Since 1959, Yom HaShoah, or the Holocaust Remembrance Day, is commemorated in Israel. It is celebrated every 27 of the month of Nissan (the first month of the current Hebrew calendar). Since 2005, the General Assembly of the United Nations has decided to celebrate the annual International Commemoration Day in memory of the victims of the Holocaust, but on January 27, the first month of the Christian Gregorian calendar. As can be seen, from multiple unresolved or poorly resolved conflicts, even after the declaration of the independence of the State of Israel in 1948, the wounds are healing, but there is still a long way to go to understand the magnitude of the tragedy. The tragedy is much greater than what common sense reflects, due to the manipulation of the history of the Jewish people, that is, the sacred texts and the official history that places them in a mythical, unreal past. And, all this great distortion directly impacts the roots of the powers of Europe and the Vatican. Nothing is as it seems, to unsuspected limits, when the true story is reconstructed. And in this story there is no good or bad, there is simply a great humanity, more tragic, cruel and shocking, as well as rational, which must be addressed, like it or not.
It is necessary to remake the story, and know what really happened. Here a reconstruction is carried out, which is the result of a heartfelt investigation. Whoever wants to know it should read it first and then assess it. If this is not done, the misunderstood official historical conscience will not allow you to tolerate it, for all that is claimed, just start.
In the nineteenth century political Zionism appears, and in the twenty the State of Israel. Right. But the Kingdom of Israel was not dismantled two thousand years ago, nor should its origin be understood in a thousand years before Christ. It didn't happen that way. Jewish Israel was a project that has its origins in the fifteenth century, which has its greatest flowering in the West, but succumbs in the seventeenth century, and makes it disappear from the collective consciousness in the eighteenth century. For this reason, Zionism is reborn in the nineteenth century and the State of Israel appears in the twentieth.
There was no Kingdom of Israel, but of a single God, and it was established in the fifteenth century in the form of an empire in which the House of Solomon, of Prester John of India reigned. Before, the Jewish people are not aware of being Jewish, as they are today, in the same way that all Christian nations are just beginning to exist as such. The expulsion of Sephardic Jews from Spain does not take place in the fifteenth century, nor the famous theological disputes between Jews, Mohammedans and Christians occur in the thirteenth century. Disputes begin in the seventeenth century, and there is no Jewish expulsion. A large-scale geopolitical crisis takes place between the seventeenth and eighteenth centuries, which recomposes the powers and the worldview hitherto established, in which the Jews are a fundamental piece, especially in the Christian, Turkish and Egyptian orbits. But everything changes, and with the changes everything acquires another meaning. The Christian evangelizing project is designed, in a process in which Jewish powers participate, but not all, and an unprecedented conflict is created that, in the eighteenth century, leads to the need to transform history, its calendars and all the official documentation to take effect. The sacred texts, which have already been transformed into an epic dilated over time and have been sent to the past, also mutate. The last episode is a renewed New Testament, and the prophecy of Revelation, which puts an end to it. In the Apocalypse, the testimony of this great manipulation is left, and its reasons are set forth, as described here.
This is the true story to which we must return.
Through the astronomical, statistical and historical analysis, and alternative dating methods to those commonly used, the New Chronology of Fomenko and Nosovskiy has developed the foundation of an integral reconstruction of the official chronological map, which allows to give a new meaning to the historical construct and, in addition, explores the logic of its origin and its successive manipulation until it appears in the way it has reached us. His work identifies multiple tests and evidences that indicate that there are reasons to doubt the rigor and veracity of the official chronological map until the seventeenth century (and in some cases until the eighteenth and nineteenth centuries), doubting the meaning and meaning of all the story written until then. As a result of this work, it is concluded that the really documented history is much shorter, so that it has been artificially dilated. The history of human civilization has only a millennium, and the sacred texts of the great religions refer to events that occurred in this temporal space.
With a simple glance you can see part of the evidence that Fomenko and Nosovskiy have deciphered, through the critical reflection of certain historical anachronisms, to which the X-185 line has been added incorporating new elements, all related to the text Biblical and the Jewish people, which flourishes in the imaginary of the Middle Ages. In fact, the logic of the reflections that emerge from their own inconsistencies should be sufficient, but they fail to fit into the scientific consciousness by the logic of consensual historicity, which human reason accepts without questioning its weaknesses, and, consequently, it is not introduced into the collective consciousness.
The New Chronology of Fomenko and Nosovskiy, with the contribution of the X-185 line, helps to understand it. The exodus, diaspora, genocide and reconstruction of Israel is the Ariadne's thread of X-185 Chronology.
This is the counter-history of the Holocaust, of the Apocalypse and of the struggle of the people of God, the great Israel:
The reconstruction of the true Kingdom of Israel
As the X-185 Chronology deciphers, the response to Jewish authority lies in the real meaning of the Ark of the Covenant that was established between God and Humanity, after an arduous war (or great flood) in the Temple that was erected in name of wisdom welcoming the "sacred peace" of a new order, assimilated to the will of God, which still had to prophesy "over many peoples, nations, languages and kings" (Revelation, chap. 10).
In a summarized way:
- Israel was not a state next to Sinai, nor was the Hebrew people enslaved by Pharaoh. For this reason, there are no reasonable archaeological traces of its existence in the Holy Land or in Egypt. Israel, in origin, referred to the entire world, and it was the project of establishing the law of a common power in the service of one God. It was the consequence of a pact, after a fight in which a new order was imposed, and where the control of Egypt by foreign forces is established, which in turn recognize its authority. The covenant was the Ark of the Covenant that narrates the Apocalypse, and the Solomon’s Temple, of wisdom, was its result. In this way, the Temple became the project of a messianic ideal that worked the personality of the Jewish community, which was called from Egypt to value the Law of God beyond the Nile. The Hebrew people were the slave people of God, who guarded and valued the Ark, whose main image is the Jewish people. For this reason, the Jews are considered the descendants of one of the twelve sons of Israel, named Jacob, who in turn is Abraham's grandson. That is, they were protagonists, and the main ones, according to the Bible written by them, but not the only ones. And they were protagonists because they left their ancestry united to that of the kings of Egypt, after having joined it with that of the great Persian and Caucasian khans.
- The Jewish people are implanted in Egypt and Anatolia, and in the lands from which to settle in Europe, and they are a people from the Caucasus, from the lands of Georgia and Armenia. That is, the Black Sea, where the Ashkenazi expansion comes from, and the West, where the Sephardic expansion (the Iberian Peninsula) comes from, although this denomination (which is usually referred to as Castilian and Portuguese Judaism) must be understood until Provence, being This is its area of influence, and incorporate the Provencal, Catalan and Grenadian Jewish tradition.
- Egypt is intervened, after having created and expanded a civilizational and monumental imperialism by land and sea, but it maintains its tradition until the nineteenth century, since it is based on its authority, which is not questioned. On the Nile the city of God is built, or its gate, called Babylon, and from there the Hebrew peoples leave to preach the new law of God. Alexandria, the law of Man, is his other great city. The Hebrew people really stay there, as an army, in an identity that official history makes Mamluk, from the Black Sea. But, really, it comes from there and also from Persian India, where the gypsy people come from. They are a Mamluk military caste, which is left without authority and is forced to take refuge in Europe when the Turks intervene in Egypt at the end of the royal seventeenth century, not at the beginning of the sixteenth or late fifteenth official centuries. For this reason, true gypsy stigmatization begins in the eighteenth century, not before, and from then on they become a misunderstood people, without a nation.
- At this moment, the real story is erased and instead the calendars are dilated, to exalt the authority of God, from the different spiritual schools. The story that tells this era, of the Jewish flowering in Europe, is that corresponding to the official thirteenth to fifteenth centuries, in the heart of the Middle Ages, although it really corresponds to the real fifteenth to seventeenth centuries, because they were added 185 fictional years between the fifteenth and seventeenth centuries. For this reason, among other things, there are documentary gaps between the Hispanic-Provencal Jewish lineages of the fourteenth and fifteenth centuries and those of the seventeenth. On the other hand, the entire Jewish presence documented before the thirteenth century is the result of a large-scale document manipulation and affects all existing documentation.
- Throughout the fifteenth and seventeenth centuries (that is, the official thirteenth and fourteenth centuries) is the era in which the Solomon’s Temple reigns, the result of this global Alliance, whose main arms constitute two large blocks, the East and the West, which are governed by two principal emperors (of Greece and Damascus), who go on to render vassalage to a great priest khan, the Prester John of India established in southern Egypt, and who guards the Ark. The Imperial House of Ethiopia, of the House of Solomon that has been established there since the official year of 1270, is the true lineage of the Preste. For this reason, it is said that in the official Middle Ages they are confused, according to current historians, who do not accept that it is the same lineage, because history has been manipulated. At a certain moment, the power of the Prester is eliminated, and he delivers it to the Pope of Rome.
- The covenant of this alliance includes marriage agreements. One of them is consumed in Provence and becomes the Provencal myth of Mary Magdalene. In this way the empire of a great lineage is born in Europe, and its law is imposed, in the name of the order and peace of God, creating in turn its own army: the Order of the Solomon’s Temple. And all this goes hand in hand with the origin of spiritual schools around the world, and the beginning of popular temples. Before, temples were reserved for the great imperial powers.
- But Solomon's Temple implodes in the real seventeenth century, since it is not able to establish the will of God, because the kings have created various prophets and all have sought to be inspired by the force of arms. In this scenario, a change in the global worldview takes place. Israel, the struggle of God, falls into a fracture, and with it falls the temple that saw him born. Instead, the Vatican and the Messianic Christ, from Europe, emerge and choose to build another past. For this reason, thereafter the symbolic cult of the Order of Solomon's Temple appears alongside Freemasonry, which in turn claims to proceed from the Egyptian tradition. For the same reason, next to gypsy stigmatization there is the equivalent Jewish stigmatization, which also happens to be considered a community that must disappear. It is then that the first great involuntary Jewish exodus and its true diaspora take place, along with its first and great adoption of other spiritual traditions, to survive.
- The eighteenth century is the century of the reconstruction of history, as it has reached us, in a work led by the Society of Jesus, and the nineteenth century is that of its revision and consolidation. Political Zionism appears then, when Judaism becomes aware of the need to be a nation, in a world conceived as an unequal order between states that persist in their imperial vocation, in which the struggle of the Law of God takes on other forms, authoritarian, superb and colonial.
- After the First and Second World War, the colonial imperial worldview is deconstructed, after the Jewish and Gypsy holocaust, and that of other peoples, such as the Armenian and that of numerous nations relegated to an uncomfortable role by those who aspire to dominate the world in his image and likeness. In 1945 the United Nations is born and in 1948 the State of Israel is founded. The great Jewish community is transformed into a people united with a state, the new Israel. He takes the right of history that they have written and starred in, and reconstructs, in this way, the sacred value of the new land of Israel, while returning to the place where the Solomon’s Temple has been erected, according to the Bible: Jerusalem, with the vision of restoring order and peace that was founded around him.
And, more extensively, regarding Occitania:
Officially, Occitania was the meeting point between the Arab and Christian expansions in the West, in which the Jewish people or community appears in a confusing way, coming without an allied military and priestly arm associated with an empire or nation. This beginning is understood between the eighth and ninth centuries after Christ. Unofficially, there were established powers from the East, and with them the community of the Jewish people, from Egypt, which benefited from a pact or alliance that included religious tolerance and allowed economic development and the rise of science (the Ark with the Tables of the Law). They were the Exiliarchs of Babylon. The Jews were sent there, guided by Musa Ibn Nusair (Musa means Moses, and was the general leader of the armies of Egypt) to establish the order of the Seal of Solomon and the law of God, which they were to worship and protect from other cults or devotions. Inspired by this mission, the Jews adopted their identity from it. Even the medieval Arab and Christian historiographs recognize that Musa brought with him the Solomon Tables, this being an episode that the academy of history has turned into an anachronism, transforming them into a table (table with legs), of Solomon, which is said that he hid in Toledo. The equivalences are multiple, and it is even at this time that the Provencal Mary Magdalene is placed in those lands, assimilating her to another pact: a marriage that represents an alliance for the glory of real Christianity. The alliance existed, was led by Moses and represented the birth of the people of Israel, in Occitania.
Certainly, the sacred texts (which are a recreation of the reality sent to the past) tell us something else, and place us in a much more remote past, being actually closer to what the misnamed Saracen occupation of Iberia narrates. But, these facts, according to X-185 Chronology, must be understood in the official imaginary of the thirteenth century, when half the world is rearranged, especially in the East. This pact or alliance would have been carried out by the Jewish authority, who would have settled in the West from the surroundings of Natolia (or Anatolia), the Black Sea and Egypt, being part of the creation of the Solomon’s Temple, of wisdom, which he would have carved a bridge between East and West, after the Tartar or Mongolian occupation of Asia and its intrusion into the heart of Europe. The Ark would symbolize this new Temple, and since then it would be guarded in Ethiopia, in Upper Egypt, creating for its protection the figure of Prester John of India, which would actually be the newly created Imperial House of Ethiopia, descendant of the Solomon and Saba kings, in the official year of 1270.
According to this reconstruction, the Ark of wisdom and peace would be a process that would be imposed in the fifteenth century, being a historical scenario that should be understood in the context of the official thirteenth century. This scenario coincided with:
- the Mamluk occupation of Egypt and the Holy Land (1250 official year),
- Mongolian occupation of Baghdad (official year 1258),
- the alliance between the Empire of Nicea and the Republic of Genoa in Constantinople (1260 official year),
- the birth of the lineage of the House of Solomon in Ethiopia (1270 official year) and
- the papal project of Avignon (1271 official year).
The Mamluk occupation represents the return of the Mongolian/Tartar expansion to the Holy Land, where the original power comes from, after having taken possession of Eurasia, including China and Persian India, arriving on its expeditions to Japan and the American continent. There, in Egypt, control of the empire is taken and a sacred army is established that will last until Napoleon's time. Two cities lead the reborn Egypt, Babylon and Alexandria, and various sacred cities are implanted in the rest of the empire. Ancient history assimilates it to the Babylonian occupation of Egypt, while medieval history assimilates it to the Mamluk occupation (in regard to Egypt) and the Mongolian incursion. In turn, history assimilates the expansion of Christianity through Asia to Nestorian evangelization, under the direction of Prester John of India, leaving great anachronisms, since the Preste is assimilated to both Nestorians and Mongols.
The Mongolian occupation of Baghdad lays the foundations of Persian power that has been established there since then, and endures until today in the form of Iranian Shiite authority.
The alliance between the Turks of Nicea and the Genoese of 1260 official (equivalent to the royal 1445, according to line X-185) represents the result of a peace treaty that is symbolized in the Ark of the Covenant, as written in Chapter 11 of the Apocalypse. Up to five times the number 1260 appears in this book, and this chapter culminates with the appearance of the Ark, with a special meaning. The 1260 represents the year of the erasure of an earlier book, which would be the real story, under the testimony of two agents, which according to the Apocalypse they preach. That is, we are told that the Ark is a pact between two courts, which would be the Mohammedan and the Christian. The first would honor the new Mongolian emperor, Muhammad, and the second to a reborn original Greco-Egyptian emperor, Christ. And both would be the same lineage (Abraham). For this reason,in chapter 11 there is talk of a resurrection, being the return of the authority of Christ, born literally in Chapter 12, immediately after the arrival of the Ark "of the temple of God". And this resurrection, in medieval tradition, appears with the icon of Mary Magdalene, which is associated with the woman of the Apocalypse who gives birth the child who will rule the world and arouses the fury of the "beast".
But, really, this icon would be related to an Indian princess, daughter of Prester John, who would marry a gentleman from the West and symbolize this covenant and the new Kingdom of God. In this way, the Ark and the anointed one, Christ, associated with Solomon and Mary, are implanted strongly in Provence representing the powers of God and his wisdom, being born with them the papacy of Avignon, who is the guardian of the two keys to this testimony (the Ark), and where the government of the Order of Solomon's Temple comes from.
Understood this, it is understood why the lineage of Solomon and Saba in Ethiopia was born in 1270. There the Ark moves. They are the power of Prester John, and their followers are the followers of Christ and Muhammad, whose neutral element is (according to this logic) the Jewish people, guarantor of the secret of this Ark, who are responsible for protecting by will of God. This order is maintained until the seventeenth century, at which time it becomes the messianic project of Christ. Because of this, the Jewish people are subjected to stigmatization and are forced to Christianize, in a persecution that includes the destruction of Cathar authority (Gnostic Christians) and the definitive mutilation of Greco-Roman and Egyptian polytheistic temples. The Preste disappears and in his place the Pope of Rome is born, combining the symbols of the double key of the Ark (from Avignon) and those of the Preste (the Triple crown and the Triple cross). In turn, the lineage of the emperors of Ethiopia is maintained and the Coptic church guards the Ark of the Covenant in Axum, preserving it there as a historical anachronism out of the common sense, and ignored by the Judeo-Christian priestly courts. But the secret remains in this distribution of powers. For this reason, in 2004, the dethroned Ethiopian emperor, Zara Jacob, founded the Order of Saint Mary of Sion in Ethiopia, after the publication of Dan Brown's famous novel Da Vinci Code in 2003, which is made public three years after the death of Pierre Plantard, who defined himself as the last Merovingian descendant of Mary Magdalene, according to the thesis of the French Priory of Sion that arises from some mysterious documents found in Rennes-le-Château, at the beginning of the twentieth century. And, for the same reason, these emperors have never ceased to signify as guardians of the Ark. His Imperial Highness Zara Jacob institutes the Imperial Order of the Ark of the Covenant, and in it gives the meaning of his "seal", being evidence of his apocalyptic sense (the seals of the book of prophecy, where each seal is a covenant with God). He says:
The David’s star is the emblem of the Seal of Solomon, of the Ark, which becomes the emblem of Jewish political Zionism, since the First Zionist Congress of 1897. Before, however, the Ethiopian imperial House in 1874 appropriated it, when creating the Order of the Seal of Solomon, four years after the capitulation of the Pope, when he loses control of the Papal States before King Victor Emmanuel II of Savoy. Previously, this seal is disseminated by the Arab community and the Kabbalistic Jews, like Seal of Solomon, with the same meaning given in the previous text. That is, it is a symbol competed by Jewish Zionism and the Ethiopian Empire, related to a common pact, which in the name of French "Zionism" has been related to Mary Magdalene.
For this reason, the papal Avignon was born in the official 1271, a year after the Ethiopian imperial House. This episode coincides with the arrival of the Jewish people to these lands, which comes from the hand of the Ark of the Covenant along with the strategy of a double marriage. And that is where Israel acquires its first and main identity, although it proceeds as a people of the Caucasus. There is Georgia. This is where the glory of King David of Georgia comes from, which official historiography has made the son of kings George and Helen, and has related him to Andronikos Komnenos "Christ"; making Georgia, in turn, the great ally of the grandsons of Andronikos, Alexios and David, who founded the Trabzon Empire, in Anatolia, on behalf of the Roman Empire. In a way, they are the architects of the Seal of Solomon, which will unite all religions of Hebrew root with the red cross of Georgia, which in turn is that of St. George and that of the Solomon’s Temple.
In the thirteenth official century, after this great pact, the Mongolian or Tatar Pax begins that the official history assimilates with the Silk Road. The Jewish people star in this episode enjoying a privileged position, since its inception, assuming the responsibility of preserving the Seal of Solomon, the Ark, as a mission devised by God, and born, as a renewed people, in Occitania.
The Hebrew people, as derived from this historic lace, comes from the Georgian environment and extends throughout the Holy Land, which includes from Egypt to the Black Sea. Result of the sacred peace, it is installed in the form of community in strategic places like the Babylon of the Nile, known by the Arabs as Cairo; as well as in Natolia (Anatolia) and eastern and central Europe (the Ashkenazi); southern Western Europe, until Scotland, beginning with Narbonne, on an expedition known as the Exiles of Babylon; in the north of Africa; and in Hierusalem, where the first great sovereign is worshiped who would have made possible the sacred peace of Solomon's Ark: Genghis Khan. It is the Holy Sepulcher, and the place from which, over time, Christ and Muhammad (echoes of Genghis Khan) "ascended" to the eternal heavenly divinity.
The Jewish people, captive (along with other peoples), change their identity. His company is marked by the laws of a mission, agreed in the Ark of a global Alliance, whose vision implies the establishment of order, the laws, of a just and benevolent God that must be obeyed, as it has been written in the book of the Deutoronomy of the Torah. For this reason, he is main author of this project of a messianic peace that, as noted above, is none other than the Ark of the Solomon Alliance. They build a sacred text of the expansion or exodus from Egypt that extends throughout the known world. They represent the Egyptian people who restart the expansion of the law of one God, and create (or transcend) the imaginary of Yahweh, the god who directs this epic. The Torah narrates and glorifies, since then, the tables of Moses guarded by the Ark (of Solomon), and the peace project that transforms the global worldview, being the bridge to the development of modern civilization that the Jewish people have never stopped to lead. The Deutoronomy, the last book of the Torah, summarizes this episode, from the arrival in Egypt until its later departure, on the way to the Promised Land. There the laws of this mission are reported, which include not returning, and establishing in Canaan (which really means the land of the Khan) the power of the kings chosen by God, from among their brothers, for the glory of Israel.
The official history has located Canaan (Israel) next to Egypt, after crossing the Sinai, thousands of years ago. But according to the New Chronology of Fomenko and Nosovskiy it refers to a project, destined to occupy the whole world. That is, Israel is a project and has a messianic vision aligned with a law, which permeates the character of the Jewish community. And their kings are part of their people, which means that they are intrinsically related to the monarchical powers of the Holy Land and all of Europe. In what way? According to line X-185, on the one hand, as a people they are part of the priestly, civil servant nobility, intrinsically linked to the imperial powers from Greater Egypt. On the other, they are part of the lineage of King David (of Georgia), and, in a unique way, of the lineage of the Imperial House of Ethiopia, descendant of the Solomon and Saba kings, from which (in a way not recognized by official historiography) transfer their lineage to all of Europe, starting with Provence (the Anjou) and continuing through Barcelona and Montpelier (the Aragons). For this reason, the Kingdom of Jerusalem, from the official thirteenth century, is divided between the Anjou and the Aragon lineage, until it comes together under the authority of the King of Spain, in the official eighteenth century, under a figure of the shared lineage: Philip V of Bourbon, Duke of Anjou and King of Aragon.
Moses, the Ark, sacred peace and Torah are born together, in the royal fifteenth century, not before. Then come the rest of the sacred books, the Bible and the Koran, the last two around the imperial authority associated with the great prophets, as well as the Kabbalah and the Zohar, from the hand of rabbinical Judaism settled in Avignon and extended by the West, highlighting Catalonia and Provence, until North Africa. His army, in this case supervised by an imperial authority, is that of the Order of the Solomon’s Temple, before becoming the Order of St. John the Baptist. It is directed from Avignon (based in Sant Geli) and from Rhodes (in the Aegean Sea), and is associated with the guarantor of the Ark of Solomon, the Prester John of India, settled in Ethiopia, which is really Upper Egypt, and It includes the territories of present-day Nubia.
From Avignon an unspoken and agreed (European) alliance of imperial and priestly powers is created under the protection of sacred peace, which also blesses a Gnostic Christianity associated with royalty, as is Krishna and the Buddha, before becoming the messianic Christ.
Judaism, Islam, Christianity, Buddhism and Hinduism, with all their derivations, emerge strongly from the fifteenth century after Christ, under the original ideal of the Egyptian imperial and priestly deity, which also feeds the Greco-Roman polytheistic iconography before be replaced by the current Judeo-Christian iconography. They emerge in a context of symbolic peace, which allows them to institutionalize and spread. The project, which was born in Persian Egypt, creates different spiritual traditions and for some time coexists under the ideal of mystical initiation and the cult of a double empire, the political or civil and the spiritual or symbolic, in which freedom is imposed of worship. But in the sixteenth and seventeenth centuries royals (the fourteen and fifteen officers) enters into crisis, and that is when this order, salomonic and guarded by Prester John from Upper Egypt, is replaced by a colonial project under the messianic, Jewish ideal, of a Christ, which stands as a universal symbol under the inspiration of Maimonides and the priestly design of the new Rome, Italian and Catholic, of the Vatican, which replaces the authority of Avignon. This great enterprise gives rise to multiple mutations and the imaginary of the last king of Israel, in order to attract the Jewish community to a new temple of the people of God. That is why the integral reconstruction of history begins, which transforms Jesus into the Savior, and the Society of Jesus is armed for this purpose, together with a huge military and inquisitorial army. Everything happened then, throughout the seventeenth and eighteenth centuries, but was not able to unite the disunity created. In return, he created the scenario of an irreconcilable fracture around the new temple of Jesus, which lasts until today.
Thus, in the fifteenth century the sacred peace of the Solomon’s Temple is created, but in the seventeenth century it falters. It is an episode that official history reflects in the fifteenth century, with the fall of the Rome of the East and the beginning of the glory of that of the West, the Italian Rome that rebuilds the Vatican. In this historical moment, a radical change of the symbolic and earthly powers takes place, with extraordinary consequences, to the point of being the reason for the current official historical account, which has been rebuilt since the seventeenth century and, especially, throughout the eighteenth century, completing and reinterpreting throughout the nineteenth and twentieth centuries. The Messianic Christ appears. Jesus Christ becomes the last king of Israel and the founder of a universal church based, this time, in Italian Rome. The last king of Israel represents the arrival of the definitive King God and, in turn, is a message aimed at ending the Solomon’s Temple, which since then unlinks the kings with God, representing a new sacred order, a new law. Before Rome, the main headquarters is Babylon (Cairo), and the sub-branches are Alexandria, as well as Constantinople and Trabzon, in the Black Sea of Natolia, Damascus and other large Ottoman cities. Avignon becomes a second Babylon, and Hierusalem, Mecca and Medina are places of religious worship, as is Santiago de Compostela in the West.
In this way, Judaism begins a second exodus, in this case involuntary, to protect itself from the stigmatization of which it is the object, and from the loss of its official function, where its status and privileges come from. At this moment, Babylon of the Nile is intervened by the Ottomans, at the risk of Christian and Jewish split, and the final fracture between the Christian and Mohammedan communities begins. Solomon's Temple is fractured and divided between imperial powers. Due to the changes of power, Jews are threatened and settle in the rest of Europe and the world, taking refuge in many of them in the Orthodox and Ottoman territories, and many others hiding their beliefs or even converting to other religions.
Since then, the peoples of the world are rearranged, some of them are occupied and sacrificed, and with them they mutate the priestly arms and religious significance, with varying degrees of coexistence. But, with the weakening of Solomon's Temple, in the seventeenth and eighteenth centuries, the Jewish people, whose mission was to spread the will of God based on laws that were to be fulfilled, without their own nation, have to seek refuge. Over time, it goes from being a faithful community to the struggle of an ideal wrought by a just, sovereign and pious God, to be a people united to a Holy Land, Jerusalem, which unites it to its origin and tradition, together with the Christian and Muslim or Mohammedan communities. For this reason, and not for another, Europe takes control of Egypt and the Holy Land, allied with the Ottomans, in the nineteenth century, and that is when political Zionism emerges strongly. The events of the First and Second World War, and the subsequent foundation of the State of Israel, in 1948, carved into the United Nations, which appear under the umbrella of the winning allied nations of the Second Great War, are part of the last chapters of this epic.
This reconstruction of the chronological map, therefore, allows the vitality of the medieval Jewish people to be linked to the events of the nineteenth and twentieth centuries, with eighteen being the century of its historical dissolution. For this reason, modern Zionism and the Red Cross and Crescent are born in the nineteenth century, being projects inheriting the messianic spirit of the Ark that fractures between the seventeenth and eighteenth centuries. The fractured Ark project is reconstructed, in copies that compete with each other.
Freemasonry, which was born at the beginning of the eighteenth century, is a mutated space of the Solomon’s Temple, and in it the degree of perfection is associated with the Royal Arch ceremony, which refers to the Temple and the rainbow which, according to the narrative of Noah's Ark symbolizes the covenant between God and humanity after the great flood. This Arch unites two columns, which refer to the access of the Solomon’s Temple (and to the two powers of the Empire, of the East and of the West), and the legend of the ceremony is situated in the biblical episode of the return of the exodus from Babylon. It indicates that three kings or wise men return to Jerusalem to look for the ruins of the Temple (Domènech Gómez, 2017; Wilmshurst, 2013), being in fact a metaphor for the Three Wise Men of the East, which also symbolize the cult of a temple, in this case that of the baby Jesus. It is an initiatory rite, which commemorates the project of rebuilding the lost Temple, and dialogues with the Kabbalistic and Christian traditions.
On the other hand, the project of a universal Pope based in the Vatican appears in Rome, which honors its Egyptian roots and makes Rome a new ideal, replacing the authority of the Prester John of Ethiopia and appropriating its symbols. The mutated space is the Solomon’s Temple in the name of the Messiah, and this block ends up creating, from Barcelona, Paris and Rome, the Company of Jesus, with the motto IHS, which means “Iesus Humilis Societas” (Humble Company of Jesus); “Iesus Hominum Salvator” (Jesus, Savior of Man); and “In hoc signo [vinces]” (With this sign [you will win]), between the years 1719 and 1725 royal (the 1534 and 1540 officers), coinciding with the peace negotiations across Europe that end with the Vienna Treaty of 1725. After decades of struggles between Christian imperial alliances, which lead a pulse for the control of the Order of the Temple, and between Mohammedans and Christians, for control of the Holy Land or its original empire, a new world order is established, in which the ideal of a sacred temple for universal messianic peace has another meaning.
As documented by Isaac Newton (1733) and confirms X-185 Chronology, this last episode has its sacred account in the book of Revelation or prophecy of John. It transcribes, literally at the same time as parabolic, the whole real, sacred history of an epic of just four prophetic centuries, from the real thirteen to seventeen. Then, and not before, history and its symbols are reconstructed, including genealogies, documents and chronicles that today are considered real and occupy preferential spaces in bookstores and scholarly minds.
The revealed story: the three temples of sacred peace
The evolution of human civilization around the genesis that takes place in the original empire of Egypt, which history transforms into an extensive dilated chronicle, is structured in three distinct stages, representing the events of the real twelfth to twenty-first centuries.. Each stage corresponds to a Temple of Sacred Peace, in which the first is that of Atlantis (or Troy), the second that of Solomon, and the third that of the New Jerusalem prophesied in John's Biblical Revelation.
1st. Temple: The first temple is, in the official historical imaginary, Atlantis, before "flooding", that is, disappearing as a temple, with Noah's "universal flood". In turn, the main city is represented by Troy, before being destroyed. All these legends tell us about the same story. Troy represents the capital of the ancient empire, and at that time (when it is destroyed) it is understood in the place where is the current Istanbul, or Constantinople. But in reality it is the temple of the great Egypt, which has sown from there an empire or great worldview with multiple deities. There is his true power, which begins between the twelfth and thirteenth centuries and remains until he must share his authority alongside the one that has been erected around him, the result of a struggle that takes place between the fourteenth and fifteenth centuries real. In the Egyptian tradition, this episode is that of the myth of Osiris, whose son Horus is resurrected after being defeated by his brother Seth, in the form of one God. Under its yoke, throughout these fruitful centuries, a monumental civilizational imperialism expands, from which large colonies and exploratory companies or expeditions are built, which distribute and share symbols and the cult of pyramidal temples. The firmament, with its 12 constellations, is its maximum symbolic representation. It is the stage that the official historiography, in an excess of idolatry, has transformed in three or four thousand years, from the times of Mesopotamia until the officiality of the Christian empire in the great Italian Rome. In turn, in the apocalyptic imaginary, the great struggle of Horus is reflected in the enterprise of the four horsemen of the Apocalypse, which represent the expansion of the empire to the four cardinal points, and the Christian cross. After this fight a single God, sovereign, imposes itself and begins the journey of the biblical Egyptian exodus, and that of Troy, according to the mythified ancient history.
2nd. Temple: After the inundation of Atlantis, the great flood of Noah and the destruction of Troy begins a new era. The Kingdom of one God begins and with it a new law is imposed, after the diversified and prior polytheistic cult. It is the Kingdom that the seventh angel announces according to Revelation (ch. 11), just before the appearance of the temple of God, the result of the Ark of the Covenant. Everything is the same story, which is also that of the resurrection of the god Horus, and that of Christ, Buddha and Krishna. The Ark, as indicated by the New Chronology of Fomenko and Nosovskiy, takes place in the fifteenth century, and points to the year 1486. According to line X-185, which takes reference to the book of Revelation and the equivalent work of Isaac Newton (1733), takes place in the imaginary equivalent of the official 1260 year, but in reality it must be understood in the fifteenth century. The fight is that of the Mongols (the Turks) and the powers of Greece, along with that of the Mamluks, who invade Egypt. In this scenario, the city of God becomes Babylon, in Egypt, but (according to the story of the Tower of Babel) God forces humanity to renounce to create a single empire with only one language, and to recognize the rest of peoples, nations and kings. The original Jewish people, from the lineage of King David (the Genghis Khan), occupy Egypt alongside other peoples and the gypsies (the Indian soldiers who come with the Mongolian Khan and go on to take the Holy Land, on behalf of the Mamluks). They are nomadic, Hebrew peoples, who leave there in the form of 12 tribes, which replace the 12 constellations. One of them is the Jewish people, who leave Egypt reinforced, become an arm of the new empire, with its project of rebuilding Europe. Result of this struggle, in which three kings of the East subdue Egypt, in Upper Egypt (Nubia and Abyssinia, or Ethiopia) a Solomonic Kingdom is created, the result of an alliance between East and West (Greeks and Mongols) where Worship this Alliance and implant a new lineage, which happens to symbolically govern the new Temple of God. It is the House of Solomon: Prester John of India. In this great transition, the first major chronological manipulation is carried out, with the aim of building a universal and eternal worldview of this new reality. Troy becomes Constantinople (honoring its constancy) and the Holy Sepulcher appears in Hierusalem, in Palestine, which honors Genghis Khan (the genesis of Jesus and Muhammad) along with Mecca and Medina. In all of them, the emperor who worked the empire and the Ark are worshiped. The sacred rock of Mount Moriah (in Jerusalem) honors the foundation of the new Temple, where (according to the book of Genesis) God commanded Abraham to sacrifice his son. On the other hand, in Avignon the figure of Queen Mary Magdalene is honored, making it an assimilable icon to the Mother of God and Isis (the mother of Horus). But the Temple evolves and remains until peace breaks down in the heart of the empire, throughout the seventeenth and eighteenth centuries, the result of political, economic and symbolic competition, in every way. As a result, from Europe a unification of the symbolic powers that turn out to be more powerful for the control of consciences is proposed, around a main messianic prophet who serves as a guide. Jesus and Muhammad exalt. Rome takes the initiative of Babylon. Italy replaces Egypt, and the Pope of Rome to Prester John of India. Jesus, turned into the Messiah, replaces the Solomon’s Temple with another symbolic covenant: the sacrament and the covenant of Christ with the twelve apostles, which replace the 12 tribes of Israel. The biblical apocalypse is explicit: Babylon has been destroyed, and God's struggle will continue until a new Jerusalem arrives, which means "sacred peace," in the name of the angel of Jesus. Juan testifies to us of this, in this book, being in fact the hidden echo of Prester John, who has lost his authority, but, in return, he leaves this “revelation” written, so that it can be decoded. He blesses Christ as the Messiah and the New Testament creates for him the figure of John the Baptist, who has just been beheaded, like the slaughtered lamb of the Apocalypse, who is the one who opens the seven seals of the apocalyptic book.
3rd. Temple: As a result of the Solomonic Temple crisis, another great pact between God and humanity is designed, which this time is redeemed. It is a project, like the previous one, that does not end as initially desired. First it is a papal project called New Jerusalem but it is represented in Rome (and in Moscow, in the Kremlin, the new Rome), and now it is the United Nations project, with the State of Israel in the Holy Land. It is born and evolves greatly in the Occitan land (which reaches Geneva, Switzerland), the result of a symbolic purge that affects the Cathars, the Jews and the Templars, all heirs of the Solomon’s Temple, and then faces the Christians against the Mohammedans in Iberia and North Africa, while an equivalent conflict develops in Eastern Europe. The project of Greater Israel is reeling. This is why a new Temple is created, which fails in its global mission, but lays the foundations of colonization and the current chronological, and historical map, which ends up absorbing all mystical calendars (with symbolic pasts). Its principal author is the Society of Jesus, which is implanted in all empires and, under the supreme authority of the new spiritual Great Khan, the Pope of Rome, imposes the new law of the word of God through his son Jesus. Under their yoke, the peoples and traditions mutate, and those who do not are destroyed and/or stigmatized, highlighting the impact it has on Jews and Gypsies, who are misplaced and forced to migrate. But the project fractures shortly after starting. The Vatican and the Jesuits are unauthorized, in the middle of Europe and in the rest of empires, although the project is imperial, and has the support of powerful armies, so that they resist in Europe, notoriously weakened. Faced with such a defeat, however, Napoleon's company focuses on rebuilding the lost Temple, the Solomonic, but it also fails and rewrites history again, in a similar way to the fascist project of World War II, which it wishes to rebuild. The Atlantic and Messianic Temple. As a result of this great instability, the newly created Spanish Empire, Holy Roman German Empire and Republic of Genoa (whose original power rests with that of the Order of the Solomon’s Temple) are quickly dismantled, and Italy fractures along with the authority of Catholicism, who is forced to give up part of his privileges and property. Switzerland and Freemasonry take effect.
Throughout the nineteenth century powers are recomposed, the Papal States disappear and the Pope becomes weaker, while the Ethiopian Imperial House and Jewish political Zionism are revived. The Red Cross and Crescent appears in Geneva, the new Genoa. In turn, the colonial capitalist regime creates an unequal society, and communism and great social revolutions emerge. The First World War is a warning to the imperial powers inheriting from the second Temple, which are all weakened, especially the Russian, the Chinese, the Ottoman and the German. Turkey and Greece divide, this being a cruel fracture, which ends the Armenian genocide and an equivalent hostility with the Kurdish people, while Russia and China embrace communism after the aggressions and collapse of the colonial project. Germany is condemned by the victorious League of Nations (the germ of the United Nations) to a great economic condemnation and political humiliation. Likewise, the root of the new Israel sits, under the English protectorate.
The Holy Roman Empire and the Pope, however, wish to resurface, urged by a glorious history that, in reality, has been adulterated. Fascism, Nazism and Catholicism rise in Germany, Italy and Spain, and, together with Japan, a counterpower is built. World War II is the attempt to restore a power to the imperial model, in the style of the first Temple and under the ideal of the Catholic project of the third, at the expense of the peoples and nations that represent the second Temple and still survive, and at the expense of the freedom of conscience. For this reason, Japan invades Manchuria and from Italy Ethiopia is invaded and destroys the imperial House of the Solomon and Saba kings, while in Greece and Spain fascism takes power to republicanism. In Germany, Nazism subjects Jews, gypsies and then other sister nations, until the "great war" erupts. But the project of a new imperial order fails again, and in its place Israel appears as a strategic nation that does not give up redoing the Temple of wisdom and peace, in the name of a third alternative temple with a renewed messianic vision, of the hand of the United Nations. In turn, it becomes the refuge of the Jewish people, who need to have a nation to stop suffering their stigmatized condition.
But the Cold War begins and the East does not see it with good eyes. The Russian, Chinese, Arab and Ottoman sacrifice, after the English and French incursions of the last two centuries, and a long list of contempt accumulated by the European Christian bloc, especially the Catholic, makes the post-war peace find in crisis and disunity. The Jewish people (and to a lesser extent the gypsy), recover from the wounds of genocide, from different positions of power. The Pope reconsiders and accepts religious diversity, in the Second Vatican Council from 1959 to 1965. Many wounds accumulate and the new scenario is born hostile and remains unstable until today, the result of the imperfect political, economic and symbolic system that we have created among all and throughout multiple generations. The construction of the official history, tailored to a Christian project that breaks the value of the Egyptian imperial communion (unlike the Jewish tradition), does not facilitate this reconciliation. But, above all, it is not facilitated by the construction of symbolic powers and their constant mutation, manipulating historical reality, to the extent that they have become instruments of a power that has abused them, confronting peoples with each other.
The consequences of the manipulation of the biblical story
As a result of the artificial creation of a remote past, multiple anachronisms and contradictions have appeared, creating mysteries in historical consciousness and fueling the imagination. But given the dilemma of having to choose between manipulation (and explore its logical basis) and the official narration, both the general public and the academic community choose to endorse history and its calendars.
Although there is no debate about it, the evidence of the duplicities between the powers of the Pope of Rome and Prester John of India are clear. Both are Christian pastors whose authority exceeds that of the great monarchs and emperors, and it seems that they coexist exercising their functions during the long stage that covers the Roman Empire and the entire Middle Ages. One thousand five hundred years. The first is rooted in the apostle San Pedro, and the second in John, who is thought to be the apostle San Juan. The first is located in Italian Rome, and the second in Ethiopia, where the first organized Christian church, the Coptic, that is to say the Egyptian, and the Ark of the Alliance of Solomon. But the absence of documented links between the two, or, rather, accepted by historiography (despite multiple evidences between its symbols and its Christian role), prevents reasoning if it is the same character. Instead, modern history has built a smaller chapter for the Prester, in which it is related to medieval fantasy, and all academics join this idea. In this way, the mystery of the fifteen centuries of existence of the Eurasian and North African authority of Prester John is tolerated. No one is surprised that it disappears precisely when the Pope of Rome declares himself “Universal Pastor of the whole Church”, in the year 1563 official (as a result of the Council of Trent). That is, nobody is curious about the logical evidence that exists between the coincidence of the exaltation of the Pope and the end of authority, existence and every trace of the Preste. But this is not all. In fact, around this character the idea of the expansion of Christianity through Asia is articulated, through the apostle Thomas, whom the gospels describe as the twin of Jesus, and with the three Wise Men, who are made family. However, as in all matters concerning biblical facts, there is no archaeological or documentary remains to corroborate it, which has become part of the books of ancient legends. But, on the other hand, if attention is shifted more than a thousand years or so, there is a chronicle that historiography has accepted and tells us about it in an undeniable way. It is the deeds of Genghis Khan, who is considered the first great ruler of Asia, who is said to have left his descendants in charge of the Chinese Imperial House, and to be the son or grandson of Prester John of India, descendant of the Magi, who is assimilated as the king of the Jews named David. The events are in the official thirteenth century, and coincide with the companies of the crusades of the so-called templars (of the Order of the Solomon’s Temple), with whom they allied. That is, the Mongol armies and Christians fight together, against the same enemy, in the Middle East, and Solomon's name links them with Ethiopia, where the Preste and his Alliance meet. And, in addition, it is in the year 1270, in the middle of the Mongolian epic, when the lineage of the Imperial House of Ethiopia officially appears as a descendant of the Solomon and Saba kings, after the occupation of Egypt by the Mamluks (who they will become the sultans of Babylon) and when the Ottoman Empire is born. For those who are not informed of this, highlight that Babylon means “the door of God” and the medieval maps place it in Cairo (whose meaning is the nickname with it was known in Arabic, Al-Qāhira, which means “the strong”, “the victorious one”) (Pujades i Bataller, 2007). On the other hand, to say that the official origin of the Ottoman Empire is the Mongol Empire, the same one that said led Genghis Khan as king of the Jews. But this whole episode, despite all the biblical jargon that accompanies it (Magi, the apostles Peter, John and Thomas, King David, the Solomon’s Temple, Babylon...), is also considered little or nothing important. The Bible stands firm in the historical and temporal conception attributed to it from the Christian church, Islam and Judaism, and that corroborate all the calendars of the world. And nobody comes up with the idea that at some point they could agree to transfer everything to the past. The simple idea that behind these religious estates is the hand of collective manipulation of the past is, according to how, offensive, no one can think of (or dare) link the end of the biblical power of the mysterious city of Babylon, which the book of the Apocalypse of John professes, with the end of Prester John.
This theme is capital in the reconstruction of history according to X-185 Chronology. For those who still have doubts about the robustness of these evidences just mentioned here, it should be noted that said Preste coexists with an essential element of the Judeo-Christian tradition, the Ark of Solomon, and shows, in medieval maps, the symbols attributed to the Pope: the staff, the tiara with the three crowns and the triple papal cross. That is, it is shown as such, despite the robust medieval Christian history that gives all powers to the Pope of Rome. But nobody remembers the Roman Pope on the maps. It does not appear in any of them.
Such and such exceptional coincidences should arouse the attention of the collective conscience, but historians, to whom we give authority, dismiss them as illogical simply because the consensual historical construct does not allow it. The idea of finding in the thirteenth official century ("after Christ") the key to the history of an Alliance between God and humanity, such as the Ark of the Covenant, seems far-fetched, just as it is that this episode be related to the authority of the Preste, before it moved to Rome at a certain moment, and with it its symbols. Nobody investigates it, because there is an explanation that allows academic disbelief not to take it into account: "the Preste was a fruit of the Christian imagination of the time". Imagination, when appropriate, is the cause of medieval mysteries, which "do not matter," it seems, because certainty is in the official history and in the Bible. In this way, the doubt is discarded, the curiosity that could give it meaning is limited and there is no progress in its logical foundations.
But medieval biblical singularities do not end here. On the one hand, highlights the mysterious episode of the Order of the Solomon’s Temple and its links with the extraordinary expansion of the Republic of Genoa to the heart of the Eastern Roman Empire, with whom a fruitful alliance is established that begins in the thirteenth century official and it lasts until the fifteenth century, precisely when the Solomonic lineage appears in Ethiopia. That is, does the appearance of this order have anything to do with Genoa and with the newly created Ethiopian House of Solomon? Seen this way, it is logical, more when Genoa and the Templars share power and emblem, the red cross, but the official story separates us from the facts. He tells us that the Templars disappear just when the Genoese emerge, and absolutely nothing relates them to the Preste. Again, the option of a temporary and documentary manipulation is ruled out.
On the other hand, it highlights the evidence of the existence of two Babylonians, an ancient one that is not well known where it is but is located in Mesopotamia and another that is the medieval name of Cairo, the capital of Egypt, in which in various Medieval maps a large tower is identified, as if it were the Tower of Babel (Pujades i Bataller, 2007). Could it be that Babylon points to Persia but whose great city must be understood in Egypt, and all this is related to the invasion of Egypt by the Persians, from times before the events of the great Alexander the Great? Obviously, relating it to the official thirteenth century is not a reasonable option; the facts are separated by almost two thousand years. For the reasons described, all these logical relationships are quickly discarded before the implacable calendar, nullifying any possibility of initiating any line of investigation in this regard.
At this point, the people of Israel enter the scene. Where does your authority come from? There is an obvious anachronism. On the one hand, there is the biblical kingdom of which coherent archaeological remains are not preserved, according to almost a thousand years of existence. On the other, there is the undeniable medieval authority of the Jewish people in certain Christian monarchies, in which the king of Aragon stands out, and the roots established in the so-called crowns of Castile and Aragon, in which the community known as Sephardic flourishes (whose name comes from Sefarad, the Jewish denomination of the Iberian Peninsula), which constitutes the main documented presence of Jews in history, along with the other medieval root, the community called Ashkenazi, which is located in eastern and central Europe. In this sense, it can be affirmed that there are two Jewish realities, one according to the Bible and another according to medieval historical documentation, which highlight a relentless historical emptiness of approximately one thousand years between them. But to this, as to everything doubtful, a historical fit is given that no one misses, except, perhaps, some Jews intrigued in the reconstruction of their roots.
However, as here it is emphasized and documented, the gaps surrounding the mysterious symbolic authority of the Hebrew people (from which the Jewish people come) are the result of a adulterated history written a posteriori, in which the trace of this community, linked to the order of an earlier empire, which has to do with Egypt and Babylon, but not in the sense given by the official narrative. It has to do with a recent history, which must be understood in the temporal space of the medieval imaginary, which has been sent to the past without having been able to erase the medieval Jewish documentary trail, due to the perseverance of its identity. For this reason, around it are multiple anachronisms and notable questions. The history of the "people of God," associated with the Hebrews of Biblical Canaan and their Jewish descendants, has left manifestations of remarkable surprising inconsistencies. After having been a "blessed" people, according to the sacred texts, they would have been subjected to the political authority of the Egyptians, the Babylonians, the Greeks and the Romans, and then to that of the Christians and that of the Mohammedans in the name of God himself. It would even have persisted in religious purges among Christians, between Mohammedans and between Christians and Mohammedans, without recognizing the symbolic authorities of Jesus and Muhammad in the degree and meaning that the respective priestly courts have granted them. And this costs a lot to accept. It makes no sense that along the way so many empires disappear, with their symbols and icons, for the defense of opposing beliefs, and the people of the extinct Kingdom of Israel persist to the dominant political and priestly order, which is alien to them. And it still makes less sense in response to the authority they acquire in the Middle Ages, if according to the Christian Bible it was they who sent Christ to their martyrdom, after (it seems) to despise him. On the other hand, they are recognized as leaders in the fields of astronomy, cartography, medicine, law, philosophy, mysticism, etc., as if the Greek people were involved, but in the Middle Ages. And, in turn, they are identified by assuming structural functions for good governance and the functioning of society such as finance, commerce or document administration, translations of works in several languages, reaching high positions in the patrimonial management of the kings, as happened in the so-called Crown of Aragon, until the discovery of America. And all this without - officially - having a nation of its own, and maintaining a religion different from that defended by the popes, kings, counts and emperors, caliphs and sultans of the world. It is evident, therefore, that it is a story without sufficient logic, neither internal sense nor coherence, unless the reconstruction carried out by line X-185 of the New Chronology is taken seriously into account.
To this anachronistic conceptual space, in turn, is added the case of the Radhanites, the Jewish merchants who, according to official history, maintained the trade routes initiated during the Roman Empire throughout the 600s and 1000s after of Christ. The Book of Routes and Kingdoms, by Ibn Khordadbeh (Bareket, 2002), which is estimated to be written in the official year 870, informs in detail the main routes of its trade routes, and how they covered the entire Mediterranean, the center of Europe and Asia, arriving at the gates of Japan by land and sea, with a special intensity in the area of Roine, in medieval Provence, and in the Holy Land. The book does not fit the logic of Christian empires under the guidance of the Pope of Rome, who understand Christ as the last king of Israel and Christianity as the overcoming of Judaism by order and will of God. But, instead, it would fit the well-known Silk Road, which appears in the official thirteenth century, after the Mongolian expansion and the Genoese and Byzantine alliance, although the myth of Marco Polo has been created for this. In this context it makes sense, especially when it is said that Genghis Khan was the king of the Jews, but it is impossible to follow this thread if the facts, officially, are not contemporary. Where, then, is the logic? The manipulation of the chronological map has the answer.
The book of the radhanitas tells us of a real scenario, which is misplaced in time but official history tolerates it, because it has no other choice. In this way, it fills the drawer of the questions that accompany the doubt of the roots of a Jewish authority that has persisted to multiple changes of power and persecutions.
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Dedicated to M. F.