Salonica. Jesus
Christ claimed Messigia Messian Messia ship. Okay, messiah Ship. There
we go claim Messiah Ship. In the mid seventeen fifties,
Frank gathered his own group of followers in Poland, presenting
himself as the new incarnation of the Messiah. Inheriting the

(01:34:48):
role from both Sabbataiev Ambrukia. Russo adopted conversion strategy. Like
his predecessors, Frank adopted the policy of outward conversion to
the dominant religion of his follow For his followers. While
Sabbataie IV and Russo had converted to Islam, Frank and
his followers converted on Moss to Roman Catholicism in Poland.

(01:35:09):
This was part of a larger plan to infiltrate and
subvert from within, a key aspect of his doctrine of
redemption through sin. More radical and political, Frank was more
radical and politically driven than his predecessors. Yes, he also
liked to drink blood, eat children, chop them up, rape
things senseless to death. Yeah, this was This was the guy,

(01:35:31):
drug orgyies, all that shit. He discarded much of the
original and incest. He discarded much of the original Saboten
Caballistic system. Discarded it. Let's just say, didn't even consider
learning it or looking at it. Not that it matters,
but just saying. He was on his own trip and

(01:35:51):
demanded tyrannical obedience from his inner circle. His movement evolved
beyond being a mere Sabotin offshoot, blended Jewish Messa Messianic
ideas with Catholicism, sexual licentiousness, and other esoteric practices. Led

(01:36:14):
a movement from the seventeen fifties until his death in
seventeen ninety one, and in about seventeen eightyish is when
he had his famous meeting the third man in the room,
as I write in my book and often bach I
believe it was at the time with why shopped and

(01:36:35):
the important rothschild at the time, and I'm sure there's
more people there, but that's the ones that matter proclaimed
the reincarnation of Sabotized. Hev acknowledged Sabatizevy and Brookie Russo's
messianic predecessors, defining himself as the final incarnation. He extended

(01:36:56):
Antimonianism into a radical libertine doctrine of redemption through sin,
meaning do everything backward, do everything evil, bring evil out.
This is what this can be deduced from delivering Kabbalah.
In fact, let's see, I know people don't want to
know what that word is. I'm going to give you
its definition. The belief that Christians are freed from the

(01:37:20):
obligation of moral law, including the law of God, due
to divine grace. This theological stance, derived from the Greek
word again for against the law, is often seen as
a heresy within traditional Christian thought because it suggests individuals
are not bound to follow religious laws after salvation. I'm
not sure where the Christian part comes in. Antimonianism is

(01:37:41):
not the opposite of legalism, but rather a rejection of
all law in favor of freedom from it. Right, And
when they say it's the Messianic age, that means you're
supposed to not just ignore the law under him, You're
supposed to break it to the till it can't break
no mole. That's that's his philosophy. Here what was I

(01:38:07):
did he just set the back out or what? Nope?
All right, here we are, so it gives you a
little bit more detail here. I've been holding these tabs
up for a while. Now we can get it to
the Christian Zionism thing, the Darby element. Christian Zionism's broader

(01:38:29):
influence this movement, which because I'm telling you Zionism grew
out of Frankism, Sabatinism, because this are all rooted in
the learning Kabbala telling you they have to be an accelerationist,
you have to take part in the conditioning of the
world to its final form when their meschiak will come
back and destroy everybody except for them, because somehow they

(01:38:52):
are outside of because of the helpers of God's hand
because apparently God likes to destroy his own creation. Their
God does anyway, because it's not discretion. They like to
they want to accelerate the end of days. And they
have a little book that they wrote a bunch of
silly fiction and convinced a bunch of people that they
call Christians into believing that this is what you're the

(01:39:14):
signs and signs and symbols that that you should look
out for when God is getting closer. And then you
get a bunch of Christians helping you bring about their
own demise because there's not going to be anybody coming
except for an ai God that they had us helped

(01:39:35):
create through our ingenuity and minds to create technology, and
they're going to be the ones playing in the role
of God when they kill us thereby self fulfilling their
own prophecy. And the soft headed people will still believe
that it was something divine. And they've probably done this
maybe in the past too. Who knows what the religion

(01:39:55):
was ten thousand years ago and whether or not that
led to another you know, cataclysm or whatnot. But this
is where we're at right now, and this is what
we need to concern ourselves with I here that here's

(01:40:16):
seven Nights Heavy and uh Trump for some reason together
Forward is a Jewish magazine. Blackstone is another Christian Zionist.
I have to get up for a moment. I need
to show you. Hmmm, John Nelson Dalby, where's Blackstone? You're

(01:40:41):
not gonna talk about Blackstone? Well, then you're screwing up. Bro.
The Lotus Club, Okay, that's good. Lewis Berry Schaeffer, New
Skillful Study Bible, Yeah, that's the that's the easy pickings though, Bro,
A question for Christians? Yeah, all right, all right. And
yet these are the two fucking Jimokes that are gonna
be fucking talking about it. These two fucks. Really, this

(01:41:04):
is who we're hearing from. I want one. I want one.
I want one. I want to burn shit. Laser. You
can't be told your knicks check that you can't have
a laser, right, give me a goddamn laser. So this
is the eleven year old prince we're talking about. Vlad

(01:41:27):
the Impaler abused, child abuse, sexually abused for six years.
How Ottoman captivity forged Vlad the Impaler? So this is
where I was going with this. And then there's this
one which is the story of Ladin and Paler all parts.
I've played this in the past, years and years ago.

(01:41:54):
I guess I have to play the Blackstone one, even
though I don't like the doctor all the tari it's
not it doesn't say a tari, but it's close enough.
I'll be back in a moment. Don't go anywhere or
do I don't care. Who am I to tell you
what to do? Fuck? Is that all about? Sorry? What
a deca? Tell me to tell you what to do?

(01:42:19):
The nerve of some people? I swear, where's my logo? Bro,
I don't have a logo in this one? Ah blame.
We'll let me get a logo image, Lugu, lugu my ego. There,
that's a little big though. A yeah, as I put

(01:42:41):
this over the top of my stupid face for I'm
gonna be it was that there instead, and then I
can make myself disappear. Ready ready, ready? Oh? Wrong? One ship?
My magic sucks? What again? I screwed up? Just gave

(01:43:04):
way the magic trick? Fack? All right? How many buns
do I get the press before I get the right one? There?
You go back in a moment.

Speaker 3 (01:43:16):
Traditionally, Christians believed that Christians are now the chosen people, right.

Speaker 1 (01:43:21):
This is hilarious. That says nothing, butt faces, but it
looks like it says nothing, butt faces. What's up, butt face? Yeah?
And you know what, there's a Jew and speaking of
people that can't get along way too much and way
too well for being complete opposites, we apparently are looking
at a Jew because he said the Christians believe. And

(01:43:42):
then this guy here, which is probably I would imagine
either a Jew himself or a Muslim. I don't know
what the fuck they I'm looking at, honestly, but I
don't think either one of them or what we would
call European descent, unless you want to talk whatever anyway,
have fun with that. I'll be back at a minute.

Speaker 3 (01:43:57):
Jews are no longer the chosen people for Christians too.

Speaker 1 (01:44:01):
So buddy, dude, that's the whole thing, this whole this
is why the EDA dispels all of this, these claims
of bullshit. These are the the cult of Child's Sacrifice
claiming to be the chosen chosen by demons. Sure, I'll
give you that, or you chose the demons because you're
the ones who were screwing around with him that now

(01:44:22):
they've chosen you back, okay, but there was no union,
didn't have a concept of God until you met the
Goths in Sumaria, in Kappadocia, in Karshmish in Turkey. That's
where you first learned that you should have a creation
story and then decided to co opt ours. Yeah, okay.

(01:44:44):
And the concept of a monotheistic religion that came from
us too, as well as well as baptism, concept of marriage.
All these things that made your cult a little bit
less like a sick, disgusting stone age, freaking free for
all snuff fil But now you're the chosen ones. Give
me a fucking break, and then you're gonna so the

(01:45:07):
just out of the gate. I know I have my
issues with Christianity, but I'm not gonna let them. I'm
not gonna stand around and let them talk about you
like that. I got your freaking back. I'm not gonna
have some fucking holier than now freaking jew telling you
in a smirking way, oh now that Christians think that
they're the chosen ones, Fuck you, doctor, I'll be screw

(01:45:31):
you fort.

Speaker 3 (01:45:32):
The building of a third temple is absolutely blasphemous because
in the New Testament, Jesus is clearly described as being
the New Temple, the final Temple in Roman six and
Hebrews ten. You know, Paul says that Jesus was the
the be all, end all sacrifice. He's the ultimate Temple,

(01:45:52):
he's the ultimate high priests, the ultimate sacrifice. And yet
Christians hionis they fully support the Third Temple where sin
sacrifices will apparently return oney according to Jewish Messianism. So
Christian Zionism is just indefensible from a biblical perspective. So
what actually happened here? How did Zionism become so popular
among American Protestants. Well, in eighteen thirty one, there was

(01:46:15):
this Anglican preacher named John Nelson Darby, Okay, and so
he was one of the primary organizers of a non
denominational Christian movement called the Plymouth Brethren. So you know,
this is what happens when church tradition is ignored. So
Darby is considered to be the father of something called
modern dispensationalism. Okay. So what is modern dispensationalism. So this

(01:46:39):
is basically it's this notion that there will be a
future restoration of the earthly nation of Israel. But this
also includes this idea that the Mosaic Covenant and the
Christic Covenant are two valid coexisting covenants. They're both valid.

(01:47:01):
This is also known as dual covenant theology. In other words,
Christians do not need to convert Jews. The Jews already
have a valid covenant. Jews are still chosen by God
irrespective of their belief in Jesus. Okay, So if we
just think about the theological implications of this for Christianity,
I mean, this implies that Christ only came for the Gentiles,

(01:47:25):
not the Jews. That's the implication that have actually directly
contradicts the New Testament. Jesus, you know, when I was
not sent but unto the last sheep of the House
of Israel. You know, instead of you know, for God
soul love the world, he should have said, for God
so loved the Gentiles that he gave his only begotten son,
because the Jews don't need him, at least not yet.
So according to Darby, let's get into his eschatology. Then

(01:47:48):
that Christ will rule the reconstituted physical ethnic Jewish state
of Israel. So national Israel will be restored, according to Darby.
According to Darby. The Old Testament prophesizes not so much
the Church Age, but really the Kingdom, the millennium where

(01:48:09):
Christ rules the national Jewish state of Israel. And Darby
was also a dual covenant dispensationalist. So what does that
mean again? This means that the Mosaic Covenant and the
Christic Covenant are two valid, coexisting covenants. They're both valid.
So when Jesus returns to rule over national Israel, all

(01:48:29):
of Israel will eventually believe in him, and there's going
to be a reversal. He came the first time, they
almost all rejected him. When he comes a second time,
they will all believe in him. Now. Now, Darby was
famous for saying that the Bible must be rightly divided.
This is a very famous phrase from Darby. He actually
takes it from the Letters of Paul, but Paul uses

(01:48:51):
it in a different way. The Bible must be rightly divided.
What he meant was that much of the New Testament
does not actually apply to Christians, but only to Jews,
that Jesus primarily in the Synoptic Gospel. So Matthew, Mark
and Luke, he's actually teaching the Mosaic Covenant. Okay, but

(01:49:12):
in John's Gospel as well as through Paul's writings, Jesus
was advancing the Christian Covenant. So there's almost like two gospels.
So according to Darby, Jesus was teaching both dispensations. Okay,
both covenants are valid side by side. Now, Darby's dispensationalism

(01:49:33):
eventually found its way across the pond to America. So
pastor James Hall Brooks he kind of just fell in
love with Darby with his teachings, right, don't get the
wrong idea. And then Brooks he was in Saint Louis
and there was an annual Bible conference called the Niagara
Bible Conference, and Brooks was often the keynote speaker. So

(01:49:56):
it was at this conference when Darby and dispensationalism became
more and more popular via James Brooks. And Brooks had
a preacher friend named Dwight Moody, and Moody would later
establish the famous Moody Bible Institute in Chicago, where Bible
is their middle name, as bart Airman always says. And

(01:50:17):
then Moody also became a Darbian dispensationalist. And then Moody
befriended a man named Cyrus Ingerson Schofield Okay, now, Schofield
was a morally questionable lawyer and politician. He was accused
of multiple charges of theft, bribery, forgery. He was a

(01:50:39):
deadbeat husband and father, a self described alcoholic turned Christian minister,
so he became placemamed pastor in Dallas in eighteen eighty three. Schofield.
In eighteen eighty eight he wrote a treatise called Rightly
Dividing the Word of Truth. Rightly Dividing the Word of Truth.

(01:51:00):
So he started calling himself C. I. Schofield d D.
That is Doctor of Divinity, although there's no record of
him ever graduating from seminary, so it seemed like he
gave himself kind of an honorary doctorate, kind of like
what Dartmouth College did for doctor Seuss honorary doctor Seuss
wasn't a real doctor. Ceai Schoolfield was not a real doctor.

Speaker 1 (01:51:19):
In nineteen oh nine, well then, god damn it, I'm
bb Dan D.

Speaker 3 (01:51:23):
D Ofield wrote Hisfield Study Bible. This was published by Oxford.

Speaker 1 (01:51:29):
Except Bible, I'm just an honorary doctor or something.

Speaker 3 (01:51:34):
Schofield Study Bible had a massive, massive impact on American
Protestants and Evangelicals. It is no exaggeration that this Bible
turned millions of American Protestants into Christian Zionists. I mean
it changed the generation of preachers. His Bible translation is

(01:51:55):
essentially the King James translation, but he added all of
these strange notes in his commentary. So in his commentary
of Genesis twelve three, Okay, so this is the.

Speaker 1 (01:52:07):
Most this DoD have a lightsaber on this. Just a
bit about your neck there, buddy, to this one.

Speaker 3 (01:52:13):
Okay. So this is God's promise to Abraham. Okay, So
Schofield's commentary it changed the game. So basically, God says
to Abraham, I will bless those who bless you, and
curse those who curse you. So here's what Schofield wrote, right,
he said, and curse those who curse you. Wonderfully fulfilled.
In the history of the dispersion, it has invariably fared

(01:52:36):
ill with the people who have persecuted the Jew, well
with those who have protected him. The future will still
more remarkably prove this principle. Right, So, basically Scofield is
applying this verse to ethnic Jews. Contemporary ethnic Jews that

(01:52:59):
the Jews are still chose, that anyone who curses Jews.

Speaker 1 (01:53:03):
Will be cur think that's his wife wagon stick.

Speaker 3 (01:53:07):
By God. And so after Schofield it became ubiquitous among
Protestants that Christians oh unconditional, unquestionable loyalty to the Jewish
people because they never ceased to be chosen. Okay, this
is Schofield's commentary. And so this doggish Christian loyalty, this pathetic,

(01:53:30):
almost slavish Christian loyalty to ethnic Jews, extends to the
modern murderous state of Israel, because eventually Jesus will rule Israel.
That's Jesus' future kingdom.

Speaker 1 (01:53:44):
Right.

Speaker 3 (01:53:45):
But as we said in light of the New Testament,
and this is a grave misleading misreading of Genesis chapter twelve,
because Paul actually quotes. He actually Paul has a commentary
on Genesis chapter twelve, and Paul says that when it
says Abrah and his seed, his seed is only Jesus,
not the Israelites. But Paul says in Galatians chapter three,

(01:54:07):
he says, if if you belong to Christ, then you
are the seed of Abraham. This is a traditional statement
in Galatians three. In other words, you have to believe
in Jesus or else you're no longer chosen. Right. So,
according to the New Testament, the Church is a new Israel.
The Church is a New Zion, right, which does and

(01:54:29):
can include some ethnic Jews as well. But belief in
Jesus without is without question. You have to believe in Jesus,
according to the New Testament. Okay, the Last Supper, at
the Last Supper, this is this is when the pronouncement
and initiation of the New Covenment Covenant occurred. This was

(01:54:50):
a Mountain Zion on Holy Thursday, and then the descent
of the Holy Spirit on the day of Pentecost.

Speaker 1 (01:54:55):
Occurred on Thursday, you say Thursday.

Speaker 3 (01:54:58):
The same upper room fifty days later on Mount Zion.
So both the establishment of the New Covenant as well
as the proclamation of the New Covenant happen on Mount
Zion in Jerusalem. So you see what the authors of
the New Testament are saying. The Christian Church is the
New Zion. When Thomas Aquinas wrote his hymns Praising Zion,
there's a bunch of hymns that Aquinas wrote where he's

(01:55:20):
praising Zion, He's praising the Christian church, not some future
secular Jewish ethno state. So how did Scofield actually do it?
So in two thousand and five, Joseph Canfield he wrote
a biography about Scofield. It's called The Incredible Schofield and
his Bible. So, according to Canfield, in nineteen oh one,

(01:55:45):
Schofield joined in an exclusive males only secret society called
the Lotus Club, and Canfield suggests that someone highly influential
within the club. He thinks it was another lawyer named
Samuel Untemeyer, basically promoted and financed Schofield's Bible project. In

(01:56:05):
other words, Schofield had powerful American Zionists bankrolling his project.
Schofield was the textbook definition of what's known as a
useful idiot, someone who's used by powerful people to do
their bidding without really understanding consequences of his actions. So
in nineteen forty eight, when you know Israel became a state,

(01:56:26):
Darby and dispensationalism through Schofield exploded even more in popularity
among Western Protestants. So Israel has been restored, you see,
just as Darby says, So this further vindicated dispensationalism, and
so Christian Zionists. They were saying, you know, we better
be nice to Israel or else God will curse us.

(01:56:47):
Of course to Genesis, you know twelve three. We better
be nice to Israel because it is Jesus's future kingdom. Now,
one of Scofield's students was named Lewis Chaefer. He died
in nineteen fifty two, and Chaefer founded the Dallas Theological
Seminary in nineteen twenty four.

Speaker 1 (01:57:06):
So I was asked to call people fags and swear
mar So there you go.

Speaker 3 (01:57:11):
Actually the president of Dallas Theological Seminary until nineteen fifty two.
A famous alumnus of DTS is a man named Hal Lindsay,
and he's still alive. In nineteen seventy three, Lindsay wrote
this book that took the world by storm. It had
the power of thirty Harry Potters. It was called The

(01:57:33):
Late Great Planet Earth. Millions upon millions of copies were sold.
I mean it seemed like everyone in America was reading
this book about end Time's prophecies in the Bible through
a lens of Darby and dispensationalism. It was even made
into a film that was narrated by Orson Wells. So
Hal Lindsey. By the way, he said in nineteen seventy

(01:57:54):
nine that Jesus would return in nineteen eighty eight. Whoopsie,
Because there's a verse in Matthew twenty four where Jesus
at least a Mathean. Jesus says, this generation shall not
pass away until all these things are fulfilled. The present
generation will live to see it all. So apparently Jesus
was speaking about this restored kingdom. So one generation is

(01:58:15):
forty years, right, So nineteen forty eight the restoration of
National Israel also known as the Knakaba plus forty nineteen
eighty eight, right, So that never happened. In nineteen eighty four,
Oxford put out the new Schofield Study Bible. Okay, and
they added this clarifying comment. For a nation to commit

(01:58:38):
the sin of anti Semitism brings inevitable judgment. For a
nation to commit the sin of anti semitism brings inevitable judgments. Age.

Speaker 1 (01:58:48):
So a generation is typically considered to be twenty to
thirty years, right, It's like one schooling term plus you know,
extended educations usually would have seen as so, right, around
twenty five years to be more precise, I'll know where

(01:59:10):
he gets forty from.

Speaker 3 (01:59:13):
You know, the New Testament. Jesus he said that that
the only unforgivable sin was blasphemy against the Holy Spirit. Now,
in today's you know Zeitgeist, were constantly told.

Speaker 1 (01:59:24):
That any creatures he didn't say against himself.

Speaker 3 (01:59:29):
Zionism is anti Semitic. So anti anti Zionism is a
form of anti Semitism. This is what we're told. So
then Christians who read that note from Schofield must only
conclude that anti Zionism is the unforgivable sin in the
sight of God. For a nation to commit the sin

(01:59:49):
of anti Semitism, a form of which is anti Zionism,
brings inevitable judgment. Right, And there's a bunch of things
that he says. For example, a Schofield in his commentary
of Hoseah, chapter one, verse ten, this is what he said.
He said, the expression my people, i'm me in Hebrew
is used in the Old Testament exclusively of Israel nation.

(02:00:13):
He's just wrong here, He's demonstrably wrong. Isaiah nineteen twenty five.
It says Baruch Ami Mitzraim, blessed be Egypt, my people.
He's just wrong. In his Commentary of Genesis, Schofield wrote, quote,
the Palestinian Covenant gives the conditions under which Israel he's
talking about physical Israel entered the Promised land. It is

(02:00:36):
important to see that the nation has never as yet
taken the land under the unconditional Abrahamic covenant, nor has
it ever possessed the whole land.

Speaker 2 (02:00:47):
This is just wrong.

Speaker 3 (02:00:48):
If you read Joshua twenty one forty three, this is
what it says. So the Lord gave Israel all the
land coolha ritz. It says in the Hebrew all the
land he had sworn to their ancestors, and they took
possession of it and settled there. So Schofield wants us
to think that this is still an outstanding promise, that

(02:01:09):
God has not yet fulfilled his side of the deal. Right,
It's really amazing.

Speaker 1 (02:01:14):
And then he says hadn't lost it, Bros.

Speaker 3 (02:01:16):
Two dispossessions and restorations have been accomplished. Israel is now
in the third dispersion, from which she will be restored
after the return of the Lord as King. So I
think Christians they need to ask themselves. They need to
ask themselves in a very important question, who are you
going to believe. Who do you follow Schofielder scripture?

Speaker 2 (02:01:35):
Yeah?

Speaker 1 (02:01:37):
Well else, that's good, good enough, all right? Now there
is one in here? Where is it?

Speaker 4 (02:01:53):
Let's have the bells of the convent told for the
last time. High in the hills of Thessaly, where olive
trees shivered in the autumn wind, a small band of
nuns gathered inside their fading chapel. They prayed beneath cracked frescoes,
saints with faces long scraped away by age and sorrow.
On the horizon, fire shimmered Ottoman banners were already visible,

(02:02:17):
red cloth fluttering like sparks across the mountains. The women
knew exactly what that meant. No riders came from the
nearby towns, no soldiers remained to guard them, only the
stillness before conquest. Their abbess, sister Eleni of Larissa, stood
before the altar, holding a silver crucifix that had survived
a century of storms. She whispered, if they breach our walls,

(02:02:41):
keep your vows inside your hearts that they cannot take.

Speaker 1 (02:02:45):
But she was wrong.

Speaker 4 (02:02:46):
When the Empire's armies reached the convent gates, vows, prayers
and sanctity meant nothing against what history tried to erase.
If you're drawn to documented records from the Ottoman Byzantine frontiers,
don't get to subscribe. It helps us uncover more of
the accounts buried in archives, from missionary letters to Vatican reports.

(02:03:07):
Now back to the story. The first stones of the
convent collapsed before sundown. The hymns that once filled those
halls were drowned out by iron and screams. The Ottomans
didn't waste arrows on holy places. They shattered the gates
with cannon fire, both a warning and a declaration to them.
A convent wasn't sacred ground. It was a symbol of defiance,

(02:03:30):
proof that the cross still dared to rise in conquered soil. Inside,
the sisters hid their relics, silver chalices, embroidered icons, fragments
of saint bones, beneath the chapel floor. They believed if
their bodies were lost, their faith might still endure. But
the soldiers weren't after treasure. They wanted evidence, proof that

(02:03:50):
they had crushed not just the enemy's armies, but their god.
By nightfall, the surviving nuns were herded into the courtyard.
Torchlight turned their white robes into shifting gold and shadow.
They were told they'd be taken before the Pasha, a
promise few ever lived to see fulfilled. What followed became
legend so grim that even church chroniclers avoided the details.

(02:04:14):
By dawn, the convent was ash. Smoke drifted from the
refectory where the women once shared bread and silence. Ottoman
flags fluttered from the bell tower, signaling nearby units that
resistance was over. Yet in that courtyard, something unexpected happened.
The soldiers waiting for screams, heard singing. Instead. Bound with rope,

(02:04:36):
the surviving sisters began to chan a hymn not of
despair but defiance, the agnes day lamb of God who
takes away the sins of the world. Their voices trembled
but never broke. The Ottoman captain, unsure whether to laugh
or silence them, ordered the abbess dragged forward, Elany, still
clutched the silver cross rescued from the altar. The captain

(02:04:58):
promised her mercy. She renounced her God and accepted the
conqueror's faith her sisters would live. Her reply sealed her fate.
I have already given my life, What else can you take?
The captain hesitated, perhaps moved, then turned away, leaving her
to his men. What followed was never written in full.
Even Ottoman records, which glorified victory, described it only as

(02:05:23):
discipline for those who refused reason. Yet in later European
letters her name resurfaced Eleni of Larissa, the nun who
would not kneel. By midday, the convent's bells were melted
for coin, and the rooftop cross shipped east as a trophy.
But soon rumours spread across nearby villages. They said that
when the wind swept through the ruins at night, one

(02:05:45):
could still hear women's voices, not crying but praying. The
smoke had barely faded when the march began. What remained
of the order twenty two women in torn habits were
driven south toward the coast ankles, bound watched by Ottoman
horsemen to the empire.

Speaker 1 (02:06:02):
They weren't prisoned, wasn't through over one hundred drivers, So
there be some killing going on if they only had
twenty two.

Speaker 4 (02:06:09):
Left prisoners of war, but symbols of conquest proof that
even sacred walls could fall. The journey was merciless. The
sun scorched the road The sisters, who had never stepped
beyond their cloister, stumbled from thirst and exhaustion. When one fell,
another lifted her veil so soldiers wouldn't trample it, a
final act of dignity in a world stripped of mercy.

(02:06:32):
Their abbess was gone, but her last words endured among them.
If you cannot hold the cross, hold each other. After
seven days of walking, the captives reached the port of Volos.
Waiting there were Ottoman galleys, ships designed not for comfort
but for control. The women were herded aboard, wrists shackled
to wooden benches where criminals and slaves once rode. As

(02:06:55):
the sails caught the wind, the shores of Greece faded
into the horizon, and with them a thing they had
ever known. The ship's overseer, usuf Aga, kept meticulous records cargo, spices, coins, textiles,
and religious captives. It was this very ledger, discovered centuries
later in the archives of Istanbul, that confirmed a story

(02:07:16):
once dismissed as legend. The voyage to Constantinople lasted twelve days.
Storms lashed the deck, salts stung their wounds, Hunger hollowed
their faces. Yet what broke. The most wasn't pain, it
was silence. No one spoke to them, except to bark commands.
They existed like ghosts, floating between sky and sea. At night,

(02:07:39):
the youngest sister, Magdalena, whispered psalms beneath her breath. Her
voice was faint, barely audible over the crashing waves, but
even the chained prisoners around her, Greeks, Serbs, and Italians,
turned their heads to listen. For a moment, the sea
seemed to still. When the ship finally entered the Bosphorus,
the sisters saw the sky line of Constantinople rise before them,

(02:08:02):
its domes and minarets glowing like blades in the dawn.
Across the strait. The city seemed alive, breathing with power.
For centuries, it had been called the city of the
world's desire. Now it would become their cage. From the docks,
they were paraded through narrow streets lined with merchants, soldiers,
and slaves. Locals paused to stare. Christian nuns among captives

(02:08:27):
were a rarity, even in an empire built on conquest.
They were led past the ancient walls of Blackneye toward
the Imperial district where their fates would be sealed. In
the shadow of Hagia Sophia, the once great cathedral of Christendom,
they were forced to kneel as the muesens calls echoed
from the minarets. One of the sisters whispered, we are home,

(02:08:48):
but it is no longer. Hours before dawn, they were
taken into a marble courtyard surrounded by towering columns. This
was not a dungeon. It was the divan whom I used,
the Imperial Council, where the will of the Sultan ruled
above all. Here captives were not judged by kings or priests,
but by Empire itself. For the nuns of Thessaly, their

(02:09:11):
faith would be measured against the laws of conquest. At
the center of the hall sat the Grand Vizier, a
man whose expression betrayed nothing. To his left, scribes weighted
with incomparchment, ready to record every detail, names, ages, and
intended uses. Every word would be entered into registers that
still survive centuries later, stained by wax and time. The

(02:09:36):
sisters stood in torn habits, eyes lowered through translators. They
were told the Sultan had granted mercy on one condition.
Those who accepted conversion would be given new names, food
and life within the palace. Those who refused would face
the discipline of faith, a phrase that could mean imprisonment

(02:09:57):
or disappearance. None spoke, Sister Magdalena trembled. She had seen
what happened to other captives brought before the vizier, Greeks, Armenians, Slavs,
all swallowed by the empire's silence. Before the guards could
drag her forward, one of the elders, sister Demaris, stepped
out of line. She addressed the Vizier not as a captive,

(02:10:19):
but as someone who had lived long enough to watch
empires rise and decay. My lord, she said, you may
rename us, but you cannot rewrite the prayers we carry.
The interpreter hesitated, unsure whether to translate such words. When
he did, the Vizier's face remained unreadable. Then he replied coldly,
prayers fade when the tongue forgets how to speak them.

(02:10:41):
With a motion of his hand. The sisters were dismissed,
not to execution, but to the lower chambers of top
Cappy Palace, where unclassified captives were kept. Some would call
it mercy, others would later call it something far worse.
Some were given a different kind of prison, one disguised
as service. Beneath the palace gardens lay a labyrinth of

(02:11:02):
stonehalls sealed from the sun. Each chamber had a thin
slit for light, barely enough to tell night from day.
The nuns were stripped of their habits, clothed in rough garments,
and told they would now serve cleaning floors, sewing garments,
feeding fires for the upper chambers. It was meant to
break them, to turn holiness into servitude, But the Ottomans

(02:11:24):
underestimated them. These were women who had already lived under
vows of silence and denial. Hunger, cold, and solitude were
nothing new for them. Suffering was not punishment, It was
devotion made real. Even in this subterranean prison, their discipline
became armour. At night, they prayed in secret. One carved

(02:11:47):
across into the clay wall with her fingernail, another traced
verses into the dust beneath her straw bed. They began
counting days by the rhythm of the Muesin's call, not
out of conversion, but as a defiant cloth for faith
that refused to die. Soon whispers spread among the servants.
There were stories of the silent Sisters, foreign women buried

(02:12:09):
beneath the palace, who never spoke, never begged. Some called
them cursed, others called them saints. Their silence echoed through
the tunnels louder than prayer. Days bled into months, Their
hands blistered from labour, washing linens, polishing brass, tending fires
that gave heat to others but none to them. Their
names were forbidden. Each woman was given a number, a

(02:12:32):
mark of ownership. The empire believed time and hunger would
bend even the strongest faith. That was when the next
stage began, a test disguised as mercy. First came kindness, food, oil,
and silks were sent to their quarters. Learned men from
the palace came to speak, gently, offering rest, peace, even

(02:12:52):
small freedoms. Your God and ours are not enemies. One
imam said, take our tongue and you will be free.
But they all understood what that freedom meant. Erasing the
memory of who they were to forget was the one
sin they could not commit. Sister Magdalena, once frail and trembling,
began to rise as their strength. She whispered fragments of

(02:13:15):
scripture remembered from their convent verses, half forgotten, reshaped into
prayers that kept them alive, even incomplete, the word endured.
When persuasion failed, the masks came off, the torches were doused,
food cut in half, no more kind visits, only silence
and darkness. One by one they were taken to a

(02:13:35):
narrow room where scribes waited. Each was told to repeat
a single phrase of submission. Those who did were allowed
to live within the palace walls. Those who refused disappeared.
It wasn't one grand act of cruelty, but a slow,
methodical breaking of the soul. Faith wasn't torn away by force.
It was chipped away by hunger, waiting, and the quiet

(02:13:58):
voice asking why suffer? For a God who doesn't answer.
A few gave in. Two sisters from Corfu, twins finally
whispered the words. They were dressed in silk and taken away,
never to be seen again. For those who remained, each
disappearance hardened their resolve. Sister Damaris, once brave before the

(02:14:18):
Grand Vizier, grew thin and pale. When guards demanded her name,
she smiled, faintly. Call me silence, she said. Her defiance
spread like contagion. From that moment, none of them spoke
to their captors again. When questioned, they answered only with stillness,
and in that stillness they reclaimed what the Empire thought
it had taken control. Official records mentioned them only in

(02:14:42):
passing foreign captives. Unresponsive, unproductive to the Ottomans, they were
failed conversions to history. They became something else, living proof
that faith could survive where walls and chains could not.
By the time Spring returned to the palace gardens above,
only eleven of the original twenty two were still alive.

(02:15:04):
The guards called them ghosts in rags, but the servants
whispered of something stranger that sometimes, deep in the night,
faint voices could be heard beneath the palace, chanting in
a language no one remembered, but everyone feared it was
the same hymn they had sung as their convent burned.
And within those forgotten corridors, when no sunlight reached, the

(02:15:26):
survivors found something unexpected, an old, sealed archway buried in
dust and stone. At first it was a hiding place,
but slowly it became something sacred. They used broken pottery
for candle holders, a scrap of linen for an autocloth.
From a shard of a shattered mirror, they fashioned a
crude cross. In this secret chapel, they gathered each night

(02:15:50):
after the palace slept, no hymns, no sermons, only whispers.
Each woman knelt and shared a memory, a home, a church, bell,
a warmth of bread. Before dawn. These memories became their
new psalms, small offerings to a God who still listened
in the dark. A Venetian prisoner once wrote of strange

(02:16:10):
voices echoing beneath the herem, women singing in Latin to
a god not of this empire. For centuries, historians dismissed
it as superstition. Until beneath the top cap ruins, archaeologists
uncovered a small chamber lined with Christian carvings, silent proof
that their prayers had never truly stopped. Crosses scratched into

(02:16:33):
the stone, a Latin phrase half erased by time looks
in teneprous lucet, the light shines in the darkness. That
small discovery changed everything. It proved these women had not
simply vanished. They had left a mark, A silent revolt
etched into the walls. Inside the hidden chapel, sister Magdalena,

(02:16:55):
once frail, now the center of their faith, began marking
the walls with charcoal. Names could not be written openly,
so she devised symbols instead, a bird for each sister
still alive, a small flame for those who had been lost.
Whenever a new bird failed to appear, it meant another
had disappeared. The guards never uncovered the chapel, yet they

(02:17:16):
began to notice subtle shifts in their captives. Despite the hunger,
the cold, and the confinement, the women moved with a quiet,
almost unnatural calm. The overseers labeled it madness, but the
scribes observing them recorded something else. Entirely, they had discovered
a strength not of this world. Their secret worship continued

(02:17:37):
for months, perhaps years, and though the empire tried to
erase every trace of their existence, the chapel became their
ultimate act of defiance, not with weapons, not with protest,
but through a faith that refused to die. By the
time a new sultan rose to power, only a handful
of the sisters remained worn, aged, almost forgotten. Yet beneath

(02:18:00):
the palace, their secret chapel endured, silent, hidden eternal centuries later,
when modern excavators explored Constantinople. No one expected that beneath
layers of marble and empire, the fingerprints of these women
would still be there, women who had prayed in darkness,
leaving behind the only thing the conquerors could never claim,

(02:18:22):
their faith carved in stone. By fourteen eighty two, the
palace had changed hands again. A new sultan, young and ambitious,
ascended the throne with orders to purge any trace of
weakness from his predecessors. Every servant, concubine, and laborer was
meticulously recorded, except one group. In the top cap archives,

(02:18:43):
under columns of names, there was a blank space, a
gap where twenty one entries should have been. The ledger
read removed, unfit for service, disposed, No dates, no burial records, nothing.
This was how history erased them, not with fire, but
with withheld ink. And yet the silence itself became proof.

(02:19:04):
Only something shameful is hidden so carefully. Centuries later, an
Ottoman courtier's diary surfaced in the archives of Bursa, cryptically
mentioning foreign women who had refused to submit and disappeared
beneath the palace foundations. Another letter intercepted by Venetian spies
in forteen eighty four, spoke of nuns who would not

(02:19:26):
bow to the Sultan's will. Together, these fragments revealed a
truth the Empire had tried to bury, the deliberate erasure
of women who had become spiritual symbols of resistance. The
last record of Sister Magdalena comes from decades later, written
by an Italian pilgrim. He recounted a story whispered by
a palace servant, a woman who sang to her God

(02:19:48):
until the guards sealed the room. Her name was unknown,
but the faint hymn he described survived the stone itself.
In that echo, her story endured. Over time, Tales of
the vanished sisters became whispered rumours among slaves and servants.
On certain full moon nights, the lower halls of the
palace would grow cold, and the air smelt faintly of incense,

(02:20:10):
Though no fire burned, memory, superstition, or both refused to die.
Centuries later, European visitors drawn to the exotic mysteries of
the Ottoman court heard fragments of the same legend. A
French diplomat, writing in seventeen twelve noted that among the
older palace attendants persisted, a forbidden story of Christian women

(02:20:31):
who had sung themselves into heaven. He dismissed it as myth,
Yet the walls had already told the truth. The chapel
lies in ruins now, but the carvings remain faded, prayers
etched into the walls, a whisper of women who refused
to be forgotten in their silence. They still speak. And
if you've heard their story tonight, let.

Speaker 1 (02:21:01):
All right, what is it? Eleven fifteen? That's not that bad?
All right? Yeah? Time for the goofy one? Or should
we just keep the vlad stuff for the introduction of
the next one. I've got doctor Blueding tomorrow, and then
I've got another guest on at two, and then i

(02:21:23):
have that's pretty much it. No, it's it's a little
bit more than that. It's you gotta you gotta look
at it, look at it the British da I would
read it from the la Widell, where he fixes the

(02:21:50):
chronology of the pages and the interpretation and the translation
which was translated in the wrong language the first time.
And they were trying to make things work, and Snorri
Serlisten took it and went, all well, I could do
it all mythos and myth mongering with it, and that's
why we get all these misinterpretations of the of an

(02:22:12):
actual true story from the past that happened and right
around three thousand, three hundred and ABC. But it's the
core of everything else that they've thought was a religion
that was there long before, and there was no there's

(02:22:35):
no need for all the all the hocus pocus superstition.
I know people love when I say that, so I'm
saying it again. It's not a it's not a cutdown,
and it's I don't know why the theme there, honestly, Okay,

(02:22:59):
let's see. I think we're probably good. Maybe this is
if did I miss any of these things they're saying
that Balfour, that's not correct. Where's the Blackstone stuff? I
think it's my period here, that's the Dawn one. We

(02:23:20):
already talked about that, the House of Saud. There's something
else there. Let's see, where'd my pages go? Babyism?

Speaker 2 (02:23:30):
I was in.

Speaker 1 (02:23:32):
Blackstone, but I had an other pay Oh that's why. Okay,
Reverend William Blackstone in eighteen ninety one. So few men
have published harder for, have pushed harder for the Jewish
homeland in the Land of Israel than Reverend William Blackstone

(02:23:53):
born in eighteen forty one. Reverend William E. Blackstone was
an American Christian Zionist who saw the struggles and mass
pecution of Russian gear. Oh my God, there we go,
and decided to self really really decided to selflessly dedicate
himself to bringing them their civil and human rights. I
would compare this to two hundred years together by Alexander

(02:24:16):
schultzen Nitzen before we you know, shed too many tears
about their persecution. They were given everything and decided they
didn't want to work, and they would constantly aggravate and
impoverish the peasants who they kept drunk through their creation

(02:24:37):
of you know, their their production of alcohol, and swindle
them out of their food crop because they were in
debt with to them. So it's sorry starting off and
a bs. This is called foz I forgot. It's like

(02:24:58):
friends of Zionism is the site forgotten founder in nineteen
thirty six my grandfather. I don't care about your grandfather.
Let's see, but who is Blackstone turns out that this
forgotten founder of Viola has a fascinating story and legacy
of fruitful ministry. Yeah. The reason why I even brought

(02:25:21):
this guy up is because it was none other than
Frankeist Louis Brandeis, who said that he was oh, here,
it is right here. Twenty five years later, Supreme Court
Justice Lee brandei Is called Blackstone the father of Zionism
and asked him to reissue his eighteen ninety one petition
known as the Blackstone Memorial to President Wilson because it was,

(02:25:45):
in his view, the best expression of human humanitarian compassion
towards the persecuted Jewish refugees and their human rights clients
for secure national homeland. There's a whole lot of stuff
we get unpacked here, whole lot. But you have to
do it under the mind of hey, this is the

(02:26:07):
why wash, this is the lie. Go ahead and have
a look at other accounts of just how shaken to
their foundation they actually were. For Zion's sake, Darby and
Christian Zionism by Paul Wilkinson. We'll look at this another night.

(02:26:28):
It's just a lot of reading. For now. We already
talked about the Donma, and I think we will probably
start but I keep on looking at this. I don't
care about that one what how ism and yeah, the

(02:26:51):
eleven year old prince, So this is good for the
Ottoman thing. But we'll use this in another video that
says in fourteen forty two, an eleven year old boy
named Vlad Drakoul which means he w to a dragon
was taken, which was a Christian sect by the way,
that was dedicated to fighting the Ottoman Turks or the Muslims,

(02:27:18):
was taken hostage by the Ottoman Empire, a political pawn
and his father's desperate bid for power. For six years,
he endured a psychological torture, witnessed brutal executions, and learned
that fear was the ultimate weapon. While his brother Radu
embraced their captors, Vlad hardened in silenced, nursing a hatred
that would one day reshape history. They weren't just psychologically tortured.

(02:27:45):
If you knew anything about what the Ottomans due to boys,
you don't understand what I'm talking about here. When he
returned to Wallachia, which I kept on pointing out at
the map when they were showing the map of conquest
and the fight into Vienna, he sees power with ruthless
efficiency and introduced a reign of terror so extreme that

(02:28:06):
crime vanished overnight, and palement became his signature. Not just punishment,
but a calculated spectacle designed to paralyze entire populations with fear. Right,
you get the point. Get it. When Sultan Memed the
second invaded with one hundred thousand men, flat responded with

(02:28:28):
psychological warfare that would become legendary. He burned his own villages,
poisoned wells, and created the infamous Forest of the Impaled. Right,
So because they were, they were en route to him,
so they would find no solace there. They would find
no comfort in that territory. Twenty thousand bodies displayed in

(02:28:50):
a macaw warning that broke the will of the Ottoman army.
The Sultan, conqueror of Constantinople, retreated in horror seeing what
display he used, and that's protected his kingdom. This is
the true story of how six years of child abuse
created one of history's most terrifying rulers, a man whose

(02:29:12):
cruelty inspired the legend of Dracula, A story of trauma, vengeance,
and the dark transformation from victim to my ah monster?
Or is that just how you handle evil? And that's
my point? It's no such thing as uh, you're, you're, you're,

(02:29:34):
you're promoting violence. No violence is being brought down upon us.
We're not gonna sit here and take it. That's the thing.
And when we see the track record throughout history of
what they've done and what they'll do, you don't want
to wait around for your punishment. You want to be

(02:29:58):
ready prepared. And if it comes to that, and there's
there's no talking to things that have no rea, that
can't be reasoned with, and the level of obnoxious overconfidence,

(02:30:19):
it's not like they're going to listen because they have to.
They've been treating us and poisoning us and killing us
with glee for over one hundred and fifty years here
in this country. There's a lot of crimes for to
be settled already. Your healthcare is a death camp. The

(02:30:48):
food is poisoned, there's a there's a what sounds like
but it's probably not as old as that, but it
sounds like a Vietnam era helicopter right now, and the
back and outside spraying poison on top of food that
you're gonna end up eating. I would recommend if you
are with toddlers and infants that you get a juicer

(02:31:13):
or a food processor and get organic food. And if
you're going to make baby food, I would suggest doing
it that way and not getting it from anywhere. That
you have to just trust that it wasn't poison with
something else, because the word organic doesn't mean anything. It
used to say pesticide free. They stopped using that term
when I was a little kid, and now they call
it organic. It's all legallyese nonsense. It doesn't mean that

(02:31:37):
it's not poison. And you guys know what to do.
I'll show you. It is a poet, Lily Hammer. It
is a poem, but it's when you read it through

(02:31:57):
the description and you find all the markings on all
of the walls from Samaria to Persia to the Indus Valley,
the Egypt, all telling the same story. It wasn't a story,
it was their history and it's much much older than

(02:32:18):
something that co opted it, later inverted it and used
it to control and manipulate the rest of the world
through three Abrahamic religions. It's not an argument as to
whether or not there's good elements to it or not.
The point is is that the originator of it is you,
is your ancestry. It's not a bunch of people that

(02:32:40):
we have no attachment to and their service held, not
chosen by any stretch of the imagination that I can
think of. Mankind is either good or they're bad, you know,
just to get you don't get born self proclaimed as
being special and better than anybody else. That's something that's
earned through good conduct, caring for others and not know

(02:33:06):
you're not arguing you with that for that over that.
But I'm just saying just to stretch it out alone.
Ash logo sent the hussawers. It's going to try to
play on me that, but I'm just saying, stop, okay, good.
So it says I find elements of the past to
present represent here, to represents the way I was thinking

(02:33:28):
it in my head. I find elements of the past
to represent here to give a more full and complete
picture of the past. These components are important for seeing
ourselves for who we are. Those who control your impression
control how you view yourself and others. They can manipulate
the present by their presentation of history. I have never

(02:33:49):
attempted to prove a preconception. Curiosity leads to the independent.
Curiosity leads to independent reading and researching. It just so
happens that through that analysis we find we seem to
find more and more evidence of a distortion of reality
and a massive deception comprised of countless lesser deceptions. And

(02:34:09):
for anybody who thinks I am, I am the last
person who's creating division.

Speaker 3 (02:34:15):
But you call.

Speaker 1 (02:34:17):
Something what it is when it's doing what it's doing.
It doesn't become less of a murderer just because it
has all these other labels that its signed itself. I'm
actually the one who got irritated with a certain platform
and the way that they were carrying themselves and said

(02:34:38):
that's not for me. I'm not about making more division.
And I said, there's good people in every group and category,
people of substance. People who are good shouldn't be lumped
up with a bunch of shitheads and all written off,

(02:34:58):
because then you're no better than the people do that
to you. I've been saying that for a long time.
Actually I stand on that principle. So don't try to
wrap me up into some of the label or some
of their designation, because it doesn't work. Right here, click
it sumperfrylc dot com. Doctor Glynn's membership asure well BB

(02:35:24):
five or five percent off for life, and then the
Sauces and Albuquerque Jerkof's out there, find yourselves a life
because what you do right now it's kind of silly
and it's not very manly. It it's actually kind of
feminine what you're doing. So you know who I'm talking about.

(02:35:48):
Have a good night.

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