Sven Longshanks: The Hidden History of Christian Britain

A familiar face shows the size of one of the 3,000 year old megaliths that are still standing

A familiar face shows the size of one of the 3,000 year old megaliths that are still standing

Radio Aryan

Sven Longshanks looks at the earliest history of Christianity in Britain and the beliefs of the ancient Britons and Druids, finding that they were a highly civilised branch of the White race descended from Trojans. Using early descriptions of the Druids from their enemies and from their own writings, it can be seen that they had far more in common with the priests of the Old Testament than most people realise. Britain has more stone circles, dolmens and standing stones than anywhere else in the world and this also provides a link with the Old Testament, as the Israelites were commanded to erect these exact structures wherever they went.

Looking at the Biblical record, we can see that a very important family disappeared from Egypt just before the rest of the Israelites left with Moses. We find the records of what happened to this family in the pagan histories and from them, we can see that they would go on to start the royal lines of Ireland and of Troy, before one branch headed for the White Isle to colonise Britain. King Brutus and his sons would go on to name parts of the country after themselves and Britain became an important trading post of the Phoenician empire.

From the 7th century onwards another large wave of people would enter Europe from areas under the Black Sea and the Caspian Sea. Clay tablets from the library at Nineveh, a huge inscription on a Persian cliff face by Darius the Great and tablets sent to Pharaoh from Tell-El-Amarna all identify these people as the ten tribes of Northern Israel. These people would go on to become known as the Saxons, Cimmerians, Goths and other Germanic tribe as they travelled in a great migration to the north and the west of Europe.

Considering the overwhelming evidence for all this, is it any wonder that Christianity would first take root in Britain before going on to become accepted by all the other nations in Europe? The real wonder is how this information has been supressed over the years, despite all the obvious references to it in the Bible and elsewhere. Abraham’s faith was not that many nations would become his seed, but that his seed would become many nations and Christ’s statement that his message was only for the lost sheep of the House of Israel, only makes sense once you know this hidden history of Europe and pre-Roman and pre-Saxon Britain.

References:

The Brut or the Chronicles of England

Prehistoric London – Its Mounds and Circles

The Holy Kingdom

Saint Paul in Britain

The British Kymry or Britons of Cambria: Outlines of Their History and Institutions from the Earliest to the Present Times.

Stonehenge and Druidism

The Abrahamic Covenant

Missing Links Discovered in Assyrian Tablets

The Traditions of Glastonbury

Tracing Our Ancestors

Israel’s Lost Empires

Celt, Druid and Culdee

The Phoenician Origin of Britons, Scots & Anglo-Saxons

Presented by Sven Longshanks

Sven Longshanks: The Hidden History of Christian Britain – SL 080116

Download (01:02:53)

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6 thoughts on “Sven Longshanks: The Hidden History of Christian Britain

    • I have looked it over and read The Golden Bough, which covers similar ground. I believe both authors had malign influences blinding them to certain paths of enquiry due to their previous dabbling, much the same as with Miguel Serrano.

  1. Ferrez not Zara had the birth right. In order to be an Israelite king, one was required to be born “whole”, no defects, no cripples, no blind, lame, dumb, mute, deaf, retard, cripple, etc.

    Zara left precisely because he was resentful about this fact

    • I dont know of anywhere that says Zarah was a cripple. His hand came out first but Pharez body then came out first. There was not enough room for 2 dynasties of kings so one left for Europe. The Pharez line’s claim to fame comes from the promises made to keep someone from the line of David on the throne.

  2. No one said Zarah was a cripple, but rather, that he did not come out “whole” first, thus losing the ‘race’; Pharez was born whole first and thus received the inheritance, not Zarah, who left in spite.

    Interestingly, Adolf Hitler came through Pharez.

    Good expose nonetheless.

  3. Most insightful.

    British is from Brutus

    Indeed. But there are other words that Brutus and his sons left us.

    Definition of Brutal.
    brutal (adj.)
    mid-15c., in reference to the nature of animals, from Latin brutus (see brute (adj.)) + -al (1). Of persons, “fierce,” 1640s. Related: Brutally.

    British is Brutish.

    But of course, as if that needed explanation, for it was not English seemliness and sensibilities that conquered 95% of the globe, cut off the thumbs of silk sari weavers in India to regulate trade, loped off the babies’ heads of the signers of the Declaration of Independence and staked them on stakes, done by the Black Watch, those who have no qualms to do black deeds, Myrmidons of Mammon, nor was it British charm that invented the starvation concentration camp in the Boers War I & II, not because the English couldn’t defeat the Boer farmer husbondi husbandman yeoman “commandoes” eventually, not by scorched earth no, but by starving his women and ween to death and taking the heart of him, nor was it tea with 2 cubes of sugar, poison of the Jew and soignee vanity wont to display tawdry lucre, that taught the women and children of Dresden, Hamburg and Berlin, the meaning of Holocaust, veritable burnt offering.

    Well then. Time to reclaim that bit of backbone.

    Pay you attention.

    Might Is Right ellipsis
    “Bull-dog virtues are bound to triumph in the long run, and
    they can only be developed (if developed at all) by daily practice
    from youth up. Hence the necessity of ‘brutal’ football, ‘brutal’

    warfare, ‘brutal’ personal encounters, ‘brutal’ thoughts and ‘brutal’
    combinations. (The word ‘brutal’ is written here because it is
    popularly misunderstood and used as a missile.) The ‘brutal’ races
    have always been victorious races — the greatest men have always
    been supremely ‘brutal.’ (Alexander, Sesostns, Ceeser, Titus, Nero
    Bounaparte, Cromwell, Grand, Bismark, Cecil Rhodes.)

    The word ‘brutal’ in real life means the reverse of
    effeminate. A man is brutal who will not turn the other cheek. What
    is it that Brutes do that in Nature is wrong?

    Emerson perceived this pivotal anachronism clearly when
    he declared: “Nature is erect, but man is fallen.” Christlings are
    forever using the word ‘brutal’ to terrorize each other but who are
    they anyhow? Are they not the scum, the dross, the offscourings,
    and creeping things, of the Aryan migrations — mere shrieking
    blubbering, fulminating dwindhngs of the very lowest intellectual
    development? Let Emerson again be put on the witness stand. He
    may be considered fairly impartial. Hear what he has to say: —

    “The waves unashamed, in difference sweet,
    Play glad with the breezes; old play-fellows meet.
    The journeying atoms primordial wholes,
    Firmly drawn, firmly driven by their animate poles.

    Sea, earth, air, silence; plant, quadruped, bird;
    By one music enchanted; one deity (nature) stirred.
    Each the other adorning, accompanying still;
    Night veileth the morning; the vapor, the hill.

    Man crouches and blushes, absconds and conceals,
    He creepeth and sneaketh, he palters and steals.
    Infirm, melancholy, jealous; — glancing around;
    An oaf, an accomplice; he poisons the ground.” ”

    Brutal is the antonym of effeminate and effete, and is thus, synonymous and true to the original meaning of virtue, from Latin, virtus, from Sanskrit, viras, both meaning “man”, survived uncorrupted in English as “virile”, from Sanskrit “veerya” meaning “semen”.

    On the topic, of brutal and controlled fury, I quote now, ironically, from Three Lectures delivered by John Ruskin to the cadets at the Royal Military Academy, Woolwich in 1866, on Work, Traffic, and War, recorded in The Crown of Wild Olive,

    ‘The chief characteristic of the warriors of Sparta was great composure and subdued strength; the violence λυσσα of Aristodemus and Isadas being considered as deserving rather of blame than praise; and these qualities in general distinguished the Greeks from the northern Barbarians, whose boldness always consisted in noise and tumult. For the same reason the Spartans sacrificed to the Muses before an action; these goddesses being expected to produce regularity and order in battle; as they sacrificed on the same occasion in Crete to the god of love, as the confirmer of mutual esteem and shame. Every man put on a crown, when the band of flute-players gave the signal for attack; all the shields of the line glittered with their high polish, and mingled their splendour with the dark red of the purple mantles, which were meant both to adorn the combatant, and to conceal the blood of the wounded; to fall well and decorously being an incentive the more to the most heroic valour. The conduct of the Spartans in battle denotes a high and noble disposition, which rejected all the extremes of brutal rage. The pursuit of the enemy ceased when the victory was completed; and after the signal for retreat had been given, all hostilities ceased. The spoiling of arms, at least during the battle, was also interdicted; and the consecration of the spoils of slain enemies to the gods, as, in general, all rejoicings for victory, were considered as ill-omened.
    Such was the war of the greatest soldiers who prayed to heathen gods. What Christian war is, preached by Christian ministers, let any one tell you, who saw the sacred crowning, and heard the sacred flute-playing, and was inspired and sanctified by the divinely-measured and musical language, of any North American regiment preparing for its charge. And what is the relative cost of life in pagan and Christian wars, let this one fact tell you:— the Spartans won the decisive battle of Corinth with the loss of eight men; the victors at indecisive Gettysburg confess to the loss of 30,000.”

    For the British Isaac-sons to awake to their Brutish nature, part of remembering what is brutal, before it was demonized by the usual suspects who ever name-call what they cannot check, to understand what is brutal in its proper place, virtus, corrupted to a meaningless word now called virtue which means something along the lines of be politically correct and ‘nice’, but in its uncompromised form of virtus, none can say it better than Seneca:

    On Ill-Health
    Seneca
    (Letter LXVII)
    If I may begin with a commonplace remark, spring is gradually disclosing itself; but though it is rounding into summer, when you would expect hot weather, it has kept rather cool, and one cannot yet be sure of it. For it often slides back into winter weather. Do you wish to know how uncertain it still is? I do not yet trust myself to a bath which is absolutely cold; even at this time I break its chill. You may say that this is no way to show the endurance either of heat or of cold; very true, dear Lucilius, but at my time of life one is at length contented with the natural chill of the body. I can scarcely thaw out in the middle of summer. Accordingly, I spend most of the time bundled up; and I thank old age for keeping me fastened to my bed. Why should I not thank old age on this account? That which I ought not to wish to do, I lack the ability to do. Most of my converse is with books.
    Whenever your letters arrive, I imagine that I am with you, and I have the feeling that I am about to speak my answer, instead of writing it. Therefore let us together investigate the nature of this problem of yours, just as if we were conversing with one another. You ask me whether every good is desirable. You say: “If it is a good to be brave under torture, to go to the stake with a stout heart, to endure illness with resignation, it follows that these things are desirable. But I do not see that any of them is worth praying for. At any rate I have as yet known of no man who has paid a vow by reason of having been cut to pieces by the rod, or twisted out of shape by the gout, or made taller by the rack.” My dear Lucilius, you must distinguish between these cases; you will then comprehend that there is something in them that is to be desired. I should prefer to be free from torture; but if the time comes when it must be endured, I shall desire that I may conduct myself therein with bravery, honor, and courage. Of course I prefer that war should not occur; but if war does occur, I shall desire that I may nobly endure the wounds, the starvation, and all that the exigency of war brings. Nor am I so mad as to crave illness; but if I must suffer illness, I shall desire that I may do nothing which shows lack of restraint, and nothing that is unmanly. The conclusion is, not that hardships are desirable, but that virtue is desirable, which enables us patiently to endure hardships.
    Certain of our school, think that, of all such qualities, a stout endurance is not desirable,— though not to be deprecated either — because we ought to seek by prayer only the good which is unalloyed, peaceful, and beyond the reach of trouble. Personally, I do not agree with them. And why? First, because it is impossible for anything to be good without being also desirable. Because, again, if virtue is desirable, and if nothing that is good lacks virtue, then everything good is desirable. And, lastly, because a brave endurance even under torture is desirable. At this point I ask you: is not bravery desirable? And yet bravery despises and challenges danger. The most beautiful and most admirable part of bravery is that it does not shrink from the stake, advances to meet wounds, and sometimes does not even avoid the spear, but meets it with opposing breast. If bravery is desirable, so is patient endurance of torture; for this is a part of bravery. Only sift these things, as I have suggested; then there will be nothing which can lead you astray. For it is not mere endurance of torture, but brave endurance, that is desirable. I therefore desire that “brave” endurance; and this is virtue.
    “But,” you say, “who ever desired such a thing for himself?” Some prayers are open and outspoken, when the requests are offered specifically; other prayers are indirectly expressed, when they include many requests under one title. For example, I desire a life of honor. Now a life of honor includes various kinds of conduct; it may include the chest in which Regulus was confined, or the wound of Cato which was torn open by Cato’s own hand, or the exile of Rutilius, or the cup of poison which removed Socrates from jail to heaven. Accordingly, in praying for a life of honor, I have prayed also for those things without which, on some occasions, life cannot be honorable
    O thrice and four times blest were they
    Who underneath the lofty walls of Troy
    Met happy death before their parents’ eyes!
    What does it matter whether you offer this prayer for some individual, or admit that it was desirable in the past? Decius sacrificed himself for the State; he set spurs to his horse and rushed into the midst of the foe, seeking death. The second Decius, rivalling his father’s valor, reproducing the words [“Why do I any longer defer the fate entailed on my family? It is destined to our race, that we should serve as expiatory victims to avert the public danger. I will now offer the legions of the enemy, together with myself, to be immolated to Earth, and the infernal gods.” Livy, Roman History, Book X, Chapter 28] which had become sacred and already household words, dashed into the thickest of the fight, anxious only that his sacrifice might bring omen of success, and regarding a noble death as a thing to be desired.
    Do you doubt, then, whether it is best to die glorious and performing some deed of valor? When one endures torture bravely, one is using all the virtues. Endurance may perhaps be the only virtue that is on view and most manifest; but bravery is there too, and endurance and resignation and long-suffering are its branches. There, too, is foresight; for without foresight no plan can be undertaken; it is foresight that advises one to bear as bravely as possible the things one cannot avoid. There also is steadfastness, which cannot be dislodged from its position, which the wrench of no force can cause to abandon its purpose. There is the whole inseparable company of virtues; every honorable act is the work of one single virtue, but it is in accordance with the judgment of the whole council. And that which is approved by all the virtues, even though it seems to be the work of one alone, is desirable.
    What? Do you think that those things only are desirable which come to us amid pleasure and ease, and which we bedeck our doors to welcome? There are certain goods whose features are forbidding. There are certain prayers which are offered by a throng, not of men who rejoice, but of men who bow down reverently and worship. Was it not in this fashion, think you, that Regulus prayed that he might reach Carthage? Clothe yourself with a hero’s courage, and withdraw for a little space from the opinions of the common man. Form a proper conception of the image of virtue, a thing of exceeding beauty and grandeur; this image is not to be worshipped by us with incense or garlands, but with sweat and blood. Behold Marcus Cato, laying upon that hallowed breast his unspotted hands, and tearing apart the wounds which had not gone deep enough to kill him! Which, pray, shall you say to him: “I hope all will be as you wish,” and “I am grieved,” or shall it be “Good fortune in your undertaking!”?
    In this connection I think of our friend Demetrius, who calls an easy existence, untroubled by the attacks of Fortune, a “Dead Sea.” If you have nothing to stir you up and rouse you to action, nothing which will test your resolution by its threats and hostilities; if you recline in unshaken comfort, it is not tranquillity; it is merely a flat calm. The Stoic Attalus was wont to say: “I should prefer that Fortune keep me in her camp rather than in the lap of luxury. If I am tortured, but bear it bravely, all is well; if I die, but die bravely, it is also well.” Listen to Epicurus; he will tell you that it is actually pleasant. I myself shall never apply an effeminate word to an act so honorable and austere. If I go to the stake, I shall go unbeaten. Why should I not regard this as desirable — not because the fire burns me, but because it does not overcome me? Nothing is more excellent or more beautiful than virtue; whatever we do in obedience to her orders is both good and desirable. Farewell.

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