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[00:13] Our episodes deal with serious and often distressing incidents. If you feel at any time you need support, please contact your local crisis center. For suggested phone numbers for confidential support, and for a more detailed list of content warnings, please see the show notes for this episode on your app or on our website. The Christian Bible is composed of 66 books, which are divided into the Old Testament, based primarily on the Hebrew Bible, and the New Testament, an exploration of the teachings and life of Jesus Christ. The very final book of the Bible is the Book of Revelation, a 22-chapter series penned by a prophet known as John of Patmos. It is an apocalyptic text that details a spiritual battle between good and evil, culminating in Jesus returning to earth. Combining warnings to followers with prophecies about the future, the Book of Revelation anticipates the ultimate defeat of Satan and a final judgement passed on all human beings. Those deemed worthy by their deeds during life and their adherence to Christ will be saved, resurrected to live in a new heaven and earth free from pain, suffering and death. Unbelievers and individuals deemed to be wicked will be sentenced to a lake of fire, a final demise and the ultimate punishment for lost souls dubbed the Second Death. The mysterious language of the Book of Revelation and its many prophecies have led to countless Christian scholars, leaders and adherents attempting to predict when this end of the world will come. In Chapter 5 of the Book, John of Patmos introduces the prophecy of the Seven Seals, seven separate events that will take place between Jesus' lifetime and his eventual return, known as the Second Coming. These prophecies are written on a book or a scroll sealed shut with seven wax seals, which no one but a figure dubbed the Lamb of God is able to open. Quote, Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals. And I saw a mighty angel proclaiming in a loud voice, who is worthy to break the seals and open the scroll. But no one in heaven or on earth or under the earth could open the scroll or even look inside it. I wept and wept because no one was found who was worthy to open the scroll or look inside. He is able to open the scroll and its seven seals. Then I saw a lamb looking as if it had been slain, standing at the center of the throne, encircled by the four living creatures and the elders. The lamb had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. He went and took the scroll from the right hand of him who sat on the throne. Traditionally, the lamb of God has been interpreted as Jesus himself, whom Christians believe was sacrificed to atone for humanity sins, just as actual lambs were sacrificed in stories of the Old Testament. However, some individuals have used scripture to argue that this lamb was a different messiah who would assist Jesus in the final spiritual battle. They found more passages in other parts of the Bible that also prophesized a second messiah, whose name was Cyrus the Great. In Hebrew, the name Cyrus translates to Koresh. The Seventh Day Adventist Church originated in the state of New York during the 1840s and places a particular emphasis on the impending second coming of Christ. The name Adventist stems from the group's belief that Jesus will soon return to worth, with several pioneers of the Adventist faith attempting to predict when his return would occur. Although opinions have differed, a consistent theme is that Christ will return after a period of turmoil. In addition to this emphasis on the second coming, Seventh Day Adventism has a number of other defining features. Its adherents observe the Sabbath on Saturdays instead of Sundays as most other Christians do, engage in missionary work to spread the word of Christ, advocate for a vegetarian diet and believe firmly in God's final judgment predicted by the Book of Revelation. Bible study must be ongoing and is crucial to the faith, as all truth that can be known lies within its passages. By the early 1920s, the Seventh Day Adventist Church had spread from the east coast of America to the west as well as overseas. One adherent to the faith was an immigrant from Bulgaria named Victor Hotev. Victor had immigrated to the US at the age of 22 and initially lived in Illinois before later relocating to California. Although he was originally baptized in the Bulgarian Orthodox Church, Victor later converted to Seventh Day Adventism in 1919 at the age of 34. He became consumed by his faith and spent all of his spare time when he wasn't working or pouring over the Bible, especially the Book of Revelation. While earning a living as a washing machine repairman, Victor also taught classes at a Seventh Day Adventist Sabbath school, a weekly religious education program held on Saturday mornings before church service. Victor began to worry that other members of his faith weren't taking it seriously enough. He made a list of problems he had observed in other congregants, including a disbelief in prophecy, selling church merchandise, following earthly trends and fashions too closely, and a lack of reverence. When Victor began speaking more openly about his concerns in his classes and at other Adventist gatherings, church elders took note and asked him to stop. They also objected to some of his interpretations of scripture. Victor refused, and in 1930 he published a manuscript titled The Shepherd's Rod, in which he called for denominational reform and a recommitment from all Seventh Day Adventists. Victor predicted that the second coming of Christ was imminent, and that soon there would be an apocalypse where Christ warriors would defeat the evil armies of Babylon, a term Seventh Day Adventists use to refer to the fallen state of traditional Christianity. That same year, Victor's actions led to him being disfellowshipped by the church, but he maintained a strong following of his own. When he could no longer teach Sabbath school in church, he continued to do so at a house across the road. Some study groups at different Adventist churches across the country worked off his ideas, which led to those who promoted Victor's material being disfellowshipped too. Eventually, the church declared Victor's work to be outright heresy, and in 1934, he began his own organisation called The Shepherd's Rod. This was later officially renamed The Davidian Seventh-Day Adventists. The name Davidian stemmed from Victor Hoteff's belief that he was destined to restore the Davidic Kingdom, the historic Kingdom of Israel ruled over by descendants of King David. A direct ancestor of Jesus, King David's lineage is key to Christianity's messianic prophecies. Seeking a base that would allow him to establish headquarters for his new church, Victor scoured a map of the United States looking for a suitable place. He wanted somewhere with cheap land and a culture receptive to religion. By 1935, he'd found a location that fit perfectly and purchased almost 200 acres of land that sat northwest of the Texan city of Waco. Sitting deep in the heartland of Texas wedged some distance between the progressive capital of Boston and major city Dallas, Waco was then a small conservative city primarily known for being the birthplace of the soft drink Dr Pepper. Other than that, there was little that stood out about it. In 1935, its population sat at around 55,000. Located on the banks of the Brazos River and built in a valley-like area, Waco was also home to Baylor University, a private Baptist college where students were expected to abstain from alcohol, premarital sex and dancing. Even within the religious state of Texas, Waco had a fervour that was seen as particularly strong. According to author Jeff Gwin, other Texans nicknamed the city Jerusalem on the Brazos and the Buckle of the Bible Belt. These were unofficial titles that Waco residents took pride in. The land purchased by Victor Hoteff was seven miles northwest of the city limits and lay on the shores of Lake Waco. Victor named his headquarters Mount Carmel in honor of a biblical passage found in the book of Micah that describes the land of Judah becoming desolate due to people's wicked deeds. God is then asked to shepherd his people who are living in the midst of Carmel. The passage is one of hope for a miraculous rescue and a peaceful, bountiful future. Roughly 120 people moved to Mount Carmel with Victor Hoteff and they build a community there. In addition to working on the property and for surrounding neighbourhoods, the Davidians still worked to bring more converts to their church. They acquired a printing press and used it to publish Victor's sermons, which were then sent to every Seventh Day Adventist whose address was available. Victor did not claim to be a Messianic figure, but his followers saw him as a prophet who could foretell the coming of a new saviour. As the years passed, Mount Carmel grew both in size and population. In 1937, the now 52-year-old Victor Hoteff married Florence Hermanson, the 17-year-old daughter of two of his most devoted followers. Some church members were disturbed by this significant age gap. Florence became Victor's primary assistant, transcribing all of his sermons and assisting her husband in his ministry. Almost 20 years after Victor established Mount Carmel, he fell ill towards the end of 1954. He died of heart failure in February 1955, just a few weeks before his 70th birthday. Shocked and shaken by the sudden loss of their leader, the Davidians' future seemed uncertain. But to their surprise, Victor's widow Florence Hotteff explained they didn't need to wonder about the path forward. As Victor lay dying in hospital, he'd revealed to Florence that he knew when the end time would arrive, four years from now, on Wednesday April 22 1959. Jesus would arrive on earth, along with a holy, cleansing fire, and only 144,000 people known as the Elect would survive this apocalypse. After it was over, they would emerge triumphant and live happily in God's new kingdom on earth. Florence explained that Victor had tasked her with taking over the church's leadership and recruiting many more members in anticipation of the imminent spiritual battle. Not everyone agreed with Florence leading the Davidians. One member named Benjamin Rodin claimed that he'd received messages from God that he should be the new leader. But Florence Hotf and the church's executive council refuted this. Over the next few years, the Davidians worked at recruiting more members. They purchased more land east of Waco, a sprawling 941 acres in a rather desolate scrubland area with the address 1781 EE Ranch Road. This land was dubbed Newmount Carmel, and members used cheap materials to build a church, a main building and some shacks that would serve as residences. Tents, trucks and buses were also used as additional accommodation. The Davidians also began broadcasting recruitment messages, purchasing a weekly time slot on ABC Radio. Their show was called The 11th Hour Call and was recorded from a studio they'd built at Newmount Carmel. As Wednesday, April 22, 1959 neared, the group sold their personal possessions, gave their money to the church, and sent out broadcasts and pamphlets encouraging people to join them at Newmount Carmel to await the impending end time. Roughly 1,000 people heeded their call, descending on Newmount Carmel and crowding inside and around its chapel as they waited for the apocalypse to begin. They waited all through Wednesday, April 22 with nothing happening. As midnight struck and the date ticked over to Thursday, April 23, most of the crowd left Newmount Carmel en masse in a state of utter disillusionment. Newcomers who'd hoped to see Jesus return to earth weren't the only ones disappointed. Davidian members were left stunned by the failed prophecy. It even prompted some to doubt the legitimacy of their deceased founder, Victor Hoteff. If he had indeed made the incorrect prediction that Florence had relayed, then he was no true prophet. Some Davidians left Mount Carmel and returned to Seventh Day Adventism. Others abandoned their faith altogether. In the wake of the failed end time, only about 50 Davidians remained. Florence Hoteff was not one of them. After informing her followers that she had been mistaken, she sold most of New Mount Carmel's land, relocated to California, and began working for tech giant IBM. She later remarried and eventually passed away in 2008 at the age of 89. With Florence out of the picture, another Davidian was ready to fill her shoes. Benjamin Rodin had always objected to Florence succeeding her husband after his death, and had long said that God wanted him to lead instead. Born into a Jewish family, Benjamin had converted to Christianity and then to Seventh Day Adventism after meeting his wife. The couple had heard of Victor Hotev during the mid-1940s and relocated to Waco to join his church. Their admiration of Victor did not extend to his wife, and Benjamin Rodin had loudly disputed her claims that the end time would commence on April 22, 1959. No one took much notice of his arguments until Florence's prophecy failed. Under Benjamin's leadership, the Davidians became known as the Branch Davidians, with Benjamin adopting the term branch from biblical scripture. In one passage he cited as an inspiration, Jesus told his followers, I am the true vine, and you are the branches'. Benjamin declared that the Christian holidays of Christmas and Easter were actually pagan celebrations with origins in the winter solstice and spring equinox. From now on, Branch Davidians would observe Hebraic customs instead, celebrating the Jewish holidays of Passover, Sukkot and Old Testament feast days. Benjamin purchased the 77 acres that remained of Newmount Carmel and was joined by about 40 followers. Although most of the Branch Davidians lived side by side at Newmount Carmel, they were by no means cut off from the broader community. Some of the children attended local public schools, while a number of adult members held jobs in downtown Waco. A few worked as cashiers at various stores, others worked in manual labour as tradespeople and landscapers. Benjamin's wife, Lois Rodin, was his second-in-command and biggest supporter. The couple acquired property in Israel with the intention of eventually moving their entire congregation to Jerusalem. Over the next two decades, Ben and Lois worked side by side with additional support from their elder son, George. George Rodin was a big personality and he had a passion for building the church that some congregants found inspiring. But he could also be arrogant, with no interest in anyone's opinion but his own, and could also be both verbally and physically aggressive. George's parents didn't like his attitude, but they appreciated his enthusiasm. In 1977, Benjamin Rodin, now aged in his mid-70s, fell sick and his wife Lois took on a greater role in the church's leadership. Lois, who was more than a decade younger than her husband, intended to take on the role of church president after Benjamin passed away. At around this same time, she summoned a meeting of church members to share something amazing that happened to her. She had been awake at 2am reading a verse in the Book of Revelation that referred to an angel descending from heaven when she looked outside her window and saw a shining silver angel fly by. Although the angel said nothing, Lois intuitively knew that the angel was the embodiment of what she called the Holy Spirit Mother. In Christianity, a central doctrine is that of the Holy Trinity, the notion that God is one being existing as three co-equal persons, the Father, the Son and the Holy Spirit. The Father is God, the creator of the universe. The Son is Jesus Christ, who came to earth in human form. The Holy Spirit is the non-physical presence of God in daily life. Lois explained that she had always believed the Holy Spirit was masculine in nature. Upon seeing the angel, she'd had a revelation that it was actually feminine. The Holy Trinity blended both masculine and feminine energy. Some Branch Davidians reacted negatively to this message, believing it to be blasphemous. But others were intrigued and receptive to the idea. Benjamin Rodin, who by this point was very sick, supported his wife, and her vision was said to be evidence that she was a true prophet. When Benjamin died on October 22, 1978, Lois became the new Branch Davidian president. Her son George was not happy about this. George was an ambitious person who believed he was destined to lead. Several years earlier, in 1976, the then 38-year-old George ran in the United States presidential election, nominating himself as a Democratic candidate. According to author Jeff Gwin, there is no evidence that he received a single vote in either the Democratic primary or the national election. He now turned his attention to taking on his father's role as church leader, as he'd long seen himself as the natural heir. In 1979, George called for a leadership election. His mother won in a landslide. Undeterred, George continued to badger the Branch Davidians and declare himself the rightful leader. This prompted Lois to obtain a restraining order against her son, barring him from New Mount Carmel. George left and split his time between Texas and California. But sometimes he defied the court order and returned to New Mount Carmel, lurking around its perimeters. He refused to give up his ambition of leading the Branch Davidians and would argue his case both in person and in long rambling letters. Lois continued running the church as well as travelling both domestically and overseas to proselytize. By the early 1980s, Lois was in her mid-60s and mindful that she needed to come up with a succession plan. George showed no signs of giving up his goal of taking over the Branch Davidians, which was not what Lois wanted. She needed to find someone else to be the church's next prophet. Casefile will be back shortly. Thank you for supporting us by listening to this episode's sponsors. Thank you for listening to this episode's ads. By supporting our sponsors, you support Casefile to continue to deliver quality content. One day during the summer of 1981, two young friends drove down to Waco from the East Texas city of Tyler after hearing reports that there was a woman at New Mount Carmel who was a true prophet. The journey took over two hours for 21-year-old Vernon Howell and his friend Harriet, whom he'd met at a Seventh Day Adventist church back home. Vernon had already experienced a lot of instability in his young life. His mother had given birth to him when she was just 14 years old, and his father, six years her senior, had been a distant presence, refusing to even visit Vernon when he was born. Vernon and his mother Bonnie lived with various extended family members until Bonnie married when Vernon was two years old. Her new husband spanked Vernon as punishment in a way Bonnie felt was excessive. She left her husband, but felt overwhelmed by her situation as a young single mother in a conservative and judgmental community. She gave Vernon to her mother to raise, believing this was in his best interests. Vernon's grandmother posed as his mother. When Bonnie visited him, she pretended to be his aunt. By the time Vernon was five, Bonnie had remarried a merchant marine named Roy and felt well enough to care for her son again. When she told Vernon who she really was to him, the truth left him feeling shocked, confused, and as though his entire world had just tipped upside down. He moved in with Bonnie and Roy, who was a disciplinarian and difficult for Vernon to get along with. His parents soon had another child named Roger who appeared to Vernon to be the favourite. Vernon would later say, I was always getting whooped by Roy for everything, while Roger got away with murder. Vernon would also later reveal that at around the same time that he reunited with his mother, one of his male relatives began sexually abusing him. The abuse, which included rape, went on for four years. He never revealed the identity of his abuser, as he didn't want to upset his mother. Vernon struggled at school due to a learning disorder that has been speculated to have been Attention Deficit Hyperactive Disorder, or ADHD. But he loved church. He attended Seventh Day Adventist sermons with his mother and grandmother and would memorize entire chapters of the Bible. Vernon later dropped out of high school and became a carpenter. At 19, he fell in love with Sarah, not her real name, who was three years his junior. In violation of Texas' statutory rape laws, Vernon began an intimate relationship with Sarah, who soon became pregnant due to Vernon not believing in birth control. She terminated the pregnancy, but the two remained a couple. Sarah's father allowed Vernon to move into their home, but when Sarah became pregnant again, he threw Vernon out. Sarah also felt Vernon wasn't fit to be a father and cut off contact with him. Heartbroken, Vernon moved back in with his mother and stepfather while deciding he would devote himself to God in the hopes of improving his life and winning Sarah back. Vernon was enthusiastic about church, but the church elders were less enthused about him. He frequently interrupted Bible studies with questions and opinions. Vernon found it frustrating that all of their studies focused on long ago prophets from ancient times. He wanted to know about present day prophets and what they were saying. Vernon also spoke with the church's pastor about some sexual concerns he had. He described himself as a compulsive masturbator and was distraught over this behaviour, which he considered a sin against God. The pastor encouraged him to pray and trust that Jesus could help him overcome his desires. By the time he was 20, Vernon became fixated with the idea of finding a God-fearing wife, which he believed would take care of his obsession with sex. He struck up a relationship with the pastor's 15-year-old daughter and told the pastor she was destined to be his wife. The pastor forbade Vernon from seeing his daughter, but Vernon was adamant that he had to marry her. Ultimately, he was barred from the congregation. Not all of the other congregants disliked Vernon. A young woman named Harriet befriended him, and told him about Lois Rodin and the Branch Davidians. Harriet's mother had been a member of Shepard's Rod over in California, and Harriet said that Lois' congregation was highly spiritual. Even better, Lois herself was a prophet. Together they decided to pay the Branch Davidians a visit. The pair were welcomed in by the group, and Vernon was mesmerised by their teachings. When Lois invited him to stay and study alongside them, he readily accepted the offer. Vernon moved in to New Mount Carmel, where he was something of a misfit. Some of his fellow congregants would later tell author Jeff Gwynn that Vernon wasn't quite like the rest of them. While most of the other Branch Davidians were either middle-aged or children, Vernon was in his early twenties. He wore thick eyeglasses, his hair was long and straggly, and he dreamed of becoming a rock star. Vernon could be awkward, mumbling when he spoke or praying overly loudly from behind his closed bedroom door. Sometimes he spoke about inappropriate things, like his habit of masturbating too much. But Vernon could also be an asset to the group. His skills as a carpenter meant he became something of a handyman at New Mount Carmel, repairing its flimsy and rickety buildings that always seemed to be falling apart. Vernon performed this work without complaint. After he'd been living there for a few months, Lois Roden began employing Vernon as her personal chauffeur. She didn't like to drive long distances, instead preferring to use the time to reflect and think, so Vernon would drive Lois to appointments or speaking engagements. Over time, the pair grew closer. Vernon was thirsty for biblical knowledge, and Lois had lots to tell him about the other contemporary prophets who had paved the way for her. She shared with him how her husband, Benjamin Roden, had advocated for celebrating Hebraic holidays, and how she herself had experienced the revelation that the Holy Spirit was feminine. Lois suspected that Vernon might also be destined to be a prophet. This idea thrilled and honored him. He'd always felt the presence of God in his life, even when he'd felt forsaken. Over the next two years, Vernon and Lois spent more and more time together in private Bible classes. Under Lois' tutelage, Vernon was becoming more articulate and charismatic. He mumbled less and spoke with confidence. By 1983, Lois sometimes employed Vernon as her public representative. When Lois' son George found out that his mother was seemingly grooming Vernon to be her successor, he became angry. Worse still, he soon heard rumours that Lois and Vernon's relationship was also physical. Some members of the church had speculated for a while that the two were having sex. Even though there was a restraining order out against him, George began returning to New Mount Carmel and staying for lengthy periods. Lois didn't alert the authorities to his breach of the order for reasons unknown. Eventually, George moved back permanently and decided to wear his grievances. One day, he invited all of the Branch Davidians to the chapel for an important conversation. Standing in front of the other congregants while wearing a gun at his holster, George Rodin announced that Vernon Howell was raping his mother. The accusation didn't prompt the leadership overhaul George had likely been hoping for. Lois and Vernon ignored his claims and carried on with their private tutorials. The truth was the pair had been having sex in an attempt to conceive a child. They drew their inspiration from some scripture found in the Old Testament Book of Isaiah. And I went unto the prophetess, and she conceived, and bore a son. As Lois was 65 years old and passed menopause, their attempts to have a baby failed. Yet, Lois and Vernon remained certain that their work together was being commanded by God. In 1983, Lois took Vernon with her on a pilgrimage to Israel where he could finally see the holy land described in the Bible for himself. The more Vernon worked with Lois, the stronger his own preaching abilities became. After the pair returned home from Israel, Lois invited all of the Branch Davidians at New Mount Carmel to attend a series of Bible studies Vernon would be leading, telling them, Vernon's been talking about something I think everyone should hear. Dubbed the Serpent's Route, Vernon's classes centred on the role of Serpents in the Bible. Traditionally seen as a symbol of evil and deception, a serpent first appears in the Bible's very first book, Genesis, where it tempts Eve into eating fruit from a forbidden tree in the Garden of Eden. The Book of Revelation later identifies this serpent as Satan. But Vernon Howell had found scripture to support the idea that Serpents weren't always evil. In fact, if you acted as a serpent in service of the Lord, then being a serpent could be a righteous thing. Those who attended Vernon's classes were struck by how adept he was at reciting scripture and interpreting its meaning. They were already very familiar with the Bible, but he was introducing them to ideas that felt shockingly innovative and resonant. On top of that, Vernon had an easy, folksy kind of demeanour that was warm and engaging. He sang and played guitar with an appealing, youthful energy. He'd come a long way since his first days at New Mount Carmel. Vernon continued to take on a larger leadership role within the Branch Davidians. He visited authority figures in downtown Waco as a representative of the church, introducing himself and offering to discuss the Bible. People who he visited regularly included the McLennan County District Attorney and its Sheriff. Vernon built friendly relationships with them and eventually began bringing along a new recruit as well. Wayne Martin was a Harvard Law School graduate who left the Seventh Day Adventist Church to join the Branch Davidians along with his wife and children. Wayne and Vernon became good friends and Wayne became the church's legal counselor. One of Vernon's most loyal followers within the Branch Davidians was a 54-year-old man named Perry Jones. Perry had first followed Victor Hoteff when he started Shepherds Rod in California, then became a Branch Davidian alongside the Rodens. Before Vernon rose in the church's ranks, Perry had acted as Lois' second-in-command. His wife Mary Bell and their children were members of the Branch Davidians as well. In early 1984, when Vernon Howell was 24-years-old, he said he received a prophecy from God that he must marry one of Perry's daughters, Rachel, who was 10 years his junior at 14 years old. Under Texas state law, minors could marry with their parents' permission. Perry and Mary Bell consented to the union, and Vernon and Rachel were wed on Wednesday, January 14, 1984. Although Lois Roden was still in charge, Vernon no longer deferred to her as much as he used to. When he encouraged her to make some changes within the church, Lois listened and took his advice seriously. After a photo was taken of Lois that appeared to show her with bruises around the eyes, likely due to poor lighting, Vernon told her this was an indication she was losing her prophetic power. Lois was getting older and was not in the best of health, having recently been diagnosed with breast cancer. Vernon felt ready to take over. Lois' son, George Roden, wasn't happy about this. George wasn't as popular amongst the Branch Davidians as Vernon, but he still had some followers and there were a few congregants who didn't like Vernon. George began agitating against Vernon and even took his argument outside of New Mount Carmel. One day, he sent a telegram to the county DA that read in part, Have the Jim Jones type character in Waco, Texas making death threats to me and family and proclaiming mass murder at New Mount Carmel Center. Need investigation now. George's comparison of Vernon Howell to Jim Jones was a reference to the People's Temple cult leader whose crimes were covered in episode 60 of Casefile. Roughly five years earlier, Jim Jones had murdered 909 individuals at his Jonestown compound in Guyana by forcing many of them to consume cyanide. The massacre had shocked Americans, and its ramifications were still being felt during the early 1980s. The DA, who had established a cordial relationship with Vernon, did not investigate George's claims. Not long after this, a fire broke out at New Mount Carmel and its administration centre was burned down. George blamed Vernon and his mother for the fire, pointing out that as the people in charge, they were responsible for anything that went wrong. Tension was rising between George and Vernon, and it was being felt by the other residents of New Mount Carmel. Deciding to extricate himself before the situation worsened any further, Vernon left abruptly in mid 1984. While still maintaining a connection with the Branch Davidians, Vernon and about two dozen of his most loyal followers moved about 100 miles east of Waco to the Texan city of Palestine. They purchased 20 acres of land covered with pine trees. Members of the group made do by sleeping in cars, trucks, tents and buses while building a log cabin that would function as their headquarters. Despite the primitive and basic living conditions, Vernon and his followers were optimistic. He reassured them that this new home was merely temporary. Soon they would return to New Mount Carmel, where he would assume his rightful place as leader. By this point, Vernon's wife Rachel was pregnant with the couple's first child. Eager for his first child to be born in Israel, Vernon again travelled to the Middle East, this time accompanied by his young wife. The couple stayed in a small apartment in Jerusalem, while Vernon studied the Bible with local rabbis. He also took it upon himself to fulfil some biblical scripture. In the Book of Revelation, a hill outside Jerusalem called Mount Zion is measured to ensure there will be enough room for the 144,000 elect who returned to the Holy Land after the final battle. Vernon wanted to see the hill for himself and make sure the area could accommodate the elect. After doing so, he and Rachel flew back to Texas. Their community was surprised to see them back before Rachel had given birth. Over time, Vernon explained that he'd received a prophecy that upended his plans. It was no longer crucial that his first child be born in Israel, as Vernon was now facing more pressing matters. While he was in Jerusalem, seven angels had taken him up to heaven where he'd received some important information. First of all, Vernon was informed that he was the same Cyrus as the king of the same name who appears in the Bible's Book of Isaiah. In 586 BC, Babylon conquered Israel and imprisoned many Jews. Almost five decades later, King Cyrus of Persia defeated the Babylonians with his army and freed the Jewish people. His actions in defense of the Jews led to Cyrus being declared a Messiah of God, the only non-Jewish Messiah in the Bible. As the present-day embodiment of Cyrus, it was Vernon Howell's destiny to once again help the righteous defeat Babylon. The second piece of information related to the seven seals mentioned in the Book of Revelation. It is written that only the Lamb of God can open the seven seals, which must be opened in order to unleash certain events that will lead to the second coming of Christ. Although Christians traditionally believed that Jesus was the Lamb of God himself, Vernon had been told that he was actually the Lamb. Therefore, he was the only one capable of opening the seven seals and launching the end time. The final revelation was the most terrifying. In order to fulfil the prophecy outlined in the Book of Revelation, the Lamb and his followers would have to go to battle with Babylon, a term that in contemporary use meant forces that opposed their religion. During this battle, the righteous would be killed, but it was only a temporary death, and once good had finally defeated evil, they would be resurrected. With these prophecies revealed to him, Vernon explained that he was changing his name in honour of two biblical kings. His first name would be David, and his surname would be the Hebrew version of Cyrus. Caresh. The newly christened to David Koresh decided he needed more followers if he was going to be able to take on Babylon. Thinking there might be more opportunities to expand in a big city like Los Angeles, Koresh, his wife Rachel and a few other followers headed to California in mid-1985. By this stage, Rachel had given birth to the couple's first child, a boy named Cyrus. The group was welcomed by some Branch Davidians who lived in the area and began seeking out potential converts. The city of Loma Linda, about 60 miles east of Los Angeles, had a large Seventh Day Adventist population and even an affiliated college. Koresh spent lots of time on the college campus striking up conversations with young students. Koresh also used his musical skills to try and draw in more members, playing his evangelical rock songs in parking lots to attract attention. He soon welcomed a young college graduate named Mark Brough to his flock. Mark was impressed with Koresh's knowledge of the Bible and left the Adventists to become a Branch Davidian. Mark and Koresh quickly became close. Like Koresh, Mark had a strong knowledge of scripture and was also a musician. He joined a fledgling band Koresh had started playing keys. Originally from Hawaii, Mark helped Koresh recruit more followers from the Seventh-day Adventist Church in his home state. Koresh still went back to Palestine occasionally to check in on his bass, but in California he was able to save more money than was possible in Texas. More job opportunities meant his members were expanding their incomes and they passed that money along to him. Soon, David had enough money to travel overseas in search of international converts. When Benjamin Rodin had been in charge of the church, he'd done some missionary work in Australia, which resulted in a small community of Branch Davidians there. David Koresh followed in his predecessor's footsteps in 1986, flying to Melbourne in the hope of finding more converts. Quite a few Australians joined his church, including twins Peter and Nicole Jant and the Gyrifus family of four. They flew over to the United States to live alongside their fellow worshippers in California and Texas. Next, Koresh went to England with the intention of recruiting Seventh Day Adventists there. England's Adventist leaders warned congregants of Koresh's arrival and he was banned from holding Bible studies at their churches. He rented meeting halls instead and ultimately recruited 30 Britons. Many of these converts were part of what was called the Windrush Generation, individuals who moved to the UK from Caribbean nations after World War II. The Seventh Day Adventist Church had become popular in the Caribbean after being introduced to the region by visiting missionaries. Like Koresh's Australian converts, the British Branch Davidians eventually relocated to the United States. The 20 acres owned by the group in Palestine, Texas wasn't large enough to accommodate its ever-growing population. David Koresh was eager to return to New Mount Carmel and lead his followers from there. In the years since Koresh had left New Mount Carmel, his mentor Lois Roden had died of breast cancer and her son George was running the compound. He had renamed it Rodenville. But most of the Branch Davidians left behind didn't like George's aggressive style and soon left the church. Only a few followers remained and finances quickly dwindled with fewer people bringing in money. George Roden began renting out some of the cabins that had been built on the land to outsiders. The isolated setting attracted tenants who were engaging in untoward activities, including selling pornographic materials and manufacturing illicit drugs. Despite his dwindling support, George Roden remained fixated on David Koresh and was determined to defeat him once and for all. He knew that Koresh wanted to regain control of New Mount Carmel, so he concocted a plan to get rid of him permanently. George contacted Koresh and challenged him to a competition. Whichever one of them could raise a person from the dead was New Mount Carmel's rightful leader. If Koresh was truly doing God's work, then he should be able to resurrect a corpse, just as Jesus was said to have done centuries earlier. A year earlier, in October of 1986, George had exhumed the casket of a Branch Davidian named Anna Hughes, who had been buried in a cemetery on the property almost two decades earlier in 1968. Anna's casket was moved into New Mount Carmel's chapel, and an Israeli flag was draped across it. George then told Koresh that whoever brought Anna back to life first could have New Mount Carmel. The loser would have to leave and never return. Rather than accept the challenge, David Koresh drove to Waco and reported to the county sheriff that George Roden had desecrated a grave. He asked the sheriff to arrest George for this crime. When Koresh was told that nothing could be done without evidence, Koresh left and returned a few days later with photographs of a coffin caked in dirt taken from inside the New Mount Carmel chapel. One of his contacts within the compound had snapped the pictures at Koresh's request. The sheriff and his deputies told Koresh that these photos weren't proof enough. Because the coffin was sealed shut, there was no evidence that human remains were even inside. In order to arrest George Rodin, they would need pictures of the actual corpse. Determined to obtain the necessary evidence, on Monday, November 2, 1987, David Koresh gathered seven of his most trusted followers and took them to a Walmart. The group purchased camouflage hunting clothes and guns. It was well known that George Rodin carried an Uzi firearm with him at all times. If they were going on to his property, they would need to be armed as well. That night, at 3am, the group sneaked on to New Mount Carmel dressed in camouflage and with black grease paint smeared on their faces. They brought along shotguns, 22 calibre rifles and more than 3,000 rounds of ammunition. They made their way to the chapel, but Anna Hughes' coffin was gone. The group spent the next day hiding behind the property. They hadn't given up on finding the coffin's whereabouts. At one point, they spoke to some residents who were living in a house on the land and warned them that they were planning to confront George Roden. They advised the residents to leave for their own safety. They did so, but not before informing George of the situation. George, enraged by Koresh's reappearance on the compound, raced outside wearing a black cowboy hat and carrying his Uzi. Is that you, Vernon? he yelled. Koresh replied, George, just leave the property. We don't want anyone getting hurt. In response, George began firing indiscriminately at Koresh and his followers. The group ducked and took cover while returning fire. Their guns were not of the same caliber as George's, but the gunfight raged on for 45 minutes. Eventually, one of the shooters on Koresh's side managed to hit the magazine on George's Uzi, which jammed the gun and rendered it useless. A metal splinter struck George's hand near his thumb and he became pinned down behind a tree. At around the same time, sheriff's deputies who'd caught wind of the gunfight came roaring up to the property, sirens wailing. Koresh and his followers were ordered to drop their weapons and lie face down on the ground, before being escorted to the local station. Ultimately, the facts were that even though George Rodin had started firing first, Koresh and his followers had gone to his property armed and without permission. All eight of them were charged with attempted murder. Casefile will be back shortly. Thank you for supporting us by listening to this episode's sponsors. Thank you for listening to this episode's ads. By supporting our sponsors, you support Casefile to continue to deliver quality content. David Koresh and his followers received bail and returned to their site at Palestine to await their trial, which was scheduled to commence in five months' time. Several weeks before their trial began, George Rodin was taken to court after someone alerted the authorities to the fact that a restraining order still technically barred him from New Mount Carmel. Moreover, taxes hadn't been paid on the property in almost 20 years, and more than $60,000 was owed to the county. George filed legal motions filled with foul language and threatened the court against ruling in Koresh's favour, stating, Maybe God will make it up to you in the end and send you herpes and aids. The judge subsequently ruled that he was in contempt of court and sentenced him to six months in prison. David Koresh seized the opportunity, paying back the taxes owed on the property. The Branch Davidians loyal to Koresh began returning, reclaiming Rodenville as Mount Carmel again. The outside tenants George had installed were evicted and the Branch Davidians set about repairing the property. They also reported evidence of drug manufacturing to the police as well as a cache of firearms George had left behind. David Koresh and his co-accused weren't allowed to own guns while they were awaiting trial. The trial began on Tuesday, April 12, 1988. All eight of the defendants were represented by attorney Gary Coker, who argued that his clients had been acting in self-defense. One of the items of evidence he wished to introduce was Anna Hughes' casket, which George Rodin had moved from the chapel to a storage shed. One day during the trial, a number of Branch Davidians attempted to carry the casket up the courthouse steps, only to drop it along the way. It was subsequently removed to sit in a rotunda next to the courthouse. The judge refused to allow the casket as evidence and told the Branch Davidians to remove it immediately, stating, ...the remains of a body are not appropriate to have sitting in a public building. Eight men, including six of the defendants, had to slowly carry the heavy casket down the street and into a waiting van. They were trailed by fellow church members, as well as a television cameraman and a newspaper photographer. Defense attorney Gary Coker questioned George Rodin on the stand. When asked if he had tried to resurrect Dana Hughes, George replied, I attempted three times, yes. Ultimately, the jury acquitted seven of the defendants of their charges, but told the judge they couldn't come to a verdict against David Karrasch. A hung jury was declared, and the district attorney chose not to refile charges against Karrasch. After George Rodin completed his sentence, he moved to the city of Odessa, almost 350 miles west of Waco. He continued to assert that he was a messiah anointed by God and the rightful Branch Davidian leader. In October 1989, he was visited by a Branch Davidian named Wayman Dale Adair, who'd left Mount Carmel. Wayman wanted to share a vision he'd had that he was actually the true messiah. This led to an argument, and George killed Wayman with an axe. He was subsequently found not guilty by reason of insanity and committed to a forensic mental health facility. He was no longer an impediment to David Karrasch's leadership. In 1998, George Rodin died of a heart attack. In 1990, Vernon Howell legally changed his name to David Karrasch. He was now the official head at New Mount Carmel, typically referred to as simply Mount Carmel. About 60 followers joined him there, roughly half of whom had lived there previously. The remaining half were new converts who'd relocated from Australia, the UK, Hawaii and California. Mount Carmel had attained a sort of mythical status amongst the converts, who'd heard how it was something akin to the promised land for the Branch Davidians. In reality, it wasn't much nicer than the basic camp the group had set up in the town of Palestine. The earth was dry and barren from the scorching Texas heat, with almost no shade thanks to trees that were stunted and sparse. Flies, mosquitoes and ants were prevalent at the site, with their presence prompting some of the Branch Davidians to dub their new home, the Ant Hill. The dwellings had running water and electricity, but no heating or cooling. Ineffective space heaters and fans were used instead. Poor construction did little to protect the buildings from the elements, and the wind that often blew across the property could be heard whistling through the plywood walls. Bunk beds were used to fit more people in. Men had an outhouse that used a septic tank, while women used chamber pots to go to the toilet. Children were tasked with digging holes and disposing of the chamber pot contents each day. Unhappy with the standard of living, some new members soon departed. David Koresh viewed this as a kind of test of their faith, only those who were true believers remained. Over the course of several years, the group redesigned and rebuilt the site. The individual houses that made up Mount Carmel were torn down, and the materials were repurposed to create one sprawling multi-story L-shaped building with various rooms. Branch Davidian David Thibodeau would later describe it as a rambling two- and three-story complex cobbled together out of salvaged lumber and cheap siding. At the centre was a kind of watchtower that provided a 360-degree view of the entire property and all the roads leading in. There was also a kitchen, a cafeteria, a chapel, some offices, a gymnasium and a swimming pool. Small bedrooms were scattered throughout the first and second floors. Life at Mount Carmel was highly structured. Meals were eaten together, though the diet was basic and often consisted of just bananas and popcorn. Mandatory gatherings for prayer and quiet reflection were held every morning and afternoon and were known as the Daily. These were followed by communion. The congregation was divided by gender, with women sitting on the right side and men on the left. David Koresh held a group of Bible studies most nights where he invited debate from his followers and encouraged exploration. These classes started at 7pm and lasted for as long as Koresh felt moved to speak. Sometimes Koresh played his guitar which had passages of scripture painted on it. Even though he often reminded the Branch Davidians that he was just a messenger and not a figure to be worshipped, his fluid and sometimes dramatic sermons made it easy to believe he truly was a prophet channeling godly knowledge. When Koresh spoke of the Book of Revelation and other scripture, he made Christianity's teachings feel immediate, local and alive, instead of unrelatable stories from an ancient and remote setting. Central to Koresh's teachings was the prophecy of the seven seals. He elaborated on the revelation about the seals that he'd had while staying in Israel, explaining that he, as the lamb of god, was the only one who could reveal the seals, and they had to be opened one at a time. In the Bible, the opening of the first four seals unleashes the four horsemen of the apocalypse, conquest, war, famine and death. According to Koresh, these first four seals were warnings that announced the impending disasters to come. The fifth seal specifically related to what would happen to Koresh and his followers. When it was opened, there would be a big battle between the Branch Davidians and external forces, believed to be the American government. On very rare occasions, Koresh held private one-on-one Bible studies with specially selected individuals. These cherished classes were revered by the Branch Davidians and being chosen was a great honour. Sometimes Koresh was absent from Mount Carmel. He still travelled interstate and overseas from time to time to conduct business and recruit more members. Perry Jones, his father-in-law, took charge of Mount Carmel whenever Koresh was away. Parents were encouraged to homeschool their children. The congregation at Mount Carmel was diverse, with members hailing from various socio-economic, educational and racial backgrounds. Though most of the Branch Davidians were white Americans aged in their 30s and 40s, there were also quite a few black members, including most of the British converts and Koresh's highly trusted friend Wayne Martin and his family. Other Branch Davidians came from Australia, New Zealand, Mexico and the Philippines. Some were college graduates with degrees from prestigious universities such as Harvard, while others hadn't pursued tertiary studies. While some people had jobs outside of the compound, many did not and instead devoted their time to renovating and working on the property. Branch Davidians were not permitted to leave Mount Carmel at night in search of entertainment. The group held their own movie nights at the compound instead, using a television and VHS machine they'd purchased. Koresh always chose the film. He liked action blockbusters that starred Arnold Schwarzenegger. Koresh could go out at night and drove into Waco some evenings to play gigs with his band, performing a mix of covers and his own Christian-themed songs. Being a rock star was still a deeply held ambition for Koresh that existed alongside his passion for the Bible. He sang vocals and played guitar at a regular Saturday night residency in a bar called The Cue Stick. On stage, Koresh wore t-shirts that read, David Koresh slash God rocks. His backup musicians were all fellow Branch Davidians, with a convert from Hawaii named Steve Schneider acting as the band manager. As part of his missionary travels, Koresh sometimes went back to Southern California, where he'd been based a few years earlier. While there, he tried to get a record deal and to drive around with his band in a shiny silver tour bus labelled Messiah Productions. But Koresh's evangelical rock songs attracted little interest from record labels. However, the band found a new member and a convert all in one when they met a 21-year-old drummer named David Thibodeau out in LA. David was playing for another band at the time and wasn't religious, but he liked Koresh's friendly smile, sincerity and down-to-earth manner. Over the course of several weeks, David spent time with Koresh, Steve Schneider and the band, both jamming and discussing the Bible. David Thibodeau accepted an invitation to visit Mount Carmel and ultimately stayed on, drawn to the community and friendship there. As well as going out to bars and pubs to play music, David Koresh enjoyed additional benefits that other Branch Davidians didn't. He drank beer from time to time and also smoked cigarettes. Smoking was forbidden, but Koresh pointed to a psalm that described smoke emanating from God's nostril to justify this indulgence. Although many Branch Davidians, as converts from Seventh-day Adventism, maintained a vegetarian diet, Koresh decreed that meat should be served sometimes and that everyone must eat what they were given. But it was the ultimate exception granted to David Koresh that would become the church's most notorious feature. It related to a revelation Koresh received from God that he called the New Light. Several years earlier, in the spring of 1986, while Koresh was living in Palestine, Texas, he told his 17-year-old wife, Rachel, that God had told him to take another wife. Rachel wasn't happy about this, but she later reported that she'd had a dream that gave her the same message. Koresh chose his second bride, the daughter of a long-time Branch Davidian named Clive Doyle. Like his first wife, Karen Doyle was 14 years old when Koresh married her. Koresh's marriage to Rachel had been legal as her parents gave permission. But, even though Karen's father also gave permission, this second union was illegal because Texas law forbade polygamy. David Koresh, who was now in his late 20s, soon had another revelation. He was to take several more wives. Some Branch Davidians were uncomfortable with this new decree, but Koresh could always point to scripture to support his actions. Over the next year, he married his wife Rachel's 12-year-old sister, Michelle, a 17-year-old girl named Robin Buns, a 20-year-old Australian convert named Nicole Jant, and a Hawaiian woman in her early 20s named Dana Okimoto. Koresh informed these girls and young women that being selected as his bride was a tremendous honor. They had been spiritually chosen to help him spread his seed. The Bible commanded that humans must be fruitful and multiply, and as the Lamb of God, Koresh's children would have a very special role to play in the end time. It is unclear how most of the chosen girls and women felt about the matter due to a lack of documentation. But because there was great status and honor in being chosen by Koresh, some of the girls may have felt as though they had a divine purpose while others felt afraid and coerced. Some of their parents gave their approval, others objected openly and were overruled. Although David Koresh believed that God's law trumped state and federal ones, these marriages still had to be kept secret from the authorities to prevent government interference and unpleasant consequences. A number of young male followers were asked to marry Koresh's new wives to provide a legal cover for any children born to them. These relationships were purely for appearances. Each wife could perform domestic duties for her pretend husband, like doing his laundry, but they were not to be physically intimate. More than three years after his revelation to take a second wife, David Koresh announced another revelation that he called the New Light. Based on scripture in the Book of Revelation that described four and twenty elders who would help rule the kingdom of God after the end time was complete, Koresh announced that he needed to father twenty-four children. His offspring were destined to be the elders described in the Bible. In order to have these children, he would now become the husband of every Branch Davidian woman. Women who were already married to other men were told that those relationships would cease. From now on, Koresh was their partner in every sense of the word. All men in the church, aside from Koresh, were ordered to be celibate from there on out and their marriages were annulled. Sex with partners was forbidden, as was masturbation. Only Koresh could engage in sexual activity. He reassured the other men that this was a duty, not a pleasure for him. By giving up their wives and intimate relationships, the men of the church would also be blessed. God would look kindly upon their sacrifices for him. From then on, all of the men slept on the first floor of the compound. Women, children, and David Koresh had their bedrooms on the second floor. The new light was difficult for most of the Branch Davidians to accept. Even some of Koresh's most ardent and loyal followers struggled with it. One evening, David Tibbido stumbled across Steve Schneider, one of Koresh's inner circle slumped over with his head in his hands. Steve confided in David that he was having difficulty accepting the new light. His wife Judy was now considered Koresh's wife, and Steve was agonising over losing her. Ultimately, however, he came to a painful kind of acceptance, asking David, if your wife had a chance to marry the lamb, would you want to hold her back? In 1990, Judy Schneider conceived a daughter with Koresh, who was born on November 6th and named Miner Songbird. Every evening after Bible study, Koresh selected which wife he would spend the night with. Kathy Schroeder, a former Branch Davidian, told author Jeff Gwin that some women would loiter around the chapel afterwards, hoping to be chosen. According to Kathy, Koresh made sure to give every woman some attention, but he had obvious favourites, including his legal wife Rachel, her little sister Michelle, a 15-year-old Australian girl called Ayesha Gyarifas, and Judy Schneider. He had children with all of them. Branch Davidians observed that Koresh's preferred wives also happened to be those considered most attractive. He justified this by pointing out that God's children should be beautiful. Sometimes Koresh teased the other men, asking, I got all the women. Aren't you jealous? Before reassuring them that he'd happily trade places with them if he could. It wasn't easy having to procreate so much. He didn't limit his interest to women in the church. David Koresh was infatuated with the pop star Madonna, who gained celebrity status during the 1980s, and he taped a photograph of her to his motorcycle. Koresh confided to one of his inner circle that God had appeared to him in a dream and said, I will give thee Madonna. He believed that this was a message. Madonna would eventually hear about the Branch Davidians, move to Mount Carmel and become one of his wives. By 1993, David Koresh had 17 children with 11 different girls and women. He was well on his way to achieving his goal of fathering 24. Not everyone went along with Koresh's new teachings. But some of his marriages ended. Dana Okamoto began doubting what Koresh was saying and felt uncomfortable with the way children were disciplined at Mount Carmel. In 1992, she left the compound and took the two sons she'd had with Koresh with her. Another wife, Robin Buns, objected strongly to the new light teaching that all women were Koresh's wives. Unlike Dana Okamoto, Robin didn't live at Mount Carmel. She resided with the Californian Branch Davidians. When David Koresh caught wind that Robin was thinking of leaving the church, he took the toddler son he and Robin had together back to Mount Carmel with him. He didn't mind losing Robin, but losing one of his children was another matter. Robin was able to regain custody of her son after contacting local law enforcement. They, in turn, reached out to the sheriff's department in McLennan County and Koresh handed over the child after receiving a visit at Mount Carmel. Some couples and male Branch Davidians began to defect too. The most significant to do so was Mark Brough, a young Californian convert who'd established a close relationship with David Koresh over the course of four years. Mark's knowledge of the Bible almost rivaled Koresh's, and Koresh believed he might be another prophet as well, though less powerful than he was. Mark Brough had recently married another Branch Davidian, an Australian woman named Elizabeth Baranyai. He was disgusted by Koresh's new light revelation and had no intention of allowing Koresh near Elizabeth. Mark contacted Elizabeth, who was living in Australia at the time, and informed her of the new teaching. Like Mark, Elizabeth was horrified by the idea, writing a letter to Mark that read, You are my only love, the love of my life, and I don't believe I will be able to go through with what is being asked. Mark came up with a secret plan to leave Mount Carmel and join Elizabeth. The next time Koresh travelled to California, Mark accompanied him. He then used money Elizabeth had sent him to fly from Los Angeles to Melbourne. Once in Australia, Mark Brough began openly speaking out against his former mentor. Koresh was devastated by the loss of one of his closest followers, but he had no idea of just how detrimental Mark Brough's defection would be. Even though a few Branch Davidians had left Mount Carmel, most remained and the population had grown steadily since Koresh had taken over in 1989. More than 120 people lived there by early 1993 and 46 of those individuals were children. Even though the group maintained a very Spartan lifestyle, they still needed funds to support them. David Koresh estimated that it cost between $30 and $35 to feed each person for a month, which is between $67 and $78 US dollars in today's money. Some Branch Davidians had jobs and donated their earnings. Others contributed social security and pension checks to the communal funds. Steady money came in from a car repair shop that Koresh opened. But these funds combined still weren't enough. In September of 1990, Koresh came up with a new idea after learning that one of his clients at the car repair shop was also a licensed gun dealer. What if the Branch Davidians bought second-hand guns cheaply, then refurbished them and sold them at gun shows? He met with the gun dealer, Henry McMahon, who schooled Koresh in the business, explaining what customers were looking for. The group began purchasing old handguns and rifles from Henry that they would repair and polish, then sell at shows all over Texas. Soon they expanded their business, buying from multiple dealers and stocking other hunting gear as well. They purchased cheap hunting vests from stores like Walmart, and then the Branch Davidian women adjusted them to add more pockets and special features. By early 1992, primary campaigns were underway for the next US presidential election, and it looked as though a candidate from the Democrat Party might defeat the Republican incumbent George Bush. The prospect of a Democrat president created fears amongst some constituents that gun laws might be tightened, with the National Rifle Association warning that sales of fully automatic rifles would soon be banned. People who already owned such firearms, however, would be permitted to keep them under grandfather laws. This anxiety created an increased demand for fully automatic weapons. Henry McMahon proposed that the Branch Davidians buy semi-automatic weapons, then convert them to fully automatic. As only licensed gun dealers could sell fully automatic weapons, he would take care of the sales and they'd share the profits. Koresh agreed to the plan. In the spring of 1992, the Branch Davidians began buying rifle conversion kits as well as semi-automatic weapons. These purchases were legal. However, converting semi-automatic weapons without the proper permits and without paying taxes was illegal. The Branch Davidians didn't bother with this part of the process. As they began converting more and more firearms, David Koresh also saw a chance to build up their own arsenal. Believing that a battle between his followers and the forces of Babylon was inevitable and even imminent, he figured it made sense to be armed in anticipation of this event. Soon, they had AR-15 semi-automatic rifles that they'd converted to fully automatic, the equivalent of an M-16 assault rifle nicknamed the Meat Chopper during World War II. They bought grenade holes along with the ingredients that would turn them into explosives, black gunpowder and powdered aluminium. At the same time that the Branch Davidians began converting weapons and preparing for an impending battle, former member Mark Brough was waging his own kind of war against them Now living in Melbourne, he'd spoken out against David Koresh and his new light mandate to the Branch Davidians there. Koresh's Australian followers began to falter in their belief. Mark Brough didn't stop there. He contacted immigration officials in the US, alerting them to the fact there were foreign visitors who'd overstayed their tourist visas living at Mount Carmel. He also reached out to the family members of Branch Davidians, elected officials, journalists, law enforcement and child protective services. Mark alleged that Koresh was committing statutory rape with underage girls and accused him of physical abuse against children. Other former Branch Davidians made similar allegations. Several said they had personally witnessed David Koresh beating children as young as eight months old with a wooden spoon. One accusation read, On one occasion, Vernon spanked my daughter for 40 minutes because she did not sit on his lap. She was eight months old at the time. Her bottom was badly bruised and he made her bottom bleed from spanking her so much. These allegations led to the opening of an investigation by McLennan County's Child Protective Services Office. CPS Investigation Supervisor Joyce Sparks led the investigation, paying several visits to Mount Carmel. Each time, she was escorted carefully through the compound in what felt like a staged tour. However, she noted that the Branch Davidians let her speak to whoever she wanted, and if she asked to see anything in particular, they would show it to her. Joyce Sparks interviewed David Koresh, as well as some parents and children. No one said they had seen children being harmed, and none of the children said that they had been hurt. Joyce found herself frustrated, feeling that despite their apparent transparency, everyone she spoke to at Mount Carmel was giving her answers that were prepared and well practiced. Koresh's tendency to always refer back to the Bible was also frustrating. When Joyce explained to him that they had to keep religions separate from their conversations about caring for children, he replied, I can't do that. In April 1992, Joyce Sparks closed her investigation after conducting nine weeks of interviews. She felt defeated. Joyce knew that children were being spanked as a form of corporal punishment, but couldn't find any evidence of the kind of abuse that was being alleged. Nor was there any proof that Koresh had been raping underage girls, though Joyce suspected that he was. Koresh had spoken at length about Psalm 45 from the Bible and how important it was to him. Amongst the verses of Psalm 45, which is known as the Royal Wedding Psalm, are the following lines. Listen, daughter, and pay careful attention. Forget your people and your father's house. Let the king be enthralled by your beauty. Honor him, for he is your lord. Years later, something in particular that David Koresh had said to Joyce Sparks would continue to echo in her ears. Feeling persecuted by the government's interest in the goings on at Mount Carmel, he made a prediction about what was going to happen in the near future. Koresh had remarked, The enemy will surround the camp, and the saints will die. There will be blood and fire, an explosion at the end. To be continued next week.