Posted by Centipede Nation Staff on July 19, 2019 7:24 am

The temple on Epstein’s island has deeper meaning than what the MSM and other disinformation agents are trying to push. Looking at the design from a historical perspective, you will come to understand that it’s linked to the trafficking of young children and brainwashing them to do the bidding of the ‘elite’.

The internet is buzzing with a couple of Qanon posts that have gone viral. Whether Qanon is legit or not, is not the subject of this report, but we’ll play along anyway. The recent posts highlight a snippet of an ABC article that tries to build a story about the temple’s function as a gym, rather than explain what it’s modeled after. While we don’t know what the function of the temple is, we can analyze the symbolism behind it. Let’s take a look at Q’s latest post #3454:

Q !!mG7VJxZNCI ID: 4c76c0 No.7087719
Jul 18 2019 17:36:16 (EST)
Primary Purpose of the Article:
“A colorful building that some news reports have called the “temple” was actually a gym when Epstein worked out when he was on the island, Scully said, noting in an interview with ABC News that the gym had a memorable feature – a massive framed photo of a topless woman.”
How do you ‘shape’ a story?
Facts vs Fiction.
Think for yourself.

Now let’s take a look at Q’s other post #3446 that shows a medieval building that has a striking resemblence to Epstein’s temple:

Q !!mG7VJxZNCI ID: 8b93f3 No.7083453
Jul 18 2019 13:09:18 (EST)
D_xsUBRUcAAbIYh.jpg ⬇

Symbolism will be their downfall.

The building that Q posted is called ‘Hammam Yalbugha’, a Mamluk-era public bath that was built in 1491. To understand the significance of Epstein’s temple, we have to dig into the past of the Mamluks.

Who Are The Mamluks?

Mamlūks, also spelled Mameluke, were a class of people, mostly of Turkic or Caucasian ethnicity, who served as slave soldiers between the 13th and 16th century in the Islamic world spanning from Egypt to Syria. The name Mameluke is derived from an Arabic word meaning slave which actually comes from the 10th century AD. They were known as the ones that defeated the Mongols and the Crusaders and established a dynasty that lasted hundreds of years.

There are 2 distinct periods during the Mamluk reigns. The first period saw the Bahri dynasty that ruled Egypt between 1250–1382 AD. This dynasty would import young slaves, mainly Qipchak Turks from Central Asia and groom them to be warriors. They were more in common with the Mongols than with the peoples of Egypt and Syria among whom they lived with, while making sure they did not mix with the locals.

The second period saw the rise of the Burji Circassian dynasty which ruled from 1382-1517 AD. The Circassian Mamluks were white slaves that were taken from the northern Caucasus mountains and traded in slave markets. They were captured in their early childhood, usually around 13 years of age, by the sultans who raised them in special military camps to become soldiers for the ruling class. Many of the sultans were of Circassian origin themselves and were acquired as slaves by previous sultans. These Circassians converted to Islam and became freed after rising within the ranks of the military by proving their loyalty. This is the period that is relevant to this report, so let’s explore further.

From the book [A Military History of Modern Egypt: From the Ottoman Conquest to the Ramadan War]

“By the late fourteenth century Circassians from the north Caucasus region had become the majority in the Mamluk ranks.”

From Wikipedia:

While Mamluks were purchased as property, their status was above ordinary slaves, who were not allowed to carry weapons or perform certain tasks. In places such as Egypt, from the Ayyubid dynasty to the time of Muhammad Ali of Egypt, Mamluks were considered to be “true lords” and “true warriors”, with social status above the general population in Egypt and the Levant. In a sense they were like enslaved mercenaries.

What Voltaire had to say about the Circassians:
“The Circassians are poor, and their daughters are beautiful, and indeed it is in them they chiefly trade. They furnish with those beauties the seraglio of the Turkish Sultan, of the Persian Sophy, and of all of those who are wealthy enough to purchase and maintain such precious merchandise. These maidens are very honorably and virtuously instructed how to fondle and caress men; are taught dances of a very polite and effeminate kind; and how to heighten by the most voluptuous artifices the pleasures of their disdainful masters for whom they are designed.

The Significance Of Mamluk Architecture & The Relation To Epstein’s Temple

The Mamluk style of architecture was considered ecclectic because it borrowed from different cultures and was integrated into their own in accordance with that which suited the function and ideology of the Muslims. Throughout the Mamluk empire, you will find many buildings – especially Mosques – using what we know today as the Ablaq style. Ablaq is an architectural style involving alternating or fluctuating rows of light and dark stone. Although the Ablaq style isn’t unique to the Mamluks, they utilized the Ablaq lighting effects heavily which was a dominant feature throughout their empire. They basically made it their own.

This achitectural decision was also pushed by the Sufis (Islamic mystics) according to their interpretation of Islam. They were similar to the Gnostics of the Christiansthe so called illuminated ones.

Here are some quotes from a couple of Sufis from that era.

“Reason is God’s shadow: God is the sun. What power has the shadow before the sun?”
– Jalāl ad-Dīn Muhammad Rūmī
The Cosmos is all darkness. It is illumined only by the manifestation of Godin it. Whoever sees the Cosmos and does not contemplate Him in it or by it or before it or after it is in need of light and is veiled from the sun of gnosis by the clouds of created things.”
– Ibn Ata Allah al-Iskandari

Here is an example of Mamluk architecture using the Ablaq style:

This is a great video that describes light as the integral component in Circassian Mamluk architecture. Its’ presented by Loai Omran and taken from his MA Thesis.

Lighting – it is all about the lighting.   Lighting that can manipulate your mind and steer your thinking, blur your perception.  Watch this video to learn more.

The Meaning Behind Epstein’s Temple

Is Epstein’s temple an ode to the Mamluk era of when captured children were taken as slaves to do the bidding of the elite class? During that era, young boys were taken and groomed to later become soldiers, while young girls were taken and groomed to later become personal concubines of their masters.

Do you now see the parallel between the Mamluks and Epstein? These people are sick.

With that said, let’s see what Q posted about these enslaved children and their puppet masters.

Q Post #923:

Q !UW.yye1fxo Sat Mar 10 2018 19:34:54 GMT+0000 (Coordinated Universal Time)

They made many current/former enslaved children famous.
Hollywood is filled w/ them.
Find the loudest voices.
Who was adopted?
Who was born in?
They thought the SHEEP would follow the STARS.


Q Post #189:

Q !ITPb.qbhqo Wed Nov 22 2017 04:52:02 GMT+0000 (Coordinated Universal Time)
Identify symbolism (Owl / Y).
Which performers/celebs supported HRC during the election?
Who performed during her rallies?
What jewelry and/or tattoos present?
What other events do they attend together?
What does HRC represent to them?
What celebrities have owl / Y head symbols?
What politicians have owl / Y head symbols?
What powerful people have owl / Y head symbols?
What powerful groups have owl / Y head symbols?
Why are they worn/shown openly?
Their need for symbolism will be their downfall.
MSM role?
Push conspiracy theory.
Social media role?
Push conspiracy theory and institute new rules allowing for ban.
The graphic is key.
Re-read graphic (ex: what family did Soros replace (Y)).
Part II – How were they ‘adopted’ into the cult (as children).
What were they provided for obeying and staying silent (brainwashed)?

All that you know to be right is wrong.
The ‘cult’ runs the world.
Fantasy land.
The world is fighting back (& destroying the cult).
20% public.
80% private.
The world would otherwise collapse.
40,000ft. v. (again) and need to decrease altitude to avoid ‘conspiracy’ label.
Was necessary.
For God & Country.


The Public Hammam – an Ancient Syrian Tradition

by Ruwaida Tinawi and Hiba Bizreh

“Bathing is a bliss of life” is a saying that my mother always repeated while bathing in order to entice my brother and me as children to take a bath. I am sure that my mother adopted this pictorial saying from her Turkish mother, who at the beginning of the 20th century – both in Turkey and in Damascus – had never visited a hammam other than the public one. My grandmother summarized in this saying all the joys of life at that time: going out with daughters and neighbours, the feeling of cleanliness and – probably most importantly – the “ladies’ reception” in the hammam, with dancing, singing and banquet.

The hammam’s visit was not limited to a particular stratum of the population, because it is a social place for everyone – rich and poor. Often it was also an important station for the rural population who came to the city to do errands and other duties. In addition to its hygienic role, it also had an important function as a place to relax from the strenuous journey.

The idea of the public bath goes back to the Greeks in the 5th century before our time. It then spread through the Seleucids and Romans, whose hammams were characterized by an imposing architecture. Syria was known in Roman times for its hammams.

A facade of the Shahba Roman baths – © Eva Haustein-Bartsch (CC-BY-NC-ND)

A bath consisted of several parts: the changing room, the cold bathing area, the warm bathing area and the hot bathing area. Examples of Roman baths can be found in Palmyra, Bosra, Sirjilla and Shahba. The tradition was then continued by the Muslims, who built hammams in all cities with their own architectural and artistic styles. These baths also had a very special social function.

There were two types: the public ones, which were run independently, and the ones that were integrated into the palaces and bimaristans (hospitals).

The Islamic hammam usually consists of four areas, all of which are covered by domes:

In the so-called ‘outer area’ (al-barrani) people changed their clothes. The hall, which was provided with a central well, was also a place for get-togethers, entertainment and exchange, even business transactions. For ladies it was also a popular place for festive occasions such as marriage and birth. Through this area one reached the next, the middle area (al-wastani). In this area the temperature is mild. The third area is called the ‘interior area’ (al-juwwani). It is the hottest room of the bath. The floor is covered with coloured marble slabs, the small domes that cover the room are interspersed with glass stones. Adjacent to the interior is the place of water heating (al-qamim), from where the water is fed directly into the juwwani. The last room of the hammam is a room for the heater (al-qamimi), who is responsible for constantly supplying the stove with combustible.

حمام بهرم باشا، قبة القسم الجواني
Hammam Bahram Basha, the dome of the inner part (juwwani) – © Jean-Claude David (CC-BY-NC-ND)

In Damascus, most public hammams were located within the old town and near the city gates, mosques and schools. So it is at the Hammam al-Malik az-Zahir, which bordered on az-Zahiriyya School. In addition, hammams were installed in the market areas near the accommodations to serve the traders and travelers, such as Hammam Nur ad-Din ash-Shahid in the Buzuriyya Market. As a result of the expansion of the city beyond the city wall in Ayyubid times, the hammams were built in the northern quarter along the Tura tributary, where we find five hammams, some of which are still in operation, such as the Hammam Ammuna.

One of the most famous Mamluk hammams outside Damascus’ city wall is the al-Qaramani Hammam near Marja Square and are the Hammams in the suburb of Salihiyyat Dimashq, like Hammam al-Muqaddam and Hammam ʿAbd al-Basit. Hammam at-Tayruzi (at-Tawrizi) is also considered one of the most important hammams of Damascus. It was built by the Mamluk prince at-Tawrizi as part of a building complex that included a mosque with his tomb. Hammam Fathi in the Midan district is a special example of Ottoman architecture in Damascus due to the rich ornamentation of its façade.

Facade of Yalbugha bath – © Peter Heiske (CC-BY-NC-ND)

The Aleppine people have added a new element to the public bathing culture: laurel soap, which has long enjoyed a unique fame all over the world. Aleppo also adapted architectural styles known from Istanbul and Anatolia. The Hammam an-Nahhasin is considered to be the most famous of the Ayyubid period, characterized by a dome decorated with glass light apertures. Unfortunately, this hammam was damaged in the last years of the Syrian crisis. Among the Mamluk hammams, the hammam Yalbugha an-Nasiri, which is considered to be one of the most beautiful Islamic hammams of Aleppo, should be mentioned above all. It has an impressive façade with an alternation of yellow and black stones. The high entrance, decorated with Mamluk blasons, is framed on both sides by windows. Like many other Aleppine ‘architectural treasures’, this hammam was largely destroyed during the last war. The Hammam Bahram Basha shows a development of the hammam building of the Ottoman period in Aleppo. Its northern façade opens outwards, also characterized by the typical alternation of yellow and black stones (ablaq).

Most Syrian cities have public hammams. Especially famous is the Hammam as-Sultan in Hama, the Hammam at-Tasawir in Jabla as well as the Hammam al-Basha and the Hammam al-ʿUthmaniyya in Homs. The latter was recently restored and put back into operation. In Bosra, the Mamluk Hammam al-Manjak is particularly well known. It was restored in the 80s of the last century by the Syrian Department of Antiquities together with the German Archaeological Institute and now houses the Islamic Museum. The Mamluk hammam in as-Salamiyya is also a typical example of the Syrian hammams and can be seen from afar through its domes, which are slightly pointed towards the top.

مدخل حمام عبد الباسط
Entrance of Hammam ʿAbd al-Basit beginning of 20th century – © Collection DAI-ISL (CC-BY-NC-ND)

Many of the public Islamic hammams of Syrian cities have disappeared completely. Others are still standing, but have lost their function as hammams and turned into shops or workshops. Fortunately, some have been preserved and restored, such as Hammam al-Qaramani and Hammam Ammuna in Damascus.

For some time now more and more Syrians have been visiting public hammams to preserve traditions and customs and to remind people of the traditions of their ancestors, but also to forget the harsh conditions of the war in a place of bliss. Just like the cultural-historical background of the Hammam building, the words of our ancestors are rooted in the collective memory. Whatever the local and temporal changes and whatever the changing living conditions, I never see the hammam – both public and private – differently than the joys of life.




There is so much more about Epstein that we have covered on my posts, and even more that is yet to be discovered and uncovered.  If you have not already viewed the following posts, check them out.



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