The Shroud of Turin is stained with the blood of a torture victim, scientists have claimed.
Analysis of the linen cloth, purportedly used to bury Jesus after his crucifixion, contains “nanoparticles” of blood which are not typical of that of a healthy person, according to researchers.
Institute of Crystallography researcher Elvio Carlino, one of the authors of the report, said the particles are conducive with someone having been through “great suffering”.
“Our results point out that at the nanoscale a scenario of violence is recorded in the funeral fabric,” authors wrote in the scientific article, published in PLOS One.
“The consistent bound of ferritin iron to creatinine occurs in human organism in case of a severe polytrauma.”
Researchers believe the particles show a “peculiar structure, size and distribution”, which corroborates the theory that it was used as a burial cloth.
They also believe it contradicts previous theories that the shroud was made in medieval times.
Professor Giulio Fanti, one of the author’s of the research, said: “The presence of these biological nanoparticles found during our experiments point to a violent death for the man wrapped in the Turin Shroud.”
The cloth’s authenticity is highly contentious and divides religious opinion.
Some Christians believe the fabric – which is kept in the Cathedral of Saint John the Baptist in Turin – is the burial shroud of Jesus of Nazereth, dating back over 2,000 years.
But previous scientific studies have suggested the cloth, which appears to be imprinted with the face of a man, may in fact be from the 13th or 14th century – centuries after Jesus is believed to have died.
One study found the cloth had been manufactured in India.
The research was published in US scientific journal PlosOne and is titled: “New Biological Evidence from Atomic Resolution Studies on the Turin Shroud.”
It’s with great sadness that in this Pentecost Celebration the Order finds the Chair in the East empty, with the passing of our beloved Brother and Master of the Temple, Fernando de Toro-Garland.
We have indeed lost one of the brightest and most brilliant lights that have shone in our Temple in the last few decades. To the widow, our beloved Sister Patricia Oyarzun, a true life companion and tireless supporter – without whom Fr+ Fernando’s love for the Order and talent as a prolific author would not become so accomplished – our condolences and respect.
Master Fernando was born in 1925 in Santiago do Chile. In 1946 he would complete one of his many Degrees in subjects such as Humanities, Philosophy and Law, becoming a member of the Illustrious Bar Association in Madrid in 1957 and later on college professor in Literature and Law in many universities (Virginia, Columbia, Rutgers, Pontifícia Universidad Católica, UNED, etc.).
Fernando de Toro-Garland, the Templar
Photo: Celebration of the Battle of Ourique, homage to Afonso Henriques, Portugal, 2004. Left to right: Fr+ Ulisses Rolim, KTJ; Fr+ Antonio Paris, Master; Sr+ Patrícia Oyarzun, DCTJ; Fr+ Luis de Matos, Prior GP Portugal; SAR Dom Duarte de Bragança, Fr+ Fernando de Toro-Garland, Master Emeritus; Dom Nuno da Camara Pereira, Comendador-Mor da Ordem de São Miguel da Ala, Fr+ Nuno Silva, KTJ, Fr+ Ricardo Centenera Villena, KTJ; Fr+ Artur Batista, KTJ
In 1985 Fr+ Fernando was knighted in the Grand Priory of Scotland, rapidly ascending to the position of Grand Prior of Spain in 1988. By then his devotion to the Order and excellent skills as a strategist and the ardent desire for a united Templar organization were a transformative force that proved to be unstoppable. That year a group of Authonomous Priories, that descended from the noble lineage of Fr+ Anton Luprecht’s 1940’s Priory of Switzerland, formed the International Federative Alliance (IFA) in order to established the principles of recognition between Priories of the Order that worked within certain valid Templar guidelines.
Under Fr+ Fernando’s leadership the IFA grew in numbers and authority. The ideas put forth by Fr+ Fernando inspired many others to follow along similar lines and a few of the most thriving branches of the Order worldwide today owe him a dept they don’t even understand. Visionary, relentless, he knew how to command an audience and be heard. He knew what he wanted, how he wanted what he wanted and was able to inspire others to provide it. Like all brilliant minds, he had little tolerance for mediocrity and no tolerance at all – if not utter contempt – for lack of discipline and lack of loyalty.
In 1999 the 23 Priories that were part of the IFA elected Fernando de Toro-Garland as Master of the Ordo Supremus Militaris Templi Heirosolimitani, that, in respect for his values and objectives, added the word “Universalis” for the new century, creating the OSMTHU. Master Fernando took his vows from Fr+ Luis de Matos, Prior of Portugal, in the Aula Magna of the Lawyers College of Alcalá de Henares, Spain, birthplace of his beloved Miguel de Cervantes. And the Don Quixote reference is not in vain, as Dom Fernando was a fighter and a man that saw what others only barely imagined, sometimes being mistook for a dreamer when in fact he was frequently a thinker way before his time. His election, that did not fall from heaven in a tidy basket, was the result of many years of good labor by many workers. It was the first time since the mid-nineteenth century that a Templar Master was elected in universally free elections, audited by an external Chartered Auditor (located in the Isle of Man).
In 2004 he would complete his (literal) pilgrimage to Santiago de Compostella as Master Templi and, as a humble pilgrim, in his high Office, pass his Mastership to his elected successor Master Antonio Paris.
Sometimes I’m asked about the “true Templars” and an “inner Order”. If indeed there is any sign of the former or veil for the latter, we have just lost one of the greatest references for this theme in the transition between the 20th and 21th century.
It was privilege to work with you, Master Fernando.
Ora pro nobis
Eques ad Flammula Veritatis
PS: Maybe the greatest homage we can make to a writer is to read some of his texts. Here’s a link to one of his articles about the Celestina (“Libro del Buen Amo”). [PDF – Spanish]
Ronald V. Cappello, age 65, of Yonkers died Wednesday, November 30, 2016. Ronald was born April 23, 1951 in Mt.Vernon, NY the son of the late Joseph and Marie (Papaleo) Cappello. Ronald was a graduate of Iona College with a Masters Degree in both Science and Art. He was a History teacher for the Yonkers Board of Education.
Ronald was a devoted Mason serving as Sovereign Grand Master of the Ancient and Primitive Right of Memphis-Misraim, a member of the Hugnat Lodge #46 F.&A.M. for 34 years, he was also a member of the Bethlehem Crusader Knights Templar, the Royal Arch Masons, the Cryptic Masons, the Grand College of Rites of the USA, the Royal Order of Scotland, the Rosicrucian Order and the Knights Templar Order of the Temple. He was Past Grad Master of the Martinist Order of the Temple and a representative for the Grand Lodge of Western Australia.
He is survived by his beloved wife MaryLou (Capone) Cappello, his daughters Robin Foti-Nadzam, Victoria Cunningham and Yvonne Foti, his grandchildren Alora Gerace, Kyra Nadzam and William Vanderlinden. Also surviving are his sisters Susan DeLorenzo and Frances Shikarides, his sister-in-law, Marion LaGrotte and 8 nieces and nephews.
Published in the The Journal News on Dec. 2, 2016
Note: The Templar Globe will publish two more remembrance articles on Brother Ronald Cappello in the next few days.
The story of England’s heroic King Arthur and his arch enemy Mordred has been a popular tale since the medieval era. It has been told and retold and been the subject of paintings and films as well as a succession of books. There are many differences between the narratives. For instance, sometimes Mordred is depicted as Arthur’s illegitimate son from his half-sister, or he might be portrayed as the son of the King of the Orkneys. He is also sometimes described as a member of King Arthur’s court who rebelled against him. However, the conflict between these two warriors and Mordred’s death in battle with Arthur are subjects of general agreement.
From the British Isles the legend of Arthur was carried to the European Continent and later to other English speaking countries around the world. The popularity of the first name Arthur in so many countries can also be traced to the fame of this legendary hero monarch. Today it is going to be hard to find someone educated in one of these lands who has not heard of King Arthur and is also able to name a few other of the characters and places featured. Although parts of the story are so well-known, its history and significance are not so widely appreciated.
The Origins of the Legend
Historians continue to speculate if King Arthur, Mordred and the other scenes and players in the legend have any historical basis. For the most part the story is associated with fifth or sixth century Wales. If a prototype for Arthur did exist he might have been a Celtic chieftain rallying his forces to fight off the Saxon invaders. References have been found to figures that might have been the model for King Arthur in some of the scare writings that survive from the Saxon period in British history, but none of the associations made are conclusive. Two Medieval writers share the responsibility for publicising the tale and incorporating in it many of the elements familiar to us today.
In 1138 Geoffrey of Monmouth wrote a history of the Kings of Britain. Many allege that he drew more on his imagination than on any older records that had come to his notice. Others claim that some of what he wrote corresponds with information in earlier documents that have now come to light. Whatever the authenticity of his facts, Geoffrey introduced his readers to a King Arthur, Queen Guinevere, Merlin the Wizard and of course, King Arthur’s arch enemy Mordred. In this version of the tale King Arthur goes to fight against the Roman Empire in Gaul (France of today). The evil Mordred takes advantage of the opportunity to usurp Arthur’s throne and take Queen Guinevere as his wife. The news reached King Arthur on campaign. He returns to his kingdom and fights a fierce battle with Mordred at a place called Camlann, Mordred is killed but Arthur is mortally wounded.
In the late medieval period Thomas Malory published a revised and comprehensive version of the Arthur stories, entitled “The Death of Arthur” (Le Morte d’Arthur). The publication of this work coincided with the introduction of the printing press. Malory’s work became one of the first books printed in England and standardised many aspects of the Arthur legend, for example, the idea of Arthur and his knights sitting at the Round Table dates from this publication. The bitter enmity between Arthur and Mordred continues to form a key part of the story but in a key change from Geoffrey of Monmouth’s narrative Queen Guinevere remain loyal to King Arthur.
Why have these tales survived the years?
The fact that the reader of this article is likely to be familiar with tales of Arthur and Mordred is a testimony to their enduring power. Yet they are more than simple stories. The Arthur tales have contributed culturally to the shaping of Britain’s identity. Over all these years they continue to serve a useful purpose. People are attracted by the idea that there was once an age when chivalrous knights rode about the British countryside fighting treacherous enemies like Mordred, or even supernatural dragons and other monsters. During World War Two, tales of Arthur’s bravery against the country’s enemies provided a rallying point for resistance to German aggression. Today the interest is probably largely of an escapist nature. Regardless of whether or not there is a basis in history, it seems that tales of Arthur and Mordred still serve a purpose in our hi-tech age.
By: Jane Richardson in newhistorian.com
Saint George is traditionally considered the patron saint of England. His legendary victory over the dragon is seen as symbolic of the power of the English people to subdue their powerful enemies. His red cross on a white background is the basis of the British Union Jack flag. In earlier years it was carried into battle as a standard. The image of George the dragon slayer has been used since the 1800s on English gold coins. However, none of the stories connected with this figure describe him as coming from the British Isles. The story reached England in the medieval period – the time of the Crusades. People were attracted to this tale of bravery and chivalry. In the course of time its foreign origins were forgotten and it began to be seen as an English tradition. It is not a coincidence that George has been the second most popular name given to English monarchs.
The George and the Dragon story
There are several versions of this story. Usually it is set in North Africa. One story recounts how the brave knight arrived in Libya after a very long and arduous trip by land and sea. Here he met a hermit who told him about a terrifying dragon that was terrifying the people of Libya. The dragon had an unpleasant habit of devouring young maidens. The problem the country faced was that all the young maidens had been eaten with the sole exception of the king’s daughter. It was her turn to be the dragon’s lunch tomorrow. The King of Egypt was offering his daughter in marriage to any brave knight willing to rid the land of this dragon.
This was exactly the kind of challenge George was searching for. He galloped off the valley where the beast lived just in time to see the princess of Egypt being led to this grisly death. He comforted her with the news that he was off to kill the dragon and she need not fear. True to his words he rode on to the cave where the dragon lived. The huge beast with a fifty foot long tail and a huge head was understandably furious at this intrusion on its territory. It came out of its cave roaring like thunder. George charged at the dragon and speared it but its scales were so thick his spear broke. George was dismounted but found refuge under a magical tree conveniently on hand for some emergencies. The tree’s magical powers shielded him against the dragon’s poison. When he had recovered from the failure of the first attack he went after the dragon again with his sword. The dragon doused him in poison and his armour fell apart. Everything was almost lost but George noticed just in time that there were no scales under the wings of the beast. He struck it under its wings with his sword and at last succeeded in dispatching the monster.
On the most basic level George and the dragon is an attractive fairy story. We learn about the triumph of good over evil in a manner that leaves no room for alternative interpretations. On a deeper level it is easy to detect in the persona of the dragon a symbolic representation of our fears of the unknown, or situations we perceive as very threatening. The dragon can be seen as almost insurmountable obstacle or approaching terror threatening our very existence. The conquest of the dragon shows that we have the abilities to overcome our most dreaded enemies with sufficient determination and courage. These ideas appeal to individuals. They also clearly held appeal for an island nation fearing invasion from its more powerful Continental neighbours.
If you want to connect the dragon slaying with some episode in early history, there is no evidence that Saint George is modelled on a person whom we know lived in a certain historical period. However, it is interesting to note that many cultures have stories featuring dragons. Some scholars suggest that one explanation for this maybe the survival of dinosaurs into a much later period than we used to believe. The theory has always been that dinosaurs died out before man came on the scene. These scholars postulate that early man might have seen dinosaurs and conceivably needed to defend himself against them. If this really was the case there may have been a real prototype for Saint George – an ancient warrior who fought and killed one of these prehistoric monsters. His exploits would have been talked and sung about for generations and so this story may have a germ of truth in its origins. More prosaically the stories of dragons may have been sparked by the discovery of dinosaur skeletons, which would certainly have the power to terrify a superstitious and uneducated farmer. In truth, we will probably never know.
By: Zoran Krdzic in newhistorian.com
By using radiocarbon dating on the metal found in Gothic cathedrals, a team made up of specialists in various disciplines has found that iron was used to strengthen stone during the construction process. Their study sheds a whole new light on the mechanical skill and intents of cathedral builders.
The study was the result of a collaboration between the Laboratoire archéomatériaux et prévision de l’altération (CNRS/CEA), the Laboratoire de mesure du carbone 14 (CNRS/CEA/IRD/IRSN/French ministry of Culture and Communication) and “Histoire des pouvoirs, savoirs et sociétés” of Université Paris 8, according to Science Daily. The team of researchers had to collaborate and use their various skills in archaeology, history, chemistry and material science to determine exactly when iron and steel were incorporated into the construction process.
Gothic architecture thrived in the middle of the twelfth century near Paris, and included substantial amounts of steel2 or iron reinforcements, as shown by archaeological and historical investigation. However, it is often said that cathedrals are living buildings, because over the centuries they have undergone renovation projects for the purposes of modification, conservation, and reparation. This means it can be difficult to determine whether certain elements were a part of the original construction process, or later additions.
Previously, even if these metals had been found to be a part of the initial design, the date of their original assimilation would have remained open to debate. Scientists were often unsure if the iron was added later, or if it had been blended into the original construction materials. By combining their diverse abilities, the teams of scientists have proven that the mixed metal reinforcements were indeed a part of the initial design phase.
The researchers accomplished this by measuring the amount of trace quantities of 14C in the metal. Up until the Middle Ages in Europe, iron ore was smelt in furnaces using charcoal, some of whose carbon was released and entrapped in the metal in the form of carbide flakes. This carbon can now be extracted from the metal, and the tree that provided the charcoal can be dated, thus making it possible to estimate the age of the metal, according to Science Daily.
The method above seems reasonably simple, however, it had never been reliable enough to provide any sort of absolute dating. That’s where Laboratoire de mesure de carbone 14 came in, as well as Laboratoire archéomatériaux et prévision de l’altération, who in collaboration with archeologist and historian colleagues at the CNRS, confirmed the sequence of the construction process by cross-referencing radiocarbon dating with archeological evidence.
Under these circumstances, it has been proven in absolute terms (with a few years as a margin of error), that the integration of metal elements occurred in the initial design and construction phase of cathedrals in Bourges and Beauvais.
This new method of dating will help researchers understand a little better how medieval architecture worked. The team will soon apply it to samples from the Sainte-Chapelle, as well as using it to date temples and the iron trade in the Khmer Empire.
Photo Credit: wikimedia commons user: Vammpi
By: Sarah Carrasco in newhistorian.com
On the morning of the 31st March, 1282, the Sicilian Vespers came to an end. The night of rioting and massacre which had started on Easter Monday proved crucial in the history of Sicily and also had a significant impact on the broader history of the Mediterranean in this period.
The revolt, which gets it name from the Hour of Vespers ceremony where it supposedly began, started on the 30th March and is believed to have been triggered by an Angevin soldier stopping a Palermitan woman outside the church of Santo Spirito di Palermo, to search her for weapons. Although details of the event of course vary depending on the source, it seems the soldier somehow offended the woman, triggering a riot against the Angevin-French among the local community.
Reflecting the deeply ingrained tensions in Sicily’s multicultural society, the rioting spread through Palermo and then the whole of the island. The local Sicilian population attacked and killed Angevin people wherever they could be found, going as far as murdering monks and nuns. The rioters supposedly used a simple test to determine the Sicilian population from Angevin. Anyone believed to have originated from Anjou was asked to say the word “ciciri”, something native French speakers could not do in a convincingly Sicilian accent.
In the annals of Medieval history, the revolt was a unique event. A spontaneous, popular uprising which affected political change. Following the night of the 30th to the 31st March the Angevin-French fled Sicily, and the people of the island eventually secured the support of the King of Aragon who sent troops there in August 1282. Although the revolt seemed to have occurred without any pre-planning, it is important to acknowledge that the uprising against the Angevin-French rulers was not completely without premeditation.
Since 1266 Charles of Anjou, with the support of the papacy, had ruled Sicily from Naples. Deeply unpopular in Sicily, Charles’ strict rule incurred the wrath of normal Sicilians, but his unpopularity in a broader context was just as significant. A group of Italian nobles, known as the Ghibellines, supported the authority of the Holy Roman Emperor rather than that of Charles and the papacy. Peter III of Aragon, a rival of Charles for the Neapolitan throne and one of the main beneficiaries of the uprising, also had a clear interest in altering the status quo on Sicily. The Night of the Sicilian Vespers may have been a demonstration of popular dissatisfaction at Charles’ tyranny, but there were a diverse range of groups with an interest in ending the Angevin presence on Sicily.
The revolt was followed by series of sea skirmishes and land battles between Angevin and Aragonese forces, sometimes referred to as the War of the Vespers. The fighting finally came to a close in 1302, with the Peace of Caltabellotta. The treaty saw Charles II, the son of Charles of Anjou, concede Sicily to King Frederick, a relative of Peter of Aragon. Sicily was now firmly under the sphere of Spanish influence, a situation which would persist for another five centuries.
Historians have since argued that the Sicilian Vespers, and the subsequent war, proved crucial in the failure of the crusades in the Eastern Mediterranean. Charles of Anjou and the Vatican had been planning to send troops to take Constantinople when the uprising started. The need to divert resources to Sicily put this campaign on hold. Although one of many factors which ultimately led to the failure of the crusades, it is not a coincidence that the fall of Acre in 1291, a pivotal defeat for Christians in the Middle East, took place during the War of the Vespers.
Indeed, the significance of events in Sicily in the broader context of Mediterranean history in this period can be seen in the theory that the Aragonese and Sicilian forces received financial support from Byzantine. Although the scope and nature of this support cannot be confirmed, it hints at the complex political workings of the period.
The Sicilian Vespers revolt was an expression of popular dissatisfaction at the harsh rule of Charles of Anjou over Sicily. This moment of rebellion by Sicilians however, can only be truly understood in the broader context of Medieval history.
Image courtesy of Wikimedia Commons user: Enzian44
By: Daryl Worthington in newhistorian.com