Templar Globe

The editor of the Templar Globe just found this interesting article that brings us the view of a Pakistan islamic journalist. To form a better view of the issued that are part ou our history we have to read both sides of the accounts.

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The Book and the Prophet they hold in such contempt are the only religious head and the book that glorify Jesus and Gospel. If Jesus commands the respect he has today it is owing to the declaration by Muahammad and the Quran that Jesus was a Miracle of God and his mother was pious and virgin when she gave birth to Jesus. If this was not the stand of Islam, Pope can very well understand what the majority of the world could have called Jesus as. But Islam gave Jesus his true place in the history of the world by describing him as Messenger and Word of God.

o The Bible advocates much greater violence against the detractors than the Quran The following verses are from the Bible, New International Version (NIV), 1984:

* Do not allow a sorceress to live. Anyone who has sexual relations with an animal must be put to death. Whoever sacrifices to any god other than the LORD must be destroyed. (Exodus 22:18-20)
* This is what the LORD, the God of Israel, says: ‘each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbour.’ The Levites did as Moses commanded and that day about three thousand of the people died. (Exodus 32:27-28 )
* The LORD said to Moses, ‘Take vengeance on the Midianites for the Israelites…. The Israelites captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps…. (Moses ordered) “Now kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man. (Numbers 31: 1-18 )
* (Jesus said) “But those enemies of mine who did not want me to be king over them - bring them here and kill them in front of me. (Luke 19:27)
* He (Jesus) said to them, ‘But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. (Luke 22:36 )

Christians who are always blaming Quran for asking Muslims to “kill the unbelievers” must stop this tirade, as Jesus asked for the “enemies” to be killed “in front of me.” The Old Testament is replete with the accounts of bloody battles that killed thousands of persons. In this context, following remarks from an article are important:

“Is Christianity only a religion of Peace and Love? I do not think that anyone can honestly and objectively examine American or European history and answer “yes” to that question. Christianity can encourage Peace and Love - but it certainly need not, and it quite often has done just the opposite. Although the people responsible for violence might have found a way to express their hatred without Christianity, it cannot be ignored that Christianity offers a convenient divine mandate for hatred and violent acts against a wide range of people………Violent inclinations in Christianity are apparent right from the beginning……The course of modernity has been one strewn with blood, bones, and bodies - much of which can be attributed to Christianity.” (Atheist.com)

In another article, “The Real History of the Crusades”, Thomas F. Madden, despite his huge defence of the crusades against Islam, admits:

“…I was frequently asked to comment on the fact that the Islamic world has a just grievance against the West. Doesn’t the present violence, they persisted, have its roots in the Crusades’ brutal and unprovoked attacks against a sophisticated and tolerant Muslim world? In other words, aren’t the Crusades really to blame?….. Ex-president Bill Clinton has also fingered the Crusades as the root cause of the present conflict. In a speech at Georgetown University, he recounted (and embellished) a massacre of Jews after the Crusader conquest of Jerusalem in 1099 and informed his audience that the episode was still bitterly remembered in the Middle East. (Why Islamist terrorists should be upset about the killing of Jews was not explained.) Clinton took a beating on the nation’s editorial pages for wanting so much to blame the United States that he was willing to reach back to the Middle Ages. Yet no one disputed the ex-president’s fundamental premise…… The Crusades are generally portrayed as a series of holy wars against Islam led by power-mad popes and fought by religious fanatics. They are supposed to have been the epitome of self-righteousness and intolerance, a black stain on the history of the Catholic Church in particular and Western civilisation in general. A breed of proto-imperialists, the Crusaders introduced Western aggression to the peaceful Middle East and then deformed the enlightened Muslim culture, leaving it in ruins. For variations on this theme, one need not look far. See, for example, Steven Runciman’s famous three-volume epic, History of the Crusades, or the BBC/A&E documentary, The Crusades, hosted by Terry Jones. Both are terrible history yet wonderfully entertaining.….The Crusades were wars, so it would be a mistake to characterise them as nothing but piety and good intentions. Like all warfare, the violence was brutal (although not as brutal as modern wars). There were mishaps, blunders, and crimes. These are usually well-remembered today. During the early days of the First Crusade in 1095, a ragtag band of Crusaders led by Count Emicho of Leiningen made its way down the Rhine, robbing and murdering all the Jews they could find. Without success, the local bishops attempted to stop the carnage. In the eyes of these warriors, the Jews, like the Muslims, were the enemies of Christ. Plundering and killing them, then, was no vice. Indeed, they believed it was a righteous deed, since the Jews’ money could be used to fund the Crusade to Jerusalem….. Jews perished during the Crusades, but the purpose of the Crusades was not to kill Jews”. He takes lot of pains in proving the better side of crusades, which of course is opposite to the analysis of most of the neutral historians. This is why he calls his analysis “the real history”. But the negative side of crusades is extremely ugly. Not only Muslims but Jews were also brutally massacred in the process. In the first Crusade, the Christian fighters, in order to avenge the crucifixion of Jesus Christ, massacred tens of thousands of innocent Jews, Muslims, and even Orthodox Christians who had the misfortune to dress or look like Muslims. On July 15, 1099, they reached Jerusalem where streets were drenched with the blood of Muslims and Jews. Those who survived were sold into slavery. In 1144, in the Second Crusade, the Jewish communities of Germany faced another slaughter in Jesus’ name. During the Third Crusade in 1170. Jews in York, Lynn, Norwich, Stamford, and other towns of England were massacred. In 1198, Pope Innocent III began the Fourth Crusade. He ordered Jews to wear badges to identify themselves, and then ordered them to be killed to atone for Jesus’ death. After the formal ending of Crusades, thousands of young Crusaders burned their way across Europe exterminating more than 150 Jewish communities. The worst victims were of course Muslims. In the First Crusade, nearly all of the Muslims inside Antioch. were killed by the merciless crusaders. . Then the crusaders attacked Marrat an-Nu’man where the crusaders (The Templars, known for their religiousness) slaughtered a hundred thousand people. The attack on Jerusalem witnessed the worst kind of brutalities that ever occurred before in the history. No Muslim was given mercy. Old, young, men, women and children were brutally massacred. The blooded flooded the streets, reaching as high as knees. Muslims were thrown from the tops and burnt. The crusaders mounted the Mount of Solomon and killed hundreds of thousands. In contrast when Salaadin recaptured Jerusalem, no Christian was harmed. Those who wanted to leave the city were allowed to do so; those who wanted to live were allowed to live by paying tribute. Those who could not pay tribute were condoned. The irony is that Crusaders themselves lost millions of lives in the fights; often Christens killed fellow Christians with the same brutality with which they massacred Muslims and Jews.”

Islam, Peace and Jihad

Peace” in Islam does not merely refer to the absence of war. It is a much more comprehensive term that includes peace at physical, mental, family and social (national and international) levels. This implies absence of all forms of diseases and weaknesses at individual level, and absence of all forms of mischief in society. The verses of the Holy Quran are full of messages that speak of tolerance, endurance and peace. Equally strong are messages against chaos, mischief, suppression and oppression. In fact when one goes through the Holy Book, one can easily feel the intensity with which Islam wants to achieve its aim of grand peace. True, in exceptional circumstances, it allows armed struggle, but it prefers to avoid violence. And whenever it allows violence, it is only aimed at preventing greater violence or widespread chaos. Let us examine the following verses:

· “..but if they cease, Let there be no hostility except to those who practise oppression.” (2:193)

· “Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah hath opened no way for you (to war against them).” (4:90)

· “But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah.” (8:61)

· “……………with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous.” (9:4)

· “If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah and then escort him to where he can be secure. That is because they are men without knowledge.” (9:6)

· “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.” (60:8-9)

· “Whenever two factions of believers fall out with one another, try to reconcile them. If one of them should oppress the other, then fight the one, which acts oppressively until they comply with God’s command. If they should comply, then patch things up again between them in all justice, and act fairly. God loves those who act fairly.” (49:9)

· “…and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety”(5:8 )

· “If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them.” (5:42)

· “Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher.”(21:92)

· “Do no mischief on the earth, after it hath been set in order…”(7:56)

· “The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land…”(42:42)

· “And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong…”(8:25)

· “…………..if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.”(5:32)

The above verses clearly spell out the principles of Islam. Quran is categorical in its condemnation of those who directly or indirectly contribute to mischief, oppression and anarchy. These terms surely include terrorism. But at the same time they also include glorification and commercialisation of human weaknesses (commercialisation of sex, gambling, smoking and drinking) that lead to rise in the incidence of several diseases, disintegration of families, crimes and social tensions. Terrorism is to be defined in a way in which it includes all its ramifications. The world today tends to define it in a way that suits its interests. Terrorism must include anything that can lead to diseases, instability and chaos at individual, family and social level. The states that directly or indirectly support such activities are also to be confronted with. The punishment of such activities is in fact extremely severe in Islam:

“The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter..” (5:33)

The term “Jihad” in Islam does not mean an armed fight, which at best is only a part of it. Jihad, in fact is an incessant struggle to spread what is good and uproot what is evil. The best Jihad, according to Islam is against one’s self. And when this definition is extended to a social level, it again means struggle against forces that exploit human weaknesses or oppress the weak and poor.

Islam is for peace. God clearly abhors mischief, and loves peace:

· Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief. (5:64)

· And We shall try you until We test those among you who strive their utmost and persevere in patience; and We shall try your reported (mettle). (47:31)

· …verily Allah loves those who act aright. (3:76)

· ..but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief. (28:77)

· Those who believe, and suffer exile and strive with might and main, in Allah’s cause, with their goods and their persons, have the highest rank in the sight of Allah. they are the people who will achieve (salvation). Their Lord doth give them glad tidings of a Mercy from Himself, of His good pleasure, and of gardens for them, wherein are delights that endure.. (

Thus Islam has a perfect, yet pragmatic approach towards establishing a lasting peace in society. In an effort to prove that Islam is for peace, some scholars tend to totally disregard any form of armed struggle. Islam does not merely ask its followers to engage themselves in a few rituals; it prepares them to establish a system and protect it. Every ideology and system takes all the necessary measures to protect it from external and internal mischief and to consolidate it. Islam is no exception and it has greater right to work in that direction because it aims to establish the rule of God, not an oligarchy. All ongoing struggles in the world cannot be equated with terrorism. To fight against the occupation by external forces, usurpers of land, tyrannical rulers, exploiters, forces of evils and oppressors cannot be regarded terrorism. To sacrifice one’s life in a bid to harm the enemies for a justified cause cannot be condemned as “suicide attacks”; any bombing that is for a justified cause and is aimed at justified targets must be termed sacrificial bombing. There are some Islamic scholars who argue that Jihad can be undertaken only by an Islamic state. They are awfully mistaken, playing in the hands of those who want to reserve all military options open for them including pre-emptive strikes and at the same time want Muslims to forego their right to fight altogether. If Muslims can fight only under the command of a state, it means they cannot fight against an occupying force and against a tyrannical ruler. If the government of a state is corrupt, anti-Islamic or oppressive, nobody can deny the people the right to organise into groups and campaign against it. However, deliberate killing of innocents cannot be regarded desirable even if it is in response to killing of innocents by a country or a group. Though Quran allows Muslims to transgress against the enemy if it transgresses against them, this is surely the last and not the first option. Furthermore, state terrorism and state-sponsored terrorism are much more dangerous than the terrorism of splinter groups. The so-called Islamic terrorism has caused much less damage and has taken much fewer lives than the state terrorism of the US and Israel and state sponsored terrorism of some other countries. What is the US action in Iraq if not the worst form of terrorism? What are Israel’s actions against Palestinians if not terrorism of the most abominable kind?

Another allegation that is labelled against Islam is that Quran calls for killing all the unbelievers. The protagonists of this thesis base their arguments on the verses that call for killing the Unbelievers, forgetting that these verses are war-time-injunctions. “Unbelievers” in these verses means only the unbelievers engaged in the combat. Refer to the verses quoted above that speak against compulsion in the religion, Thus the Holy Book states:

· “..but if they cease, Let there be no hostility except to those who practise oppression.” (2:193

· “Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah hath opened no way for you (to war against them).” (4:90)

· “But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah.” (8:6 1)

It is clear also that the injunctions of Quran are almost similar in the case of fights between factions of Muslims. It asks its true followers to also fight those Muslims who are unjust.

Jihad in Islam is obligatory. It is an important constituent of the Islamic mission of universal peace and justice. It is in fact incumbent on all the human beings to engage in this mission. But for Muslims it is a divine duty. Jihad is meant for protecting the weak against the mighty; for alerting the forces of evil that their sordid adventures will not go unchallenged; for giving the oppressed sections a voice and wrecking the nerve-centres of the tyrants; and for giving the exploiters sleepless nights. Jihad prepares a person to sacrifice his possessions including his life if required for the cause of God. But Mujahids must clearly know that the objective of Jihad is not to bring certain persons to power, nor to bring theocracies to the whole world through sheer use of force. “Deen”, the system of God does not necessarily mean the establishment of a theocratic government through violent means; it means the rule of justice. Fighting is only the last but an open option in Jihad. If conditions are justifiable for fighting, it becomes obligatory; if conditions do not demand fighting, it becomes aggression. If its objectives are for the welfare of the masses it is desirable; if it is an excuse for selfish ends, it is an unparalleled sin. Jihad through peaceful means must always continue without halt; Jihad through arms must be an aberration. But once the conditions are justifiable, fighting must see no sympathy for the enemy; it must be given a crushing below. Fighting against the wicked is no violence; it is an exercise aimed at minimising violence. Killing bacteria and viruses through antibiotics and antiviral drugs is essential to maintain a healthy life. If microbes are not killed, they will kill the very person who provides them the food for their sustenance.

Islam however does not accept that “all is fair in love and war”. Even in war, all Islamic conditions must be followed in letter and spirit. As soon as the conditions are bright for an honourable settlement, fighting must be stopped without delay; for the ultimate objective is not the subjugation of the enemy but an end to mischief, anarchy, chaos and oppression. The powers that dominate do always try to take the right to fight away from others, so that they can continue to hold reins. They amass massive stocks of deadly weapons, but deny others the right to possess them. They do not hesitate a second to attack or invade the positions of their challengers, but make too much fuss of even the smallest acts of armed resistance. They kill innocents in big numbers and label it as ‘collateral damage’; and lambaste their opponents, through the weapons of words and war, if their actions cause the deaths of even a handful of innocents.

Several thinkers have tried to prove that the expansion of Islamic State after its establishment at Medina was achieved through the use of force. The hawks within the Islamic community present this as a ground for their aggressive intents; the hawks outside Islam use this as an evidence of the religion’s expansionist designs and support for violence. The countries were given the option, they argue, to either accept the supremacy of Islamic State or face war. This is true that several Muslim rulers used such tactics. But there was nothing extraordinary about this strategy, for it had been an inveterate practice throughout the world at that time, before and even for centuries after that. There were no clear injunctions in Quran directing Muslims to expand the borders of their empire. What the Caliphs did was only in keeping with the established norm. At that time there was no UN charter in force, and no international treaty bound the states to certain international obligations. All the powerful rulers in that era used to demand allegiance from the smaller states, and this had been happening throughout the ages in Europe, Asia and Africa. Britain, Russia, France and China—all had been using force to expand their influences, till very recently. Islamic rulers must however be credited for their humanistic approach to their political consolidation. They did not usuallyin general followed. Prophet Muhammad (PBUH) gave clear guidelines regarding conduct during combat. He prohibited Muslim soldiers from killing women, children and the elderly, or cut a palm tree. He advised them, “… do not betray, do not be excessive, do not kill a new-born child.” Another tradition of the Prophet states, “Whoever has killed a person having a treaty with Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years.” Yet another tradition states, “The first cases to be adjudicated between people on the Day of Judgement will be those of bloodshed.” Quran equated the killing of an innocent as the killing of the whole mankind. The Prophet also said, “Truly your blood, your property, and your honour are inviolable.” And “There is a reward for kindness shown to every living animal or human.” indulge in massacres. Moreover, they took practical steps to earn the favour of the masses. They gave them the right to practise their own religion, the right to refuse services in the military in return of a tax, the right to live as honourable citizens, the right to earn, the right to own properties and the right to follow their own family laws and laws of inheritance. Their life and honour were guaranteed full protection. Even in fighting, strict observance of certain principles was prescribed by Islam, which most of the rulers

The truth is that in most of the places conquered by Muslims the people took a sigh of relief at their arrival; they more often than not brought them out of the yoke of injustice and tyranny. This is why the masses thronged to accept Islam in most of the places, and even after the departure of their conquerors they mostly remained loyal to their new religion. In the conquered countries, Muslim caliphs often preferred to have local men in charge of the affairs. The rule of Muslims, with a few exceptions, proved to be far superior to that experienced by the masses before. It was this confidence in the new system that the Islamic caliphate, despite the fact that many of the caliphs were not as pious and upright as Islam would want them to be, was able to sustain itself for about a millennium. Even after the dismemberment of the caliphate, almost all the people of most of the Muslim countries have continued to be within the fold of Islam; some of them have emerged as its citadels. It is significant that an outstanding number of Islamic scholars in the current world hail from non-Arab countries like India, Pakistan, Malaysia, Iran and Turkey.

It should be made clear here however that the nations are now bound by the treaties of the UN that do not permit any country to conquer any other country for the expansion of ideology. Muslim as well as non-Muslim nations are parties to this agreement. So no Muslim or Non-Muslim nation can now be allowed to invade or threaten other nations for the export of its own ideology or for any other reason unless there are compelling reasons to do so and the majority of the members of the UN agree to it. However, people are free to propagate their beliefs, ideas and customs through peaceful means. But the world must be ready to ban all such substances and practices that lead to death and social problems at a big scale. In the name of freedom, the business of death cannot be allowed to prosper.

It can be seen that not only the constitutions of all countries as well as that of the UN permit the use of force for certain purposes, scriptures of almost all religions also prescribe the use of force in several situations. Compare them with Quran, and it will be clear that Quranic guidelines are much better example of a perfect and pragmatic approach in the current world.

in Editorial on Religion in the Pakistan Daily

St George was adopted as patron saint of England by one of our great warrior kings, Richard, of whom Shakespeare wrote: “Richard who robbed the lion of his heart and fought the Holy wars in Palestine.”

Richard was one of the leaders of the third crusade, triggered by the capture of Jerusalem by Saladin in 1189.

When Richard, against all the odds, defeated Saladin at the Battle of Arsuf in 1191, a mysterious warrior wearing the crusading insignia of a red cross on a white surcoat, was seen at the forefront of the fighting.

The local soldiery proclaimed him to be their patron saint - St George, a Roman centurion born at Lydda, 20 miles from Jerusalem. He was known to be a great warrior but was executed in the 3rd century AD by order of the Roman emperor Diocletian for refusing to countenance the persecution of Christians.

Richard forthwith adopted him as our patron saint with his battle cry, “St George for England,” as opposed to his fellow crusader Philip’s cry of: “St Denis for France.” Richard also restored the Church of St George at Lydda, where the saint is buried. And although I cannot vouch for its existence today, the ruins were still there in 1945.

Richard also funded the Knights Templar Pilgrims’ Castle on the coast ten miles south of Haifa and, under the peace treaty he made with Saladin, arranged for pilgrims arriving there to be escorted to and from Jerusalem by the Templars.

As for St George never having set foot in England, Richard, although born in Oxford, spent only six months of his reign here.

It seems to me that George is an eminently suitable saint for England. Besides, what would the Union Jack look like without the cross of St George?

G Price, Valley Drive, Brighton

In an unprecedented move an Englishman has been elected for the second time running as Grand Master of the Knights of Malta, the Roman Catholic order which traces its origins to the Crusades nearly a thousand years ago.

Fra Matthew Festing OBE, 58, an art expert and former army officer who leads the order in Britain as Grand Prior and is regarded as a forward looking reformer, was chosen today. The secret ballot took place today at a papal-style conclave in the Knights’ secluded headquarters on the Aventine Hill in Rome.

The Knight’s inner council, dressed in black robes embroidered with a white eight-pointed cross elected the new leader of the order of the Sovereign Military Hospitaller Order of St John of Jerusalem of Rhodes and of Malta, as the Knights are also known. The 79th Grand Master, with the title “His Most Eminent Highness”, takes over an organisation which is noted for its humanitarian work in conflict zones.

The order is also fighting a campaign to dispel the “myth” that it is rich, powerful and secretive. The election took only a few hours, seen as a sign of unanimity over reported plans to make the order more “open and transparent” and better known globally for its charitable and medical relief operations in 120 countries.

Grand Masters, like Popes, are elected for life. The move was announced after it had been approved by Pope Benedict XVI. It comes a month after the death of Fra’ Andrew Bertie, a former schoolmaster and descendant of the Stuart dynasty who was the first Englishman to lead the order and served as its Grand Master for nearly 20 years.

Under his leadership the order - which has the status of sovereign state, with its own passports and stamps - expanded its diplomatic relations from 49 to 100 countries. The order has 12,500 full members, of whom only 50 are “professed knights” who take monk-like vows of poverty, obedience and chastity.

The order said that the new Grand Master “affirms his resolve to continue the great work carried out by his predecessor”. It added: “Fra’ Matthew comes with a wide range of experience in Order affairs. He has been the Grand Prior of England since the Priory’s re-establishment in 1993, restored after an abeyance of 450 years. In this capacity, he has led missions of humanitarian aid to Kosovo, Serbia and Croatia after the recent disturbances in those countries, and with a large delegation from Britain he attends the Order’s annual pilgrimage to Lourdes with handicapped pilgrims.”

He was educated at Ampleforth and St John’s College Cambridge, where he read history. As a child he lived in Egypt and Singapore, where his father, Field Marshal Sir Francis Festing, Chief of the Imperial General Staff, was posted. He is also descended from Sir Adrian Fortescue, a Knight of Malta martyred in 1539.

Frà Matthew served in the Grenadier Guards and holds the rank of colonel in the Territorial Army. He was appointed OBE by the Queen and served as Deputy Lieutenant in Northumberland. He joined the order in 1977, taking solemn religious vows in 1991.

A spokeswoman for the order said he was noted for his “very British sense of humour” as well as his passion for the decorative arts and encyclopaedic knowledge of the history of the Order.

Fra Matthew has promoted the teaching of Christianity in schools, observing that “We live during a strange period in history when children are taught “Comparative Religion” and leave school believing it does not matter what religion you profess …..No wonder many young people are astonished that anyone could possibly have been prepared to suffer and die for the faith”.

At one time the order, which is predominantly male, was drawn from European aristocratic families. This has led conspiracy theorists to paint it as a rich and powerful cabal given to arcane rituals.

However Albrecht von Boeselager, the Grand Hospitaller in charge of the order’s humanitarian arm, said this was “completely untrue”. Charges that the order was conducting a secret “New Crusade” in Muslim countries and had sent mercenaries to fight in Iraq or Afghanistan were also “absolutely without foundation”.

He added: “This kind of talk endangers our volunteers in the Muslim world. In Bethlehem we have a maternity hospital which delivers 3000 babies year, 80% of them Musulim. We are Catholic but neutral”.

Winfried Henckel von Donnersmarck, a member of the order’s Sovereign Council, said the order had 80,000 volunteers and spent £500 million a year helping the world’s poor. “The only mystery is one of history. Any organisation is going to have mysteries if it has a thousand years of history behind it ” he said.

He said women played a growing role, with Noreen Falcone recently becoming the first woman head of the order’s national association in the US.

On its website the order’s British chapter notes that there were English knights from the time of the First Crusade, with two priories established in the twelfth century , one for England, Wales and Scotland, and another for Ireland. The Grand Priory of England “received a great accession of wealth and property when the Templars were suppressed in 1312.”

The order was disolved by Henry VIII in 1540, when several prominent Knights of Malta were executed. The Grand Priory’s ecclesiastical seat is the Church of St. John of Jerusalem in St. John’s Wood in London. It is separate from the Most Venerable Order of St. John of Jerusalem in the British Realm, founded in 1888, but the two bodies signed a co-operation agreement in 1963.

La fortaleza de Montségur es el paradigma histórico de la resistencia cátara, la herejía que arraigó en el sur de Francia durante la Edad Media. Actualmente, las ruinas de este castillo son la culminación de una ruta que parte de las tierras catalanas y que constituye una verdadera peregrinación por los santuarios y paisajes que fueron testigos de la Cruzada que los exterminó

El camino de los hombres buenos es un itinerario de 189 kilómetros que discurre por las rutas utilizadas por los cátaros durante los siglos XII y XIV, cuando huían de la persecución de la cruzada albigense y de la Inquisición. La senda empieza en el santuario de Queralt, en Berga, termina en el emblemático castillo de Montségur, en territorio francés, y puede efectuarse en coche, en bicicleta, a pie o a caballo. El Camí dels Bons Homes –como ha sido bautizado– ha sido institucionalizado como un sendero turístico de Gran Recorrido (GR 107) que atraviesa villas medievales, iglesias románicas y castillos. Además de su notorio interés histórico, la ruta nos permite contemplar paisajes encantadores, ya que transcurre por la zona protegida del Parque Natural del Cadí-Moixeró.

La religión de «los puros»

El catarismo es una doctrina procedente de una corriente de origen búlgaro conocida como bogomila. Se trata de una religión cristiana, con una interpretación muy peculiar de las Sagradas Escrituras, basada en el dualismo, que percibe la Creación como el escenario de una batalla entre los principios del Bien y del Mal. Esta doctrina arraigó con fuerza en el sur de Francia. Se dio a conocer en un concilio cátaro celebrado en la ciudad de Albí, en 1165, por lo que pronto sus seguidores fueron conocidos como albigenses. Sin embargo, ellos se consideraban cristianos u «hombres buenos». Predicaban a los humildes en plazas y mercados, aunque si eran invitados por los grandes señores para adoctrinar en sus casas a familiares y criados, aceptaban con agrado. Enseñaban el amor, la tolerancia y la libertad. Decían que Cristo no se encarnó entre los hombres, pues en sus concepciones la materia era una creación del Mal. Para los cátaros –término que según los expertos significa «puro»–, el Jesús que vieron los apóstoles y crucificaron los romanos no era sino una apariencia angelical engañosa. Pero el Cristo verdadero nunca fue crucificado ni sepultado. Estas ideas, como es lógico, les valieron la condena de Roma y una implacable persecución.

A principios del siglo XIII, el papa Inocencio III tomó conciencia del peligro que suponía para los intereses de la Iglesia la expansión de la herejía cátara en Occitania. Los intentos por convertir a los herejes habían sido vanos. Ante este fracaso y con el apoyo del rey Felipe Augusto de Francia –que deseaba hacerse con el territorio occitano a toda costa–, el Papa proclamó la «cruzada contra los albigenses».

Quienes formaran parte de la misma serían absueltos de sus pecados y se garantizaba la entrada al Paraíso de los fallecidos en combate. Los señores feudales que se sumaran a la iniciativa recibirían, además, las mismas prebendas que los cruzados en Tierra Santa. Sólo así se entiende la aparición de figuras como Simón de Montfort que escondían su desmesurada ambición bajo pretexto de erradicar la herejía.

Las tropas se organizaron bajo el mando del legado pontificio Arnaud Amaury y avanzaron hacia el sur por el valle del Ródano. El 22 de julio de 1209 los cruzados entraron en Béziers, matando a todos sus habitantes, sin distinción de creencias. Las crónicas aseguran que Amaury ordenó: «Matadlos a todos que Dios ya reconocerá a los suyos en el Cielo». Tras la masacre, los cruzados pusieron rumbo a Carcasona, donde resistía Raymond Roger Trencavel. Éste murió en prisión, después de ser desposeído de todas sus tierras. Más tarde caerían las plazas de Foix, Carbona y Comminges.

La muerte de Inocencio III hizo perder ímpetu a la cruzada y algunos de sus más importantes líderes abandonaron la empresa. Como consecuencia de este hecho el catarismo resurgió con fuerza. Pero en 1226, Luis VIII se lanzó a una nueva cruzada, dicen que influido por su esposa Blanca de Castilla, quien reivindicaba los territorios del sur para la Corona de Francia. Al parecer, sería ella quien habría instado al Papa Gregorio IX a crear la Inquisición. El terror se apoderó de Occitania. Los cátaros solicitaron protección a Raymond Péreilhe, señor de Montségur, y se prepararon para defenderse y resistir.

Esta legendaria fortaleza cayó en 1244. Y once años más tarde, en 1255, corrieron la misma suerte Quéribus y Puylaurens. La guerra había terminado con el extermino de la Iglesia de los hombres buenos, o «del amor», como también fue conocida. Con ella desapareció una tradición cristiana que llevaba su respeto a la vida hasta el extremo de abstenerse de matar o maltratar a los animales, y de cuya enorme piedad dejó testimonio incluso San Bernardo de Claraval, después de intentar en vano que renunciaran a su fe para abrazar el catolicismo.

El paisaje y su historia

Muchas de las rutas que hoy conforman el camino de «los hombres buenos» eran senderos de huida de los cátaros hacia Cataluña. Allí estuvo exiliado en 1240 Raymond Trencavel, un hijo de Raymond Roger que intentó en vano recuperar Carcasona. También fue utilizado por los tejedores cátaros y conocido como «la ruta de la lana», que llega hasta Sabadell o, más al sur, hasta Morella, en Castellón.

La senda señalizada hoy por el Consejo regulador del camí dels bons homes, entidad formada por diversos consejos locales, diputaciones y entidades culturales, discurre por las comarcas catalanas del Berguedà, la Cerdanya, el Alt Urgell, el Solsonés y el departamento francés del Ariège.

Parte del santuario de Queralt, en la cueva donde fue hallada su virgen románica presidida por una hermosa cruz cátara y, desde allí, se dirige a la pequeña localidad de Gòsol, en medio de un paisaje bellísimo presidido por el macizo del Pedraforca, un lugar mágico relacionado con la brujería catalana desde la Edad Media. Una vez en Gòsol podemos visitar las ruinas de su castillo o contemplar las tumbas del cementerio anejo, con numerosas cruces cátaras y templarias. Después recorreremos por carretera Gòsol, Saldes y Guardiola de Berguedà, hasta llegar a Bagá, en el límite norte de la provincia de Barcelona. Esta villa fue el feudo de los barones de Pinòs, señores de un extenso territorio que iba del Baridà y la Cerdanya hasta el Alt Berguedà. Algunos han relacionado a Galcerán de Pinòs con el fundador de los templarios Hugues de Payns, en una polémica que dura hasta nuestros días. En Bagà podemos visitar el centro medieval, el museo de los cátaros o la iglesia de San Esteban, donde se puede admirar una pequeña cruz bizantina del siglo X u XI, que fue llevada a Bagà por los cruzados. También cabe destacar la vidriera que representa «El rescate de las cien doncellas», concretamente el momento en que San Esteban libera a Galcerán de Pinòs de una prisión sarracena.

La ruta continúa por la comarca de la Cerdanya, a la que accederemos cruzando la sierra del Cadí por el Coll de Pendís, a 1764 metros de altitud y, desde allí, cruzaremos la frontera hasta Porté-Puymorens, L’Hospitalet y Ax les Thermes. En este punto ya estamos en el departamento francés del Ariège, donde nos aguardan impresionantes castillos, como Puylaurens que, junto a Quéribus, resistió hasta 1256.

Tras hacer una parada en el castillo de Puivert, escenario del film de Roman Polansky La novena puerta, y cuna de los trovadores occitanos, encaminamos nuestros pasos hacia la culminación de la ruta: Montségur.

El castillo de Montségur fue construido entre 1205 y 1211 en lo alto de una montaña extremadamente escarpada y de difícil acceso. Quienes lo «descubrieron», sin embargo, no fueron los cátaros. Desde tiempo inmemorial este lugar era considerado sagrado. Algunos autores, como el fallecido «papa cátaro» René Nelli, suponen que la fortificación fue erigida sobre un antiguo templo solar. La cima de este enorme bloque calcáreo se alza 1207 metros sobre el nivel del mar. El edificio está orientado astronómicamente. Nelli apunta el importante papel jugado por la figura del pentágono en la simbología cátara. Y lo cierto es que este castillo está construido sobre un plano pentagonal. Desde el interior, recuerda la forma de un gigantesco cofre. ¿Fue ésta la última morada del Grial, como algunos sostienen?

En cualquier caso, quienes asuman a pie los casi doscientos kilómetros del «peregrinaje cátaro», hallarán sin duda su particular Grial en el esfuerzo, la dedicación y la constancia, valores necesarios para llegar a cualquier Verdad trascendente.

Blue is everywhere, differing shades of sky, sea, the blues aboard the boat and ashore. With a cool drink in my hand, a novel on my lap and the golden hues of a sinking Mediterranean sun, it’s an idyllic picture.

Sailing past islands that have inspired myths and legends, yachting is the perfect way to do the Greek Islands and Turkish coast.

Our host for the holiday are Tussock Cruising, a small company which employs Turkish sailors with cooking expertise. Tussock have a fleet of nine vessels and all of them, from the six man to the 16, are designed to sail the seas. Our seven-day trip includes tours of two Greek Islands, sailing and visits to small Turkish harbours.

Most of the wooden yachts you see these days in Turkish harbours have had their sails stripped off and run on noisy petrol motors. But Tussock pride themselves on the fact they sail and have indeed won the Bodrum Cup on a number of occasions, including that of 2007.

On arrival at Marmaris, where our group board the Grande yacht, we are introduced to the Captain (Ali who led the crew to victory at the Bodrum Cup). Our itinerary for the week is discussed, drinks in hand, and routes are negotiated.

One of the unique points of Tussock is you can choose your route and stop off points with your fellow passengers as long as you are all in agreement.

After a delicious meal and plenty of wine we enter our cabins. They are small but comfortable. If you are expecting luxury you need to look elsewhere but if you’re happy with a bed to sleep in and your own shower, hand-basin and toilet these cabins will do just fine.

After a good night’s sleep – the gentle rocking obviously did the trick – we have a great breakfast of boiled eggs, fruit, cheese, olives, bread and honey, tea and coffee – and set sail for Rhodes.

It takes a few of our group a while to find their sea legs once the sails are up and the course set (my husband included) but luckily anti-seasickness tablets and wristbands are stocked onboard. But it is beautiful sailing with the sails up and a breeze calming down the Mediterranean sun as you sail past cove after cove, craggy rocks and small fishing villages.

Coming into Rhodes it is hard not to be impressed by grand medieval city walls which have housed the Knights Templar, the Ottomans and, more recently, the Italians.

As we come into harbour there is much debate about where the Colossus may have stood but, hungrily, we are more concerned with where to eat.

My husband and I stop at a fish restaurant where we eat delicious sea bass with Greek salad and bread, followed by chocolate cake (not very Greek but very nice) all washed down with local wine and Ouzo.

Wandering around the old town is a magical experience, thousands of people still live in Rhodes old town and it is filled with nooks and crannies, archways over alleyways, all within the city walls. We stop off for a coffee at the music bar and then stroll back to the yacht.

Next morning we get up for a tour of Rhodes, organised by Tussock.

The old town and Lindos are easily the best sights on the island, we take in the old town on the tour, the residents of the Knights Templar are pointed out, and the magnificent walls of the old city, a mix of Eastern and Western architecture, evoke centuries gone by.

Rhodes’ history has been chequered by conquests by the Ottomans and Italians among others, and all have made their mark on the city’s architecture.

After our historical tour we stop for a delicious meal at a taverna in Anthony Quinn Bay (where the actor filmed The Guns of Navarone). Mezze starters lead to a delicious swordfish main course.

Tired but satisfied we head back to the boat and set sail to a secluded cove (back in Turkey) where there is a tiny church built in the shadows of mighty cliffs. After dropping anchor there are plenty of diving opportunities for people to show off their skills and a fabulous area to watch the sun set.

Small swimming bays are an essential part of the Tussock experience and, having sailed these seas for years, the crew know them well. People come here to relax as well as to sight-see and plenty of opportunity is given.

Symi is the next island on our itinerary. The small harbour of Yialos with brightly-coloured houses clustered around the surrounding hills is picture-postcard perfect.

After docking, my husband and I take a stroll, checking out the menus at seafood restaurants we pass, as we make our way to a harbour-side hotel.

The hotel wouldn’t look out of place on Brighton seafront and we decide to sit a while, eat an ice-cream and listen to the sea lapping on the shore.

As the evening follows on, with an aperitif back on the ship to watch the sun setting we then stroll back to one of the restaurants we passed earlier.

We dine in a typical taverna, and have a very pleasant meal with fresh fish, stuffed vine leaves and a tasty aubergine dish in a tangy tomato sauce.

Next day we go on a tour of Symi. One hundred years ago this was one of Greece’s most prosperous islands. There has been virtually no modern concrete construction here, conserving its character.

We travel via bus from Yialos to the Monastery of the Archangel Michael at Panormitis. The interior of Panormitis, which still houses Greek Orthodox priests, is fabulously ornate.

After the dose of culture there follows a trip to another beachfront taverna for a wonderful lunch – plate after plate of fried shrimps, octopus, fish, lamb and salad keep on coming out as our enthusiastic party tuck in.

The next day we visit a Turkish bath on the mainland for the first time. It is definitely a “traditional” experience and, as someone whose only real experiences of massage are being lightly rubbed by immaculately coiffured women, a full on lathering and then rub-down by a hairy Turkish guy and his son is a quick education in real massage. It also sees the end of all of my fake tan.

Our final day is spent swimming in a cove and then a stroll through the culture shock of Marmaris, after all of those quiet bays, before settling down to a final dinner on the boat.

A Tussock holiday is not suitable if you need your own space or if you’re less than enthusiastic about mixing with other people. It is a lesson in communal living which, for some people is fantastic, but which some may find exhausting.

Families hire out individual yachts for reunions, get-togethers and special occasions, as do groups of friends. But Tussock also specialise in themed holidays from cooking trips with celebrity chefs, to painting tours and wine-tasting, in addition to a few cruises for people travelling alone.

If its a proper Mediterranean sailing holiday you’re after, without any of the hassle, Tussock Cruising is ideal.

by Hannah Davies

Thomas is as much to say as abisme or double, or trenched and hewn, he was an abisme profound in humility, as it appeared in the hair that he wore, and in washing of the feet of the poor people, double in prelation that was in word and in ensample, and hewn and trenched in his passion. S. Thomas the martyr was son to Gilbert Beckett, a burgess of the city of London, and was born in the place where as now standeth the church called S. Thomas of Acre. And this Gilbert was a good devout man, and took the cross upon him, and went on pilgrimage into the Holy Land, and had a servant with his knees. And on a Trinity Sunday received he his dignity, and there was at that time the king with many a great lord and sixteen bishops. And from thence was sent the abbot of Evesham to the pope with other clerks for the pall which he gave and brought to him, and he full meekly received it. And under his habit he ware the habit of a monk, and so was he under within forth a monk, and outward a clerk, and did great abstinence making his body lean and his soul fat. And he used to be well served at his table, and took but little refection thereof, and lived holily in giving good ensample.

After this, many times the king went over into Normandy, and in his absence always S. Thomas had the rule of his son and of the realm, which was governed so well that the king could him great thanks, and then abode long in this realm. And when so was that the king did any thing against the franchise and liberties of holy church, S. Thomas would ever withstand it to his power. And on a time when the sees of London and of Winchester were vacant and void, the king kept them both long in his hand for to have the profits of them; wherefore S. Thomas was heavy, and came to the king and desired him to give those two bishopricks to some virtuous men. And anon the king granted to him his desire and ordained one master Roger, bishop of Winchester, and the Earl of Gloucester’s son, bishop of London, named Sir Robert. And anon after S. Thomas hallowed the abbey of Reading, which the first Henry founded. And that same year he translated S. Edward, king and confessor at Westminster, where he was laid in a rich shrine. And in some short time after, by the enticement of the devil, fell great debate, variance, and strife, between the king and S. Thomas, and the king sent for all the bishops to appear tofore him at Westminster at a certain day, at which day they assembled tofore him, whom he welcomed, and after said to them how that the archbishop would destroy his law, and not suffer him to enjoy such things as his predecessors had used tofore him. Whereto S. Thomas answered that he never intended to do thing that should displease the king as far as it touched not the franchise and liberties of holy church.

Then the king rehearsed how he would not suffer clerks that were thieves to have the execution of the law; to which S. Thomas said, that he ought not to execute them, but they longeth to the correction of holy church, and other divers points; to which S. Thomas would not agree. To the which the king said: Now I see well that thou wouldest foredo the laws of this land which have been used in the days of my predecessors, but it shall not lie in thy power, and so the king being wroth departed. Then the bishops all counselled S. Thomas to follow the king’s intent, or else the land should be in great trouble; and in like wise the lords temporal that were his friends counselled him the same, and S. Thomas said: I take God to record it was never mine intent to displease the king, or to take any thing that longeth to his right or honour. And then the lords were glad and brought him to the king to Oxenford, and the king deigned not to speak to him. And then the king called all the lords spiritual and temporal tofore him, and said he would have all the laws of his forefathers there new confirmed, and there they were confirmed by all the lords spiritual and temporal. And after this the king charged them for to come to him to Clarendon to his parliament at a certain day assigned, on pain to run in his indignation, and at that time so departed.

And this parliament was holden at Clarendon, the eleventh year of the king’s reign, and the year of our Lord eleven hundred and sixty-four. At this parliament were many lords which all were against S. Thomas. And then the king sitting in his parliament,in the presence of all his lords, demanded them if they would abide and keep the laws that had been used in his forefathers’ days. Then S. Thomas spake for the part of holy church, and said: All old laws that be good and rightful, and not against our mother holy church, I grant with good will to keep them. And then the king said that he would not leave one point of his law, and waxed wroth with S. Thomas. And then certain bishops required S. Thomas to obey to the king’s desire and will, and S. Thomas desired respite to know the laws, and then to give him an answer. And when he understood them all, to some he consented, but many he denied and would never be agreeable to them, wherefore the king was wroth and said he would hold and keep them like as his predecessors had done before him, and would not minish one point of them. Then S. Thomas said to the king with full great sorrow and heavy cheer, Now, my most dear lord and gracious king, have pity on us of holy church, your bedemen, and give to us respite for a certain time.

 And thus departed each man. And S. Thomas went to Winchester, and there prayed our Lord devoutly for holy church, and to give him aid and strength for to defend it, for utterly he determined to abide by the liberties and franchise, and fell down on his knees and said, full sore weeping: O good Lord, I acknowledge that I have offended, and for mine offence and trespass this trouble cometh to holy church, I purpose, good Lord, to go to Rome for to be assoiled of mine offences; and departed towards Canterbury. And anon the king sent his officers to his manors and despoiled them, because he would not obey the king’s statutes. And the king commanded to seize all his lands and goods into his hands, and then his servants departed from him, and he went to the seaside for to have gone over sea, but the wind was against him, and so thrice he took his ship and might not pass. And then he knew that it was not our Lord’s will that he should yet depart, and returned secretly to Canterbury, of whose coming his meiny made great joy. And on the morn came the king’s officers for to seize all his goods, for the noise was that S. Thomas had fled the land; wherefore they had despoiled all his manors and seized them into the king’s hand. And when they came they found him at Canterbury, whereof they were sore abashed, and returned to the king informing him that he was yet at Canterbury, and anon after S. Thomas came to the king to Woodstock for to pray him to be better disposed towards holy church.

And then said the king to him in scorn: May not we two dwell both in this land? Art thou so sturdy and hard of heart? To whom S. Thomas answered: Sire, that was never my thought, but I would fain please you, and do all that you desire so that ye hurt not the liberties of holy church, for them will I maintain while I live, ever to my power. With which words the king was sore moved, and swore that he would have them kept, and especial if a clerk were a thief he should be judged and executed by the king’s law, and by no spiritual law, and said he would never suffer a clerk to be his master in his own land, and charged S. Thomas to appear before him at Northampton, and to bring all the bishops of this land with him, and so departed. S. Thomas besought God of help and succour, for the bishops which ought to be with him were most against him. After this S. Thomas went to Northampton where the king had then his great council in the castle with all his lords, and when he came tofore the king he said: I am come to obey your commandment, but before this time was never bishop of Canterbury thus entreated, for I am head of the Church of England, and am to you, Sir King, your ghostly father, and it was never God’s law that the son should destroy his father which hath charge of his soul. And by your striving have you made all the bishops that should abide by the right of the church to be against holy church and me, and ye know well that I may not fight, but am ready to suffer death rather than I should consent to lose the right of holy church.

 Then said the king, Thou speakest as a proud clerk, but I shall abate thy pride ere I leave thee, for I must reckon with thee. Thou understandest well that thou wert my chancellor many years, and once I lent to thee £500 which thou never yet hast repaid, which I will that thou pay me again or else incontinent thou shalt go to prison. And then S. Thomas answered: Ye gave me that £500, and it is not fitting to demand that which ye have given. Notwithstanding he found surety for the said £500 and departed for that day. And after this, the next day the king demanded £30,000 that he had surmised on him to have stolen, he being chancellor, whereupon he desired day to answer; at which time he said that when he was archbishop he set him free therein without any claim or debt before good record, wherefore he ought not to answer unto that demand. And the bishops desired S. Thomas to obey the king but in no wise he would not agree to such things as should touch against the liberties of the church. And then they came to the king, and forsook S. Thomas, and agreed to all the king’s desire, and the proper servants of S. Thomas fled from him and forsook him, and then poor people came and accompanied him. And on the night came to him two lords and told to him that the king’s meiny had emprised to slay him. And the next night after he departed in the habit of a brother of Sempringham, and so chevissed that he went over sea.

And in the meanwhile certain bishops went to Rome for to complain on him to the pope, and the king sent letters to the king of France not to receive him. And the King Louis said that, though a man were banished and had committed there trespasses, yet should he be free in France. And so after when this holy S. Thomas came, he received him well, and gave him licence to abide there and do what he would. In this meanwhile the king of England sent certain lords into the pope complaining on the Archbishop Thomas, which made grievous complaints, which when the pope had heard said, he would give none answer till that he had heard the Archbishop Thomas speak, which would hastily come thither. But they would not abide his coming, but departed without speeding of their intents, and came into England again. And anon after, S Thomas came to Rome on S. Mark’s day at afternoon, and when his caterer should have bought fish for his dinner because it was fasting day, he could get none for no money, and came and told to his lord S. Thomas so, and he bade him buy such as he could get, and then he bought flesh and made it ready for their dinner. And S. Thomas was served with a capon roasted, and his meiny with boiled meat. And so it was that the pope heard that he was come, and sent a cardinal to welcome him, and he found him at his dinner eating flesh, which anon returned and told to the pope how he was not so perfect a man as he had supposed, for contrary to the rule of the church he eateth this day flesh.

The pope would not believe him, but sent another cardinal which for more evidence took the leg of the capon in his kerchief and affirmed the same, and opened his kerchief tofore the pope, and he found the leg turned into a fish called a carp. And when the pope saw it, he said, they were not true men to say such things of this good bishop. They said faithfully that it was flesh that he ate. After this S. Thomas came to the pope and did his reverence and obedience, whom the pope welcomed, and after communication he demanded him what meat he had eaten, and he said: Flesh as ye have heard tofore, because he could find no fish and very need compelled him thereto. Then the pope understood of the miracle that the capon’s leg was turned into a carp, and of his goodness granted to him and to all them of the diocese of Canterbury licence to eat flesh ever after on S. Mark’s day when it falleth on a fish day, and pardon withal, which is kept and accustomed unto this day. And then S. Thomas informed the pope how the king of England would have him consent to divers articles against the liberties of holy church, and what wrongs he did to the same, and that for to die he would never consent to them. And when the pope had heard him he wept for pity, and thanked God that he had such a bishop under him that had so well defended the liberties of holy church, and anon wrote out letters and bulls commanding all the bishops of Christendom to keep and observe the same.

And then S. Thomas offered to the pope his bishopric up into the pope’s hand, and his mitre with the cross and ring, and the pope commanded him to keep it still, and said he knew no man more able than he was. And after S. Thomas said mass tofore the pope in a white chasuble; and after mass he said to the pope that he knew by revelation that he should suffer death for the right of holy church, and when it should fall that chasuble should be turned from white into red. And after he departed from the pope and came down into France unto the abbey of Pontigny, and there he had knowledge that when the lords spiritual and temporal which had been at Rome were come home and had told the king that they might in no wise have their intent, that the king was greatly wroth, and anon banished all the kinsmen that were longing to S. Thomas that they should incontinent void his land, and made them swear that they should go to him and tell to him that for his sake they were exiled, and so they went over sea to him at Pontigny and he being there was full sorry for them.

And after there was a great chapter in England of the monks of Citeaux and there the king desired them to write to Pontigny that they should no longer keep ne sustain Thomas the Archbishop, for if they did, he would destroy them of that order being in England. And, for fear thereof they wrote so over to Pontigny that he must depart thence with his kinsmen, and so he did, and was then full heavy, and remitted his cause to God. And anon after, the king of France sent to him that he should abide where it pleased him, and dwell in his realm and he would pay for the costs of him and his kinsmen. And he departed and went to Sens, and the abbot brought him on the way. And S. Thomas told him how he knew by a vision that he should suffer death and martyrdom for the right of the church, and prayed him to keep it secret during his life. After this the king of England came into France, and there told the king how S. Thomas would destroy his realm, and then there told how he would foredo such laws as his elders had used tofore him, wherefore S. Thomas was sent for, and they were brought together. And the king of France laboured sore for to set them at accord, but it would not be, for that one would not minish his laws and accustoms, and S. Thomas would not grant that he should do England against S. Thomas, and was wroth with him and commanded him to void his realm with all his kinsmen. And then S. Thomas wist not whither to go; but comforted his kinsmen as well as he might, and purposed to have gone in to Provence for to have begged his bread.

And as he was going, the king of France sent for him again, and when he came he cried him mercy and said he had offended God and him, and bade him abide in his realm where he would, and he would pay for the dispenses of him and his kin. And in the meanwhile the king of England ordained his son king, and made him to be crowned by the Archbishop of York, and other bishops, which was against the statutes of the land, for the Archbishop of Canterbury should have consented and also have crowned him, wherefore S. Thomas gat a bull for to do accurse them that so did against him, and also on them that occupied the goods longing to him. And yet after this the king laboured so much that he accorded the king of England and S. Thomas which accord endured not long, for the king varied from it afterward. But S. Thomas, upon this accord, came home to Canterbury, where he was received worshipfully, and sent for them that had trespassed against him, and by the authority of the pope’s bull openly denounced them accursed unto the time they come to amendment. And when they knew this they came to him and would have made him to assoil them by force; and sent word over to the king how he had done, whereof the king was much wroth and said: If he had men in his land that loved him they would not suffer such a traitor in his land alive.

And forthwith four knights took their counsel together and thought they would do to the king a pleasure, and emprised to slay S. Thomas, and suddenly departed and took their shipping towards England. And when the king knew of their departing he was sorry and sent after them, but they were on the sea and departed ere the messengers came, wherefore the king was heavy and sorry.

These be the names of the four knights: Sir Reginald Fitzurse, Sir Hugh de Morville, Sir William de Tracy, Sir Richard le Breton. On Christmas day S. Thomas made a sermon at Canterbury in his own church, and weeping, prayed the people to pray for him, for he knew well his time was nigh, and there executed the sentence on them that were against the right of holy church. And that same day as the king sat at meat all the bread that he handled waxed anon mouldy and hoar, that no man might eat of it, and the bread that they touched not was fair and good for to eat.

And these four knights aforesaid came to Canterbury on the Tuesday in Christmas week about Evensong time, and came to S. Thomas and said that the king commanded him to make amends for the wrongs that he had done, and also that he should assoil all them that he had accursed anon, or else they should slay him. Then said Thomas: All that I ought to do by right, that will I with a good will do, but as to the sentence that is executed I may not undo, but that they will submit them to the correction of holy church, for it was done by our holy father the pope and not by me. Then said Sir Reginald: But if thou assoil the king and all other standing in the curse, it shall cost thee thy life. And S. Thomas said: Thou knowest well enough that the king and I were accorded on Mary Magdalene day, and that this curse should go forth on them that had offended the church.

Then one of the knights smote him as he kneeled before the altar on the head. And one Sir Edward Grim, that was his crossier put forth his arm with the cross to bear off the stroke, and the stroke smote the cross asunder and his arm almost off, wherefore he fled for fear, and so did all the monks, that were that time at compline. And then smote each at him, that they smote off a great piece of the skull of his head, that his brain fell on the pavement. And so they slew and martyred him, and were so cruel that one of them brake the point of his sword against the pavement. And thus this holy and blessed Archbishop S. Thomas suffered death in his own church for the right of all holy church. And when he was dead they stirred his brain, and after went in to his chamber and took away his goods, and his horse out of his stable, and took away his bulls and writings, and delivered them to Sir Robert Broke to bear into France to the king. And as they searched his chamber they found in a chest two shirts of hair made full of great knots, and then they said: Certainly he was a good man; and coming down into the churchward they began to dread and fear that the ground would not have borne them, and were marvellously aghast, but they supposed that the earth would have swallowed them all quick. And then they knew that they had done amiss. And anon it was known all about, how that he was martyred, and anon after took this holy body, and unclothed him, and found bishop’s clothing above, and the habit of a monk under. And next his flesh he wore hard hair, full of knots, which was his shirt. And his breech was of the same, and the knots slicked fast within the skin, and all his body full of worms; he suffered great pain. And he was thus martyred the year of our Lord one thousand one hundred and seventy-one, and was fifty-three years old. And soon after tidings came to the king how he was slain, wherefore the king took great sorrow, and sent to Rome for his absolution.

Now after that S. Thomas departed from the pope, the pope would daily look upon the white chasuble that S. Thomas had said mass in, and the same day that he was martyred he saw it turned into red, whereby he knew well that that same day he suffered martyrdom for the right of holy church, and commanded a mass of requiem solemnly to be sung for his soul. And when the quire began to sing requiem, an angel on high above began the office of a martyr: Letabitur justus, and then all the quire followed singing forth the mass of the office of a martyr. And the pope thanked God that it pleased him to show such miracles for his holy martyr, at whose tomb by the merits and prayers of this holy martyr our blessed Lord hath showed many miracles. The blind have recovered their sight, the dumb their speech, the deaf their hearing, the lame their limbs, and the dead their life. If I should here express all the miracles that it hath pleased God to show for this holy saint it should contain a whole volume, therefore at this time, I pass over unto the feast of his translation, where I propose with the grace of God to recite some of them. Then let us pray to this glorious martyr to be our advocate, that by his petition we may come to everlasting bliss. Amen.

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Saint Thomas Becket, 1118–70, English martyr, archbishop of Canterbury, b. London. He is called St. Thomas of Canterbury and occasionally St. Thomas of London.

Note: The Templar Charola (round church) in the Templar Castle in Tomar was dedicated to him.

There are two Israeli cities that truly warrant visiting for a culinary tour: Nazareth and Acre. In both you can still find echoes of the magnificent cuisine of what was once, long ago, known as Greater Syria - an area that included Syria, Lebanon and Palestine and was blessed with the ingredients typical of the region: lamb, olive oil, lemon, garlic, eggplant and other fresh vegetables along with an abundance of herbs. In the seaside city of Acre, fish and seafood are added to the mix, as well as the ancient traditions of a port city that in various periods served as a central crossroads for the transport of raw materials and products from east to west and vice-versa. The cuisine of Greater Syria, which many consider more interesting than the relatively meager cuisine of Jordan and Egypt, also absorbed something of the area’s cosmopolitan atmosphere, which enjoyed many periods of economic prosperity throughout its long history.

Another thing Nazareth and Acre share is that it is both uplifting and sad to walk their streets, because of how deserted they are. It’s hard to avoid thinking that these two beautiful cities, which have so much historic and religious significance, really ought to be thronged with tourists.

Tour guide Abdu Matta is Acre’s best ambassador. His real specialty is history and the encounter between cultures, particularly in the Western Galilee, but he also leads groups and individuals on fascinating culinary tours of Acre, his hometown.

in www.haaretz.com

In this year of political grandstanding, it is refreshing to hear the true story of someone who quietly, and quite literally, “walks the talk.” Author/photographer Brandon Wilson and his 68-year-old French friend recently completed an eleven-country, two-continent walk for peace to Jerusalem along a trail long associated with war.

Wilson’s inspiring new book about their odyssey, Along the Templar Trail: Seven Million Steps for Peace (Pilgrim’s Tales, January 200 interweaves adventure, intrigue, wit and sharp social commentary into an entertaining Chaucerian tale about overcoming odds and discovering the secret to creating peace.

Their courageous journey from France to Jerusalem traced one marched a millennium ago by Crusaders and those who became the first Knights Templar. Like those men, their walk was difficult. There was always the uncertainly of how Middle Easterners would react once they discovered Wilson was an American. However, they frequently stumbled upon “angels” whose random acts of kindness bolstered their resolve and rekindled their belief in humankind.

It was an expedition filled with extreme highs and lows. The men trekked 2620-miles (the equivalent to crossing the U.S.) across difficult terrains in extreme climates, from the near-freezing Black Forest to Turkey’s broiling plains. There was the mental test of completing 30-50 km., a virtual marathon, each day. When war erupted in Israel and Lebanon, violence mounted in Damascus, and Hemorrhagic Fever raged in Turkey, everything became uncertain – except for their steadfast and perhaps life-threatening resolve.

Asked why he set-off on this quest, Wilson explained, “I’m convinced that one person can still make a difference in today’s world – and the time is now. It’s time for truth and tolerance, instead of blindly following a road of mutual destruction. I’m re-establishing this trail as an international path of peace for people of all cultures, faiths and nationalities. Let’s set aside our differences; let’s walk as one.”

Their trek attracted the attention of national television networks and major newspapers along the way, allowing them to spread an impassioned message of peace to millions of Christians, Muslims and Jews alike throughout eleven countries. Without fail, those ordinary people echoed their call to focus on our commonality instead of our differences – and the urgency of resolving our problems before it’s too late.

This tale of empowerment stands as a strong testimony to the courage of the human spirit. Arun Gandhi, president of the M.K. Gandhi Institute for Nonviolence, calls it, “A fascinating testimony of faith and gumption…A must read.”

With 44 photos, maps/illustrations and stages with distances, Along the Templar Trail provides a signpost for those who dream of making a similar journey—on foot themselves—or just in spirit and mind.

About the Author

Brandon Wilson is no novice to these types of journeys. This world adventurer and “perpetual pilgrim” has walked five of the world’s most important pilgrimage trails: the Camino de Santiago and Via de la Plata across Spain, the St. Olav’s Way across Norway, and he was the first American to walk the 1150-mile Via Francigena from England to Rome. His fascination began when he and his wife Cheryl became the first western couple to walk a traditional Buddhist trail from Lhasa, Tibet to Kathmandu.

Wilson is the award-winning author of Yak Butter Blues: A Tibetan Trek of Faith (2004) and Dead Men Don’t Leave Tips: Adventures X Africa (2005). His story “Life When Hell Freezes Over” appeared in They Lived to Tell the Tale: True Stories from the Legendary Explorers Club (The Lyons Press/Globe Pequot, 2007). His photos have won awards from National Geographic Traveler and Islands magazines. He is a member of the prestigious Explorers Club.

While in America, box office returns show that we’re awash in aliens, predators, chipmunks, secrets and a self-made legend, Swedish cinema lovers supported one of their own when it opened on Christmas Day. Variety reports that Arn: The Knight Templar has earned a robust $2.2 million in its first two days of release. That breaks down to a per-screen average of $10,821 at 207 engagements and is the “biggest opening ever” for a Swedish film in its homeland.

As I reported in August, Arn is the most expensive film and TV project ever made in Scandanavia, budgeted at $30 million to adapt the trilogy by Jan Guillou into two movies and a TV series. The books revolve around a fictional character forced into service as a Knight Templar during the Crusades. Variety says that local reviews “ranged from positive to negative with the majority falling somewhere in-between,” but producer Valdemar Bergendahl gave the mixed reaction a positive spin: “It was expected. But I’m happy with all the copy that has been written about the film. It has shown what great interest there is in it.” There’s a good producer for you: any news is good news!

Arn will expand from Sweden and Norway into Denmark and Finland in the next two months, with the second feature film scheduled for release next fall. In the meantime, an international version will be stitched together from the two features; already it’s been sold in 10 territories. With a cast that includes Stellan Skarsgård (Breaking the Waves), Mads Mikkelsen (After the Wedding), Vincent Perez (Queen Margot), Bibi Andersson (Persona), Simon Callow (A Room with a View) and Michael Nyqvist (Next Door), we’ll wait to see if any US festivals or distributors display an interest.

By Peter Martin

Sobre los soberbios muros, poderosos durante tanto tiempo a contener el violento oleaje de alarbes invasiones, abre surcos el labrador para cubrir tanto abandono y olvido con la corona de flores y espigas de la fecunda naturaleza. ¡Efímera condición de las obras humanas!”. Así concluye la historia de un castillo, el de Calatrava La Vieja, según cantaban los historiadores de la época. Ruinas y escombros del lugar que vio nacer la más importante Orden de caballeros, quizá con la de Santiago, que ha dado España: la Orden de Calatrava.

Este nuevo ejército religioso fue sucesor y heredero de aquel que llegó hasta el mismísimo Jerusalén y que acabó sus días entre intrigas de reyes y Papas: el Temple. Los templarios, en 1200, abandonaron la plaza, Calatrava la Vieja, que hacía marca entre la España cristiana y la musulmana, ante la eminente amenaza sarracena. Entonces, ante la súplica del monarca –Don Sancho–, un abad y un monje crearon un cuerpo religioso-militar que despertó al final, al igual que sus antecesores, el recelo de las más altas instancias.

Luchas árabes

Cerca del actual Carrión de Calatrava, los musulmanes levantaron una fortaleza militar para defender el importante camino que unía las ciudades de Toledo y Córdoba. Un gran castillo en el que hoy se están haciendo excavaciones arqueológicas y que aguanta aún la huella de la época árabe. Fue, dicen las piedras y las crónicas, una plaza al más puro estilo musulmán, que contó con mezquita, baños, tiendas… y sobre la que existen escritos que ya la mencionan en el año 785. El Guadiana –siempre el agua– se observaba desde las almenas, y su poder, aun cuando ya está bastante derruido, se aprecia entre sus restos. Una primera lucha interna entre el poder árabe de Toledo y Córdoba llevó al castillo a la destrucción; luego fue el emirato de Córdoba el que volvió a apuntalar sus muros y convertir Qal’at Rabah –como se conocía en época árabe– en una ciudad amurallada, convertida en una isla en medio de la meseta castellana por la construcción de un foso de agua que rodeaba todo el recinto.

Llegan los cristianos

La plaza, estratégicamente vital para la reconquista, la tomó por primera vez el rey Alfonso VI, en 1147. Tres años después la fortaleza fue otorgada al Temple para su defensa. Según consta en la propia prospección arqueológica, ésta fue la primera edificación templaria en el reino de Castilla y León. Rápidamente, los nuevos moradores levantaron una iglesia, con ábside en forma de herradura, un poco inclinada hacia un lado, que simboliza la cabeza de Cristo desvanecida en la cruz.

Sin embargo, los arduos caballeros templarios no consiguieron defender la fortaleza y ante el numeroso ejército musulmán que amenazaba sus muros decidieron abandonarla antes de presentar la, a su juicio, inútil batalla. Entonces, el rey Sancho III reunió a su consejo de nobles y pidió voluntarios para defenderla. Fue, dice la historia, un monje y caballero, fray Diego Velázquez, el que convenció al abad de un monasterio navarro, don Raimundo, para que reclamara la fortaleza como propia. Nadie más habló, la plaza ya tenía dueño. Un suicidio, pensó el resto. Corría el año 1158.

Según las crónicas, don Raimundo de Fítero y fray Diego Velázquez reunieron en poco tiempo un ejército de monjes y caballeros de más de 20.000 soldados. La llegada de las ordas cristianas convenció a los musulmanes de hacer el camino inverso de los templarios y desistieron de intentar tomar la fortaleza. Calatrava La Vieja había sido salvada. Ahora tenía otros dueños.

La nueva Orden estuvo sometida a la regla de san Benito. Del aspecto espiritual se encargó el abad, Raimundo de Fítero, mientras que el militar era asunto de Diego Velázquez, que además de monje era un arduo guerrero. El primero tuvo que hablar con la congregación del monasterio de Fítero y con la abadía de Scala-Dei en Francia, de la que emanaba la autoridad de la congregación para atenuar los preceptos de una nueva Orden en la que armas y oración se daban la mano –algo no reconocido por el Císter–.

Pocos años después, en 1163, la muerte del abad en el castillo convento de Ciruelos y una difícil situación política en Castilla, acabaron con la “sublevación” de los guerreros sobre los religiosos, que no querían estar gobernados por un abad. Tras un periodo convulso, los monjes se retiraron de Calatrava La Vieja y marcharon a Ciruelos o a Fítero. Desaparecido también fray Diego Velázquez, nombrado abad de otro monasterio, la Orden tuvo por fin a su primer maestre, don García, cuya primera misión fue la de marchar a Francia a pedir reconocimiento y, en parte, independencia del Císter; y luego a Roma, donde el Papa, Alejandro III, concedió el 25 de septiembre de 1164 la primera bula que reconocía la creación, ya sí propia, de una “milicia de Dios”. La Orden de Calatrava era independiente.

De Alarcos a las Navas de Tolosa

Llegaron entonces años de luchas, posesión de nuevas tierras y más poder. Dos batallas marcaron el destino de Calatrava La Vieja. La primera, la dura derrota de Alarcos. En 1195, Alfonso VIII, su ejército y caballeros provenientes de las Órdenes de Calatrava y Santiago, sufrieron una severa derrota a mano de los almohades. Mucha sangre de los calatravos se derramó en aquella batalla. Tanta, que la fortaleza que les vio nacer fue abandonada y recuperada por los musulmanes; y tanta, que la cruz negra que era emblema de la Orden pasó a ser roja, dicen algunos que en recuerdo a tanta sangre derramada.

Pero no desapareció la Orden; sólo se replegó. Mantuvo parte de sus posesiones y se rearmó, al igual que los ejércitos de Alfonso VIII. El rey, obsesionado con vencer a los almohades, declaró una guerra santa que apoyó el Papa. Había que expulsar a los musulmanes y para ello, en 1212, una gran ejército cristiano los derrotó en la célebre batalla de las Navas de Tolosa, lo que supuso el principio del fin de Al Andalus.

Antes de esa batalla, la cruzada cristiana tomó de nuevo el castillo de Calatrava La Vieja, en un asedio que, sin embargo, hizo que muchos cruzados europeos volvieran a sus casas defraudados por el pacto que hizo el rey Alfonso con los musulmanes. El monarca permitió una retirada de las tropas almohades a cambio de la fortaleza. El recinto, ya bastante deteriorado por las disputas, volvió a manos de la Orden que lo supo defender cuando quedó expuesto al olvido. Sin embargo, el tiempo se cobró su factura y los calatravos edificaron una nueva fortificación, más al sur, en el año 1218. Construida por los prisioneros musulmanes de Las Navas, nació Calatrava La Nueva, sede que ya nunca abandonarían.

in Akasico.com

Parece que la desfachatez y fanatismo de los musulmanes no tiene límite. Al maltrato de mujeres y homosexuales, el empleo de la violencia contra los niños o el terrorismo internacional, se une también una ofensiva que pretende imponer la sharia en Europa.

La última, ha sido atacar al deporte europeo. Barsia Kaska, un abogado turco experto en derecho europeo, ha solicitado que la UEFA imponga una sanción al Inter de Milan por llevar una camiseta que atenta contra el Islam. Ocurrió en el partido de Liga de Campeones, que enfrentó al equipo italiano contra el Feberbahce turco, en el estadio de San Siro el pasado 27 de noviembre.

Kaska, seguidor del Fenerbahce, vio cómo su equipo perdía ese partido por 3-0. Pero más le dolió ver la camiseta que portaba el Inter: una enorme cruz roja sobre fondo blanco.

Su imagen ha sido portada en varios medios turcos, acompañada casi siempre de otra: la de un templario, perteneciente a la orden de los legendarios monjes soldados, fundada poco después de la conquista de Jerusalén (1099), en la primera cruzada y que estaba, según cuenta la leyenda, en posesión nada menos que del Santo Grial.

“Esta cruz me recordó a los días sangrientos del pasado”, indica Kaska. Y, tras ver la derrota, presentó una denuncia ante un juzgado que remitió a los comités disciplinarios de la UEFA y la FIFA, en Suiza, pidiendo la anulación de los tres puntos conseguidos por el Inter por “manifestar de forma explícita la superioridad racista de una religión”, según recoge la propia denuncia.

La camiseta protagonizó el editorial “¿Cómo lo permitió la UEFA?”, del célebre comentarista Mehmet Y. Yilmaz, un día después de la paliza italiana al Fenerbahce. “¡Los tres goles de este Inter cruzado deberían ser eliminados!” fue el titular elegido por la redacción de deportes del rotativo islamista Radikal.

CABALLEROS TEMPLARIOS

Los Caballeros Templarios o La Orden del Temple fue una orden medieval de carácter religioso y militar cargada de tintes legendarios, nacida después de la primera cruzada. Fue fundada en Jerusalén, en 1118 por nueve caballeros franceses, con Hugo de Payens a la cabeza.

En sus inicios su denominación oficial fue Orden de los Pobres Caballeros de Cristo (Pauperes Conmilitones Christi); pero más tarde fueron conocidos comúnmente como Caballeros templarios o Caballeros del Templo de Salomón (Milites Templi Salomonis), denominación surgida tras instalarse en el antiguo templo de Salomón. La designación de Orden del Temple es la traducción al francés de la denominación en latín, siendo muy extendida dados los amplios lazos Templarios con Francia.

in Minuto Digital

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El escudo del Barça, religiosamente incorrecto

La cruz de San Jorge presente en el escudo del Barcelona ha provocado en los últimos días una gran controversia en los países islámicos, que ven este símbolo como un recuerdo de las Cruzadas. Las autoridades de Arabia Saudí han ordenado retocar el escudo de tal manera que sólo aparece el brazo vertical de la cruz.

Según una información de ‘La Vanguardia’, basada en el testimonio de dos ciudadanos españoles residentes en Riad, en la capital saudí es imposible comprar una camiseta del Barça con el escudo oficial.

Además, el diario asegura que las prendas culés con el escudo “religiosamente correcto” se pueden adquirir también en otros países islámicos como Argelia.

Meras falsificaciones

El club, no obstante, asegura que tal modificación de su emblema no es sino una mera falsificación, a la que es completamente ajeno y ante la que no puede hacer nada.

“Todas las camisetas oficiales que salen del Barcelona no tienen ningún tipo de retoque en los escudos, así que estos de los que se habla son una simple falsificación contra la que no podemos hacer nada”, explicó a EL MUNDO Jordi Bardia, portavoz del club azulgrana, quien precisó además que este tipo de equipaciones sólo se pueden adquirir en circuitos comerciales no oficiales.

Lo cierto es que no es la primera vez que fútbol y religión se entremezclan. El actual portero del Deportivo de La Coruña, el israelí Dudu Aouate, judío practicante, pidió a su anterior club, el Racing de Santander, que en su uniforme no figurara una cruz que el conjunto cántabro llevaba como parte del anagrama de un patrocinador. O el pasado 27 de noviembre, cuando el Inter de Milán recibió al Fenerbahçe turco en San Siro luciendo una camiseta blanca con una cruz roja, que recuerda el centenario del club y que fue criticada por la prensa turca.

in El Mundo

A Turkish lawyer has lodged a complaint with UEFA, European football’s governing body, after Italian side Inter Milan played his team wearing strips he claimed were offensive to Muslim sensibilities.

Inter turned out in this season’s special edition strip, designed to celebrate the club’s centenary. It’s white and bears a large red cross on the chest - symbol of the Italian city of Milan. For European law specialist Baris Kaska, however, the cross was frighteningly reminiscent of the crusader crosses worn by the Knights Templar, who rampaged across Europe and the Near East during the Crusades.

Here’s the Times:

“Mr Kaska said he was not only seeking damages but was also appealing to Uefa to annul the match, which Inter won 3-0. “That cross only brings one thing to mind - the symbol of the Templar Knights,” he said. “It made me think immediately of the bloody days of the past. While I was watching the game I felt profound grief in my soul.” Mr Kaska told the Spanish newspaper La Vanguardia that the cross symbolised “Western racist superiority over Islam”.

“He said that Inter had “manifested in the most explicit manner the superiority of one religion over another”. He said the court had contacted both Uefa and Fifa to convey his demand that Inter should be “heavily fined for displaying an offensive symbol”. “How could Uefa allow this?“demanded the Turkish paper Radikal.”

Inter officials admit that they chose not to wear the red cross strip when they played the Turkish leg of the game in Fenerbahce’s stadium in Istanbul earlier. Italy’s media wonder whether Mr Kaska is more concerned with the fact his side lost 3-0 in Milan than the fact that some out-to-be-offended Muslims might be traumatised by memories of the Crusades, which ended in 1291.

Mr Kaska is reportedly an expert in European Law. Very useful for the ongoing negotiations towards Turkey’s EU accession. But if he or others like him, including his supporters in the Turkish media, find the display of the cross offensive to Islam, they are going to be very disappointed Europeans: The cross is the central image of European culture, and can be found everywhere from the British flag to the symbol of the International Red Cross.

Wonder what Mr Kaska would make of Irish side Crusaders FC, who do not wear Templar crosses on their strips but who do answer to the nickname “the Hatchetmen?”

Thanks to Grail Seekers

(Don’t forget to sign Brian Kannard’s petition about the Templars - I did it!)

AS HEADTEACHER to hundreds of teenagers, it may seem that Dr Paul Doherty already has his work cut out.

But the dedicated teacher, who has been head of Trinity Catholic High School, Mornington Road, Woodford Green, for 26 years, has found time to write about 60 books.

Ahead of the launch of his latest tome, The Templar, the 61-year-old told of his passion for writing.

“I always wanted to do it. I loved reading and writing stories as a child and I was especially interested in history.

“But when I finished my doctorate at Oxford, I didn’t want to be an academic, I wanted to teach.”

The father-of-seven, who lives in Leytonstone with wife Carla, has been writing for 25 years and mainly pens historical mysteries.

His work has been published all over the world including Japan, Alaska and Canada, and readers across the globe email him about his books.

Dr Doherty said his latest has, in effect, been a work in progress for 25 years.

He said: “I’ve done a lot of research over the years, but I actually put pen to paper about a year ago.

“For some of my books, like a history book about Queen Elizabeth I, a lot of the information is already to hand, but when I get an idea I develop it and it can be easy. I enjoy writing and I do it at weekends and during holidays.”

His sons and daughters benefited from his writing flair when he would tell them stories as children and his family are interested in what he does.

His students know all about his other career and some caught him on TV last year talking about Elizabeth I. Parents also have been known to read his books.

A true story-teller, Mr Doherty writes his novels by dictating them on tape, so he knows how they will sound to readers. Then the manuscript is delivered to a typist for completion.

The latest book will be launched in a ceremony at the school on Thursday.

It’s a story about the First Crusade and the origins of the Templar Order.

He said: “I looked into it during my time at Oxford and I thought I’d write a story about how they were founded.

“It seems to be well received. It’s very vivid and readable.

by CLAIRE STILL

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Synopsis
The Templars exploded onto the public conciousness with Dan Brown’s THE DA VINCI CODE, now journey with Paul Doherty to 1095 and experience the founding of the Templar Order in all its epic and brutal detail. 1095 and crusading fervour has swept Europe. Christ’s fief of Jerusalem has been seized by the Infidels. The Frankish Knights of the West are to march east to liberate the Holy City. Hugh de Payens and Godefroi of St Omer, the soon-to-be founders of the Templar Order, and Hugh’s younger sister, Eleanor, leave the security of their homes in Burgundy, France, with a plan to join Count Raymond of Toulouse’s army, and march across the known world to Jerusalem. Follow the crusaders as they march through Europe into the glories of Byzantium and onto Syria. Witness the hardships, bloodshed and trickery on their treacherous travels to the Holy Land and know that though the crusaders’ journey, and this novel, will end with their entry into the Holy City, the Crusades have yet to begin in earnest.

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Book details
The Templar
By Paul Doherty
320 pages; £7.91.
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 En el siglo XII diversos reyes europeos recibieron una carta firmada por un tal Preste Juan, quien se autocalificaba regente de un misterioso reino situado en las tierras de Oriente y en el que habitarían seres mágicos. En El fantástico Reino del Preste Juan (Aguilar, 2007), obra fascinante de la que extractamos el siguiente artículo, su autor descubre en el documento una serie de claves esotéricas que apuntan hacia la Orden del Temple.

Varias misivas, escritas por un personaje que se hacía llamar Preste Juan de las Indias, llegaron a manos de importantes líderes políticos y espirituales en 1165, entre los que se incluían el emperador de Sacro Imperio Germánico, Federico Barbarroja; el emperador bizantino de Constantinopla, Manuel Comneno; Luis VII, rey de Francia; el monarca luso Alfonso Enriques y el Papa Alejandro III de Roma. El misterioso documento –cuyo remitente aseguraba que vivía en alguna parte de la difuminada geografía de Oriente– aludía a las enormes riquezas y gran poder que ostentaba su autor, el Preste. Este rex et sacerdos (rey y sacerdote) se confesaba cristiano, aunque algunos creyeron que pertenecía en realidad a la herejía de los nestorianos.

Los receptores de la carta vieron en el poderoso rey cristiano un excelente aliado para luchar contra los musulmanes. La respuesta del Alejandro III a la misiva del Preste se demoró casi cinco años, pero contó con un mensajero de lujo: su médico personal, un tal Phillipus. Nada se sabe del resultado de este viaje.

La espesa niebla del tiempo ocultó este curioso episodio. La misiva, en la versión destinada al emperador de Constantinopla, empezaba así: «El Preste Juan, por virtud y la gracia de Cristo Jesús, rey de todos los reyes cristianos y señor de todos los hombres de la Tierra, salud y gran amor envía al muy gentil Emperador, defensor de Constantinopla. Sabed que le desea salud para que prevalezca y conquiste grandes riquezas (…) Soy Señor de los Señores y supero en toda suerte de riquezas a las que hay bajo el cielo, así como en virtud y en poder a todos los reyes del universo mundo. Setenta y dos reyes son tributarios nuestros. Cristiano devoto soy y a los cristianos pobres que, en cualquier parte se hallan bajo el imperio de Nuestra Clemencia, los protejo».

Más adelante, el documento aludía a los habitantes del enigmático reino: las míticas mujeres amazonas, los pueblos condenados de Gog y Magog y hombres salvajes, además de centauros, unicornios y dragones adiestrados por sus súbditos. Cuando leí por primera vez la carta del Preste Juan me percaté de que su contenido estaba pergeñado de términos alquímicos, lapidarios medievales y, quizá, un mensaje críptico dirigido a la cristiandad. Alquimia de la inmortalidad.

Es posible que parte del mito del Preste Juan se gestase en la India. Sus habitantes creían en la estrecha relación entre el oro y la longevidad, un asunto que parecía interesarle al Preste especialmente. Los hindúes desarrollaron una «alquimia de la medicina», disciplina centrada en el estudio de la inmortalidad y del espíritu. Precisamente, en los dominios del rex et sacerdos existiría una fuente de la eterna juventud. La versión de la carta alude a un «palacio de la inmortalidad», perteneciente al Preste Juan, que una misteriosa voz ordenó construir a su padre. La obsesión de los alquimistas europeos por la transformación de metales viles en oro puede explicar, en parte, que en la carta se mencione reiteradamente la posesión de este metal. Pero la pista decisiva para confirmar el carácter alquímico de la misiva es la extensa referencia al mítico unicornio, importante elemento en el contexto de la alquimia, pues representa la naturaleza doble —divina y demoníaca— del mercurio, el cual actúa como agente de la transmutación.

Según cierta leyenda, la Piedra Filosofal se encuentra bajo el cuerno del unicornio, también considerado un poderoso antídoto contra venenos. La misiva del Preste se refiere a unicornios de tres pelajes: rojo, blanco y negro. «Sin embargo, los blancos tienen más fuerza que los demás, ya que combaten al león, aunque el león los mata», leemos en uno de los fragmentos. Está comprobado que estos tres colores se refieren a las tres etapas fundamentales de la alquimia: el nigredo (Obra en Negro), el albedo (Obra en Blanco) y el Rubedo (Obra en Rojo). La poder de las piedras preciosas El poder del Preste estaba relacionado con la posesión de gemas o piedras preciosas. En las cartas se citan algunas con propiedades mágicas y terapéuticas. La clave de estas menciones se encuentra en unas obras medievales llamadas lapidarios, que contenían abundante información sobre las gemas y sus capacidades mágicas, médicas y herméticas. La base de dichos textos es que los astros son capaces de proyectar sobre las piedras preciosas una serie de virtudes o desgracias, susceptibles de ser absorbidas por el ser humano que entre en contacto con éstas.

En la alquimia se asocian determinadas piedras y minerales con poderes cosmológicos y astrológicos. Según las cartas del Preste, el jaspe se utilizó en la construcción de los peldaños que daban acceso al monumental «espejo que todo lo ve». De acuerdo con los lapidarios, el jaspe tiene la facultad de confortar el espíritu y mejorar la vista. En la carta latina del Preste Juan se menciona, por encima de otras, a la esmeralda: «En nuestra mesa comen a diario treinta mil hombres, además de los que entran y salen (…). Esta mesa es de esmeraldas preciosas y la sostienen dos columnas de amatista. Por la virtud de esta piedra, nadie que se siente a la mesa puede embriagarse». Además, el Preste Juan poseía un cetro de esta misma piedra preciosa, que varios autores han relacionado con el Santo Grial, pues una versión afirma que el sagrado vaso estaba fabricado con esmeraldas. Así, el mito del rex et sacerdos se relaciona con el cáliz de la Última Cena. Quizá por este motivo, el caballero templario y trovador von Eschenbach escribe su poema Parzival sobre la leyenda del Rey Arturo y el Grial, introduciendo en el relato la figura del Preste Juan.

Los Templarios: autores de las cartas

Esta es la hipótesis que defiendo en mi libro “El fantástico Reino del Preste Juan”. Para ello me baso no sólo en un profundo análisis de las misivas, sino también en un estudio del contexto histórico en el que se divulgaron. Los documentos son el reflejo de una época –mediados del siglo XII– de grandes convulsiones políticas, socia