[195] This must be understood in the general sense of the Secret Tradition perpetuated in various forms through Christian times. The Templars had no concern in the secret schools of Jewry. On the basis of the official process which resulted in their condemnation, they have been accused of Black Magic, Sorcery and of entering into a league with the Order of Assassins.
[196] I have dealt with the claims of this speculation in my Secret Tradition in Freemasonry, vol. i. p. 300 et seq.
[197] The reference is really to the fourth chapter of the apocryphal Book of Nehemiah, which is the Second Book of Esdras, and to the Masons of Nehemiah, not of Zerubbabel. The latter was concerned with the building of the Second Temple and the former with that of the walls about Jerusalem. Half of the young men did the work of restoring the fortifications and half stood in readiness to fight. The builders also were girded with a sword about the reins. The sword in one hand and trowel in another is a symbolical expression.
[198] It is obvious that the arrangement of four triangular blades in a cruciform pattern would constitute an ordinary Maltese cross or cross of the Knights of St. John. This was an Assyrian emblem in pre-Christian times.
[199] The blasphemous fiction is well known and its root is in the Sepher Toldos Jeshu; it is inaccurate to call it a tradition; more properly it is a lying invention. I have failed to discover a source for the Theoclet story, but it is barely possible that it may have risen up within the circle of Fabré Palaprat’s Ordre du Temple.
[200] In the year 1844 Jacques Matter made a special study of the accusations against Knights Templar in his Histoire Critique du Gnosticisme, vol. iii. p. 315 et seq. He states that the alleged preference of the Templars for St. John’s Gospel is nowhere attested by the history of the Order. They were not therefore tinctured by remanents of Paulician Gnosticism, as it is not likely that they would be.
[201] Elsewhere Éliphas Lévi says: (a) That the hypothetical idol Baphomet was a symbolical figure representing the First Matter of the Magnum Opus, which is the Astral Light; (b) That it signified further the god Pan, which may be identified with “the Christ of dissident sacerdotalism”; (c) That the Baphometic head is “a beautiful allegory which attributes to thought alone the first and creative cause”; and finally, (d) That it is “nothing more than an innocent and even a pious hieroglyph.”
[202] The suggestion is that they were summoned by Jacques de Molay to appear before the Divine Tribunal within a year and a day, there to answer for their injustice, and that they died within the time mentioned, which does not happen to be true.
[203] The revision of the process which condemned the Maid of Orléans was begun by Charles VII himself in 1449. In 1552 twelve articles were drawn up, designed to exhibit its illegality and injustice. For political reasons, meaning the relations between France and England, the mother and brothers of Joan were made plaintiffs at Rome, and Pope Callixtus V appointed a commission. In 1456 the commission pronounced its judgment, reversing and annulling the first process on the ground of roguery, calumny, injustice, contradictions and manifest error in fact and law.—La Magie et la Sorcellerie en France, vol. ii. pp. 514-518.
[204] It has been suggested that the charge of sorcery covered a political conspiracy for his destruction and was of the same value as the same charge in respect of the Knights Templar.