The prevailing historical consensus is that Venice was subservient to, or at best a close ally of the Papacy. However, this collaboration often depended upon whether it served Venetian interests. These conditions were frequently tested over the centuries, prompting criticism by Rome and other European Christian powers.

Pius II, who was Pope from 1458 to 1464, was a vocal critic of Venetian foreign policy and its maritime empire, which he saw as a threat to Christian unity and an obstacle to his efforts to launch a crusade against the Ottoman Turks. The following quote is a condemnation of the Republic of Venice by Pius II to the Venetian ambassador:

“Your cause is one with thieves and robbers…. No power was ever greater than the Roman Empire, and yet God overthrew it because it was impious, and He put in its place the priesthood because it respected divine law…

All kings and emperors bow before the Pope of Rome as the Vicar of Jesus Christ and kiss his feet and you Venetians spurn the Church of Rome and encroach upon its rights and possessions. You defy its mandates and censures and you think your republic will last forever. It will not last forever nor for long. Your populace so wickedly gathered together will soon be scattered abroad. The offscourings of fishermen will be exterminated. A mad state cannot long stand…

In our age all piety, all temperance, all regard for justice, has disappeared. In their place have come avarice, greed, ambition, envy, cruelty, lust, and all wickedness. With such a character you cannot stand. An empire built on evil foundations must crash. You will pay the penalty for your crimes and your mockery of the Church of Rome will not go unpunished.”2

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Numerous books have been written on the history of Venice, but rarely do they examine the nefarious dealings of its ruling class. Webster Tarpley’s insightful paper, Against Oligarchy: Essays and Speeches, 1970-1996, is one of the few that seeks to expose this secret power structure.

Although their influence has largely remained hidden from public view, the actions and policies of the Venetian ruling families significantly shaped European social, religious, and geopolitical affairs for centuries, leaving an enduring legacy that continues to affect us today.

While I may disagree with some of Tarpley’s conclusions, it is clear that he has unearthed intriguing evidence regarding the sinister activities and ultimate ambitions of the Venetian oligarchy, which is why I wanted to share it with my subscribers.

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Against Oligarchy

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In Part 1, it was revealed that the origins of the great Catholic system were traced to a literary confederacy composed of Greek and Latin monks, allied with Italian Jews in Southern Italy during the Middle Ages.

Upon further investigation, it was discovered that the region of Calabria in particular, played a central role in the development of ecclesiastical literature. Called the heart of Magna Graecia,2 Calabria may have been the true ‘Holy Land’.

Today’s Calabria contrasts starkly with its ancient and medieval periods, but during the Middle Ages it was the centre of Western spiritual thought. To fully grasp what it once was, we must immerse ourselves in its history. Historian Edwin Johnson urges us to examine Calabria and uncover its once-revered past.

“But perhaps her true Holy Land is Apulia, Calabria, and Sicily… We are there in the centre of our world.”3

The Centre Of The World.

According to Judaism, Christianity, and Islam, the Holy Land, particularly Jerusalem, is historically and spiritually considered the “centre of the world”. But Johnson correctly notes that no such city appears on any historical map until the 12th century and the time of the Latin Kingdom.4 The Latin Kingdom of Jerusalem was established in the Levant immediately after the First Crusade, in 1099.5

The city of Reggio Calabria was one of the first Greek colonies in Southern Italy. Settled in 730 or 743 BC, it became one of the most important cities in Magna Graecia.6 It is located on the toe of Italy’s boot, and holds the distinction of being in the exact centre of the Mediterranean. For much of Western history, control of the Mediterranean Sea meant controlling the known world’s trade, wealth, and power.

Reggio, throughout the Middle Ages, was first an important centre of calligraphy and then of printing after its invention. Interestingly, it boasts the first dated, printed edition of a Hebrew text, a Rashi commentary on the Torah, printed in 1475.7

A major influence on early Christian monasticism was Saint Nilus the Younger (910-1005 AD), born in Rossano, Calabria. He was a Griko monk and abbot, and founder of Italo-Byzantine monasticism in Southern Italy. In 1004, Nilus founded the Basilian Monastery of Santa Maria in Grottaferrata (Grotta Ferrata), Rome.

Grottaferrata, along with Monte Cassino are identified by Johnson as the headquarters of the Greek and Latin monks: “The headquarters of the Basilians were once at Grotta Ferrata, those of the Benedictines at Monte Cassino, and that a literary confederacy existed between them which resulted in the production of the most important works of dogmatic and polemical Church literature.”8

Rossano, Calabria, is also home to the oldest surviving illuminated manuscript of the New Testament Gospels. The Rossano Gospels were discovered in 1846 in Rossano Cathedral. The exact time and place of its creation are still uncertain, but modern experts have dated the manuscript to the sixth century9 – apparently, they lay unnoticed for over 1300 years!

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Resource: William Donahue.

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According to the historian Edwin Johnson (1842-1901) the whole system of Christianity originated in the Middle Ages, and its first literature was the product of two great primitive Orders of Greek and Latin monks, who were united in this enterprise.1

“The sojourn [dwelling] of Greeks and Latins under one roof for a long period at the beginning of the activity may be regarded as a certain fact, and one that explains the rise of Church literature.”2

This dwelling, Johnson found in Southern Italy. Perhaps no other region at this time contained such a rich fusion of Latin, Greek, Arab, Jewish and Norman influences.

Before falling under Roman rule around 282 BC, Southern Italy was known as Magna Graecia, meaning “Great Greece” in Latin. This Greek-speaking area encompassed the modern Italian regions of Calabria, Apulia (Puglia), Basilicata, Campania, and Sicily.

Even after Roman subjugation, Greek culture and language persisted, especially during the East Roman (Byzantine) period. This continued until as late as the Norman conquests in the 11th century, which finally ended direct imperial rule.

Italia, Bruttium, Calabria.

“In ancient times the lands of present-day Calabria were known as Italy.”3

The ancient Greeks who settled in this land starting from the 8th century BC used the term Italoi to indicate the native population.4 The Greeks established the first cities, mainly on the coast, and during this period Calabria was the heart of Magna Graecia.

The name Calabria was originally given to the Adriatic coast of the Salento peninsula in modern Apulia. At this time modern Calabria was known as Bruttium, after the Bruttians, an ancient Italic people who inhabited the region. Later in the 7th century AD, the Byzantine Empire used the name Calabria for the territory of Bruttium.

Edwin Johnson makes special note of Southern Italy in his works, suggesting this region was the original Holy Land, and not the area encompassing modern-day Israel and Palestine.

“But perhaps her true Holy Land is Apulia, Calabria, and Sicily. Surely no student can thoughtfully traverse those regions, observing the remains of the old Greek and Roman, of Byzantine, of Arab, of Norman culture, without feeling that he is on ground far more interesting to our Western humanity than Cappadocia, Syria, or Egypt. We are there in the centre of our world.”5

The significance of Southern Italy has largely gone unnoticed by most researchers. I believe the importance of this region has been deliberately disregarded in order to conceal the true origins and authors behind the New Testament Gospels.

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In 1904, just over 120 years ago, the New York Times published a short article titled; Abolition of History, dedicated to the posthumous publication of the book, The Rise of English Culture by the English historian Edwin Johnson (1842-1901).

Johnson discovered that in the late Middle Ages the whole of Christian literature and much of European history was manufactured by a literary confederacy composed of the Basilian and Benedictine monks, and was antedated into times when it could not have been written.2

Given that Johnson’s ideas significantly influence my own writings, I thought this short article might be of interest to readers. I have therefore reproduced it here in full. For those unfamiliar with Johnson’s findings, please refer to my post Edwin Johnson.

Abolition of History.

Generations of English schoolboys yet unborn will rise up and call blessed Edwin Johnson, if the contentions of his posthumous book just published here by the Putnams are successfully established.

“The Rise of English Culture,” which appears three years after the author’s death, undertakes to abolish all English history before the end of the fifteenth century. There simply is no such thing. It is an invention, not of the devil, as no doubt large numbers of English schoolboys in the past have thought, but of the Benedictine monks.

Respect for the powers and industry of this great hierarchy will be vastly enhanced if what Mr. Johnson maintains is true. In their monasteries was manufactured and turned out all the information, or what has hitherto passed for information, in regard to all the English Kings, all the achievements of the English people, nay, even all the history of Europe and all the literature that is supposed to date before that time.

“A wall of darkness seems to rise behind the faintly outlined figure of Henry Tudor and the fiendlike Richard,” says this uncompromising skeptic, “which shuts in the view of the observer and hides from him the earlier past.” The author puts it mildly when he says that this must come upon the unprepared mind with “a shock of surprise.”

Mr. Johnson is perfectly calm about it. His method and his manner are scientific, dispassionate, searching. He scrutinizes, and he gives his reasons. Being accused of having “Benedictines on the brain,” he gravely replies that it is modern history which he has on the brain, and he knows that this subject cannot be understood without attention to the Benedictine system. That system, as he explains it, is of a band of “dishonest fabulists organized and disciplined in the use of the pen,” “taught to agree upon a dogma and a fable.” From their hands came the whole of our Christian literature, the whole of our history, arranged to suit their purposes.

Why have these points been so long neglected, and why have they escaped the notice of the most skeptical and thoughtful historians? These fables were founded, to begin with, on “the imagination of the world.” Already during the Revival of Letters there were brought to light expressions of doubt. They were forgotten or suppressed. The fabulists were organized and disciplined, working for self-interest; the critics were not.

The imagination, fertility, and intellectual power of the fabulists at least are worthy of admiration. Not only all the Saxons, the English Kings downward from “William the Conqueror” – so our skeptic designates his mystical character in quotation marks – are phantasmagoria of Benedictine brains, but laws and literature, the bedrock of our ancient belief, are all products of “the forge and writing house of fable” in the monasteries.

St. Augustine and St. Jerome and Tertullian and a St. Thomas Aquinas and their works came thence. So did the Venerable Bede, the symbol of the literary activity of a knot of Benedictines, told off to the duty of illustrating the imaginary past of England. John Wycliffe is no historic-personality, but a convenient figure of the poor priests at which the monks and friars aimed their polemical arrows. “Chaucer” (and Mr. Johnson mentions with modest pride that he is the first to point it out) is a name under which masked a group of men of the English renaissance, keen but genial critics of the monastic system; we first hear of the “Chaucer legend” in 1540.

Dante is in a similar predicament. Rabelais is another mask, worn by a jesting monk, who poured contempt through it on the whole system of historic fiction then coming into vogue. Roger Bacon is another mythological figure set up, by the Merton friars through the necessity felt for cultivating the little science then current. We may not even keep our Caxton; he is a legend and not the man who first introduced printing into England. We must even give up Domesday Book and such a safeguard of our liberties as Magna Charta. Both are real, but both are late – and all that about King John and the Barons at Runnymede is fable.

In an introductory chapter, signed by Edward A. Pretherick, the reader is informed that Edwin Johnson was born in 1842 and died in 1901. He was a Congregational minister until he accepted the Professorship of Classical Literature in New College, London, in 1870. He wrote “The Rise of Christendom,” (1889) and translated the “Prolegomena” of Father Hardouin.3

The New York Times
May 14, 1904

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Among most of the ancient nations there was, in addition to their public worship, a private one termed the Mysteries – to which were admitted only those who had been prepared by certain ceremonies called initiations.2 Those of the British Isles were known as the Druidical Mysteries.

These Druidic Mysteries closely resembled the Bacchic and Eleusinian Mysteries of Greece or the Egyptian rites of Isis and Osiris.3 Where the Mysteries originated is not known, although it is supposed that they came from India, via Chaldea, into Egypt, and then carried into Greece.

Initial intercourse between Eastern and Western civilisations was established by Phoenician merchants at a remote date: “It was Phoenician trade that helped facilitate the exchange of cultures, ideas, and knowledge between major cradles of civilisation such as Greece, Egypt, and Mesopotamia.”4

The Phoenicians were not only mariners, merchants, architects, priests and astronomers but also the keepers of profound knowledge.

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Charles Savoie’s insightful paper, The Silver Stealers, is one of the most comprehensive studies of the secret British-American Pilgrims Society. Savoie not only presents an extensive list of both current and former members, but he also highlights the significant influence this group has wielded over global events since the late 19th century.

Regrettably, Savoie’s research has not received the attention it deserves, which is why I wanted to share his paper with my subscribers.

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The Silver Stealers

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The guiding principle of capitalism, liberal socialism and communism is to improve the ‘material conditions’ of man, which has evidently been to the detriment of cultural, moral and spiritual matters – this is the intended result of the aforementioned systems, not a consequence.

In Part 1 it was demonstrated how the intentional destruction of neoclassical architecture was simply the first step in laying siege upon the European soul. Once armed with sufficient wealth and Marxist philosophy, the merchants proceeded with dismantling other facets of European culture in order to realise their ideal state.

The Gilded Age typically refers to the period in American history from about the late 1870s to the late 1890s. It signalled the beginning of excess materialism which has lead to the societal and spiritual decay of our times. This period incidentally also coincided with the industrialisation era of the World’s Fairs (1851 to 1938).

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