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Arrest of the Knights Templar

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« Reply #15 on: October 13, 2007, 01:03:58 pm »


The antiquity of the manuscript containing the history of the Templars thus remains an open question on which no one can pronounce an opinion without having seen the original. In order, then, to judge of the probability of the story that this manuscript contained it is necessary to consult the facts of history and to discover what proof can be found that any such sect as the Johannites existed at the time of the Crusades or earlier. Certainly none is known to have been called by this name or by one resembling it before 1622, when some Portuguese monks reported the existence of a sect whom they described as " Christians of St. John " inhabiting the banks of the Euphrates. The appellation appears, however, to have been wrongly applied by the monks, for the sectarians in question, variously known as the Mandæans, Mandaites, Sabians, Nazoreans, etc. called themselves Mandaï Iyahi, that is to say, the disciples, or rather the wise men, of John, the word mandaï being derived from the Chaldean word manda, corresponding to the Greek word , or wisdom.(65) The multiplicity of names given to the Mandæans arises apparently from the fact that in their dealings with other communities they took the name of Sabians, whilst they called the wise and learned amongst themselves Nazoreans.(66) The sect formerly inhabited the banks of the Jordan, but was driven out by the Moslems, who forced them to retire to Mesopotamia and Babylonia, where they particularly affected the neighbourhood of rivers in order to be able to carry out their peculiar baptismal rites.(67)
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« Reply #16 on: October 13, 2007, 01:05:33 pm »



So Mote It Be



References

1. Développement des abus introduits dans la Franc-maçonnerie, p.56(1780).

2. Jules Loiseleur, La doctrine secrète des Templiers, p. 89

3. Dr. F.W. Bussell, D.D., Religious Thought And Heresy in the Middle Ages, pp. 796, 797 note.

4. G. Mollat, Les Papes d'Avignon, p. 233 (1912).

5. Michelet, Procès des Templiers, I.2 (1841). This work largely consists of the publication in Latin of the Papal bulls and trials of the Templars before the Papal Commission in Paris contained in the original document once reserved at Notre Dame. Michelet says that another copy was sent to the Pope and kept under the triple key of the Vatican. Mr. E.J. Castle, K.C, however, says that he has enquired about the whereabouts of this copy and it is no longer in the Vatican (Proceedings against the Templars in France and in England for Heresy, republished from Ars Quatuor Coronatorum, Vol. XX. Part III. p. 1).

6. M. Raynouard, Monuments historiques relatifs à la condamnation des Chevaliers du Temple et de l'abolition de leur Ordre, p, 17 (1813).

7. Michelet, op. cit. I. 2 (1841).

8. Michelet, Procès des Templiers, II. 333.

9. Ibid., 295, 333.

10. Ibid., 290, 299, 300.

11. " Dixit per juramentum suum quod ita est terribilis figure et aspectus quod videbatur sibi quod esset figura cujusdam demonis, dicendo gallice d'un maufé, et quod quocienscumque videbat ipsum tantus timor eum invadebat, quod vix poterat illud respicere nisi cum maximo timore et tremore."--Ibid., p. 364.

12. Ibid, pp. 284, 338. " Ipse minabatur sibi quod nisi faceret, ipse ponereteum in carcere perpetuo."--Ibid., p. 307.

13. " Et fuit territus plus quam unquam fuit in vita sua : et statim unus rum accepit eum per gutur, dicens quod oportebat quod hoc faceret, vel moreretur."--Ibid., p. 296.

14. Mollat, op. cit., p. 241.

15. Procès des Templiers, I. 3 : Mr. E.J. Castle, op. cit. Part III. p. 3. (It should be noted that Mr. Castle's paper is strongly in favour of the Templars.)

16. Ibid., I. 4.

17. Procès des Templiers, I. 5.

18. Michelet in Preface to Vol. I. of Procès des Templiers.

19. Jules Loiseleur, La Doctrine Secrète des Templiers, p. 40 (1872).

20. Ibid., p. 16.

21. Proceedings against the Templars in France and England for Heresy, by E.J. Castle Part I. p. 16, quoting Rymer, Vol. III. p. 37.

22. Ibid., Part II. p.1.

23. Ibid., Part II. pp. 25-7.

24. Ibid., Part II. p. 30.

25. " Another witness of the Minor Friars told the Commissioners he had heard from Brother Robert of Tukenham that a Templar had a son who saw through a partition that they asked one professing if he believed in the Crucified, showing him the figure, whom they killed upon his refusing to deny Him, but the boy, some time after, being asked if he wished to be a Templar said no, because he had seen this thing done. Saying this, he was killed by his father. . . . The twenty-third witness, a Knight, said that his uncle entered the Order healthy and joyfully, with his birds and dogs, and the third day following he was dead, and he suspected it was on account of the crimes he had heard of them ; and that the cause of his death was he would not consent to the evil deeds perpetrated by other brethren."--Ibid, Part II. p. 13.

26. F. Funck-Brentano, Le Moyen Age, p. 396 (1922).

27. Ibid., p. 384.

28. F. Funck-Brentano, op. cit., p. 396.

29. Ibid., p. 387.

30. Dean Milman, History of Latin Christianity, VII. 213.

31. E.J. Castle, op. cit., Part I. p. 22.

32. Thus even M. Mollat admits : " En tout cas leurs dépositions, défavorables à l'Ordre, l'impressionnèrent si vivement que, par une série de graves mesures, il abandonna une à une toutes ses oppositions."--Les Papes d'Avignon, p. 242.

33. F. Funck-Brentano, op. cit., p. 392.

34. E.J. Castle, Proceedings against the Templars, A.Q.C., Vol. XX. Part III. p. 3.

35. Even Raynouard, the apologist of the Templars (op. cit., p. 19), admits that, if less unjust and violent measures had been adopted, the interest of the State and the safety of the throne might have justified the abolition of the Order.

36. Funck-Brentano, op. cit., p. 386.

37. " The bourgeoisie, whenever it has conquered power, has destroyed all feudal, patriarchal, and idyllic relations. It has pitilessly torn asunder all the many-coloured feudal bonds which united men to their ' natural superiors,' and has left no tie twixt man and man but naked self-interest and callous cash payment."--The Communis Manifesto.

38. Eliphas Lévi, Histoire de la Magie, p. 273.

39. E.J. Castle, op. cit., A.Q.C., Vol. XX. Part I. p. 11.

40. Ibid., Part II. p. 24.

41. Loiseleur, op. cit., pp. 20, 21.

42. Histoire de la Magie, p. 277.

43. Dr. F.W. Bussell, Religious Thought and Heresy in the Middle Ages, p. 803.

44. Les Sectes et Sociétés Secrètes, p. 85.

45. History of the Assassins, p. 80.

46. F.T.B. Clavel, Histoire Pittoresque de la Franc-Maçonnerie, p. 356 (1843).

47. Loiseleur, op. cit., p. 66.

48. Ibid., p. 143.

49. Ibid., p. 141.

50. " Dixit sibi quod non crederet in eum, quia nichil erat, et quod erat quidam falsus propheta, et nichil valebat ; immo crederet in Deum Celi superiorem qui poterat salvare."--Michelet, Procès des Templiers, II. 404. Cf. ibid., p. 384 : " Quidem falsus propheta est ; credas solummodo in Deum Celi, et non in istum."

51. Loiseleur, op. cit. p. 37.

52. Raynouard, op. cit., p. 301.

53. Wilhelm Ferdinand Wilcke, Geschichte des Tempelherrenordens, II. 302-12 (1827).

54. Eliphas Lévi, Histoire de la Magie, p. 273.

55. J. M. Ragon, Cours Philosophique et Interprétatif des Initiations anciennes et modernes, édition sacrée à l'usage des Loges et des Maçons SEULEMENT (5,842), p. 37. In a footnote on the same page Ragon, however, refers to John the Baptist in this connexion.

56. J.B. Fabré Palaprat, Recherches historiques sur les Templiers, p. 31 (1835).

57. Ibid., p. 37.

58. Eliphas Lévi, Histoire de la Magie, p. 277.

59. Eliphas Lévi, La Science des Esprits, pp. 26-9, 40, 41.

60. Raynouard, op. cit., p. 281.

61. Matter, Histoire du Gnosticisme, III. 330.

62. Eliphas Lévi, Histoire de la Magie, p. 275.

63. M. Grégoire, Histoire des Sectes religieuses, II. 407 (1828).

64. Matter, Histoire du Gnosticisme, III. 323.

65. Ibid., III. p. 120.

66. Jewish Encyclopodia, article on Mandæans.

67. Grégoire, op. cit., IV. 241.

68. Jewish Encyclopodia, and Hastings' Encyclopodia of Religion and Ethics, articles on Mandæans.

69. Codex Nasarous, Liber Adam appellatus, trans. from the Syriac into Latin by Matth. Norberg (1815), Vol. I. 109 : " Sed, Johanne hac ætate Hierosolymæ nato, Jordanumque deinceps legente, et baptismum peragente, veniet Jeschu Messias, summisse se gerens, ut baptismo Johannis baptizetur, et Johannis per sapientiam sapiat. Pervertet vero doctrinam Johannis et mutato Jordani baptismo, perversisque justitiæ dictis, iniquitatem et perfidiam per mundum disseminabit."

70. Article on the Codex Nasarous by Silvestre de Sacy in the Journal des Savants for November 1819, p. 651 ; cf. passage in the Zohar, section Bereschith, folio 55.

71. Matter, op. cit., III. 119, 120. De Sacy (op. cit., p. 654) also attributes the Codex Nasarous to the eighth century.

72. Matter, op. cit., III. 118.

73. Jewish Encyclopodia, article on Mandæans.

74. Loiseleur, op. cit., p. 52.

75. Ibid., p. 51 ; Matter, op. cit., III. 305.

76. The Sabbatic goat is clearly of Jewish origin. Thus the Zohar relates that " Tradition teaches us that when the Israelites evoked evil spirits, these appeared to them under the form of he-goats and made known to them all that they wished to learn."--Section Ahre Moth, folio 70a (de Pauly, V. 191).

77. Eliphas Lévi, Dogme et Rituel de la Haute Magie, II. 209.

78. Some Notes on various Gnostic Sects and their Possible Influence on Free-masonry, by D.F. Ranking, reprinted from A.Q.C., Vol. XXIV. pp. 27, 28 (1911).




The Templars
Chapter III
Secret Societies and Subversive Movements
Nesta Webster


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