“They [the Jesuits] will have the religion of Muhammed established to poison [English for the Latin: Virus] and plague all the East parts of the world in their souls; and they will have the most huge, cruel, and savage armies of the Turks raised up, to murder and massacre millions of men in their bodies, in the West part of the world. […] They came out of the very mouth, the very heart and the very bowels of the Pope, and of the Devil.”
—Arthur Dent (–1609; Scottish Presbyterian Puritan, Writer); “The Ruin of Rome: Or, an Exposition Upon the Whole Revelation”—“Wherein is plainly shown and proved, that the Popish religion, together with all the power and authority of Rome, shall ebbe and decay still more and more throughout all the Churches of Europe, and come to an utter overthrow even in this life, before the end of the world. Written especially for the comfort of Protestants, and the daunting of Papists, Seminary Priests, Jesuits, and all the cursed rabble.” pp. 108, 215, (London: 1609), [Emphasis Mine]
• • •
Found & compiled on the Aug. 17, 2020. Cf:—
—Jesuit Priest, Fr. William G. Palgrave, S.J. (1826-88) – “Narrative of a Year’s Journey Through Central and Eastern Arabia, 1862-1863,” Vol. 2; Preface: pp. 6-7; Ch. 6: “Journey From Ha’yel to Bereydah,” p. 263-67; Ch. 12: “Court of Riad—Journey to Hofhoof,” pp. 118-126, (London: 1865), [Emphasis Mine]
The Company of Loyola's means of spying out the land, surveying the terrain, planning the future, bridging the rays, building the tower, and justifying the end—of this world.
• • •
Preface.
Pg. 6-7.
Readers may perhaps be desirous to learn what was the special object and what the determining circumstances of the journey now before them. The hope of doing something towards the permanent social good of these wide regions; the desire of bringing the stagnant waters of Eastern life into contact with the quickening stream of European progress; perhaps a natural curiosity to know the yet unknown, and the restlessness of enterprise not rare in Englishmen; these were the principal motives. The author may add that at the time of the undertaking he was in connection with the Order of the Jesuits, an Order well known in the annals of philanthropic daring; he has also gratefully to acknowledge that the necessary funds were furnished by the liberality of the present Emperor of the French.
It is a matter of real importance to form a correct idea of nations with whom events tend to bring us ever more and more into contact, and of whose future destinies we seem likely to be in no small pleasure, under Providence, the arbitrators.
The Jesuit Order's Trojan Horse (virus) infiltration, details matter, blueprints mapped to a T, squaring the circle of your temple (body): DELTA.
• • •
Ch. VI.
Journey From Ha’yel to Bereydah.
Pg. 263-267.
Of another line of conduct, fortunately not uncommon, towards those who may chance to be marked out for suspicion in the Wahhabee provinces, I shall have occasion to speak hereafter,— “Et quorum pars magna fui.” But the above tale reveals a third and a very serious inconvenience attached in these lands to the Darweesh “dodge,” even should it pass undetected. It is true that in ordinary Mahometan countries a genuine Darweesh, or one believed to be so, will almost always meet with a certain degree of respect, sometimes of veneration, even should the peculiarities of his attire or ways occasionally draw upon him some slight ridicule; his position is in a manner analogous to that of a begging friar in a Catholic country, honoured in spite of a passing smile or a good-humoured though critical jest. But among Wahhabees his condition is totally different: here a Darweesh, Sonnee be he or Shiya’ee, is an object of positive aversion, and passes not only for a heretic, but the very quintessence of heresy and abomination. It is the begging friar with frock and rosary amid a crowd of zealous No-Popery townsmen. “The fool went to the tank to wash his feet and soiled them with mud,” says a Tamul proverb, which could hardly have a fitter application.
In a memoir on the Ruins of Nakeb-el-Hejar, communicated by Captain Welsted nearly thirty years since to the London Geographical Society, the sailor-like good sense and honesty of that intrepid officer led him to suggest a better and a safer, if not more honourable method. The profession of a merchant or of a physician is, he justly remarks, the most likely to shelter a traveller from suspicion, and at the same time afford him a plausible and respectable pretext for scientific researches, thus enabling him to attain a creditable end without means which I must venture to hold questionable. When I set out on my journey I had not seen the gallant captain’s publication. But many months after my return home it fell into my hands, and I was glad to find the very plan which experience no less than education had already induced me to adopt, approved and confirmed by so high an authority.
But before returning to the course of my oft-interrupted narrative, I must complete these hints, not, I trust, wholly unprofitable to Eastern travellers, by noticing a fact curious indeed, yet certain. It is often supposed that the Arabs have an extreme aversion to Christians, as such, and that from this feeling arise the principal dangers or difficulties of the traveller’s way in their country. This appears to me a mistake. To be known for a Christian in Arabia (Mecca and its appurtenances excepted in a certain degree and under certain coincidences), occasions no danger, hardly even inconvenience. Where, then, lies the source of peril? For peril there undoubtedly is in an Arabian tour. It consists mainly in the chance of being recognized for a European, or agent of Europeans; and this might probably enough be fatal; and at the best would assuredly cut short the traveller’s explorations by a premature and compulsory return to the frontiers, closely watched too on his way. Now, though the qualities of Christian and of European may be in fact united in the wayfarer’s person, they are by no means necessarily conjoined in Arab minds, and the risk alluded to is attached to the latter title, not to the former. Hence if the wayfarer can manage to pass muster as an Asiatic, his Christianity will not of itself bring him into any particular jeopardy. Of course he would do well, particularly while in fanatical districts, in some parts of the Wahhabee empire for instance, not to make a parade of his religion before men to whom it is unavoidably distasteful, nor obtrude on the public practices and opinions, laudable indeed, but here out of season. Let him keep his religion to himself, without simulating that of others, and quietly go on his way, sure that no individual of any consequence will be so impolite as to ask him questions about his faith and sect, “Ed-deen l’lllah,” “Religion concerns God alone,” is the saying and the rule among all Arabs of any pretence to self-respect and polite education. But to any ill-bred fellow who may have the impertinence to enquire into the matter, let him coldly answer, “Kullon lahu medheb,” “Every man has his own way of thinking,” and he will find, as we did more than once, that the bystanders will unanimously applaud his discretion, and impose silence on his interlocutor.
No one is bound to “wear his heart upon his sleeve for daws to peck at;” no, nor his creed neither. There are indeed occasions when open and positive profession of belief becomes a duty, and in time of war a soldier should not lay aside his uniform. But these cases have nothing in common with ordinary every-day life, and seldom occur to a merchant or a doctor journeying amid individuals perfectly indifferent to his belief, so his wares be good and his drugs efficacious. Again, no one is bound to insult gratuitously those around him by words and deeds which he knows to be offensive to them, the more so when no good can reasonably be anticipated from so doing. True, to bow down in the house of Bimmon was an exceptional permission, given under very delicate circumstances, and not perhaps intended for general imitation. But yet more seldom can there be either propriety or advantage in cursing and abusing Rimmon in his own house, with the evident risk of throwing his worshippers into a very unprofitable and perilous hubbub. And though a Wahhabee does not think himself bound to beat or kill a stranger merely because he is a Christian, yet he will be very likely, if not sure, to do both one and the other if he fancies a stranger to be a proselytizer, and this cannot fail to be his first idea should the new-comer set himself in open antagonism to the belief of the land, or make an ostentatious display of his own. To sum up, a Christian and an Englishman may well traverse Arabia, and even Nejed, without being ever obliged to compromise either his religion or his honour; but for this, perfect acquaintance with Eastern customs and with at least one Eastern language, together with much circumspection and guardedness in word and deed, are undeniably required. A serious purpose, a stout heart, a good conscience, and the protection of Him in whose hands are the ends of the earth, will do the rest.
I do not say that after all no dangers or obstacles may possibly intervene; the clearest sky may be suddenly overcast, and one bad hour rarely fails from among the twenty-four that bring up night and day. Yet taking everything into account, I do not hesitate to affirm that the plan just indicated, the same which we ourselves followed, is assuredly the best plan, perhaps the only, and offers at least a much fairer chance of success than any other. A concluding remark on this subject, and I have done. I stated that the religion of a given stranger in these countries, though an avowed Christian, will not in itself and of itself compromise either his personal safety or the scope of his journey. Now few in Central Arabia have a clear idea of what Christians are: some suppose them to be simply a peculiar sect of Mahometans, others hold them for infidels; some call them brothers, others stigmatize them as misbelievers. But the common feeling towards them is not unfavourable, except among the strictly Wahhabee population, and even there they are better looked on than Jews, who have a most unfortunate reputation throughout Arabia. Nor is it rare to find among the Wahhabees men of learning and knowledge, as learning and knowledge here go, who, in blissful ignorance of the world elsewhere, seriously believe that the whole universe, with all it contains of men and genii, has long since embraced the Mahometan faith, and consequently regard Christianity with a merely historical aversion, like what a theological professor might feel for the Assyrian or Greek mythology, nor dream that Christians yet exist to be objects of a more present hatred.
Amid this confused twilight of ethnological and religious statistics, my readers will not be surprised to learn that we ourselves were not unfrequently taken for Mahometans, though our neglect of prayer and ablutions proclaimed our laxity; and we were often classed by public opinion with Turks, Curdes, and Albanians, whose negligence in these matters has acquired them an undesirable celebrity even in the very heart of Arabia. My Nejdean friends went a step farther, and made of my blue eyes and chestnut hair an argument for setting me down for a runaway officer of the Ottoman army, who, having committed some great breach of discipline, had sought within the Arab territory a shelter from military chastisement. Others, having heard of the medical schools in Egypt, and knowing of no other, assigned me an Egyptian origin; while some made me retrograde farther west to Morocco, and since all the inhabitants of that land are undoubted magicians, I thus became a magician in spite of myself. Now under each and all of these hypotheses I was a Mahometan. Then came the only questions that Arab courtesy permits of addressing to a stranger, namely, whence I came? Whither I was going? And what was my business or occupation? And we would naturally reply that we came from Syria, and were bound eastward. Some, I have already said, suppose Syria, in common with the rest of the world, to be tenanted by Mahometans alone, and in consequence gave us credit for being so too. Others, going to the opposite extreme, were under the idea that all the Mahometans of Syria had been lately exterminated by the Christians, a cart-before-the-horse version of the massacres of 1860, but very current in Nejed, and then we became Christians again. Besides, Arab tradition holds that the medical art is the exclusive heritage of Christian nations, themselves the legatees of Greece, an opinion to which I have before alluded. On this score, too, we were classed among the followers of the Son of Mary. Lastly, a much greater number, even in the Wahhabee provinces, neither conjectured nor cared about it, and contented themselves with ascertaining our position in the visible world, holding our destined place in the invisible to be no concern of theirs. Once, and once only, did our title of Christians become a cause of accusation and a source of real danger. How that was brought about, and by what means Providence averted the peril, succeeding pages will show. Much, too, that accompanied our further travels in Nejed, Hasa, and ’Oman, will help to render clearer this obscure and intricate topic. Nor must we longer defer the supper and the hospitable invitations of Foleyh, who stands there at the town gate awaiting his ravenous guests, now more numerous by the addition of the four Darweeshes, the innocent cause of this interminable digression.
They are in your living room... They are in your body (temple). You are in the [G]eneral's sphere.
• • •
Ch. XII.
Court of Riad—Journey to Hofhoof.
Pg. 118-126.
[NOTE: I highly advise reading Chapter 12 fully, then be ready to be mind-blown reading this after: https://www.reddit.com/r/Jesuitworldorder/comments/sugdiu/one_of_the_most_deadly_whorerrific_poisons_in_the/ ]
There Aboo-`Eysa, Barakat, and myself immediately held council to consider what was now to be done. That an outbreak must shortly take place seemed certain; to await it was dangerous, yet we could not safely leave the town in an over precipitate manner, nor without some kind of permission. We resolved together to go on in quiet and caution a few days more, to sound the court, make our adieus at Feysul’s palace, get a good word from Mahboob (no difficult matter), and then slip off without attracting too much notice. But our destiny was not to run so smoothly.
On the evening of the 21st we were sitting up late, talking over the needful preparations of the journey, and drinking coffee with a few good-natured townsmen, who had no objection to a contraband smoke; a practice for which our dwelling had long since become famous or infamous, when a rap at the door announced `Abd-Allah—not the prince, but his namesake and confidential retainer. “What brings you here at this hour of the night?” said we, not over pleased at the honour of his visit.
“The king” (for such is in common Eiad parlance the title given to the heir-apparent)” sends for you; come with me at once,” was his short and sharp answer. “Shall Barakat come with me?” said I, looking towards my companion. “The king wants you alone,” replied the messenger. “Shall I bring one of my books along with me?” “There is no need. Wait a few minutes while we get a cup of coffee ready for you.”
This last offer could not in common decency be refused. While the ceremony was in performance, I found time to exchange a few words with Aboo-`Eysa and Barakat. They agreed to dismiss the guests, and to remain on the alert for the result of this nocturnal embassy, easily foreseen to be a threatening one, perhaps dangerous. Yet the fact of my companion’s not being also sent for, seemed to me a guarantee against immediate violence.
The royal messenger and myself then left the house, and proceeded in silence and darkness through the winding streets to the palace of `Abd-Allah. Arrived there, a short parley ensued between my conductor and the guards, who then resumed their post, while the former passed on to give the prince notice, leaving me to cool myself for a minute or two in the night air of the courtyard. A negro then came out, and beckoned me to enter.
The room was dark, there was no other light than that afforded by the flickering gleams of the firewood burning on the hearth. At the further end sat `Abd-Allah, silent and gloomy; opposite to him on the other side was `Abd-el-Lateef, the successor of the Wahhabee, and a few others, Zelators, or belonging to their party. Mahboob was seated by `Abd-el-Lateef, and his presence was the only favourable circumstance discernible at a first glance. But he too looked unusually serious. At the other end of the long hall were a dozen armed attendants, Nejdeans or negroes.
When I entered, all remained without movement or return of greeting. I saluted `Abd-Allah, who replied in an undertone, and gave me a signal to sit down at a little distance from him but on the same side of the divan. My readers may suppose that I was not at the moment ambitious of too intimate a vicinity.
After an interval of silence, `Abd-Allah turned half round towards me, and with his blackest look and a deep voice said, “I now know perfectly well what you are; you are no Doctors, you are Christians, spies, and revolutionists (‘mufsideen’) come hither to ruin our religion and state in behalf of those who sent you. The penalty for such as you is death, that you know, and I am determined to inflict it without delay.”
“Threatened folks live long” thought I, and had no difficulty in showing the calm which I really felt. So looking him coolly in the face, I replied, “Istaghfir Allah,” literally, “Ask pardon of God.” This is the phrase commonly addressed to one who has said something extremely out of place.
The answer was unexpected; he started, and said, “Why so?”
“Because,” I rejoined, “you have just now uttered a sheer absurdity. ‘Christians,’ be it so; but ‘spies,’ ‘revolutionists,’—as if we were not known by everybody in your town for quiet Doctors, neither more nor less! And then to talk about putting me to death! You cannot, and you dare not.”
“But I can and dare,” answered `Abd-Allah; “and who shall prevent me? You shall soon learn that to your cost.”
“Neither can nor dare,” repeated I. “We are here your father’s guests and yours for a month and more, known as such, received as such. What have we done to justify a breach of the laws of hospitality in Nejed? It is impossible for you to do what you say,” continued I, thinking the while that it was a great deal too possible after all; “the obloquy of the deed would be too much for you.”
He remained a moment thoughtful, then said, “As if any one need know who did it. I have the means, and can dispose of you without talk or rumour. Those who are at my bidding can take a suitable time and place for that, without my name being ever mentioned in the affair.”
The advantage was now evidently on my side, I followed it up, and said with a quiet laugh, “Neither is that within your power. Am I not known to your father, to all in his palace? To your own brother Sa’ood among the rest? Is not the fact of this my actual visit to you known without your gates? Or is there no one here?” added I, with a glance at Mahboob, “who can report elsewhere what you have just now said? Better for you to leave off this nonsense; do you take me for a child of four days old?”
He muttered a repetition of his threat. “Bear witness, all here present,” said I, raising my voice so as to be heard from one end of the room to the other, “that if any mishap befalls my companion or myself from Eiad to the shores of the Persian Gulf, it is all `Abd-Allah’s doing. And the consequences shall be on his head, worse consequences than he expects or dreams.”
The prince made no reply. All were silent; Mahboob kept his eyes steadily fixed on the fireplace; `Abd-el Lateef looked much and said nothing.
“Bring coffee,” called out `Abd-Allah to the servants. Before a minute had elapsed, a black slave approached with one and only one coffee-cup in his hand. At a second sign from his master he came before me and presented it.
Of course the worst might be conjectured of so unusual and solitary a draught. But I thought it highly improbable that matters should have been so accurately prepared; besides, his main cause of anger was precisely the refusal of poisons, a fact which implied that he had none by him ready for use. So I said “Bismillah,” took the cup, looked very hard at `Abd Allah, drank it off, and then said to the slave, “Pour me out a second.” This he did; I swallowed it, and said, “Now you may take the cup away.”
The desired effect was fully attained. `Abd-Allah’s face announced defeat, while the rest of the assembly whispered together. The price turned to `Abd-el-Lateef and began talking about the dangers to which the land was exposed from spies, and the wicked designs of infidels for ruining the kingdom of the Muslims. The Kadee and his companions chimed in, and the story of the pseudo-Darweesh traveller killed at Derey’eeyah, and of another (but who he was I cannot fancy; perhaps a Persian, who had, said `Abd-Allah, been also recognized for an intriguer, but had escaped to Alascat, and thus baffled the penalty due to his crimes), were now brought forward and commented on. Mahboob now at last spoke, but it was to ridicule such apprehensions. “The thing is in itself unlikely,” said he; “and were it so, what harm could they do?” alluding to my companion and myself.
On this I took up the word, and a general conversation ensued, in which I did my best to explode the idea of spies and spymanship, appealed to our own quiet and inoffensive conduct, got into a virtuous indignation against such a requital of evil for oo-ood after all the services which we had rendered court and town, and quoted verses of the Qoran regarding the wickedness of ungrounded suspicion, and the obligation of not judging ill without clear evidence. `Abd-Allah made no direct answer, and the others, whatever they may have thought, could not support a charge abandoned by their master.
What amused me not a little was that the Wahhabee prince had after all very nearly hit the right nail on the head, and that I was snubbing him only for having guessed too well. Put there was no help for it, and I had the pleasure of seeing, that though at heart unchanged in his opinion about us, he was vet sufficiently cowed to render a respite certain, and our escape thereby practicable.
This kind of talk continued awhile, and I purposely kept my seat, to show the unconcern of innocence, till Mahboob made me a sign that I might safely retire. On this I took leave of `Abd-Allah and quitted the palace unaccompanied. It was now near midnight, not a light to be seen in the houses, not a sound to be heard in the streets, the sky too was dark and overcast, till, for the first time, a feeling of lonely dread came over me, and I confess that more than once I turned my head to look and see if no one was following with “evil,” as Arabs say, in his hand. But there was none, and I reached the quiet alley and low door where a gleam through the chinks announced the anxious watch of my companions, who now opened the entrance, overjoyed at seeing me back sound and safe from so critical a parley.
We drew a long breath, like men just let out of a dungeon, and thanked heaven that this much was over. Then, after the first hour of night had gone over, and chance passers-by had ceased, and left us free from challenge and answer, we lighted our camp-fire, drank a most refreshing cup of coffee, set our pipes to work, and laughed in our turn at `Abd-Allah and Feysul.
Yet I slept little that night. Many and serious, nay saddening thoughts, crowded the mind on looking back to that huge dark outline of wall and tower amid the shades of the valley; we remembered those whom it encircled, we thought of what influence it had already exercised and might yet exercise over the entire Peninsula; how stern yet how childish a tyranny; how fatal a kindling of burnt-out fanaticism; a new well-head to the bitter waters of Islam; how much misdirected zeal; what concentrated though ill-applied courage and perseverance; and what might be in the end! [Saudi Arabia.] And here we had just passed fifty days, under the roofs and at the tables of those who, had they known but for one hour what we really were, and what our purport, that hour had ended our journey and our lives; still more, suspected, accused, judged, almost convicted; yet escaping from the very clutches where others had perished, we were now almost in safety, and without those dreaded walls—and when to see them again?
But further difficulties remained before us. It was now more than ever absolutely essential to get clear of Nejed unobserved, to put the desert between us and the Wahhabbee court and capital; and no less necessary was it that Aboo-`Eysa, so closely connected as he was with Eiad and its government, should seem nohow implicated in our unceremonious departure, nor any way concerned with our onward movements. In a word, an apparent separation of paths between him and us was necessary, before we could again come together and complete the remainder of our explorations.
In order to manage this, and while ensuring our own safety to throw a little dust in Wahhabee eyes, it was agreed that before next morning’s sunrise Aboo-`Eysa should return to the town, and to his dwelling, as though nothing had occurred, and should there await the departure of the great merchant caravan, mentioned a few pages back, and composed mainly of men from Hasa and Kateef, now bound for Hofhoof under the guidance of Aboo-Pahir-el-Grhannam. This assemblage was expected to start within three days at latest. Meanwhile our friend should take care to show himself openly in the palaces of Feysul and `Abd-Allah, and if asked about us should answer vaguely, with the off-hand air of one who had no further care regarding us. We ourselves should in the interim make the best of our way, with Mobeyreek for guide, to Wadi Soley’, and there remain concealed in a given spot, till Aboo-`Eysa should come and pick us up.
All this was arranged; at break of dawn Aboo-`Eysa took his leave, and Barakat, Mobeyreek, and myself, were once more high perched on our dromedaries, their heads turned to the south-east, keeping the hillock range between us and Eiad, which we saw no more. Our path led us over low undulating ground, a continuation of Wadi Haneefah, till after about four hours march we were before the gates of Manfoohah, a considerable town, surrounded by gardens nothing inferior in extent and fertility to those of Kiad; but its fortifications, once strong, have long since been dismantled and broken down by the jealousy of the neighbouring capital. Manfoohah long belonged to Yemamah, not to `Aared, and owned the vale of Da’as, the early rival of Ebn-Sa’ood. In point of climate this town is preferable to Riad, because situated on higher ground, and above the damp mists which often gather in the depths of the Wadi; but in a military view it is inferior to the capital, because in a more exposed and less easily guarded position. Passing Manfoohah without entering it, our road dipped down again, and we found ourselves in Wadi Soley’, a long valley, originating in the desert between Hareek and Yemamah, and running far to the north, till lost amid the uplands of Toweyk above the level of Horeymelah, close behind Djebel `Atalah. But, unlike Wadi Haneefah, it presents few wells, and none but small and unimportant villages. The Haneefah valley itself goes no farther eastward than Manfoohah, and the low cross-range which we had just traversed forms a geographical and territorial demarcation.
After winding here and there in the broad valley of Soley’, we reached the spot assigned by Aboo-`Eysa for our hiding place. It was a small sandy depth, lying some way off the beaten track, amid hillocks and brushwood, and without water: of this latter article we had taken enough in the goat-skins to last us for three days. Here we halted, and made up our minds to patience and expectation.
Two days passed drearily enough. We could not but long for our guide’s arrival, nor be wholly without fear on more than one score. Once or twice a stray peasant stumbled on us, and was much surprised at our encampment in so droughty a locality. Sometimes leaving our dromedaries crouching down, and concealed among the shrubs, we wandered up the valley, climbed the high chalky cliffs of Toweyk, on its eastern side| and gazed around to acquire a clearer idea of the land, of its ups and downs, its fertility or barrenness, to gain a distant glimpse of the blue sierra of Hareek in the far south, and the white ranges of Toweyk north and east. Or we dodged the numerous nor over-shy herds of gazelles, not for any desire of catching them, but merely to pass the time, and distract the mind weary of conjecture. So the hours went by, till the third day brought closer expectation and anxiety, still increasing while the sun declined, and at last went down; yet nobody appeared. But just as darkness closed in, and we were sitting in a dispirited group beside our little fire, for the night air blew chill, Aboo-`Eysa came suddenly up, and all was changed for question and answer, for cheerfulness and laughter.
He now related, amid many jokes and congratulations, how on the very day he had left us, he had called on `Abd-Allah, and to his question, “What is become of those two Christians?” had answered by a gratuitous supposition of our being somewhere on the road to Zobeyr; how Mahboob had also enquired after us, and met with a similar answer; how comments had been passed on us, some favourable, others unfavourable; what wild suppositions had circulated concerning our origin and our purposes; how some had opined us to be envoys from Constantinople, and some from Egypt (good luck that no one hit on Europe), with much of like tenor, now matter of mirth. Dahirel-Grhannam was halting a little farther on with his band; we were to join them next morning.
• • •
Mission Accomplished. 65 Years Later...
Professed Jesuit Priest, Pietro Tacchi Venturi, S.J. (Secretary of the Superior General of the Jesuit Order Wlodimir Ledochowski, S.J.; Confessor of devout Roman Catholic and Nazi Dictator, Benito Mussolini; and the 2nd most powerful man in the world): the \"Man in Black.\"
https://preview.redd.it/9gumv122yv7b1.png?width=2906&format=png&auto=webp&v=enabled&s=6baa33892560d4dfbadc9c7960d51de25d64ee3f
Catholic Nazi Financier; Freemason; and Jesuit Temporal Coadjutor, Giuseppe Volpi (financier of the Freemasonic-Communist revolutionary Young Turks who oversaw the Armenian Genocide and dissolution of the Ottoman Empire—the first original assigned Papal military Mission of the Jesuit Order before the Counter-Reformation, giving rise to the Jesuit created and controlled Roman Catholic puppet state and Vatican Inquisition's sword-arm of the Kingdom of Saudi Arabia. He was one of the business partners of 33° Freemason, Emmanuel Carasso; Grand Master of the Masonic Lodge to which the Communist Unionists were affiliated. And helped finance the Third Reich and the human blood and burnt sacrifice of the millions of Jews, Eastern Orthodox, Serbs—and all other Temporal and Spiritual dissidents of Rome—and was acquitted of all a charges by the courts. His closest Advisor and Confidant? None other than Professed Jesuit Priest, Pietro Tacchi Venturi, S.J.:
Freemason billionaire; Nazi Third Reich Communist Soviet Union, and Kingdom of Saudi Arabia Financier: Giuseppe Volpi with his Master, Jesuit Pietro Tacchi Venturi, S.J. (Rome). Even the Black Pope, Wlodimir Ledochowski, S.J. feared Venturi's vast power and influence within the Vatican and the Order over that of his own.
The Jesuit Big-Bang A-Lien Invasion of Virus-Contagion-Germ Theory [2.] upon the desert Terrain Theory of Arabia[2.]: an allegory of the Jesuit takeover of mankind: the Jesuit takeover of your deserted mind and body—the temple of Yahuah and his judgement and strong delusion sent upon you: Babylonian (Roman) Universalism (Catholicism):—
- 1929 — signing of the Lateran Treaty with Nazi Benito Mussolini (via Jesuit Pietro Tacchi Venturi, S.J) and the Papacy: creating the Sovereign State of the Vatican City sitting on (i.e. North of) the seven hills of Rome (the Beast/system/world).
- 1932 —the establishment of Saudi Arabia: the realization of Jesuit Priest, William Palgrave, S.J.'s covert military mission and reconnaissance retrieval. (The Terrain Theory).
... because you loved not the WAY, the TRUTH, and the LIFE, in, by, and through Yahusha Ha'Mashiach.
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Divrei Hayamiym Sheniy (2 Chronicles) 7:11-22 (Eth Cepher)
11 Thus Shalomah finished את eth-the house of YAHUAH, and את eth-the king's house: and את eth-all that came into Shalomah's heart to make in the house of YAHUAH, and in his own house, he prosperously effected. 12 And YAHUAH appeared to El-Shalomah by night, and said unto him, I have heard את eth-your prayer, and have chosen this place to myself for a house of sacrifice. 13 If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people; 14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal את eth-their land. 15 Now my eyes shall be open, and my ears attent unto the prayer that is made in this place. 16 For now have I chosen and sanctified את eth-this house, that my name may be there forever: and my eyes and my heart shall be there perpetually. 17 And as for you, if you will walk before me, as Daviyd your father walked, and do according to all that I have commanded you, and shall guard my statutes and my judgments; 18 Then will I stablish את eth-the throne of your kingdom, according as I have covenanted with Daviyd your father, saying, There shall not fail you a man to be ruler in Yashar’el. 19 But if ye turn away, and forsake my statutes and my commandments, which I have set before you, and shall go and serve other elohiym, and worship them; 20 Then will I pluck them up by the roots out of my land which I have given them; and את eth-this house, which I have sanctified for my name, will I cast out of my sight, and will make it to be a proverb and a byword among all nations. 21 And this house, which is high, shall be an astonishment to everyone that passes by it; so that he shall say, Why has YAHUAH done thus unto this land, and unto this house? 22 And it shall be answered, Because they forsook את eth-YAHUAH ELOHAI of their fathers, which brought them forth out of the land of Mitsrayim, and laid hold on other elohiym, and worshipped them, and served them: therefore has he brought את eth-all this evil upon them.
“We have, then, a Herculean task to accomplish: to renovate a triple sphere, as well as the Chief who governs it; and when a considerable mass shall have undergone a complete transformation, it is then that a Pope who shall bear within him our idea, already ripened and developed, may employ the means and resources which shall have been accumulated by our strenuous exertions during a century, perhaps, or more.”
—The 21st Superior General of the Jesuit Order, Luigi Fortis, S.J. (Cheiri: 1825)
- (Overheard and written down by Italian ex-Jesuit Priest, Jacopo Leone, S.J. in his 1848 book, “The Jesuit Conspiracy: The Secret Plan of the Order,” on pages 80-82, on addressing the heads of the Jesuit Order at the Novitiate of the Jesuit Church of Sant’Antonio Abate, in Cheiri, Italy during 1825, attended by the highest officials of the Jesuits including: two Jesuit Superior Generals; multiple Jesuit Superiors, Provincials; Vice-Provincials; Regional-Assistants; and Jesuit institutional Rectors.)
En Goodz
📜 Unmasking of the true identity of the final beast of Daniy’el and Chizayon—the “Harlot of Mystery Babel the Great”: Rome. By unlearning: “Learning-Against-Learning” of and/or from the true “grand delusion”—Babylonian (Roman) Universalism (Catholicism). Through unearthing specifically: the Papacy’s “Spiritual-Key” of the Council of Trent of the Jesuit Order—the only system ever constituted for absolute dominion of your individual identity or must seize to exist. All while chronicling: names, places, dates, citations, and sources.
📌 My Work Can Be Found Here
🫒 Yahusha is Ha’Mashiach, the Alef-Tav and Yachiyd of Yahuah, who is Elohiym and ‘Echad. If you shall confess with your mouth Adonai Yahusha, and shall believe in your heart that Yah has raised him from the dead, you shall be saved.
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