Underneath an earlier
three part study by me in German about Fabre Palaprat's
NeoTemplar- Johannite succession followed by a short
description in English.
The Charta Transmissionis and its Circle of Inventors P.1
The Johannite
Church: Evangelicon and Leviticon
P.2
The End and the
Beginning of The New Templars Today P.3
Fabre Palaprat's Templars in 1811 replied to the Grand-Orient
Lodge that they were independent of Masonic organization, however, their
connection with the Chevaliers de la Croix remained, and the definite nature of
their break with Masonry is in some doubt.
The elaborate
constitution of the Order, which envisaged Grand Priories of Japan, Tartary,
and the Congo, not to mention other less remote points on the globe, also
provided for four 'Lieutenants-General' or "Grand- Vicars." It maybe
that Fabre-Palaprat found it hard to control the
aristocratic elements in his Order, as he found it necessary to remove the
Grand-Vicars, to quarrel violently with the Duc de Choiseul who supported them,
and to fulminate bulls of interdiction and excommunication against all and
sundry.
The opposition set up
against Fabre-Palaprat a rival Grand Master, Count Lepeletier d'Aunay, and for over
a decade after 1814 the Order was divided by this schism.
By comparison with
the German Strict Observance, the French Neo-Templars were a very modest body,
and remained hardly more than an exotic Parisian lodge of somewhat doubtful
credentials.
After the end of the
Napoleonic war William Sydney Smith tried to get support for the idea of a
new international Christian chivalrous Order. These new Christian knights would
then carry out joint naval operations in the Mediterranean in order to suppress
the Barbary pirates, and would work elsewhere for the suppression of the slave
trade…
From the time of
their beginnings the Masonic Templars had dreamed of making the Order of St
John disgorge some of the wealth they had acquired from Templar lands after the
dissolution of the medieval Order in 1312. Hence both the Chevaliers de la
Croix and the Neo-Templars attracted Smith as possible helpers in the
establishment of his new Order. But Smith's was a vain dream: the British
government sat firmly in Malta and was stubbornly unsympathetic both to the
Hospitallers and to anyone who thought to succeed them. Smith's new Order never
even reached the stage of serious discussion.
Instead Fabre-Palaprat was taking the Neo-Templars in a very different
direction. He somehow came into possession of a manuscript entitled the Levitikon; according to one version he picked it up from a
second-hand bookstall. The Levitikon contained a
heavily modified version of the Gospel according to John, in which the orthodox
presentation of Christ had been excised in favour of
a version which eliminated the miracles and the Resurrection, and presented
Christ as an initiate of the higher mysteries, trained in Egypt.
The esoteric doctrine
was passed down through the official medieval Order until its fall in 1312, and
then through their successors who extend the chain down to the present time.
The part played by "Levites" in this religion is essentially
secularizing. Knights who were also initiates were "Levites" with the
power of pronouncing the words which declare the pardon of the Spirit to the
repentant sinner. Since Levite-knights could create other Levite-knights the
religion is in the hands of the initiate laymen; there is provision for
'Bishops' or "Primates," but the function of these prelates is very
different from their function in Christianity, since the part played by
apostolic succession has been usurped by the Johannite succession of the
initiates.
Fabre-Palaprat's doctrine of the Levitikon
was reorganized after 1828 under the name of the High Initiation, or the Holy
Church of Christ, or the Church of Primitive Christians. It was a secular
religion of the kind which was peculiar to this period," though it put
down some roots, and still influences some French esoteric circles. Essentially
it was an academic, didactic faith which became more and more bookish as it
tried to leave the Masonic lodge and establish itself in public precincts. So
long as the restored Bourbon monarchy persisted, setting up new secular
religious places of worship was difficult.
Once the July
Revolution of 1830 had taken place - and Fabre-Palaprat
himself took an active part in the July days - the way was clear for movements
such as those of the Saint-Simonians and of Fabre Palaprat's
Church of Primitive Christians.
He needed, however, a
"Primate" of some kind, and found him in the advanced radical
clergyman, Ferdinand Chatel, whose 'French Catholic
Church' proclaimed freedom from papal authority and the preaching of the
liturgy in French, rejected clerical celibacy and the practice of auricular
confession, and asked for the popular election of bishops. Chatel
was seeking an authority to consecrate him as Bishop of this new Church, and he
found it in the doctrines of Fabre-Palaprat's Levitikon and in the Neo-Templar chief's willingness to
consecrate him "Primate of the Gauls."
In the New Year of
1831 Chatel established his new French Catholic
Church in some former shop premises in Montmartre. He decorated it with black
drapes hired from a local undertaker, with a bust of King Louis-Philippe placed
under the tricolour flag, and with a poster
announcing the names of the three greatest benefactors of humanity: Confucius, Parmentier the apostle of the potato, and the Orleanist banker, Lafitte. The Neo-Templar Johannite Church
had its own premises in a former bottle shop in the Cour
des Miracles, near the Porte St.-Denis. The place-name was utilized by the
Neo-Templars to locate their publications and announcements at the
"Apostolic Court of the Temple" (Cour apostolique du Temple). They dated their documents from
"Magistropolis," according to a mystical
calendar which commenced with the foundation of the Templar Order in 1118.
After 1830 the
officials of the Order assumed yet more pompous titles. Jean-Marie Ragon, a former member of the Masonic Rite des Trinosophes, was an official in the Ministry of the
Interior. After 1831 he became "Count Jean-Marie de Venise,"
Primatial Vicar of the French Catholic Church. Like most "clergy" of
sects of the Johannite kind, he gave lectures rather than sermons. Another
prominent member of the group was the publisher, Guyot, the former editor of
the Manuel des Chevaliers de l'Ordre du Temple
(1825). The impression given by the Neo-Templar membership of this final period
is that of a decorous, respectable, middle-class establishment, which still
sought to maintain its connection with the Masonic nobles.
The alliance between Chatel and Fabre-Palaprat did not
last long, Chatel soon tired of his Masonic friends,
was expelled with ignominy from the Neo-Templar or Johannite flock, and was
"tried" for heresy in a synod in which, in true Masonic fashion, the
guilty heretic was represented by a rag doll! This was not the end of the troubles
of the new religion.
In 1836 the noblemen
in the Order who preferred the old tradition of Masonic chivalry to the new
Johannite religion precipitated a schism, led once more by the Duc de Choiseul.
Fabre-Palaprat defended the purity of his new religion,
and expelled the former Grand-Chancellor of the Order, Louis-Theodore Juge. He reinforced the noble element in the Johannite
congregation by admitting the retired British admiral, Sir William Sydney
Smith, whose connection with the chivalric Masonic orders in Paris had been
long and close. After Fabre-Palaprat's death in 1838
Smith was elected Regent of the Order, which he then led back to reunion with
the Templar rump. The Johannite religion faded entirely from view, and the
Neo-Templar Order tottered slowly towards its natural and final death in the
early 1840s, under the direction of a small group of French and Belgian
noblemen.
The Johannite
religion lacked enthusiasm: it was more like one of the other
nineteenth-century religions of "progress" which sociologists
classify as "manipulative" than it was like the excitable ecstasies
of the Saint-Simonians in their worship of Pere Enfantin.
The source of the Levitikon manuscript on which the
religion was founded is obscure. It was almost certainly of relatively recent
composition, and its claim to antiquity is no more convincing than that of the
other Masonic-Templar monuments.
Yet the Johannite
creed asks for some attention as almost the only occasion on which Masonry
emerged from the shelter of the lodges to put on a Church attire. It suffered
from crippling disadvantages as a religion. Partly because it had remained
faithful to the old Masonic idea of a "high initiation," partly
because it had grown in the half-noble, half-bourgeois atmosphere of the
chivalrous lodges, it had no popular appeal whatsoever. The reports on the
final schism of 1836 make it plain that only a handful of people were
interested either in the NeoTemplars or in the Levitikon.
Many imaginative
writers were aware of the recent history of Templarism,
some vaguely, others less so. In Talisman (1825) Walter Scott showed himself
well aware of the precarious state of Templar reputation. The Grand Master is
'at the head of that singular body, to whom their order was everything and their
individuality nothing -seeking the advancement of its power, even at the hazard
of that very religion which the fraternity were originally associated to
protect - accused of heresy and witchcraft, although by their character
Christian priests - suspected of secret league with the Soldan, though by oath
devoted to the protection of the Holy Temple, or its recovery - the whole
order, and the whole personal character of its commander, or Grand Master, was
a riddle, at the exposition of which most men shuddered.
Small wonder, either,
that the Grand Master in The Talisman proves a monster of faithlessness and
treachery, or that Joseph Hammer should have thoroughly approved of Scott's
views on the Templars and should have gone out of his way, in The Mystery of
Baphomet Revealed, to quote Ivanhoe.
In the next
generation of Romantic writers Gerard de Nerval was the poet of the flight to
the East, the historian of the mystical.
In Cagliostro (1850)
he adopted what he called the "supernaturalism" of a wisdom claiming
to be based on that of the Essenes and the Gnostics, which purported to draw on
the doctrine of the oriental Assassins, and also on that of the Druses of
Syria. He saw the Templars of crusading times as trying to bridge the gap
between their culture and that of the subject oriental populations by making a
synthesis of Catholicism with the wisdom of the Levantine sects. This
synthesis, according to de Nerval, was the origin of Freemasonry. In his Voyage
en be respectable, and could be used by radical satanists. Perhaps the most important element in this new
milieu was to be the idea that the Templars had in the Middle Ages been some
sort of mystical ruler-guardians, who had been free from the clerical contagion
of orthodox Catholic society, entirely untrue of course.
But no book on
Da Vinci Code, PoS, or Rennes-le-Château would
be complete without making some speculation on that vessel known as the Grail
(or Holy Grail). Furthermore, its alleged "links" with the Cathars
and the Order of the Knights Templar is something like a bad tooth refusing to
go away – always coming back, and back, and back….
The story of the
Grail first surfaced during the reigns of Henry II, Eleanor of Aquitaine,
Philip II of France and Philip, Count of Flanders.
Eleanor of Aquitaine
claimed descent from Charlemagne, who is known to have brought a bowl
containing the Holy Blood of Christ from Palestine into Europe: a fragment of
which eventually ended up at the monastery of Reichenau,
Germany.
According to
tradition, Thierry, Count of Flanders (who attended the Coronation of Henry II
in 1154) had in 1150 brought back from Jerusalem a phial containing some of the
Precious Blood and Water gathered by Joseph of Arimathea. Historical evidence,
however, dates the relic to 1270, where it is recorded that two Flemishmen had to swear an oath on "The Holy Blood
kept in a church dedicated to St Basil".
The Precious Blood
allegedly brought back by Thierry was placed in a crypt dedicated to the
Eastern saint, Basil the Great, built on the site of the Bourg in Brugés, the castle and treasury of the Counts of Flanders -
an interesting fact, since it was Basil the Great who wrote a Treatise advising
to make full use of classical pagan literature in preparation for a deeper
understanding of Christianity (Thierry had married Sybil, daughter of Fulk V, thus making his son Philip and Henry II cousins).
A frequent visitor to
the Shrine of Thomas à Becket at Canterbury, Philip, Count of Flanders has been
described as "the first Flemish prince noted as a patron of culture. He
was famed for his piety and specifically for his relic collection" (David
Nicholas, MEDIEVAL FLANDERS, 1992); and, according to Ralph of Coggeshall, the
most relentless persecutor of the Cathars.
This tie-in between
Religion and Royalty in France dates back to the Baptism of Clovis I
"which became a feature of the history of the kings of France, namely
canonical investiture; in France henceforth the king would be not only a
military but also a religious leader, dux et sacerdos"
(Duc de Castries, 1979).
Philip II of France
was only 15 at his Coronation on 18th September 1180. Philip, Count of Flanders
ceremoniously bore the king’s sword in the opening procession and also
fulfilled the honoured duties of steward at the
concluding banquet. Philip II had married Isabella, daughter of the Count of
Hainault and niece of Philip, Count of Flanders.
To really present a
complete picture of the larger context of the Da Vinci Code books and movie, I
will next present the most complete overview to date of the so called
'occult revival' in France, Germany, and England. This is at the end is the
cultic milieu where PoS and the mysteries presented
in The Da Vinci Code really sprang from something all other books on the
subject today so far have failed to do.
The popular occult books by Abbe Constant/Eliphas
Levy known for its start of the French Occult revival merged the occultist,
mystical theories in a single complex source. Templars and Tarot, Masons and
Cabbala, all came together in a single magical mish-mash.
Esoteric Egyptology,
Indian religion, occultist versions of medieval chivalrous epics, tales of the
prehistory of Stonehenge and of the supposed tradition of the Druids and of
Atlantis, doctrines of Johannine' Gnosticism, all began to flow in and out of
one another in a crazy tradition of immemorial 'wisdom', which also, purported
to be a form of science.
These ideas along
with Frazer’s "Golden Bough" were particularly popular in Paris in
the milieu of the Salon de la Rose-Croix, the group of artist- magicians round Josephin Peladan and
Stanislas de Guaita.
It was in this
charged, fin-de-siecle atmosphere that the Templar myth was transformed.
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