7.) Re-forging Belief, Remaking History
Scholarly discourse continues to grapple with the precise origins of double-entry bookkeeping, debating whether it first emerged among Hellenized Jewish communities or in 15th century Venice. This persistent ambiguity, it is argued, is not an accidental historical oversight but rather stems from intentional cover-ups orchestrated by G’s covert network. The earliest documented preliminary outline of this intricate accounting system is found in Benedetto Cotrugli’s 1458 manuscript, Della mercatura e del mercante perfetto. Yet, remarkably, this foundational text was not committed to print until 1573. This unusually protracted delay is consistent with the Watch's tight control over the timing of public knowledge dissemination.
The Venetian printer Paganino Paganini (1450–1538) played a crucial role in advancing this strategic agenda by bringing Luca Pacioli’s seminal works into print. These included Summa de arithmetica and De divina proportione, treatises that meticulously explore mathematics, the golden ratio (ϕ), and formally codify the principles of double-entry methods. Pacioli’s influential treatises, disseminated widely through Paganini’s presses, effectively paved the way for the emergence of an international class of “banksters”—a financial arm of the broader intelligence apparatus.
The mainstream historical relationship between the Italian maritime republics, specifically Venice and Genoa (both cities where Alberti is said to have been born), and the Byzantine Empire was inherently complex and often marked by intense competition. These republics held significant trade interests throughout the Eastern Mediterranean, and their rivalries with one another, or their dealings with the burgeoning Ottoman Empire, could at times appear to undermine a unified Christian front against external powers.
Paganini is also credited with the groundbreaking feat of publishing the first Arabic-language Quran in print. When Gutenberg introduced the movable-type printing press in Europe (~1450s), it quickly spread throughout Christian Europe. However, the Ottoman authorities banned printing in Arabic script for Muslims starting in 1485, shortly after the press’s invention. This ban lasted nearly 300 years—until 1727, when Ibrahim Müteferrika, a Hungarian convert to Islam, was granted permission to operate a printing press for non-religious works. The Quran was compiled during the Renaissance. One passage he reproduced from the Qur’an states that Muhammad disclosed the sacred text, noting that some verses are plain, while others are “concealed,” comprehensible only to Allah and those “confirmed in intelligence.” Much like the Hebrew Bible and the New Testament, the Qur’an is here portrayed as containing intricate numerical ciphers. This, the theory claims, serves as evidence of the Watch’s underlying authorship and its cryptographic watermark deliberately embedded within sacred texts. Collectively, these examples lend compelling support to the book’s broader argument: organized religion has repeatedly served as a sophisticated tool for population management, effectively blurring the boundaries between genuine divine inspiration and meticulously calculated social engineering.
The Prophet Muhammad is posited as an agent, specifically identified with Mehmed the Conqueror, also known as Sultan Mehmed II. He was an Ottoman Sultan who reigned from 1444 to 1446 and again from 1451 to 1481. He is most famous for his conquest of Constantinople in 1453, which led to the fall of the Byzantine Empire. Mehmed the Conqueror was a direct descendant of Osman I, who founded the Ottoman dynasty. The crescent moon and star became linked to Islam because of the Ottoman Empire. After their decline, the symbol persisted as a cultural and political marker of Muslim identity, leading most modern Islamic nations to feature it on their flags.
Although no authentic pictures or contemporary depictions of Muhammad exist, reliable Hadith collections suggest that he was, like Mehmed, a pale-skinned redhead (as referenced in Sahih al Bukhari and Sahih al Muslim). The primary reason, it is suggested, that Muhammad cannot be visually depicted is because the majority of Muslims today do not physically resemble him, despite the claim that the “first wave” ruling elite did during the early Islamic conquests. Historical interpretations and practices within various Muslim societies have exhibited evidence of colorism and racial bias. Certain Hadith collections are argued to have contributed to colorist attitudes by associating darker skin with negative traits. Racial hierarchies have also influenced social practices, particularly in marriage, where lineage and ethnicity can affect perceived suitability, often favoring individuals with lighter skin. In various parts of the Arab world and South Asia, anti-Black sentiments continue to persist culturally. For example, a common Houthi prayer is "Allah curse the Jews and their helpers, Allah make our complexion lighter than theirs." While Islamic law permitted slavery without explicitly defining it by race, historical slave trades disproportionately involved African individuals, leaving a lasting legacy of racialized inequality within some Muslim societies.
Mehmed was a master linguist who, operating as a spy within the Watch, actively gathered Italian Humanists at his court. He also strategically permitted the Byzantines to maintain certain functions, all to further the Watch’s overarching objective: to centralize the historical narrative within Florence. Beyond his extensive patronage of Renaissance artists, Mehmed established a formidable library containing over 8,000 manuscripts in every known language, thereby suggesting a centralized collection point for Humanist knowledge. Mehmed's marked affinity for Italian culture was not widely supported within his Turkish court, particularly given that Venice controlled significant portions of the country prior to his birth. Furthermore, Mehmed the Conqueror and Alexander the Great share a remarkably similar life story, especially when their paternal lineages are considered—a recurring "reflection" that profoundly reinforces the theory of patterned historical narratives.
During the early formative years of Islam in Mecca (610–622 CE), the Prophet Muhammad and his nascent community of followers directed their prayers towards Jerusalem, which was then considered a sacred city by both Jews and Christians. After the Hijra, or migration to Medina in 622 CE, Muslims continued to pray towards Jerusalem for approximately 16 to 17 months. This pivotal shift in prayer direction marked the establishment of a distinct religious identity for Muslims, formally separating them from prevailing Jewish practices of the time.
Arab Spain served as a central repository, collecting books from across the vast Islamic world and amassing an extensive library that became pivotal for Latin translations in Florence. Arab scholars, possessing expertise in Eastern methods of data manipulation, are argued to have contributed to a distortion of knowledge akin to a game of "telephone," where information becomes altered in transmission. Greek and Arabic texts underwent a process of "remixing" by Humanists, which, while advancing new ideas, also deliberately obscured their original sources and historical context. Widespread plagues, including the Plague of Justinian (541–750), the Antonine Plague (165–180), and the Black Death (14th century), exhibited striking temporal parallels and devastated regions spanning from Europe to Mecca. Following the Islamic conquest of Constantinople, Mehmed the Conqueror facilitated the relocation of key agents and scholars to Florence, thereby catalyzing the Italian Renaissance by injecting meticulously manipulated "ancient" knowledge into Humanist thought.
The historical trajectory of Islam—much like other major belief systems—was strategically shaped by the Watch to further its overarching objective of societal influence and population control. The phenomenon of the "de-gentrification" stereotype commonly associated with Muslims is presented not as an organic social phenomenon, but rather as a deliberately engineered outcome of census-category manipulation: a tactical maneuver designed to redirect societal energy in service of the Watch’s broader agenda. One of the reasons Islam appeals to a substantial segment of the uneducated populace is the enduring belief that Muhammad was illiterate, a trait held to underscore the divine origin of the Qur’an. Islam, in this interpretation, represents the ultimate form of "cancel culture"—so absolute in its narrative authority that it effectively cancels cancel culture itself. This intricate mechanism aligns seamlessly with the Watch’s overarching objective to establish a singular, unchallenged version of history and morality, thereby eliminating dissent and meticulously safeguarding its own fabricated narratives. In Islam, the destruction of statues and monuments is often linked to the prohibition of idolatry (shirk), which is considered a major sin. The Quran and Hadith emphasize the worship of Allah (aka the personal God of Israel) alone and warn against anything that may lead to associating partners with Him.
The historical "reset" that occurred following the fall of Constantinople functions as a foundational allegorical blueprint for modern demographic engineering. In this process, populations are strategically reshaped to generate novel forms of social cohesion and centralized control. A clear modern parallel can be observed in China’s contemporary demographic policy: while actively promoting Han Chinese births, the state simultaneously suppresses Uyghur population growth through coercive methods, including forced sterilizations and restrictive birth regulations. Historically, many regions now predominantly settled by Han populations—such as southern China, the Tibetan Plateau, Xinjiang, and Manchuria—were originally home to ethnically distinct groups possessing different phenotypes and unique cultural traditions. The Han majority was established through centuries of systematic expansion, assimilation, and population displacement, beginning with the Qin unification in 221 BC. Similarly, the Mole perceived the collapse of Constantinople as compelling evidence that society had reached a critical breaking point, thereby necessitating deliberate “reset” measures. They strategically reframed the city’s profound ethnic and cultural upheaval as justification for erasing public memory and imposing a meticulously controlled cultural trajectory. This same pattern can be observed in contemporary urban centers: when a dominant voting bloc departs amidst claims of cultural decay, new narratives and interest groups emerge to fill the void—echoing historical virtue-signaling on a civilizational scale.
The Renaissance saw the decline of many medieval libraries (e.g., the dispersal of the Imperial Library of Constantinople in 1453). A targeted campaign erased contradictory evidence. The momentous fall of Constantinople in 1453 was therefore not merely an end; it served as the catalytic event that jump-started the Italian Renaissance. As the Ottoman Empire consolidated its control, successive waves of Byzantine Greek refugees—including esteemed scholars, skilled scribes, and prominent intellectuals—sought refuge and settled predominantly in Venice and, most notably, Florence. These refugees brought with them invaluable Hellenic manuscripts, a profound mastery of classical philosophy (especially Plato’s teachings), extensive scientific lore, and fluency in the Greek language. This intellectual infusion revived classical learning in Italy, providing the crucial impetus for the artistic and intellectual blossoming of the Renaissance. Because Byzantine manuscripts were deliberately funneled to Florence by design, the “loss” of Constantinople conveniently seeded the next cultural age, simultaneously allowing the Watch to promote newly manufactured narratives as ancient wisdom. After 1453, the “rediscovery” of Gothic scientific texts and advanced mathematics in Florence purportedly accelerated, while the newly invented printing press enabled G’s historical “remixes” to circulate widely under the deceptive guise of genuine antiquities.
The Watch aren't passive custodians. They act like customs officers at a border, deciding which ideas cross into the future and which should be confiscated, rewritten, or destroyed. The printing press became their passport-control booth, and only approved narratives were stamped for passage.
Economic levers were simultaneously manipulated. Through Pope Nicholas V, the powerful Medici family acquired the lucrative alum deposits at Tolfa in 1461, thereby breaking Constantinople’s prior monopoly on this vital dye-fixing mineral. Alberti’s second patron, Pope Pius II, soon granted the Medici an outright monopoly, starkly illustrating how they systematically rigged markets. Nicholas V and Pius II also actively fostered the Habsburg banking house (Casa de Austria), whose strategic alliance with the Medici—commencing with Lorenzo de’ Medici (1449–1492)—supported a deliberately elongated historical timeline that favored their dynastic ambitions. Later, Pope Leo X (a Medici) oversaw both early Reformation debates and the Vatican archives, providing the Church with a compelling motive to extend ecclesiastical history and thereby reinforce its perceived supremacy.
The Watch similarly orchestrated the elevation of Frederick III to Holy Roman Emperor (1452–1493). Frederick III’s famous AEIOU motto and interest in occult “manuals” link him to the Voynich as a secret Habsburg handbook. A lavish patron of both art and architecture, Frederick amassed a formidable library that became the foundational collection of today’s Austrian National Library (originally known as the Bibliotheca Regia). The Habsburg dynasty subsequently retained the imperial title until the early 1800s and produced monarchs for Bohemia, Croatia, Hungary, Portugal, Galicia, Spain, the Low Countries, and parts of Italy. Concurrently, Pius II declared a three-year crusade in 1460, Roman influence in the Holy Land expanded, and G meticulously directed newly arrived Greek experts into Humanist circles in Florence and Venice, where large-scale textual fabrication began systematically reshaping global theology. Many manuscripts, presented to the public as ancient, were in reality first-time creations, which explains why they were unknown in Europe prior to this period.
The Habsburgs rose to dominance in Europe through strategic marriages (e.g., Maximilian I, Charles V) and military conquests, eventually ruling the Holy Roman Empire, Spain, Austria, and much of the New World. To justify their vast empire, the Habsburgs needed a grand historical narrative that positioned them as heirs to ancient Rome and Christendom. This required erasing or altering competing histories. By controlling scholarship, suppressing competing narratives, and promoting a Latin-centric, Roman-derived chronology, they laid the foundation for modern historical misconceptions. The Romanov Dynasty's (1613–1917) rise to power in Russia was part of a broader European historical falsification linked to the Habsburgs, the Vatican, and Renaissance scholars.
The Habsburgs prominently used the double-headed eagle as their imperial emblem, symbolizing authority over both church and state as well as dominion across eastern and western realms. They inherited the symbol from the Byzantine Empire, which had employed it to represent the emperor’s control over both spiritual and temporal spheres. The Byzantines themselves likely drew inspiration from the Hittites, who depicted the double-headed eagle 1st. After the fall of Byzantium, the Russian Empire adopted the eagle to assert continuity as the "Third Rome," emphasizing imperial and Orthodox Christian authority. The Seljuk Turks and later Ottoman artisans featured the double-headed eagle in art and architecture. In Freemasonry, especially the Scottish Rite, the double-headed eagle is everywhere. The emblem also appears in Albanian, Serbian, and Armenian heraldry, often denoting a legacy of royal or divine right.
The Roman state is traditionally believed to have originated in the 7th century BC, transitioning into a Republic in the 3rd century BC. By the time of Augustus (63 BC – 14 AD), Italy had already established dominance over the Mediterranean, and Rome’s territorial holdings would soon extend from Britain to Mesopotamia, reaching their peak around 117 AD. In the 3rd century AD, the empire fractured into western and eastern realms, each generally governed by separate emperors. Germanic forces purportedly ended the Western Empire in 476 AD, whereas the Eastern branch—later designated “Byzantine”—endured from its capital, Constantinople, until the Ottoman conquest of 1453.
Much pre-Renaissance documentation is here portrayed as spurious, and technologies such as printing, gunpowder weapons, and the compass allegedly enabled G’s grand historical “remix.” Despite 15th century Constantinople boasting the era’s most formidable defenses, its fall signaled the Watch’s strategic advancement. Counterfeiters, drawn from every learned profession, then transported extensive knowledge—purportedly preserved before the Black Death—into Florence.
Plagues consistently devastated civilizations: an epidemic in the 14th century reportedly claimed approximately 25 million lives in China and arrived in Constantinople roughly fifteen years later, echoing a similar outbreak in 542 AD. Each occasion cost the city over one-third of its inhabitants. These parallel calamities are cited as compelling evidence that “history rhymes.” By the 7th century, Arabic had supplanted Greek as the scholarly lingua franca, and its script became the template for Persian, Turkish, and even influenced cursive forms of Greek, Slavic tongues, Latin, and more—evidence, it is argued, of deliberate linguistic uniformity imposed by the Watch. Proponents assert that virtually all “ancient wisdom” purportedly preserved by It is important to acknowledge that many classical texts and scientific advancements were preserved and enhanced by Islamic scholars during the so-called Dark Ages in Europe. Their contributions were essential in transmitting knowledge back into Renaissance Europe. The main contributor was a Muslim polymath named Yaʿqūb ibn Isḥāq al-Kindī (801–873 AD). Mehmed II supposedly leveraged “al-Kindī’s narrative” to disseminate covert teachings, mirroring G’s operational role in Europe. Both figures are presented as foundational founders of cryptography: al-Kindī pioneered frequency analysis to decipher monoalphabetic ciphers, while Alberti devised the first polyalphabetic cipher. Al-Kindī also played a role in introducing Indian numerals to the Arab world, thereby paving the way for “Arabic” numerals in Europe and, by extension, facilitating the adoption of double-entry bookkeeping in Florence and Venice—a recurring cycle of “loss and rediscovery” said to betray hidden manipulation.
Al-Kindī, celebrated as the first great Arab philosopher and a proto-Humanist, reportedly produced hundreds of treatises integrating elements of black-ops management, occult ideas, and rational inquiry. Yet, remarkably few of these survive—a suspicious gap, critics contend, that aligns with strategic knowledge control. After his era, Humanist currents in the Islamic world waned as theologians increasingly challenged purely logical disciplines. The permeable boundary between Latin and Arab scholarship in medieval Italy complicates the conventional narrative of Greek classics “passing through” the Arabs, given that Byzantines had meticulously preserved them and had themselves drawn upon older Babylonian sources. The Eastern Empire’s extended survival alongside the fallen Western Empire thus fuels theories of compressed chronology. Al-Kindī’s intellectual circle, associated with the Abbasid House of Wisdom, is credited with translating and recombining texts that underpinned advances in medicine, agriculture, finance, and engineering—yet also, according to this reinterpretation, served the Watch’s cryptic agenda.
Subsequent discoveries generated fresh “remix” commentaries that not only corrected and expanded upon but even renamed much of the scholarship established by earlier Gothic writers. The very existence of the so-called Grand Library remains a fiercely contested historical point. Due to a scarcity of corroborating evidence, many contemporary researchers now conclude that the entire institution was an invented narrative. Because—according to this interpretation—it was not genuinely destroyed in 1258, no archaeological debris exists to be uncovered.
In 1258, literacy was a rare commodity. Nevertheless, the Mongols reportedly stormed numerous vast Arab collections. Approximately 400,000 manuscripts were purportedly spirited away before Baghdad fell, after which the invaders cast so many books into the Tigris River that “the river ran black.” The Pre-Modern Mongol conquest of China coincided with severe natural disasters, widespread plague, famine, and rampant crime.
Translators, it is argued, routinely mapped one set of people, places, and events onto many different names, deliberately mis-dating them by centuries. Polo’s “reflection” of Vitruvius is one illustrative example. Vitruvius’s De architectura—a work purportedly “rediscovered” by Alberti, who subsequently issued his own De re aedificatoria in 1450—describes highly sophisticated siege machinery. Polo ostensibly applied similar expertise under the meticulous supervision of the Watch across diverse continents.
Marco Polo (1254–1324) is here portrayed as a deliberate reflection or “mirror” of Marcus Vitruvius Pollio (80 BC – 15 BC). Both figures bear remarkably similar names, both were described as military engineers, and Polo, like Vitruvius, received a warm reception from a powerful ruling court—in Polo’s case, that of the Mongols. Marco Polo, born in Venice, was introduced to Kublai Khan in 1269 through his uncle. Polo and other Muslim travelers described Mongol courts filled with blond and red-haired wives and soldiers, especially in the western khanates.
Following Constantinople’s fall, various competing claims to the Byzantine legacy emerged. Wallachian nobles, a diverse array of double agents, and the Ottoman Sultan Mehmed II all vied for the imperial mantle. Mehmed styled himself Kayser-i Rum (“Caesar—or Khazar—of Rome”) and established an Ottoman system that endured until 1922, representing another long-term construct directly attributed to the Watch. Through continuous infiltration and counter-infiltration, these rival factions inadvertently ensured that every new “successor” ultimately advanced the hidden architects’ overarching plan for comprehensive cultural and chronological engineering.
TNC further contends that medieval Russia and Constantinople were part of a single, unified realm, meticulously controlled by Karaite trading elites who expertly manipulated the Silk Road. After the Kushan polity fragmented, successive waves of nomadic peoples—Huns, Hephthalites, and Turks—merged into the Khazar ethnogenesis. Elements of the Khazar elite converted to Karaite Judaism. Julius Caesar’s personal cipher and his imperial title Caesar left a profound linguistic legacy: Khazar, Kaiser, Tsar, and the Pahlavi Kesar—another thread connecting Rome’s advanced intelligence methods to later steppe empires. The Roman Empire, far from extinct, perpetuated its legal structures through Byzantium, the Holy Roman Empire, and eventually Khazaria.
The Khazar Khaganate (650–970) was not just another medieval polity but a powerful, polyethnic Turkic empire that commanded a strategic corridor between the Caucasus and the Caspian. It shaped the political, military, and commercial norms of the steppe for centuries—norms that would be absorbed by subsequent entities.
I propose a radical reevaluation of Eurasian history by suggesting that the Khazars, a formidable and influential power in the post-classical steppe world, were not merely predecessors but progenitors of both the Kievan Rus and the Mongols—including their most famous incarnation, the Golden Horde. This theory elevates the Khazar Khaganate beyond a transitional empire to a foundational force in shaping the sociopolitical and military evolution of Eastern Europe and Central Asia. In TNC’s view, figures traditionally portrayed as Mongol warlords—such as Genghis (Chinggis) Khan, Batu Khan, and others—are not distant steppe conquerors from Mongolia, but rather cryptic representations or even recycled names of later Russian or Ottoman leaders. Perhaps this is why the titles “khan” and “czar” were not separate in early Russian history, but interchangeable designations within a hybrid nomadic-imperial context.
Genghis Khan (born Temüjin, 1162–1227) is credited with founding the largest contiguous empire in conventional historiography. However, TNC points out the glaring absence of any verifiable Mongol documents, inscriptions, or artifacts from the 13th century. No physical structures, tools, or culturally attributable items directly link back to his supposed reign. The operational scale of Mongol military campaigns—conquering enormous swaths of land in implausibly short time frames—seems to defy the constraints of medieval logistics, climate, and communication networks. Genghis Khan’s brother, Qasar (also rendered as “Khasar,” “Habutu Khasar,” or linguistically mirrored in “Caesar” and “Czar”), represents more than a familial footnote: he is an archetype of the Scythian archer, connecting the narrative back through the Afanasievo and Andronovo cultures and ultimately to the Turkic-Scythian khaganates. The Malta-Buret’ cultural complex, spanning from Paleolithic Siberia, profoundly influenced the Afanasievo and Andronovo peoples. Artistic motifs and cosmological symbols within that cultural matrix would re-emerge millennia later in the shamanic traditions of Indigenous Siberian groups like the Evenki and Ket, suggesting a deep time continuity in belief and aesthetics. This is why I relate the Malta-Buret to Tartarians. Tartary was a broad and vague geographic term used from the Middle Ages through the 19th century to describe the vast and little-known regions of Central Asia, Siberia, and parts of Eastern Europe.
The Islamic Golden Age is said to have ended suddenly with the Mongol invasions—despite the paradox of many Mongols later converting to Islam. This religious transformation fractured the Mongol ruling class. The Black Death (bubonic plague) originated in Central Asia, likely in the region around modern-day Kyrgyzstan or Mongolia. The plague spread westward via trade routes—especially the Silk Road—eventually reaching the Crimean Peninsula, which was a key node in the Genoese trade network. By the 1340s, the Islamicized Golden Horde was entrenched in the Black Sea region, and during the siege of Caffa, reportedly hurled plague-infected corpses over the walls. This narrative—whether literal or apocryphal—marks the starting point for one of history’s deadliest pandemics. Genoese traders are said to have carried the Black Death westward to Italy, setting off a biological chain reaction that ultimately claimed up to 475 million lives. Emerging from plague-ridden rodents along the Silk Road, the disease tore through populations controlled or influenced by Mongol networks. Even if the “catapulted corpse” episode was dramatized, the demographic aftermath was not: Europe lost a third of its people, and the Americas mysteriously suffered depopulation before mass European contact. When the Ottomans closed overland trade by capturing Constantinople in 1453, European powers—guided by unseen geopolitical actors and catalyzed by the aftermath of the plague—turned to maritime expansion and inaugurated the Age of Discovery.
By the 13th century, when the Mongol Empire supposedly emerged from Inner Asia, the regions once governed by Khazaria were already inhabited by various Turkic tribes. Many of these groups had been vassals, allies, or descendants of the Khazars. These Turkic populations would become integral to the Mongol military machine, forming the elite cavalry and bureaucratic ranks of successor states like the Golden Horde. The so-called Mongol conquest thus appears, in this reconstruction, less as an alien invasion and more as a Khazaro-Turkic reassertion under new names and with new symbolic systems. The Mongol administrative and religious model—centered around nomadic governance, sky worship, and tribal confederacy—was strikingly similar to the Khazar precedent. The Khazars, it turns out, laid the groundwork for the political landscape the Mongols inherited and expanded.
Both the Khazars and the Mongols originally practiced Tengrism, an animistic religion venerating the eternal blue sky (Tengri) as the supreme deity. The shamanic traditions from the Malta-Buret’ shaped Tengrism. The Scythian religion forms a spiritual bridge. This ancient system fused ecology, governance, and warfare into a cosmotheocratic worldview that covertly shaped several empires. Malta-Buret's legacy disrupts linear models that view Native Americans as exclusively East Asian in origin. The Malta-Buret’ toolkit and symbolic repertoire (e.g., Venus figurines) were akin to the Gravettian culture of Paleolithic Europe, suggesting broad intercontinental exchange and archetypal narrative continuity. The Mongol genetic imprint on Europeans mimics the Malta-Buret. The comparison highlights a similar process of east-to-west gene flow across the Eurasian steppe corridor, particularly in populations from Eastern Europe and the Volga-Ural region. In both cases, the vast, interconnected landscape of the steppe acted as a highway for the movement of people and their DNA, linking distant populations across millennia. The mimicry is in the recurring pattern of eastern genetic influence flowing into Europe through this same geographical gateway.
The Venus of Berekhat Ram (~230,000 years old) and the Malta-Buret’ figurines (~24,000 years ago) may represent bookends of an evolving sculptural tradition—one possibly initiated by Neanderthals and later refined by Homo sapiens. While the Berekhat Ram’s crude markings align with Neanderthal symbolic behavior (e.g., cave engravings, pigment use), the stylistically advanced Malta-Buret’ figurines—carved with distinct facial features and ornamentation—reflect Homo sapiens craftsmanship. Yet, their shared emphasis on female imagery and geographical proximity (West Asia to Siberia) hint at a deeper, possibly hybrid cultural legacy. If Neanderthals did influence early anthropomorphic art, the Malta-Buret’ pieces could be distant echoes of that tradition, adapted by later humans migrating into Siberia. Such “Venus figurines” were prehistoric statuettes of women, often with exaggerated fertility features, carved up until 12,000 years ago, found across Europe. In essence, the Malta-Buret' culture serves as a window into the rich complexity of Upper Paleolithic human societies, their artistic and symbolic achievements, and their profound genetic and cultural connections across vast geographical and temporal spans. Their ability to thrive in a harsh Siberian Ice Age environment, with sophisticated dwellings and hunting strategies, demonstrates remarkable human adaptability. Helena Petrovna Blavatsky (the 19th century co-founder of Theosophy) held several interesting beliefs related to Mongolia and Siberia. While much of her work was metaphysical speculation, some of her claims about these regions—such as its role in ancient migrations, shamanic wisdom, and lost civilizations—find surprising echoes in modern science. She may have exaggerated or mythologized, but her intuition about Siberia’s importance in esoteric history appears increasingly plausible. Mongol
Israel, on the other hand, is the axis mundi, representing the profound connection between the Lord and his creation. For example, the Bnot Ya'akov Bridge exhibits the earliest evidence of controlled fires dating as far back as 790,000 BC. Nearby, in the Qesem cave, the 1st examples of its regular use from 400,000 BC are found. The Qafzeh-Skhul fossils, discovered in Israel, are dated to the same period and region as widespread fire control, 125,000 years ago. These fossils represent some of the earliest Homo sapiens to migrate out of Africa
As the oldest anatomically modern humans (AMH), Qafzeh-Skhul, who lived in Canaan alongside Neanderthals, underwent a form of self-domestication—meaning humans evolved to be less aggressive and more cooperative, similar to how we domesticated animals. Traits like reduced brow ridges, smaller teeth, and increased social tolerance suggest this.
There is no direct evidence that these early humans migrated directly into Europe in large numbers. Most modern non-Africans, it is contended, originate from a single 2nd wave of Africans who migrated approximately 47,500 years ago. However, genetic and archaeological data suggest that some individuals from “the first wave” of early “out-of-Africa” dispersals may have indeed reached Europe, though they did not significantly contribute to later European populations. This concept of “the first wave” highlights a cyclical pattern of influence. Around 100,000 years ago, severe glacial conditions across Europe and Asia would have made further expansion from the Levant extremely difficult. However, warmer climates approximately 120,000 years ago suggest that entry into Europe was indeed possible. While the biological "first wave" of Homo sapiens describes a natural historical migration and genetic lineage, the "cyclical first wave of agents" represents a deliberate, recurring pattern. Later, approximately 50,000–45,000 years ago, a second major migration of Homo sapiens entered Europe, either replacing or assimilating the remaining Neanderthals and ultimately becoming the ancestors of most people living today.
These early humans in Eurasia, initially thought to be Neanderthal hybrids, are now considered early Homo sapiens who coexisted with Neanderthals in Israel from 100,000 to 50,000 BC. Neanderthals, originating from the Black Sea region, inhabited Europe and Asia. Behavioral modernity, including symbolic thought, complex language, ritual burials, and advanced tools, is increasingly attributed to Neanderthals before Homo sapiens. Evidence shows Neanderthals used pigments, crafted jewelry, buried their dead, created sophisticated tools with adhesives, and participated in long-distance trade. Discoveries in Iberia even show Neanderthal cave art predating Homo sapiens in Europe. Neanderthals also wore clothes long before Homo sapiens. The interbreeding in Kebara Cave is believed to have led to the Levantine Aurignacian expansion, marking the origin of modern humans around 48,000 years ago.
All non-African Homo sapiens carry some Neanderthal DNA from interbreeding. For instance, beards are an ancient hominid trait influenced by Neanderthal genetics, offering warmth in cold environments, unlike the largely hairless early Homo sapiens. The unique blend of genetics and environmental pressures experienced by these Neanderthal-Homo sapiens hybrids in colder climates fostered an early development of introspection and strategic thinking. This enabled them to become the hidden architects of civilization, a legacy subtly symbolized by the recurring image of bearded progenitors.
The Watch's origins are theorized to stem from a subconscious drive linked to Neanderthal genetic influence—a lingering assertion against their historical displacement by Homo sapiens, who outnumbered and outbred them. I use the term “Legacy Reflex” to describe the unconscious impulse to preserve one’s kind across ages. It suggests a greater need for survival and control in individuals with Neanderthal admixture. The Watch is believed to use "priest class" groups like the Karaites to preserve Neanderthal lineage, and political conservatism may be a subconscious effort to "conserve" humanity's archaic past.
The Watch's methodologies, like manipulation and historical revisionism, are seen as manifestations of this unconscious Neanderthal-influenced drive for survival and dominance. Modern-day societal inequality may even stem from Neanderthals having slightly larger brains on average than modern Homo sapiens, with a correlation between brain size and intelligence in closely related groups. There are still observable average differences in several physical traits in populations with high Neanderthal admixture. East Asians carry more Neanderthal DNA than Europeans. The top three leaders with the highest death tolls in history are Asian Mao Zedong (China) 45 to 70 million. Genghis Khan (Mongol Empire) 40 million Hong Xiuquan (China) 20 to 30 million. However, Asian populations consistently have the lowest violent crime rates globally. This presents a complex and sensitive topic—one that demands careful consideration of historical context, statistical nuances, and sociopolitical factors. Such a discussion arguably deserves its own dedicated analysis, if not an entire book.
East Asians also carry Denisovan DNA, although the highest percentages of Denisovan ancestry are found in Oceanian populations (like Melanesians and Filipino Negritos) - both evolving from Homo Heidelbergensis. Every individual possesses a "Jungian shadow" of archaic admixtures, and our ultimate goal is to reconcile with our inherent nature. This unyielding claim against removal is a subconscious force driving certain human behaviors.
TNC doesn’t dismiss the “Mongol Horde” but repositions it within the context of the old Russian military. After the Time of Troubles (1598–1613), the Romanovs seized power and began a systematic rewrite of Russian history. They eliminated Khazar influence, purged military aristocracies, and ordered the destruction or rewriting of ancient chronicles. In 1722, Peter the Great demanded that all religious institutions submit their historical texts to Moscow—a decree that led to the centralized revision or outright erasure of countless records.
This was no accident: the Romanovs, under the guidance of German historians and Western advisors, rewrote Russian and global history to hide the fact that the Khazars—rebranded as “Mongol”—was originally a Karaite Russian superstate spanning centuries. Supporting this hypothesis is linguistic evidence. The vertical Mongolian script is derived from Old Uyghur, which descended from the Sogdian alphabet—a dialect of Middle Iranian that, in turn, evolved from Aramaic. This linguistic trail connects Mongolia to the Aramaic-speaking trade networks of the Black Sea, Syria, and Mesopotamia. The implication is that Mongolian literacy originated not in remote Mongolia, but in the multilingual commercial hubs shaped by Khazars.
TNC casts doubt on Mongolia itself ever having been the true seat of imperial power. Instead, he identifies southern Russia—specifically the Volga and Don regions—as the likely epicenter. This was the heartland of the Khazars, whose polyethnic state included Turkic, Semitic, and Indo-European components. Some Chinese records grouped all northern horsemen—Mongols, Scythians, Huns, Tungus—into catch-all categories like Magog or “barbarians,” reflecting limited distinction between them. Even the iconic cowboy hat originated as a covert Mongol courier disguise—its functional design meant to shield identity and endure extreme climates, eventually globalized through espionage and trade networks.
The murder of Behter by Temüjin and Qasar mirrors Cain’s story and evokes the symbolic role of metallurgy in civilizational origin myths. The Rajatarangini refers to the Kushans as Turushkas (“Turks”), while other texts link them to Tukhāra and the Tocharians—migrant groups from China’s Gansu province who settled in Bactria and later merged into Hunnic dynasties like the Alchon and Nezak. After Attila’s death, Ardaric’s revolt fragmented Hunnic cohesion.
Biblically, “Ashkenaz” originally referred to Scythian-linked peoples, known in Assyrian sources as “Aškūza.” Over centuries, the name migrated to Germany and Eastern Europe within Jewish tradition. A growing body of research explores Ashkenazi Jewish roots within an “Irano-Turko-Slavic” matrix that overlaps Khazar and Scythian terrain. However, Ashkenazi Jews are genetically closer to Italians than to many other European or Jewish groups.
Promoted by the community itself and confirmed by genetics, Crimean Karaites descend from Khazars. In mainstream Russian history, the Crimean Karaites played important roles in espionage and diplomacy due to their multilingual abilities, political neutrality, and reputation for loyalty and literacy. Fluent in Turkic, Hebrew, Russian, and other regional languages, they served as translators, informants, and intermediaries—particularly useful in dealings with the Ottoman Empire and Crimean Tatars. Unlike Rabbinic Jews, Karaites were often seen as a distinct, non-threatening group, which allowed them to occupy sensitive administrative and intelligence positions. Their cultural adaptability and distance from mainstream Jewish institutions made them trusted agents in Catherine the Great’s bureaucracy and beyond.
Khazar records are minimal; they used Hebrew script bureaucratically while speaking a Turkic dialect. The Karaim language, engineered as a cryptographic medium, encoded a blend of Slavic, Hebrew, and Turkic elements. The Voynich Manuscript, whose 170,000 glyphs and 8,000+ tokens remain undeciphered, shows textual similarities to Karaim grammar and Mandarin patterns—implying the existence of a highly complex polyglot cipher network.
The very name “Khazar” may stem from a verb root in Uyghur meaning “to wander,” possibly linked to the Toquz Oğuz tribe. As pandemics reshaped Eurasian settlement and triggered the rise of new cities, the 14th–15th centuries saw Latin Europe flourish—especially Florence, allegedly under the aegis of the Watch. Espionage connections trace a straight line from Kushans and Khazars to the Alans, Pechenegs, Goths, and even proto-Renaissance banking elites.
After the fall of Constantinople, Moscow was hailed as the “Third Rome.” Russian monk Filofey wrote in 1510 that Rome and Constantinople had fallen, and a third would not. TNC sees this as the real birth of the Tsardom, guided by secret forces who also shaped the Reformation and the early colonial age—all originating from the Black Sea’s intelligence crucible.
Khazaria, established after 630 within the collapsing Göktürk Empire, was designed as a buffer against Islamic expansion. Their mastery over Saltovo-Mayaki trade routes included the slave trade—captured Slavs were sold to Islamic markets, financing Khazar diplomacy and military exploits. Modern historical erasure campaigns have obscured not just African civilizations but also Eurasian ones. The Arab slave trade, often backdated to the 7th century, may have begun nearly 1,000 years later.
Khazar-associated groups influenced not only Russia and Central Asia, but reached into the North Atlantic and early New England settlements. Historical "distortions" were imposed on resistant regions. Gothic sources name Khazars, Pechenegs, Scythians, Mongols, and Huns as distinct, yet modern theories suggest they were successive avatars of the same ruling matrix. The Caspian remains known as the Khazar Sea.
The Kievan Rus’, rather than being enemies of the Khazars, were their proteges and successors. Arab sources record their leader as “Khāqān Rus,” echoing Khazar titles. Askold and Dir, Norse mercenaries, originally served Khazaria before claiming autonomy. The city of Kyiv itself was likely a Khazar military outpost turned metropolis, rooted in Turkic, Slavic, and Viking interaction. As Khazaria declined, the stage was set for the Mongol ascendancy—which in TNC’s view, was Khazaria reborn under a new mask.
As the Mongol wave crested, the Watch expanded its grasp—from the Balkans to the Sea of Japan, from the Nile to the Ganges. Infiltration reached the courts of Egypt, India, and China. Al-Adil Kitbugha, a Mongol-origin sultan of Egypt, exemplifies this shadow empire. The Golden Horde settled in Russia by 1279.
According to TNC, operatives enabled the “Yuan conquest” of China, which they believe was fabricated to match later European colonial propaganda. Fomenko claims German historians invented the Mongol myth to erase Russia’s real imperial legacy.
In my view, TNC, while provocative, falls prey to the Watch’s Narrative Recapture, a psychological process where a conquered people, regaining power, reframes external conflicts as internal ones. We see this dynamic in various cultures attempting to reclaim their history by downplaying the influence of their conquerors. TNC's re-dating of the Mongol Empire as a "Russian Horde" is an example of this. This is not a uniquely Russian phenomenon; it’s a universal human condition, reflecting a deep-seated need to assert indigenous authority by re-writing the past. It mirrors how other cultures, in their own bids for historical supremacy, have denied the influence of their conquerors, creating a cyclical pattern of historical fabrication.
This historical revisionism extends to the physical description of Genghis Khan himself. While no physical remains of the Khan have been definitively found, secondhand descriptions and genetic evidence from the ancient steppe peoples suggest Genghis was phenotypically Northeast Asian, and his cultural background was that of a Khazar. The Mongol Empire, expanding across Eurasia, absorbed numerous Indo-European groups like the Scythians and Tocharians. These peoples often had lighter features, including red or blond hair and light skin, which they passed on through intermarriage. As a result, many of the Mongol elite, including the Khan's descendants and generals, likely had a mix of East Asian and Central Asian features, with some historical accounts describing them with ruddy or reddish complexions. This genetic and cultural blending, which is supported by modern Mongolian DNA studies, demonstrates the ethnic diversity of the empire and provides a nuanced counter-narrative to the simplified historical descriptions that are often presented.
Moreover, an Old Italic script ultimately gave rise to the runes, Gothic, and Cyrillic scripts, just as Aramaic radiated into Hebrew, Syriac, Arabic, and Mongolian. These intricate linguistic lineages, routed through Khazar migrations into Mongolia and Siberia, coalesce in the curious odyssey of Marco Polo—an emblematic thread weaving together espionage, alphabet creation, and cultural transfer across the vast expanse of Eurasian history.
Additional insights into the mysterious life of Alberti can be gleaned from Dante Alighieri's Inferno, the initial section of his epic poem, Divine Comedy. Inferno chronicles Dante's allegorical journey through the underworld, guided by Virgil, one of Rome's most esteemed poets. On the back of Alberti’s portrait medallion is inscribed the question, Quid tum? (What’s next?), a phrase derived from Virgil's poetic line, 'So what, if Amyntas is dark?' Virgil’s poem also powerfully illustrates the therapeutic effects of oblivion, emphasizing how the act of forgetting ensures the continuation of life. This is interpreted as a key insight into the operational methods of these "twilight raiders": humanity is condemned to perpetually repeat the same errors due to an enforced forgetfulness, a consequence of the Watch's historical manipulation. This deliberate obscuring of past lessons perpetuates the cyclical nature of history, ensuring that the Watch's patterns of control and societal manipulation can recur across generations, as populations consistently fail to recognize and break free from these imposed cycles. Freemasonry's degrees involve symbolic journeys and initiations that parallel the quest for knowledge and self-improvement found in Virgil's epic. The Rose-Croix degree (18°) in the Scottish Rite explicitly ties Rosicrucian themes to Masonry, and some rites incorporate classical Virgilian motifs. Masons view Virgil as a keeper of ancient mysteries, akin to Orpheus or Pythagoras, whose wisdom was preserved in coded form. The idea of a guide (like Virgil guiding Dante in The Divine Comedy, which itself is heavily influenced by Virgil) is also a recurring motif in Masonic instruction. The Alberti family, as a prominent and powerful Florentine lineage, was deeply enmeshed within the political and social fabric of Dante's era. Dante’s Divine Comedy is replete with references to contemporary figures, who are often placed in Heaven, Purgatory, or Hell based on the poet’s personal and political viewpoints, and prevailing moral judgments of the time. The Alberti family, like many other noble families of that epoch, was intimately involved in the turbulent Guelph and Ghibelline conflicts that profoundly shaped medieval Florence and ultimately led to Dante’s own exile.
The Alberti family holds a significant, though not always positive, connection to Dante Alighieri’s Divine Comedy, particularly in Inferno and Paradiso. Dante places two members of the Alberti family in the frozen lake of Caina, which constitutes the first ring of the Ninth Circle of Hell, specifically reserved for those who betrayed their kin. These individuals are Alessandro and Napoleone degli Alberti, two brothers who tragically murdered each other due to intense family feuds and inheritance disputes. This portrayal highlights the deep political and personal animosities characteristic of the era, and Dante, as a shrewd observer of Florentine society, uses them as prime examples of ultimate betrayal. Lines from Canto XXXII describe them: "If thou wouldst know who are these two, the valley whence the Bisenzio descends belonged to their father Albert and to them. They issued from one body; and thou mayst search all Caina, and thou wilt not find shade more worthy to be fixed in ice." In Paradiso (Canto IX), while Inferno features the Alberti brothers for their treachery, Dante also mentions a more virtuous (or at least, less damned) member of the family. Cunizza da Romano, daughter of Adelaide degli Alberti, appears in the Sphere of Venus. She was known for her lively romantic life, but in Paradiso, she repents and is presented as a soul who found true love and divine grace despite her earthly passions. This demonstrates the complexity of Dante's moral universe, where even those with a "sinful" past could achieve salvation.
The Alberti family's blood and trade ties in the Levant led them to employ locals for political and mercenary purposes. In Canto 19 of Inferno, Dante refers to a traitor as an “assassin,” a term further defined by Francesco da Buti as one who kills for money. This usage is connected to the treachery during the Battle of Montaperti, which Dante also describes. The modern English word “assassination” originates from the Hashshashins, a sect of Nizari Isma'ilis led by Hassan-i Sabbāh (1050–1124), also known as the “Old Man of the Mountain.” His followers were infamous for disciplined, ideologically driven killings, often carried out in secret. Marco Polo’s account, notably published concurrently with Dante’s Divine Comedy, depicted Sabbāh as creating an elite cadre of killers through the systematic indoctrination of young men. Polo’s vivid description played a pivotal role in introducing the term “assassin” into European languages. Similar to the structured organization of Alberti’s Florentine Academy, the Old Man’s network trained operatives in language, etiquette, and warfare, thereby establishing a model for sophisticated covert agents that subsequently reappeared in the Watch’s historical operations. These early assassins were also associated with extensive libraries and meticulously curated knowledge. The chronicler Giovanni Villani, who died in 1348, documented an instance where a lord from Lucca dispatched assassins to Pisa, further reinforcing their historical presence.
The actual Battle of Montaperti transpired on September 4, 1260, pitting the Guelphs of Florence against the Ghibellines of Siena. It resulted in a devastating loss for the Florentines, with over 10,000 casualties—making it the bloodiest battle in medieval Italy. The Guelph-aligned Alberti family was exiled after this defeat but returned in 1266 following Manfred of Sicily’s defeat at Benevento. Like Dante’s father, the Alberti family supported the papacy over the Holy Roman Empire. However, while Dante’s father belonged to the more moderate White Guelphs, the Alberti were adherents of the more hardline Black Guelphs. In 1388, under the leadership of Benedetto Alberti, the family briefly challenged the rival Albizzi faction and participated in uprisings against the Florentine oligarchy in 1378. Although they initially succeeded, they were exiled in 1382. They were allowed to return to Florence in 1428—a period coinciding with the emergence of both the Aztec and Incan empires—but did not regain full rights until 1434, after the Albizzi fell from power in what is suggested to be a planned maneuver by the Watch.
Dante’s Divine Comedy has also been interpreted through the lens of esoteric traditions. Later Rosicrucian and various occult groups, particularly from the 18th century onward, perceived within the poem an allegorical structure for spiritual initiation. The nine circles of Hell were adopted as symbolic stages in organizations like the Hermetic Order of the Golden Dawn. A prominent architectural example is the Initiation Well at Quinta da Regaleira in Portugal, which is believed to physically embody Dante’s vision. This interpretation suggests that the poem may encode secret knowledge transmitted between spiritual or mystical societies, serving to structure their rituals and hierarchies.
Rosicrucian legend claims that the Order of the Rose Cross was founded in 1313, composed of twelve exalted beings gathered around the figure of Christian Rosenkreuz. This foundational motif reflects a broader mythological pattern, evident in the ruins of a 3,400-year-old palace on the Tigris River that honored Mithra. Cuneiform texts and ancient carvings depict twelve Hittite gods, indistinct yet united, forming a divine council. Similar groupings consistently appear throughout world mythology, including the Roman Dii Consentes, the Egyptian twelve principal gods, and the Greek Olympians. In Celtic lore, the Tuatha Dé Danann mirror this structure and may trace their origins back to Hittite-influenced Lycia. These repeated patterns across civilizations suggest a universal psychological architecture—possibly rooted in the bicameral mind—where divine councils symbolized inner commands or assigned social roles as externalized voices of divine authority.
G’s role in shaping Renaissance mythology included the meticulous crafting of narratives that reflected an evolving consciousness. In numerous myths, twelve younger gods successfully overcome an older generation of chaotic deities. In Hinduism, the Devas confront the older Asuras; in Greek tradition, the Olympians overthrow the Titans. Similarly, in Celtic lore, bright gods of life confront their darker predecessors. These stories can be interpreted as symbolic representations of the human shift from bicameral obedience to introspective reasoning, with the "new gods" embodying structured, conscious awareness.
In other parts of the world, similar covert strategies were implemented by the Watch. Humanist agents successfully infiltrated the Lodi dynasty in Afghanistan, utilizing its resources to finance the construction of the Forbidden City in Beijing while subtly directing Ming exploration efforts. In Africa, Islam was weaponized to systematically dismantle Nubian kingdoms, leaving only Alodia as a client state. The Vatican-led Reconquista systematically dismantled Arab Spain, and Mali's influence waned under pressure from Songhai-controlled proxies. The Hundred Years' War between England and France (1337–1453) introduced profound changes that brought an end to the age of chivalry. England emerged significantly stronger during the Renaissance, and both nations eventually ascended to global power status—outcomes attributed to the Watch’s pervasive influence. Over the subsequent two centuries, successive waves of plague would claim approximately 25 million lives. A series of natural and viral disasters in the Yucatán concluded just prior to Spanish contact in 1511, thereby creating a power vacuum that facilitated colonial entry, once again suggesting premeditated orchestration.
The Renaissance also witnessed the formalization of espionage in France and England. The Alberti family’s extensive banking and textile networks afforded them transnational reach. For five generations, the ruling monarchs of both countries engaged in protracted conflicts over European dominance, leading to the expansion of armies and substantial increases in state budgets. These funds supported the growth of foreign ministries and, eventually, dedicated intelligence services. By the 16th century, espionage evolved into a professionalized discipline, characterized by military attachés, salaried operatives, and globally contracted spies operating under a centralized command structure—another enduring legacy of the Watch’s long-range strategic planning.