Dear friends, bloggers and visitors,
after getting the confirmation that I expected it, break the silence and come back to talk about a topic that has been the subject of a panel discussion in which I participated as a speaker, as an expert on international politics and history. The conference was also a particularly happy me perché è stato citato “ Dossier: i nuovi Templari” come uno dei libri più innovativi e più letti sull’argomento. Mi occupo di Templari da quasi diciotto anni e lo faccio senza avere in tasca nessuna tessera di partito e senza appartenere a questa o a quella parte.
Come sapete, io faccio solo gli interessi della gente, che vuole essere informata, e della Verità, davanti la quale gli spiriti eletti si devono inchinare. E’ per questi motivi che ciò che io scrivo disturba i sonni di molti ma non preoccupatevi: ho due spalle cosi!
Il Convegno ha avuto come tema centrale le Crociate e il concetto di guerra nel diritto internazionale medievale. Una discussione che sicuramente vi può interessare, because we talked a lot of religious orders of chivalry and the Middle Ages and thus also of the Knights Templar. Let me, therefore, a small guide to what I said.
My paper on the geopolitics medieval party by some general considerations, which had expressed in Dossier, on medieval Europe, which was described to me as a secular stronghold, a bastion led by Franco-German emperors and as a Respublica Christiana whose heart was beating in Rome. And 'round this axis cultural and political history of Europe has developed, but not limited to the Middle Ages onward. E 'phenomenon that gli studiosi di politica internazionale e gli storici chiamano col termine tecnico di Eurocentrismo, per cui tutto ciò che avviene nel mondo dipende da ciò che avviene in Europa.
Ho, poi, esposto la differenza concettuale che vi era nel diritto internazionale medievale tra le guerre di missione, le cosiddette Crociate, e le faide, che contrapponevano i nobili cristiani indipendentemente dal fatto che vivessero sotto lo stesso tetto istituzionale, politico e religioso, dell’Impero e del Papato.
Le Crociate, per il diritto internazionale di quel tempo, erano definite col termine latino di Justi belli , cioè guerre giuste, sia che fossero di aggressione o di difesa.
Quando uso il termine di guerra giusta , intendo parlare di guerra giustificata e non già di giustezza della guerra, della Crociata in sé per sé. Il presupposto che permetteva di giudicare una guerra giustificabile, e quindi giusta, era quello di ottenere l’approvazione da parte della massima autorità religiosa del tempo e cioè dalla Chiesa, nella figura del Pontefice romano. Le Crociate, oltre ad essere benedette dalla Chiesa, furono anche un escamotage tattico attraverso il quale alcuni Pontefici, a partire dal 1100, fecero cessare le faide interne tra nobili e feudatari, dando loro le giuste motivazioni e giustificazioni perché scaricassero la loro sete of war to the enemies of the Catholic faith external and internal, that is, to Muslims, Jews and heretical Christians.
The princes and the people who rejected these calls of the Popes became in fact they, like the aforementioned infidels and heretics, automatically perpetual hostess, that old enemies of Church and God
This position was carried out by Popes such as Gregory VII and Pope Urban II who understood a solution militarily against the enemies of the Church of Rome. Against the Saracens who occupied the Holy Places of the Passion of Jesus and the Christians against heretics who aspire to a church poorer and more spiritual, is becoming increasingly Occitan credibility in the eyes of the people and their local nobles. It 'the same St. Bernard to complain that in Occitan, following the spread of Cathar Christian church, the people no longer went to Mass and the priests were forced to flee. We understand very well, therefore, as a concern are the heretical movements.
soldiers that once fought with no rules in the feuds between the nobles, and the robbers, in the words of Pope Urban II, magically, with three strokes of the sword on his back, a blessing and an armature and spurs Cross pinned on the uniform, were transformed by the Church knights of Rome. To them, the hierarchy tried to give a code of conduct to be used during military operations and without any hesitation, granted them a license to kill other humans, even Christians who do not submit to Rome.
In return for their sacrifice in battle, the Popes promised the crusaders and the heavenly paradise, if they survived the fighting, lavish spoils of war and plots of land to cultivate or manage.
Knights, the Crusaders, in truth, neither ever proved to be without spot or without fear, but in many cases, continued to behave like real robbers, thieves by that cowardly, they pick on civilians and the defenseless. For example, some crusaders did not have any hesitation to kill the sister of Saladin while others, led by Simon De Monfort, did not stop even in front of women and children of Christian Cathar faith, who were quartered and burned alive.
The international law of the time, just as a result of these behaviors at some point, self-reform, thereby removing the concept of just war between equals, and replacing it with that of repression against non-aligned, recording what had happened for Muslims, Jews, Christians, heretics and heathens, that rural residents, who remained devoted to ancient local cults. As you know, international law, unlike the internal sta al passo con i tempi e registra, cioè codicizza, usi e costumi, elevandoli al rango di leggi.
Le Crociate, inoltre, non furono un successo né dal punto di vista politico né da quello prettamente militare, tanto che i luoghi santi della cristianità furono tutti riconquistati dai musulmani.
I Templari, la cui decadenza morale era, sul finire del tempo delle Crociate, sotto gli occhi di tutti, come ha dovuto riconoscere anche la dott.ssa Frale in un suo intervento sull’Osservatore Romano, furono sconfitti in molte battaglie, tra le quali quella pesantissima a San Giovanni d’Acri. In seguito a questa tragica disfatta militare, il poeta provenzale Rostan Berengario di Marsiglia, come abbiamo riportato nel Dossier, was the author of an intervention of fire at the cowardice shown by the Templars in battle
"The Templars wasting the money is intended to recapture the Holy Sepulchre to be beautiful to the world, deceiving the people and offend God by their weak ostentation ... so long as they allowed the treacherous Turks to retain possession of Jerusalem and Acre, as they flee faster than the royal falcon, is a sin, in my opinion, not get rid of them once and for all. "
In my speech at that conference, I wanted to point out that the "moral decadence" of the Order of the Temple, which some historians speak in a rough, is not the sign of a change of direction with respect to a direction that was taken in 1128, that is, when the militia Templar became a monastic order.
In fact, the Provencal poet aforementioned limited to making public conduct which, in reality, the Templars had always held, even before 1128, even before obtaining the Rule from the Pope to the Templars were not interested or wanted to defend the populace with weapons a religion that did not feel as his own and, slyly, to avoid being too many enemies. I did not have with the Cathars, against which it is not lined up in the crusade of 1209, as it considered them dangerous for their projects, and I did not have with the Muslims, with whom he had opened in Jerusalem a thriving trade in false relics. What was more interested in the Templars was politics, understood as the management of power, diplomacy, trade and administration of money and property of others, as was used by the nobles of the time.
The Templars, in fact, were not robbers, they did not need to become knights, and to leave behind a past by miscreants. They were knights, as appropriate, without a fight.
When you were born in 1118, the Templars were only nine French nobles, who went to Jerusalem to accomplish a mission that was to digging beneath the Temple of Solomon in Europe and include an inconvenient truth to put on the plate of the policy, to rely more and have more privileges and powers. In nine
certainly could not defend the so-called Christian pilgrims against the tens of thousands of Muslim soldiers that Nur ad-Din or Saladin were deployed against them. At best, the Muslims they would be taken prisoner.
In fact, there is no trace of any historical document that speaks of military enterprises of the nine noble Templar in a period from 1118 to 1128.
nobles, then, as is the tradition about the military until 1789, until the French Revolution and Napoleon still have always commanded battalions acting as officers and have never taken direct military action. And so they did well the first noble Templar, who did not need to fight in person and ennobled in the eyes of the emperor nor to the Pope.
The only thing that mattered in the Middle Ages, to manage some form of power, was to have the veins blue blood , the blood of the nobility, the family coat of arms and goods to administer, especially rents. The nine original Knights Templar had all three of these things.
Only later, starting in 1128, when this group of nobles decided Templar di trasformarsi per convenienza in un ordine monastico dipendente dal Papa (Papa Onorio II concedette loro esenzioni fiscali e privilegi), ecco che quel gruppo di nobili apre anche ai non nobili, alle classi inferiori che avevano bisogno di aumentare di rango e di censo attraverso un cavalierato che era benedetto dalla Chiesa. Così i capi del Tempio avevano trovato la “carne fresca” che si sarebbe fatta macellare nelle battaglie delle Crociate, mentre loro accumulavano ricchezze e documenti compromettenti per condizionare la politica laica ed ecclesiastica del tempo.
Come hanno testimoniato molti templari davanti alla Santa Inquisizione, si diventava cavalieri del Tempio con una cerimonia che avveniva in totale segretezza, nella quale il neofita rinnegava la fede cristiana e lo stesso Gesù davanti ai suoi superiori nobili.
In sostanza, i Templari, i capi, rimanevano legati alle tradizioni religiose pagane di famiglia e se ne infischiavano di aver preso i voti monastici, se ne infischiavano della Chiesa e del Papa e continuavano a perpetuare segretamente il loro credo pagano, idolatrico ed anticristano.
De Molay, De Charnay, De Gonneville, per fare alcuni esempi di capi templari, non erano certamente nobili cristiani, erano nobili, punto e basta. Appartenevano ad antiche famiglie nobiliari che esistevano prima dell’avvento di Gesù. Molti esponenti di queste antiche famiglie nobili del nord Europa avevano svolto anche il ruolo di capi religiosi, tanto da assecondare la diffusione tra le loro genti di dei tutelari pagani come Cernunnos e Bèlissena che, non è un caso, ricompaiono nel pantheon templare sotto i nomi di Bafometto e Nostra Signora, ma non solo.
Guido da Lusingano, per esempio, che fu un potente nobile templare di Gerusalemme, era conosciuto come “il vedovo tenebroso ed inconsolato della fata Melusina”. Si diceva che i suoi figli avessero le branchie al posto dei polmoni e che la sua sposa, Melusina (Mère Lusina ossia Madre Lusina) vivesse sotto il castello templare di Gisors, da quando il marito aveva scoperto i suoi piedi palmati, come quelli di un’oca.
I Lusignano, guarda caso, erano i signori di Stenay ed erano imparentati con the ancient Merovingian kings, the noble and the Hautpoul Blanchfort Templars, the Lords of Rennes Le Chateau, whose physical deformities, according to many legends, derived from the men and women with strange marine life ... who had the blue blood.
To learn more about these legends on the hybrid race that once ruled France and who was one with the heads of the Order of the Temple, I recommend reading a very interesting book and, in some ways, funny. Also it is a true historical document.
E 'was written in 1670 by a French priest named Montfaucon de Villars.
Its title, translated into Italian, is Count di Gabalis, ovvero conversazioni sulle scienze seg rete.
Buona lettura e… a presto!
Dott. Michele Allegri
