cathare catarismo catharisme catari catartica cataro catara streghe = witches strega = witch eretici l'eretico L'inquisizione ermetismo Raimondo VI di Tolosa Rossetti's book was Disquitions on the Anti-Papal Spirit Which Produced the Reformation; Its Secret Influence on the Literature of Europe in General and of Italy in Particular, translated by C. Ward, 2 volumes, Smith and Elder, London, 1834. ] With the volume On the antipapal spirit who produced the reform and on its secret infuence ch' exercised in the Literature of Europe and especially of Italy, as it turns out from many its classics, principles from Dante, Petrarch, Boccaccio (London 1832), Rossetti wants to demonstrate an opposition spirit to the Papacy, guilty of intrigues thunderstorms and rigurgitante of defects, widely was disseminated in the cristianità in medieval age. An openly hostile criptografico language to the roman curia can easy be recovered in the writers of that time, that they see in the Pope satan or the Antichrist, in Rome false and guilty Babylon, in the curia the bilge of corruption and ignoble handlings. But the violent reaction of the Church discouraged its more cautious opposition from being open, and here they created for their adepts a secret language, allegorical and therefore anagogicol. In this key it is necessary to read the Divine Comedy and to penetrate into the secret of its allegories and its amphibological language, that served to hide those ideas that could not be openly manifested, waves to sottrarsi to the ire papal and other political persecutions. Pontefici and osteggiavano king these seven sacerdotal and intellectual ones, because they fought the popular sideboards and the superstizioni on which they founded just the dominion altars and thrones; here because it follows to us of such seven used of a secret and allegorical language, only known dagl' it begins to you to the heretical mysteries. The seven medieval ones, like the Manichaean, the troubadors, the patarini, derived from those ancient ones, continued to use of misterici rituals, language and symbols. The troubadors, in particular, singing of love, hid, in a love and the heretic woman, their thoughts, therefore as they then made in Italy the first poets and Federico II. This last one, in particular way, altering the erotic jargon promoted a sure one more refined mysticism, that takes on the character of a purer love, "platonic Amor", that dominates all medieval literature and follows us to Italy and to the foreign countries. Also Dante belonged to this mysterious clan and his works are constructed with precise heretical jargon. To this world it must lead back the many seven medieval ones, than, according to Rossetti, they took names, begardi, barbanzoni, Basques, costerali, enriciani, leonisti, lollardi, albigenshian, Lombard, patarini, templar and others various, like flagellants, cathar and Bulgarian. We but always ignore the programs and the language of such associations, that they carried out their activity, in mysterious and secret way, Europe and Asia. The masonic movement comes therefore reconnected to the heretics from Rossetti, than dilunga then to explain the erotic jargon of Dante's Vita Nuovo (the New Life) and Petrarch's the Canzoniere in that dramatic one of the Commedia from part of Dante, that it meant therefore as an escape from the rigors and the persecutions of the Inquisition. - Una Famiglia Abruzzese di Dantisti http://www.muvi.org/MID/Romantica/GIANNANTONIO/Giannantonio.html Courrier du 28 mars 2001 à 13 h 06, de Sante ferrulli : ferrulli@istat.it I have already in past, on other pages of this situated one, place the attention on the fact that you é one particular correspondence between some names of countries in Italy in the regions neighbors of Puglia Basilicata and Molise, and names of countries of the languedoc and roussillon (es: Peyrepertouse and Pietrapertosa in Basilicata; Minervois and minervino in Puglia, Albi and Alberona in prov. of _ Foggia, already center of one grancia to templare in XIII the century; The countries of linguistica minority franc-provenzale, always in province of Foggia). If we consider the chain of relations between the Bogomili Bulgarian and the catari of linguadoca, é strange not verifying for the Italian regions of the low Adriatic like an unavoidable passage, a " bridge " of contact. And of the rest, always they are asked me, because the interested Longobardi and the normanni they had to be a lot to vernire in Puglia? And then: why the " last emperor " Federico II (last in base to the profezie of Gioacchino from Flower) wanted to reside mostly just here in Puglia, and specifically in the Daunia, cioé the Province of Foggia? - Voyage virtuel en Terres Cathares http://www.cathares.org/plateforme0112.html t is thought that Wolfram began writing his poem Parzival in about 1200. At this time there was a sect in what is now southern France, the Oc region or Languedoc. One of their centres was the town of Albi. It has been suggested (in the writings of O. Rahn, E. Anitchkof and J. Evola) that some of the ideas provided to Wolfram by the mysterious Kyot originated with this sect, with whom Kyot may have come into contact in Provence or the Languedoc. The Albigensians or Cathars - Catharism and the Albigensian Crusade http://home.c2i.net/monsalvat/albi.htm POETICAL GNOSTICISM, TROUBADOURS, GAY SCIENCE. The persecution of the enlightened by the Church of Rome necessitated various disguises by the Sectarians -- Poetical, Artistic, Theosophic and Hermetic --and it could not be otherwise; humanity, in the abstract, seldom abandons that which it "knows" to be true and takes steps to transmit it through the centuries: truth never dies. One of the modes employed was to speak, or write, in a language that will bear a double interpretation, the one intended for the ordinary hearer, and the other for the Initiate who had the Key of interpretation. Masonic MSS. term it the arts of Logic and Rhetoric. This custom was undoubtedly prevalent in the most ancient times and Mythology, Cabalism, etc., are examples of it. Heckethorn mentions certain "Knights of the Swan," who sang in this speech in the early part of the 12th century, and the same writer observes that the Minstrels and Troubadours of France were divided into four degrees. It is {198} very probable that many of our own northern minstrels transmitted from the time of the Culdees, who existed until the Templar persecutions, an anti-papal programme, and were in the secrets of the Continental Minstrels in the time of Wycliffe, and later. The artistic participation in this propaganda is shewn in the way that the vices of clerics and monks are satirised by stone and wood carvers; as in the representation of an ape carrying the Host; a nun in the lewd embrace of a monk; or a pope amongst the damned.<> Gabriel Rossetti<<"Disq. on the anti-papal spirit which produced the Reformation.">> shews that the species of writing which we have named was introduced from the East by the Manichees, who passed it on to the Cathari, Albigensis, Ghibellines, and Templars, through whom it spread over Europe. Logic was considered by them the science of expressing thought in a subtle manner. Many persecutions arose from this species of writing, but the Papal Conclave at length determined to close its eyes, rather than make the allegory apparent to all the world. The reformation liberated to the world various Mystic Societies. With the object of proving his views he quotes largely from Dante, Petrarch, Boccacio, and other poets and writers of the middle ages, and arrives at the conclusion that there existed three principle branches of Sectaries, which indoctrinated their Disciples by a secret Initiation of seven or nine degrees, according to the Rite or Sect. The allegory used was often that of a journey, and to go on a Pilgrimage to the temple of St. John signified to become a proselyte of the Templars; to go to St. James in Galicia was to be of the Albigensis; and St. Peter's at Rome of the Ghibellines; the Albigensis, in alluding to the first named, expressed Faith; to the second Hope, and to the last Charity. We have an Oriental pilgrimage in Boccacio's "Filocopo," which means a young workman; seven Companions figure in this account; the names of four are already known to the Pilgrim and represent the Cardinal {199} virtues; the other three are unknown until he has accomplished his journey, or initiation, upon which it appears that they are Faith, Hope, and Charity; in allusion thus to the ancient ladder of the Mysteries of 3, 7, or 12 steps. The object was to found a Christian Jerusalem to rival Rome; and the allegory frequently alludes to the rebuilding of Jerusalem and the return of its people; the later Reformers drew upon the same idea as we will show. The writer has, however, gone over this more at length in an earlier book, and space does not admit of it here.<<"Notes on Sc. and Relg. Mysteries," 1872.>> An acute and learned historian<<"Philosophy of History," Fredk. von Schlegel, p. 456>> takes a similar view, on the spirit of the age, and has the following, in which he is alluding to Freemasonry: "As to the origin of this esoteric influence, the impartial historical enquirer cannot doubt, whatever motives or views some may have to deny the fact, or throw doubt on its authenticity, that the Order of Templars was the channel by which this society, in its ancient and long preserved form, was introduced into the West. The religious Masonic symbols may be accounted for by the Solomonian traditions connected with the very foundation of the Templars, and indeed the occasion of these symbols may be traced in other passages of holy writ, and in other parts of sacred history, and they may very well admit of a Christian interpretation. Traces of these symbols may be found in the monuments of the old German architecture of the middle ages. "<<"Philosophy of History," Fredk. von Schlegel, p. 456>> Rossetti holds also that Barbarossa, Henry VII. and Frederick II., are the leading characters referred to in the double language of Dante's works. The latter was the grandson of Frederick Barbarosso (Red Beard) who died in Syria at the head of 150,000 Crusaders. The Popes thrice excommunicated the grandson, whom Matthew Paris terms the "wonder of the world" ("Stupor Mundi et immutator Mirabalis"), and truly he was -- he was suspected as a heretic even a Moslem, hereditary King of Sicily, he was the last Christian King of Jerusalem, the last who ruled {200} the holy land, or wore a crown in the holy city; the most successful of the Crusaders since Godfrey de Bouillon, and gained Jerusalem by policy; was excommunicated for going there; excommunicated for coming back; excommunicated as a Sectarian, of which the Pope distinctly accuses him, and there is a fable of 1378 by John of Florence, in which he is named as a man "fond of the 'gentle language.'" There is no doubt it is this man whom in 1767 Morin mistook for Frederick II of Prussia in the Rite of Heredom, which see later. We have said that the art of expressing things to bear a double meaning was taught as part of the "Trivium," and Dante, who is thought to have been a lay Brother of the Templars himself tells Con Grande that the "Divine Comedy" admits of four keys of interpretation -- literal, allegorical, moral, and mystical. He speaks of Christ as "Him our Pelican," an Egyptian Symbol of the Sothic cycle, the bird being mystically said to fly every 1260 years to the altar of the Sun at Heliopolis, where it was consumed by fire, and out of its own ashes restored to life. Ozanam, a Roman Catholic, considers the "Divine Comedy" to follow the same lines as an Initiation into the Mysteries of Egypt. Vecchioni, president of the Supreme Court at Naples, took the same view, and sought unsuccessfully, to print a book thereon, to prove that such Initiation had been handed down by philosophers and poets, and that the "Divine Comedy" was arranged after the plan of a "Teletes," ending in an "Eposis," or divine vision. Loiseleur, a French writer, considers the teachings of the Sects as closely connected with the Euchites, and both Cathari and Templars girdled themselves with a white thread like the Hindu and Persian Mystics. They made use also of Symbolic ages, as is done to define degrees. Reghellini of Scio treats Dante as a Cabalist and Rosicrucian. King<<"The Gnostics and their Remains.">> quotes the 18th canto of the "Purgatory" as "replete with the profoundest symbolism which the Freemasons claim for their own," to wit, the imperial {201} eagle; the mystic ladder; the rose and cross; pelican; supper of the lamb; pillars of Faith, Hope, and Charity; symbolic colours; letters and geometric figures, as point, circle, triangle, square; the trampling of crown and mitre under foot; the "Vito Nuovo," and the "Convito" or Banquet being equally mystical. To these may be added the Invocation of Divine vengeance upon the destroyers of the Templars, and the choice of St. Bernard as the High priest.<> It is not, however, the Masonry of the Guild, but that which has been added thereto. Mrs. Cooper-Oakley has some pregnant remarks upon the TROUBADOURS, who were the undoubted poets of the Albigensian heresy; and quotes Baret's Paris work of 1867 as to the following Schools, all of which were again subdivided into groups: -- That of Aquitaine; of Auvergne; of Rodez; of Languedoc; of Provence. Again classified as: -- The Gallant; the Historical; the Didactic; the Satirical; and the purely Theological. Again of the Mystical; the Hermetic. Aroux demonstrates that their "Celestial Chivalry" was derived from the "Albigensian Gospel," whose Evangel was again derived from the Manichaean-Marcion tradition. These Albigensis were identical with the Cathari, and the Troubadours were the links bearing the secret teaching from one body to another. "Thus one sees them taking every form by turns, artizans, colporteurs, pilgrims, weavers, colliers . . . . deprived of the right to speak they took to singing." Amongst the most illustrious of the Troubadours was Alphonso the Second, King of Arragon, 1162-96. Peter the Second of Arragon was the principal ally of the Albigensis and Troubadours, and in 1213 perished nobly in their cause at the Battle of Muret. Escaping from their burnt and bloody homes, not a few of them hastened to the Court of Arragon, where they were sure of protection. Says Ticknor, in his "Hist. Spanish Literature," London, 1849: "Religious romances were written....in the {202} form of Allegories, like the 'Celestial Chivalry,' the 'Christian Chivalry,' the 'Knight of the Bright Star'; and the 'Celestial Chivalry,' of Hieronimo de San Pedro (Valencia, 1554) uses such titles as (1) 'The Root of the fragrant Rose,' and (2) 'The Leaves of the Rose.'" In the paths of the Dervishes the candidate is said to "take the rose" of the path. ARCANE SCHOOLS by John Yarker, part 2 of 4 http://www.bapho.net/baphonet/bbs/i-drive/yarker/yarkeras.as2 Profoundly Christianized, situated at the point where the initiations of the Guilds and of the oreder of Chivalry come together, alchemy constituted in medieval Christianity the central doctrine of the cosmic "lesser mysteries." Son of God through the mediation of Christ, the craftsman or the emperor was equally father and mediator in relation to the world, through the archetype of Hermes, always reprsented as an aged king. This alliance was broken by certain internal disasters which need not to be assessed here and which took place from the end of the twelfth century to the end of the fourteenth. "Metacosmic" in essence, Christianity became, in the West at least, more and more "anticosmic": the faithful forbidden to receive the wine, that is, blood, in the communion; the long battle of moralizing usurpation waged by the papacy against the sacred function of the Emperors; the autonomous and profane character ascribed to nature by Thomism--all of them are aspect of this gradual divorce of the sacred from life. Notes on Alchemy the Cosmological "Yoga"of Medieval Christianity By Maurice Aniane http://www.geocities.com/CapeCanaveral/Hangar/3474/alchemy.html