Oliphant

Shot	Vision	Audio	In Point
1	Animated Film Australia Logo fade to black		10:01:30
2	Australian Biography GFX sequence fade to black		10:01:38
3	Archival Rocket launch		10:01:46
4	Archival Rocket launch		10:01:50
5	Archival fighter planes taking off		10:01:51
6	Archival Rocket launch		10:01:52
7	Archival explosion		10:01:52
8	Archival Mushroom cloud		10:01:54
9	Archival Mushroom cloud		10:01:55
10	Oliphant	Oliphant sync: Life is such a wonderful phenomenon that I'd like to be thought of as somebody who cared.	10:01:56
11	Archival rocket launching		10:02:03
12	Archival rocket launching		10:02:05
13	Archival rocket launching underwater		10:02:05
14	Archival rocket launching		10:02:06
15	Oliphant dissolve to	Oliphant sync: I wouldn't like somebody to dig up some dirt -- and there might be some dirt in my past -- that I'm unconscious of. Such as being concerned with the development of the nuclear weapon and I might be cursed for it. I, hate that idea, I don't want to be cursed by anybody.	10:02:08
16	Photo a young Oliphant Tilt fades up Sir Marcus Oliphant Born 1901 Nuclear Physicist		10:02:30
17	Oliphant	Oliphant sync: When I was young, I was always fooling about in the shed at the back of the garden with bits of wire and bits of wood and one thing or another, making what my brothers called his raggedy baggedy engines. [laugh] And I always pottering about, with my hands. I loved doing things with my hands and one of my greatest memories is of my -- at my suggestion for a Christmas present -- I was given by my father a plane for planing wood, for smoothing wood, and it was the wrong sort of plane and I was so disappointed and I just had to pretend that it was, it was alright.	10:02:37
18	Photo Oliphant parents	Oliphant v/o: My father was a civil servant, a very dignified almost Victorian person, very cultured man, very well read man, so was my mother,	10:03:32
19		Oliphant sync: but he was never -- except that he was very fond of walking and we went for very long walks, hundreds of miles, and carrying our swags and sleeping on the, in the open and -- he was very fond of that and that taught me a very great deal about nature which I've been aware of ever since. For instance, I remember once, we were walking along and it was a windy day and the trees were waving very much in the breeze, and I said isn't there a danger that they'll break in the wind and he said to me oh no son, no son, that's the way they take their exercise. [laugh]	10:03:48
20	Photo Oliphant farther	Oliphant v/o: My father was a very religious man,	10:04:36
21	Oliphant	Oliphant sync: and I grew up to be an, oh, a choir boy at the church and then an altar boy, altar server, and that continued until I went to university.	10:04:41
22	Photo Rutherford	Oliphant v/o: Now in 1925, Rutherford, who was the head of the Cavendish Laboratory in Cambridge,	10:04:56
23	Oliphant	Oliphant sync: he visited his old mother. He was a New Zealander you see and he went to New Zealand to visit his old mother and of course in those days one travelled by ship and when the ship called in at Adelaide, Rutherford came up to the University and gave a lecture, and he talked about what was going on in the Cavendish Laboratory, and the sort of things that were happening and the people who were working there and he was so generous in his giving his praise to the people who were his students who worked with him and doing the jobs, that I thought to myself then, that's the man I want to work with. So from then on my efforts were directed towards trying to get a scholarship to go to Cambridge, which I managed in 1927.	10:05:05
24	Archival people on side of port	Oliphant v/o: It took seven	10:06:00
25	Archival Ship	weeks from Adelaide to Liverpool	10:06:02
26	Archival Wheels of steam engine	and then took the boat train to London, and in London	10:06:06
27	Oliphant	Oliphant sync: Rose, my wife, had relatives with whom we, stayed for a day or two while I got, while we got our bearings and I went down to Cambridge and explored the situation a bit. Got myself enrolled in Trinity College, and went and saw Rutherford, who was very kind to me. And he -- it was rather amusing -- he said to me, now he said, go round, after he had a talk to me as to what I wanted to do and so on, go round and talk to some of the boys, and I said the boys? Who do you mean? He said, all, go down the basement, talk to J. J. Thompson, J. J. Thompson was the man who discovered the electron and was Rutherford's teacher, he was still working down the basement. And you'll find Astn the mass spectrograph man next door and then he gave one to two other names that to me were just sort of text book names and I went, made this round with great trepidation, but found everybody very kind and helpful	10:06:12
28	Photo Cambridge building	Oliphant v/o: and that was my introduction to Cavendish Laboratory and Cambridge.	10:07:29
29	Oliphant	Interviewer o/s: And what work were you doing? Oliphant sync: I was doing some work on the facts produced when positive ions hit a metallic surface of various kinds, and this is a process that's important in the discharge of electricity through gases which J. J. Thompson's great specialty. So I was in good company, in those early days. But then very soon after that,	10:07:34
30	Photo Rutherford and Oliphant	Oliphant v/o: Rutherford asked me whether I'd like to work with him and of course this was a great honour and he	10:08:08
31	Oliphnat	Oliphant sync: felt that he wanted to do some experiments which were like those that were being done by Cockcroft and Walton in the laboratory. Cockcroft and Walton together had, for the first time, produced the disintegration of an atom by artificially accelerated particles. And this was the first time that the atom had been split artificially, and this of course excited Rutherford and he wanted to do some experiments which he thought of in that field and he wanted some technical, somebody technically good to help him. And he thought that I was the right person. So he asked me to work with him and that was absolutely heaven working with him, actually with him, it was, cause he was full of ideas all the time, most of which of course were nonsense, but every now and again there was gold amongst all that dirt and we got on famously together. And I had one or two research students working with me also. We set up equipment in a cellar in the old Cavendish, a room which we had to use because it could be blacked out, completely blacked out. And one detected the products of the, such formations of the atoms that were fired out like little bullets.	10:08:16
32	Photo Oliphnat and other Scientist Zoom out Lecture Theatre	Oliphant v/o: And, finding new things and one had the feeling that one was understanding, one was coming to	10:10:16
33	Oliphant	Straight away a new world was opened to us. There were a new set of explosions, atomic explosions which were terrific in their intensity and in their, the number that took place, it was like entering a new realm of of star watching as it were, were looking at these scintillations.	10:09:52
34	Oliphant	Oliphant sync: have knowledge of how matter was built up of how the, and then beginning to have ideas of how it all began, how creation took place.	10:10:27
35	Archival Plane flying		10:10:41
36	Archival Plane flying on fire		10:10:41
37	Archival Hitler	Hitler sync: [German]	10:10:44
38	Archival Smoking factory		10:10:48
39	Archival Saluting Army		10:10:48
40	Archival smoking building	Oliphant v/o: When the war broke out,	10:10:50
41	Archival Planes flying over sea	a lot of us	10:10:53
42	Archival Pilot in plane	were taken and	10:10:54
43	Archival man looking through Telescope	initiated	10:10:56
44	Archival Ship exploding	in to the very deadly secrets of radar.	10:10:56
45	Archival Fighter planes flying		10:11:00
46	Oliphant	Oliphant sync: I was given the job of trying to produce electromagnetic way for very much shorter wavelength than were available at that time. That time, the shortest wavelength available was about a metre and a half and that a was produced with a tiny little valve called a micro pup, which didn't give much energy.	10:11:01
47	Photo three men around a table	Oliphant v/o: So we set to work. I got together a, carefully got together a small team of people and two of the boys	10:11:26
48	Oliphant	Oliphant sync: discovered that they could make resonators which were like a revolver, with	10:11:35
49	Photo resonators	Oliphant v/o: holes in a ring and slots that pointed towards a cathode inside. The whole thing made out of metal with just a blast to bring the power out	10:11:42
50	Oliphant	Oliphant sync: and this worked like magic. This was the magnetron,	10:11:54
51	Archival Blitz	Oliphant v/o: and within 18 months or so,	10:11:59
52	Archival Pilot	we'd shot our bomb,	10:12:01
53	Archival Blitz	we'd got these things flying.	10:12:02
54	Archival GUns on wing of Plane	We'd got	10:12:04
55	Archival	radar working in the air, we'd got working it	10:12:04
56	Archival Radar screen	pointing search lights at aircraft at night,	10:12:07
57	Oliphant	Oliphant sync: we'd got it working on ships,	10:12:11
58	Archival Radar	Oliphant v/o: we'd got it detecting ships	10:12:13
59	Archival People around map on table	at sea and	10:12:14
60	Archival People around map on table	all in 18	10:12:16
61	Archival Map of sky	months or two years.	10:12:18
62	Oliphant	Oliphant sync: And then I thought, oh well, bugger it all, this is not really interesting work. This is work for engineers now. So I went back to the, the work on nuclear physics. Now the interesting thing is that working with me in the laboratory at that time were two German refugees, from Hitler's Germany.	10:12:20
63	Photo Piles and Frish,	Oliphant v/o: One was named Piles the other one's name Frish, these two people together, of course they were enemy aliens,	10:12:48
64	Oliphant	Oliphant sync: they weren't allowed to know anything about this secret weapon or radar you see. So they had to be kept out of that. So not being allowed to do, that they set to work to do some calculations about nuclear energy, about the possibility of getting nuclear energy, and, they -- lo and behold -- they came through with a paper, which they said that if one could separate the uranium	10:12:56
65	Archival Nuclear explosion	Oliphant v/o: then one could make a bomb of enormous power and they calculated the amount of uranium	10:13:27
66	Oliphant	Oliphant sync: 235 that was required and also the explosive force that might be produced. And this was absolutely hair raising. Here were these two chaps not allowed to have anything to do with the secrets of radar, producing this paper on this possibility of making a nuclear weapon. So this paper was sent to the United States to inform them.	10:13:33
67	Archival Plane in sky	Oliphant v/o: So I had to dash across to America in connection with the Magnetron, but while I	10:14:03
68	Oliphant	Oliphant sync: was there, I was asked to see what had happened to our report, the Piles Frish report, so I went to the, to Washington, to the Chairman of the American committee, who was the head of their department that was responsible for standards, their standards laboratory. And he was a real stick in the mud and he'd taken this report, thought it was a bit interesting, but had stuck it in his safe and hadn't circulated it to the other members of the committee. So I went straight away to see Bush and Connant, who were the President's scientific and technical advisers and both of them took the point of view, well this is very interesting but this if for the next war, not for this war. So still dissatisfied, I got on an aeroplane	10:14:09
69	Photo Oliphant and Lawrence	Oliphant v/o: and went to see Lawrence whom I'd worked with you see and knew to be a live wire and a member of the committee.	10:15:17
70	Oliphant	Oliphant sync: So I told him about this, and he was so upset that he got on the plane with me and we went back to Washington. Within a few days	10:15:24
71	Archival Oak Ridge Title fades up 1944 Oak Ridge Tennessee Atomic Energy Installation	Oliphant v/o: the man had the project well on its way. And we moved to America, whole of the British team moved to America. Interviewer v/o: Why were you so anxious	10:15:37
72	Oliphant	Interviewer o/s: that this should get moving? Oliphant sync: Because we had information from the Secret Service that the Germans were trying to produce a nuclear weapon.	10:15:51
73	Archival Men in laboratory	Oliphant v/o: It was quite clear to us	10:16:03
74	Archival Men in laboratory	that the thing was going to be successful.	10:16:05
75	Archival Men in laboratory	When we'd separate the isotopes of uranium and	10:16:07
76	Archival Two men at Machine	stocks of plutonium, the theory there was no	10:16:12
77	Archival man at Machine	doubt about it at all in our minds,	10:16:16
78	Photo Oliphant	and one had no doubts whatever about the horror of the situation.	10:16:18
79	Archival plane flying over fields Titles fade up Hiroshima August 6 1945		10:16:28
80	Archival Opening hatch in plane		10:16:31
81	Archival Hiroshima from the Air		10:16:33
82	Archival Explosion		10:16:34
83	Archival Fallout from bomb fades to black	Newcaster v/o: We are able to note the Atomic bomb was drop on Hiroshima,	10:16:37
84	fade up from black Archival Injured person being treated	a military base.	10:16:43
85	Archival Injured person being treated	We won the race of discovery	10:16:44
86	Archival Bomb damage	against the Germans.	10:16:46
87	Archival Bomb damage	We shall continue to use it until we completely	10:16:48
88	Archival burnt out building	destroy Japan's	10:16:51
89	Archival bomb scared Hiroshima	power to make war.	10:16:52
90	Oliphnat	Interviewer o/s: How did you feel at that time, what was your initial reaction? Oliphant sync: Ah, well there was a feeling of utter frustration in that the message hadn't got across that it had been used and used against civilian cities and that all the moral scruples had been thrown side by a so called Christian nation. Not by the Japanese or by infidels of any kind, but by Christian nation, or nations because England was behind America in all this. And a feeling at the same time that, well, perhaps we were wrong, perhaps this ends the war,	10:16:56
91	Archival strips of paper falling	Oliphant v/o: and saves lives.	10:17:48
92	Archival Mass crowds of people in streets	So at the moment, there was that sort of	10:17:50
93	Archival people on streets	mixture of feelings that one had.	10:17:53
94	Oliphant	Interviewer o/s: So you had to try and reconcile two things that you needed to do during the war. One was to defeat the Nazi regime and the other was the great repugnance you had for anything that involved... Oliphant sync: That's right. Interviewer o/s: ...the death of other people. Oliphant sync: Yes. Interviewer o/s: How successful were you in reconciling the two? How did you manage during that time, inside yourself? Oliphant sync: Well I don't know, you've got to develop a double personality, you know, and think one way one moment and then another way the next. You never do reconcile it.	10:17:56
95	Archival Explosion at sea Title fades up 1962 Bikini Atoll - Pacific Ocean	Oliphant v/o: When the Americans let off their first hydrogen weapon,	10:18:36
96	Oliphant	Oliphant sync: it so horrified Bertrand Russell, the English philosopher, that he, together with Einstein, wrote a, a manifesto. It was known as the Russell Einstein Manifesto, which they both signed and it was an appeal to the scientists of the world to get together and eliminate from the world this terrible menace of nuclear weapons. And Russell, whom I knew personally, whom I'd done broadcasts with, I naturally fell in with this proposal.	10:18:46
97	Oliphnat	Now I was involved with the first meetings of the Security Council and the Atomic Energy Commission that was established by the United Nations as one of its first activities. Now you remember, that because of the alphabetical order of chairmen of these bodies, Australia provided the first chairman for the first meetings,	10:19:32
98	Photo Doctor Evatt	Oliphant v/o: it was Doctor Evatt, and, the first speech was given by	10:20:01
99	Oliphant	Oliphant sync: the American head of the American delegation	10:20:07
100	Photo Oliphant and others at a UN meeting	Oliphant v/o: and then the next one would come on and then the next to	10:20:09
101	Photo Gromyko	speaker was Mr. Gromyko from Russia, and Mr. Gromyko	10:20:14
102	Oliphant	Oliphant sync: put the proposal -- his proposals were	10:20:19
103	Archival UN Security Council Assembly Tilt fades up 1948 UN Security Council Assembly	Oliphant v/o: very simple --	10:20:23
104	Archival Cameras at meeting	he said Russia demands as number one priority	10:20:24
105	Archival Man signing book Cross Fade	that all existing	10:20:28
106	Archival Men lining up behind man at table signing book	nuclear weapons should be dismantled,	10:20:29
107	Archival Man signing book	and that no nuclear	10:20:32
108	Oliphant	Oliphant sync: weapons in future should be allowed to be made. That there should be a universal inspection of every country and its industries, under the United Nations to verify that no nuclear weapons were being produced. And that was really the essence of what his proposals were. It produced an immediate reaction in Robert Oppenhiemer,	10:20:35
109	Photo Robert Oppenhiemer	Oliphant v/o: who was the adviser to the American delegation on nuclear matters. Of course, having been the father of the nuclear weapon.	10:21:07
110	Oliphant	Oliphant sync: And he rushed around to me as the adviser to the chairman of the meeting, said for heaven's sake, get your boss to say something in favour of the Russian proposals because that is wonderful he said, I think that we should consider them very seriously and I will tell my boss that that is what I feel. But I said you get your boss to, to do that he said so, matter of, interest, he said, I'll give you a bit of classified information. He said, the present time there are only three nuclear weapons in existence, and he said it would be take half an hour's work to take them apart, dismantle them. And he said, if the whole proposal failed, it would take us another half hour to put them together again. So he said, we've got nothing to lose by considering very seriously the Russian proposal. Well as soon as I got a moment, I went down to the Chairman who was sitting in the middle of the circular audience of representatives of nations. And said to Doc Evatt, I've been talking to Robert Oppenhiemer, and he and I both believe that the Russian proposal should be considered very seriously. Will you please make a statement to that effect, that we should discuss them in detail and Evatt turned round to me and irritably said, no, no, no, nothing of the sort, we might want to use them against them.	10:21:18
111	Archival Machines		10:23:07
112	Archival Man controls station zoom in CU Man		10:23:11
113	Archival Machinery		10:23:13
114	Archival Dial		10:23:14
115	Archival machinery	Interviewer v/o: What do you see as the alternative	10:23:15
116	Oliphant	Interviewer o/s: form of energy for the future? Oliphant sync: Well I feel that nuclear power is the final answer, but nuclear power not on earth,	10:23:18
117	Archival surface of the sun	Oliphant v/o: but in the sun's interior, and where it	10:23:28
118	Oliphant	Oliphnat sync: hits the earth it contributes about one kilowatt of power per square metre.	10:23:31
119	Photo Sun Raising	Oliphant v/o: If one collected	10:23:38
120	Oliphant	Oliphant sync: the solar power with reasonable efficiency from the desert areas of South Australia alone, let alone the rest of Australia, like Western Australia and Queensland, New South Wales and so on, that from South Australia alone, one could provide all the energy for the whole of the world and one doesn't realise this, that the sun is such a magnificent nuclear reactor. There it is far enough away	10:23:42
121	Archival Sun setting over land	Oliphant v/o: to do us no harm.	10:24:13
122	Photo Oliphant with a others at Research School Title fade up 1950 Oliphant appointed Head of Research School of Physical Sciences, Australian National University	I set out to try and bring Australia into the age of modern physics,	10:24:16
123	Oliphant	Oliphant sync: and that meant of course trying to do experiments that were of the kind that were going on in Europe and America.	10:24:28
124	Archival Man at Metal object	Oliphant v/o: But it turned out to be too difficult a task.	10:24:36
125	Archival Laboratory	We didn't have in Australia the engineering companies to make the sort of equipment that was really	10:24:39
126	Archival Large disc being moved	required. I had to abandon that.	10:24:46
127	Oliphant	Oliphant sync: I think I was a fool to come back, from the intellectual and professional point of view. I was told that I would ruin my research career and I certainly did, because there was so much administration, so many problems of finding members of staff and so on	10:24:50
128	Photo Oliphant in sitting in his Robes	Oliphant v/o: for an outback place like Canberra, that it absorbed the whole of my time, for 20 years.	10:25:11
129	Oliphant	Interviewer o/s: But you created an environment in which others were able to flourish,	10:25:20
130	Photo Sign 'Research School of Physical sciences' tilt down Oliphant under sign	Interviewer v/o: you must have taken some satisfaction from that? Oliphant v/o: Oh this is true, this is true. There's	10:25:24
131	Oliphant	Oliphant sync: some satisfaction in that.	10:25:30
132	Photo Medal tilt up Oliphant		10:25:33
133	Photo Oliphant at Mic giving speech Title fades up 1971, Oliphant becomes Governor of South Australia		10:25:38
134	Photo Army officers standing to attention pan left Oliphant	Oliphant v/o: For the first two or three years	10:25:42
135	Photo Oliphant shaking hands with man wearing Service Medals	it was fun --meeting all sorts of people, and one had	10:25:48
136	Photo Oliphant greeting Prince Philip	of course to put up the royal family. One got to know them very well and other famous people who came along.	10:25:53
137	Oliphant	Oliphant sync: I warned Mr. Dunstan when he asked me whether I would, he could put my name to the, forward to the Queen, as Governor that I wasn't prepared to be a, a military type Governor, that I was, would only go there if I was as free to speak on public questions and so on, as I'd had been in Canberra. Interviewer o/s: And he accepted you on those terms? Oliphant sync: Yes, yeah, indeed seemed to want me to do that. Interviewer o/s: Do you think he lived to regret it? Oliphant sync: Yes, I'm afraid he did. [Laugh]	10:26:03
138	Archival Mr. Johnson and man in uniform pan right to Oliphant shaking hands	Aide o/s: Mr. Johnson... Mrs Johnson... Mrs. Adrian Johnson.	10:26:39
139	Oliphant	Oliphant sync: I was a puppet, after a time and I was, that's all I was. In the morning, at breakfast time,	10:26:50
140	Archival Oliphant at Breakfast table	Oliphant v/o: there was a foolscap piece of paper headed Orders of the Day,	10:27:01
141	Archival man washing car	which told me exactly what I was doing and there was 10:10	10:27:08
142	Archival Oliphant leaving the house and getting into Rolls	you see the Rolls would be at the front door and I would be going to such and such a place	10:27:12
143	Archival Front of Rolls	to do this, give a speech or to open a building or something of that sort. And	10:27:20
144	Oliphant	Oliphant sync: it, that sort of formality got me down a bit. Interviewer o/s: You're not, you weren't used to following orders? Oliphant sync: No, and nor was I used to being on time. [laugh]	10:27:26
145	Photo of wedding cake	Interviewer v/o: You're an individual who stood out from the crowd. You've succeeded beyond the level that most people succeed.	10:27:40
146	Oliphant	Interviewer o/s: How do you explain that? What do you think it is about you as an individual that's enabled you to do these things? Oliphant sync: Cussedness. Determination I think is the only thing. The only -- I think is, that's -- I feel about old age, I often wonder about old age, in my 90's but I realise that the only way to live is just to keep on keeping on. There's no -- once you give in you're lost.	10:27:47
147	Oliphant	interviewer o/s: Do you think there's an afterlife? Oliphant sync: No. Interviewer o/s: You feel quite sure about that? Oliphant sync: I feel quite certain about it. I'm prepared to believe that there is, there are things that we don't understand about nature, and there is some sort of, the beliefs for instance of Buddhism that rather attract me. The idea there's a reservoir of life, for instance, and that when you die, that is, Fitzgerald said in his poem about the Budda, the last line reads 'and then the dew drop fell into the silent sea.' And I rather like the idea of the dew drop of life joining all the rest of	10:28:17
148	Archival Space	Oliphant v/o: life in the universe. You see, this is one of the things that still worries me, we have not the faintest	10:29:06
149	Oliphant	Oliphant sync: idea of the difference between living and dead matter. And what life is, is something that's still completely unknown. And why it should be on this one planet earth in the solar system and not on any of the other planets that circulate around the sun, is, as we now know from our space exploration, is something that's strange. It does make this earth	10:29:13
150	Archival Earth from space zoom in CU Earth	Oliphant v/o: something unique. So that we are living in a world that's moving so rapidly towards understanding that I feel that	10:29:42
151	Oliphant	Oliphant sync: some day perhaps we might understand the difference between living and dead matter, but at the present moment, it is the big puzzle. Interviewer o/s: So after a lifetime of scientific inquiry, you're left with the big mystery, still unsolved? Oliphant sync: That's right, that's right. The big mystery is this phenomenon of life.	10:29:52
152	Credits Interviewer ROBIN HUGHES Research GRAHAM SHIRLEY FRANK HEIMANS Camera PAUL ERE Sound Recording TIM PARROT Sound Mixing ROBERT SULLIVAN Production Manager KIM ANNING Production Accountant MEGAN GILMOUR Production Co-ordinator JOANNE HOLLIMAN Post Production Supervisor BRIAN HICKS Film Australia would like to acknowledge the assistance of: SIR MARCUS OLIPHANT AUSTRALIAN NATIONAL UNIVERSITY FILMWORLD RESEARCH ABC TV ARCHIVES NATIONAL LIBRARY OF AUSTRALIA MIKE SPENCER F.A. LIBRARY J Producer/Director Writer/Editor FRANK HEIMANS Executive Producer RON SAUNDERS Film Australia [Logo]		10:30:16

So celebrated scholars in their appearance to the world of philosophy, this new genius, favorable
ble to dreams and mysticism accessible to intelligence, easy to carry in its development, not requiring
mind trying to guess which an application com-
nary, and especially combining beautifully in its trends,
these instinctive worship that was dedicated to the Florentine sym-
bol and matter. Just as he had done Gemistus know some fragments of Platonic doctrines, Flo-
ence, represented by its humanist and artist, hastened
abandon Aristotle, Nicolas V, the testimony of Bes-
Sarion had spread and recommended reading, confident
translation of works of the philosopher skilled scripture
vain (i). The Medici took under their protection Plato, who
followed the fortunes of his patrons, and left Florence when
people had banished them.

When we conçûmes project to describe this great revolt against the faith of our fathers called Reformation, we pensâmes that our duty was to visit the countries that had the cradle. We were anxious to learn if these theologians, Most monks who fought Luther had been, as he dared to say, deprived of heaven, if God had abandoned given creatures he had raised to defend his Church, if the truth had to athletes as intelligen- these private reason, and we were happy, exhuming dust legion of noble defenders of the Catholic ism, to see that we had been deceived, and the world with us, that the word of Eckius, Faber, of Prierias was as splendid as Luther was dull, and the lit-tion from above had not missed more than courage to all those noble knights in Jesus Christ. Actually, we repu-gnait to believe that their devotion to our old mother had not been rewarded in this life.
We sought to study seriously the papacy under two kinds of aspects, as occurred in the Renaissance: as the daughter of Christ in all its functions spi-ritual, as his worldly power in all human acts. We will see in these two representations re-create the letters, based gyms, raising chairs to various sciences, earth digging in search of statues in the contemplation of art which will be of a new form, call the Greeks expelled of Constantinople, and splendidly to accommodate the Esquiline, promote the movement of Plato imaginations to give PonR canvas walls of the Sistine Chapel to the great painters of the time, staying in aConvent of poor German workers, bringing in Italy the beautiful art of printing that Leo X called a new light Velle from heaven; build a palace for the books, afor other statues, a third for the tables; researchersexpensive beyond the seas manuscripts of ancient writers;awaken the language of David, Homer and Virgil frankingchir thought; give the speech a freedom she enjoyed anywhere, and when she is forced to use his sword to establish national liberties and tearpeoples of the continent Italian foreign yoke. Luther told Leo X: "You are now like a lamb among wolves, like Daniel in the midst of lions, as Ezekiel among the scor-pins (i). ))And yet the Saxon court knew of the pontiff. Wetake place among the consistory red dresses who formed the procession of the Pope tell us the titles of theseprinces of the Church to the admiration of letters and love Christians, and Ton will see how we would have been unfortunate mistake by leaving us the feigned compassion of the monk.It adds a few lines later: "To all those unbelievers around you, qu'opposerez you? two or three cardinals, men of faith and science (2). "(1) Epistola ad Lutheriana Leonem ultimate pontificem, Witt., I 520, in-4 ^(2) Epistola Lutheriana.Preface. IXTwo OR three! When we followed Cajetan in his travels through Italy Christian, we're sitting in the little room where Adrien de Louvain U-Utrecht sharing with the poor child receives the bread of his father for his daily food, when we visited the shady forest of Viterbo where Leo X researchers will Egidius expensive to decorate the Roman purple, we have attended receptions in Rome, Cardinal Grimani,Erasmus called the splendor of the Church of Christ, we will see if we will not have any other namesquote? Luther forget why he CESIO Paul Emile, who often said: better than lacking the necessarylet others suffer? Boniface deVerceil Ferreri, who maderaise its fees college in Bologna, which Eras-Campeggi I celebrated the virtues of the bishop of Alba, Vida, who livedthat roots Giberti, the father of the poor and scholars,as he was called to Rome? It will be well allowedwake up from their graves these holy shadows to remember a time their apostolic work. Leo X was unfortunate he has not escaped the moreslander than praise of the Reformation praise, interms it is worded, would do more harm to the memory of the Pope even insulting.

The session finished a meal Tombre pines Italy delightfully finished the evening then at night, the poet, we speak of the prince, wrote to you ^ where we find the philosophical ideascal of the time: "For you, divine providence, the soul enters the world)) then spread in each of the members of the"Great body. )) Anything in this beautiful animal moves, moves only "by a single law, three natures hidden in the soul"Nice."The two natures, the purest, the kindest, the)) more worthy of taking home their movement form"Two large circles in uniting them. "Far from you, my God, no cause is capable of pro-"Produce the material, always eager for new forms (2)." It was not enough of all these tributes: Laurent wanted instituât that, as at the time of Porphyry and Plotinus(I) in agro Laurentio Medice cum cum eo deambalanlem multa mys-teria ullro citroque fuisse interpretatum. Epist. t. I, p. 30.(2) Per the slew Providenza fai, is infonda* The anima in gran dei Mezzo corpo, dondeConviene in tutti membri if diffonda.Ci6 cbe muove is not so muove altrondeIn animal SI bello e be kindQuest'aniraa gentile in sè nasconde.The più due degne, e più gentili pure Da sè movendo due gran cercbi fanno, In sè medesme ritornando pure.Do you alcuna fuor di causa rimuova Che is a formar questa materia Avida sompre form of aver nuove. Rime di Lorenzo de'Medici coronation, Firenze, 1630, p. 48. - Roscoe, vol. III. App. n *> CXLVlï, p. 489. Paris, 1808.LAURENT THE MAGNIFICENT. 9a party eil honor of Plato. Annnée a day, 13 November (i), at an agreed time, all scholars, priests andlaymen, who had defected to Aristotle, Rassem-blaient in a villa of the Grand Duke. At the end of an avenue of trees, was carried by a marble base, and a neck-gold crown on the head, the bust of Plato, whose Jérôme Ros-rio dePistoie had given him (2). In the middle of a vasttable, around which sat the guests, dinnersplendid was served, and after the meal began hymns in honor of the philosopher. The theologian was hole-worm in these songs, and these canzoni laude, frequent offenses to Catholic dogma (3), the logician, the insul-Free your representative this reason, god that e-School did not worship in vain for centuries, buthistorian, in his enthusiasm for the imagination morecolorful ancient Greece seeks meeting and the explana-tion of the intellectual movement that grows Florence es-UMIC research to the laws of beauty, sentiment in the arts, worship of matter, of the work of the so-ferventpany which has a double problem: Taffranchissementof scholasticism and the redemption of art. This double re-uplift could not have happened without the rehabilitation of the form, previously neglected. But this form, which antiquity had been in possession, it was the pagan naturalism. The worldold, found by Ficino, Poliziano by by Valori by Scala, and all these scholars that Lawrence had called to his court, was a sensual world. No wonder therefore, with Mr. Rio (4), the masterpiece, has asked the Pallajuolotwelve labors of Hercules to Ghirlandaio, the history of ill-hours of Vulcan to Luca Signorelli, gods and goddesses
"I hear that Your Holiness is the intention to create
soon new cardinals, I would be guilty if I reminded you, at this point, titles of this city and
mine also the kindness of your bliss ... I con-nese your arrangements caring towards my family, and I
thank you humbly. I can assure your Sain-sanctity that nothing would be sweeter to my father's heart, nothing
happier to Florence, the hat I asked for my son without this great favor, I do not see how Your Holiness could reward my departure devotion to his person, and prove to the world that I am
not unworthy of his favor. '
He apologized, ending his letter, what a hand
stranger had drawn lines he had not written because
he had a sore right hand (i).
Innocent VIII could not long resist Laurent prayers and wishes of Cardinal Ascanio (2) and vice-chan-
Chancellor of the Church, Roderic Borgia (5). October 9, 1488, a courier brought the Beautiful One
ticket Cardinal d'Angers, hastily written and reads as follows: "Beautiful and dear brother, salvation. Good news for your
son, for you, Florence Jean was created cardinal with the title of Santa Maria in Domenica. I can not tell you my joy (e). "Never father had been happier than Lawrence evening
the good news, the buildings of Florence were illu-
mined, and the Grand Duke spent the night to announce this event-ment to his many friends. ((Really, he wrote Lanfredini, his ambassador, I
His father, lord of Mirandola, wanted him to study in Bologna. Canon law was taught at this university,could appeal to the imagination like hers. Pic did mait over all air and freedom. He closed his books and ran the world. Like Luther, a few years later,he traveled on foot, without other compass the day the horizon, and at night the stars and the knapsack on back, ba-ton pilgrim hand. But while the son of minor Mœhra stopped at the bottom of each window to askthe bread of God (i), the son of Gianfrancesco, the exchangefull, joyful heart, sure of Providence and its che-min, wandering adventure, mingling with these schoolchildren Processionsincluding roads scholars were embarrassed, sleepingunder the canvas tent that was the Bohemian profession saythe future, or astride a horse trooper had soldto live. Everywhere he spent his money foolishly, ruininghis health, undermined its existence in the middle of this so-ciety of moving glass, blacksmiths, wizards, bour-Reaux, gravediggers, magistrates, priests, of young girls, he studied the customs, habits, super-stitions, giving half of his gold for a few pages of the grammar of a language he learned along the way, andhe spoke in a few months. This life of peril,sensations, elation, physical movement and spiritualitylists suited madly in love with this young cloudy and elusive ghost that is called, in the language of physics, wisp, and glory of the artist. Walking,poor young man, since walking is your punishment, but when the time comes. God will stop you! Unfortunately, like all kinds vain. Pic loved to listen to praise and let himself into the trap of flattery. He traveled, as usual, whenhe saw a caravan coming from afar Israelites with long beards and flowing robes, who went from town to town Fri-dre manuscripts collected in their travels. We sit on the grass, we talk, we fight. Pic is in the en-0) Mathesius, Vita lutheri. - History of Luther, M. Audin, 1. 1, ch.l.PIC OF THE MIRANDOî ^ E "51enchantment. He has sixty codices Hebrew, composed by Ezra, and which contain, he was told, the arcane cabalistic philosophy (i). At that time curious in-vestigations, it was an opinion accredited, the Jewish people kept hidden in books closed to outsiders, the doctrine of the Magi of the old law. As Faust Goe-the, Pic expected to find in a parchment "the source wherethe soul can quench his eternal thirst. )> 11 had no idea that in-core mysteries beyond human life, his destiny, his future is written in golden letters in a book that Christ left us dying: the Gospel was his feet, and he does not stooped to pick it up. Imagine the joy of our Ahasuerus, when the price of everything he had gold in his leather purse, he thought himself in possession of secretswhich, in turn, it might give alms to his fellows, as he was generous as it is his age. We guesshe had been deceived (2). These traditions of Ezra were a mass of glosses stolen from the Talmud, the writings of dreamers Arabia and Greece, but it was for himgold and light. So here he is happy to take the path of the capital of the Christian world. This is where he pro-poses a coterie will invite all philosophical intelli-ments of Europe (3). At Rome, where Innocent VIII reigned,patron of letters, Pic was greeted with enthusiasm. itsurprised the Pope, the Sacred College, the scholars, by his knowledgelexical, he answered in Hebrew, Chaldean, Greek,in Latin, and in almost all the languages ​​alive. Without per-dre a moment, he began to formulate nine hundred theses, each CUNE made various proposals, he threw as challenges, not the world of black dresses that ba-layaient banks of the school, but in the world of theologians,priests, philosophers. There was in these theories of physics, natural history, medicine, the theo-ogy, the cabal.

 

 

FREAKANOMICS

Steven D Levitt, unorthodox way of monetary issues
Central Intelligence Agency
The culprit crime...Death by gunfire
Constant companion-Government Reports
Into deepest chaos, the criminologist
Proposed optimistic and Pessimistic
My successors of the global economy
To keep body and soul together in several respects
With incremental decreases predicting the opposite
The experts had failed to anticipate-their theories sounded perfectly logical
They were also encouraging
Had been within our reach all along, God forbid, they became conventional wisdom
There was another factor, Like the proverbial butterfly, without intending to
By people far more powerful
The defendant-later she would renounce her allegiance-as far as crime was concerned
Not even close, a drastic, distant effect-the reality spun their theories to the media
Snaps some pictures-She got you top dollar- a different breed of expert is better informed
In fact, that is why you hire an expert-a gigantic informational advantage
But experts are human, more expensive procedures are a matter of public
It helps to ask a question; to make the best deal possible
Also your incentive, Her commission is typically split between purchase price
Our incentives aren't aligned after all, put out all that extra time
There's one way to find out: on behalf of the clients an incentive to encourage
There are election data , show it is true that the candidate might seem logical
Two things are correlated does not mean its possible
Think about this correlation: have about the same population, contemplates the figures
Such wayward thinking to consider the incentives, you are the kind of person in one of two situations: And what about spending, they stand a legitimate chance
When more formidable opponent appears?
One intrinsically appealing-That's a crucial question?
How can it be measured? I cant really!
As it turns out-Here's the surprise; A winning candidate,
What really matters is who you are
The House of Representatives seemingly less important than democratic
This isn't a book about cost
It will certainly address these scenarios, from the inner workings of modern life and seeing what is underneath
The answers may often be odd
We will seek out these answers in the data
Take advantage of patterns, theorize about a subject, by an honest assessment
Morality could be argued
It comprises an extraordinarily powerful thicket of information
Justas easily applied, written from the very specific fundamental ideas:
Is the key to solving just about any riddle.
A strong economy, and in the face of the internet, if you learn to look up data
This may occasionally be a frustrating exercise
They have rarely been examined, the use and misuse of punctuation
Employs the best analytical tools: FREAKanomics, is primarily a set of tools
Then no subject, need be beyond its reach
Wrought by this new force the numbers that interested him in a given situation
Incentives were magnified to the citizens of time
In our ability to put ourselves; an impartial observer, to form a notion of the objective...
These explorations of a simple unasked question.
Imagine for a moment who heard of this dilemma,
Decided to test their solution more than double the original average
The study of incentives: it may involve coercion- but the original problem
We all learn to respond to incentives, but if you perform so well
Hit sales projections, a means of urging people to do more-come about organically
A single incentive scheme will include three varieties
Some of the most compelling incentives take a familiar question
After All, for certain types of misbehavior on websites and local-access television
Is a more horrifying deterrent
Friends and Family, so through a complicated
But taking the long view, the steep decline, for one of the gravest human concerns
You have probably already guessed there was another problem
It substituted the strange and powerful nature of incentives
Noted this while reflecting the arrangement of causes changes the condition
Researchers conducted a study that they wanted to learn about the motivation
A noble act of charity and it wasn't worth it
Surely the number, a thing worth having
Well, just about anyone, if the stakes are right, regardless of the stakes
For every clever person creating an incentive scheme
Who will inevitably make his own performance leaves barely a shadow of evidence
Suddenly disappeared, instead of merely listing the most volatile current debate
The stakes are considered high held accountable of the result
Under the new policy what is known as social promotion
In order to be promoted advocates of high-stakes testing argue from advancing without merit
Opponents unfairly penalized may concentrate on the test
At the exclusion of other more important lessons
And consider somehow, be persuaded, is rarely looked for,
Any number of possibilities, for placing your fate in the hands, isn't considered cheating
Penalty for wrong guesses, an alternating pattern
Erase the wrong answers and fill in correct ones
You might even think to focus your activity toward where the questions tend to be harder
Fortunately, how people respond to those incentives
The data organized by classroom included some information-which would prove a key element to construct an algorithm from this mass data
The first thing to search shouldn't be considered suspicious
The hard questions when measured against the thousand
A, B, C, or D indicates a correct answer; Try  to tell the difference, its not easy with the naked eye.
Now recorded by a computer, this suggests that a long is a another oddity
Perhaps she is merely strategic. If this is the case they have a bad teacher.
Another indication to achieve an average indicate an honest effort, a
An entire roomful worked her magic with her pencil
There are two note-worthy points, who artificially expected to do great they failed miserably
An analysis of the entire conservative was able to identify of the respondents or manually changing in part because of suspicions, to detecting cheaters of this sort tend to languish
Without pay the under privileged and their families, which in fact
To make the test results convincing, were thought to have been legitimately attained
So a blend was settled upon, those suspected they may have gotten the idea
The results were as compelling as a result system began to fire the evidence
The final outcome to the power of incentives; You might think that the sophistication
Not surprisingly among the players
If it strikes you as disgraceful to instill values along with the facts

divine office

God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure.10. But if any brother is sent through the work of the house and of Christianity in the East--something we believe will happen often--and cannot hear the divine office, he should say instead of matins thirteen paternosters; seven for each hour and nine for vespers. And together we all order him to do so. But those who are sent for such a reason and cannot come at the hours set to hear the divine office, if possible the set hours should not be omitted, in order to render to God his due.The Manner in which Brothers should be Received11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart.

enaud random

ORB Online Encyclopedia

Military Orders

The Primitive Rule of the Templars

Trans. Mrs. Judith Upton-Ward (Reprinted by kind permission of the author)

---

This translation of the original, or primitive, Rule of the Templars is based on the 1886 edition of Henri de Curzon, La Régle du Temple as a Military Manual, or How to Deliver a Cavalry Charge. It represents the Rule given to the fledgling Knights of the Temple by the Council of Troyes, 1129, although "it must not be forgotten that the Order had been in existence for several years and had built up its own traditions and customs before Hugues de Payens' appearance at the Council of Troyes. To a considerable extent, then, the Primitive Rule is based upon existing practices." (Upton-Ward, p. 11)This translation is excerpted from Judith Upton-Ward's The Rule of the Templars, Woodbridge: The Boydell Press, 1992, and is reprinted here with permission. The Rule of the Templars includes an introduction by Upton-Ward; it also contains the Templars' Primitive Rule and the Hierarchical Statutes; regulations governing penances, conventual life, the holding of ordinary chapters, and reception into the Order; and an appendix by Matthew Bennett, "La Régle du Temple as a Military Manual, or How to Deliver a Cavalry Charge." The book is highly recommended to those interested in the Templars or any other military order. It is now available in paperback.The notes to the Primitive Rule, supplied by Mrs. Upton-Ward in The Rule of the Templars, are not included below. They are of considerable interest and should be consulted by those wishing to study the Rule in more detail, however.

The Primitive RuleHere begins the prologue to the Rule of Temple1. We speak firstly to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armour of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favour only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever.2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverence, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalised the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice.3. Then we, in all joy and all brotherhood, at the request of Master Hugues de Payens, by whom the aforementioned knighthood was founded by the grace of the Holy Spirit, assembled at Troyes from divers provinces beyond the mountains on the feast of my lord St Hilary, in the year of the incarnation of Jesus Christ 1128, in the ninth year after the founding of the aforesaid knighthood. And the conduct and beginnings of the Order of Knighthood we heard in common chapter from the lips of the aforementioned Master, Brother Hugues de Payens; and according to the limitations of our understanding what seemed to us good and beneficial we praised, and what seemed wrong we eschewed.4. And all that took place at that council cannot be told nor recounted; and so that it should not be taken lightly by us, but considered in wise prudence, we left it to the discretion of both our honourable father lord Honorius and of the noble patriarch of Jerusalem, Stephen, who knew the affairs of the East and of the Poor Knights of Christ, by the advice of the common council we praised it unanimously. Although a great number of religious fathers who assembled at that council praised the authority of our words, nevertheless we should not pass over in silence the true sentences and judgements which they pronounced.5. Therefore I, Jean Michel, to whom was entrusted and confided that divine office, by the grace of God served as the humble scribe of the present document by order of the council and of the venerable father Bernard, abbot of Clairvaux.The Names of the Fathers who Attended the Council6. First was Matthew, bishop of Albano, by the grace of God legate of the Holy Church of Rome; R[enaud], archbishop of Reims; H(enri), archbishop of Sens; and then their suffragans: G(ocelin], bishop of Soissons; the bishop of Paris; the bishop of Troyes; the bishop of Orlèans; the bishop of Auxerre; the bishop of Meaux; the bishop of Chalons; the bishop of Laon; the bishop of Beauvais; the abbot of Vèzelay, who was later made archbishop of Lyon and legate of the Church of Rome; the abbot of Cîteaux; the abbot of Pontigny; the abbot of Trois-Fontaines; the abbot of St Denis de Reims; the abbot of St-Etienne de Dijon; the abbot of Molesmes; the above-named B[ernard], abbot of Clairvaux: whose words the aforementioned praised liberally. Also present were master Aubri de Reims; master Fulcher and several others whom it would be tedious to record. And of the others who have not been listed it seems profitable to furnish guarantees in this matter, that they are lovers of truth: they are count Theobald; the count of Nevers; Andrè de Baudemant. These were at the council and acted in such a manner that by perfect, studious care they sought out that which was fine and disapproved that which did not seem right.7. And also present was Brother Hugues de Payens, Master of the Knighthood, with some of his brothers whom he had brought with him. They were Brother Roland, Brother Godefroy, and Brother Geoffroi Bisot, Brother Payen de Montdidier, Brother Archambaut de Saint-Amand. The same Master Hugues with his followers related to the above-named fathers the customs and observances of their humble beginnings and of the one who said: Ego principium qui et loquor vobis, that is to say: 'I who speak to you am the beginning,' according to one's memory.8. It pleased the common council that the deliberations which were made there and the consideration of the Holy Scriptures which were diligently examined with the wisdom of my lord H[onorius], pope of the Holy Church of Rome, and of the patriarch of Jerusalem and with the assent of the chapter, together with the agreement of the Poor Knights of Christ of the Temple which is in Jerusalem, should be put in writing and not forgotten, steadfastly kept so that by an upright life one may come to his creator; the compassion of which Lord [is sweeter] than honey when compared with God; whose mercy resembles oine, and permits us to come to Him whom they desire to serve. Per infinita seculorum secula. AmenHere Begins the Rule of the Poor Knighthood of the Temple9. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. 0 you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure.10. But if any brother is sent through the work of the house and of Christianity in the East--something we believe will happen often--and cannot hear the divine office, he should say instead of matins thirteen paternosters; seven for each hour and nine for vespers. And together we all order him to do so. But those who are sent for such a reason and cannot come at the hours set to hear the divine office, if possible the set hours should not be omitted, in order to render to God his due.The Manner in which Brothers should be Received11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart.On Excommunicated Knights12. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Temple, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Poor Knights of the Temple.13. Under no other circumstances should the brothers of the Temple share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander.On Not Receiving Children14. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigour, and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood.On Brothers who Stand Too Long in Chapel15. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers.16. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady.On the Brothers' Dress17. We command that all the brothers' habits should always be of one colour, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognise each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: 'Strive to bring peace to all, keep chaste, without which no-one can see God.'18. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb's wool or sheep's wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily. And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one.19. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst. And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office.On Shirts20. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it.On Bed Linen21. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning. And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies.On Pointed Shoes' and Shoe-Laces22. We prohibit pointed shoes and shoe-laces and forbid any brother to wear them; nor do we permit them to those who serve the house for a fixed term; rather we forbid them to have shoes with points or laces under any circumstances. For it is manifest and well known that these abominable things belong to pagans. Nor should they wear their hair or their habits too long. For those who serve the sovereign creator must of necessity be born within and without through the promise of God himself who said: Estote mundi quia ego mundus sum. That is to say: 'Be born as I am born.'How They Should Eat23. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. For the apostle said: Manduca panem tuum cum silentio. That is to say: 'Eat your bread in silence.' And the psalmist: Posui ori meo custodiam. That is to say: 'I held my tongue.' That is, 'I thought my tongue would fail me.' That is, 'I held my tongue so that I should speak no ill.'On the Reading of the Lesson24. Always, at the convent's dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read.On Bowls and Drinking Vessels25. Because of the shortage of bowls, the brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of wine in his cup.On the Eating of Meat26. It should be sufficient for you to eat meat three times a week, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body. But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Temple, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it.On Weekday Meals27. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other.On Friday Meals28. On Fridays, let lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ; and you will fast from All Saints until Easter, except for Christmas Day, the Assumption and the feast of the twelve apostles. But weak and sick brothers shall not be kept to this. From Easter to All Saints they may eat twice, as long as there is no general fast.On Saying Grace29. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept. Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognises you among them, we ordain that a tenth part of the bread be given to your Almoner.On Taking Collation30. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes.ÃÃ ÄÄThat is to say that wine corrupts the wise.On Keeping Silence31. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.32. For it is written: In multiloquio non effugies peccatum. That is to say that to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: 'Life and death are in the power of the tongue.' And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion.On Ailing Brothers33. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said David: Psallite sapienter. That is to say: 'Sing wisely.' And elsewhere the same David said: In conspectu Angelorum psallam tibi. That is to say: 'I will sing to you before the angels.' And let this thing be at all times at the discretion of the Master or of those who are charged with that office.On the Communal Life34. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life.On the Master35. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God.On Giving Counsel36. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it.On Brothers Sent Overseas37. Brothers who are sent throughout divers countries of the world should endeavour to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honour. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them.On Keeping the Peace38. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity.How the Brothers Should Go About39. In order to carry out their holy duties and gain the glory of the Lord's joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: 'He obeyed me as soon as he heard me.'40. For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulchre and the places of prayer which lie within the walls of the city of Jerusalem.41. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another's lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit me, patris. That is to say: 'I did not come to do my own will, but the will of my father who sent me.'How they should Effect an Exchange42. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing.On Locks43. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him.On Secular Gifts44. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule.On Faults45. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgement of the Master and brothers, that he may be saved on the Day of Judgement.On Serious Faults46. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: 'Remove the wicked from among you.' It is necessary for you to remove the wicked sheep from the company of faithful brothers.47. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin--for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: 'May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds.'On Rumour48. We command you by divine counsel to avoid a plague: envy, rumour, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: 'Do not accuse or malign the people of God.' But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harbouring envy towards others; by which they shall be plunged into the ancient wickedness of the devil.Let None Take Pride in his Faults49. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart's ear to the pedlar of filth.Let None Ask50. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armour of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armour is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office.On Animals and Squires51. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire, and if that squire willingly serves charity, the brother should not beat him for any sin he commits.That No Brother May Have an Ornate Bridle52. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.On Lance Covers53. Let no brother have a cover on his shield or his lance, for it is no advantage, on the contrary we understand that it would be very harmful.On Food Bags54. This command which is established by us it is beneficial for all to keep and for this reason we ordain that it be kept henceforth, and that no brother may make a food bag of linen or wool, principally, or anything else except a profinel.On Hunting55. We collectively forbid any brother to hunt a bird with another bird. It is not fitting for a man of religion to succumb to pleasures, but to hear willingly the commandments of God, to be often at prayer and each day to confess tearfully to God in his prayers the sins he has committed. No brother may presume to go particularly with a man who hunts one bird with another. Rather it is fitting for every religious man to go simply and humbly without laughing or talking too much, but reasonably and without raising his voice and for this reason we command especially all brothers not to go in the woods with longbow or crossbow to hunt animals or to accompany anyone who would do so, except out of love to save him from faithless pagans. Nor should you go after dogs, nor shout or chatter, nor spur on a horse out of a desire to capture a wild beast.On the Lion56. It is the truth that you especially are charged with the duty of giving your souls for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary. This above-mentioned prohibition of hunting is by no means intended to include the lion, for he comes encircling and searching for what he can devour, his hands against every man and every man's hand against him.How They May Have Lands and Men57. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Temple, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established.On Tithes58. You who have abandoned the pleasant riches of this world, we believe you to have willingly subjected yourselves to poverty; therefore we are resolved that you who live the communal life may receive tithes. If the bishop of the place, to whom the tithe should be rendered by right, wishes to give it to you out of charity, with the consent of his chapter he may give those tithes which the Church possesses. Moreover, if any layman keeps the tithes of his patrimony, to his detriment and against the Church, and wishes to leave them to you, he may do so with the permission of the prelate and his chapter.On Giving Judgement59. We know, because we have seen it, that persecutors and people who like quarrels and endeavour to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgement of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you.On Elderly Brothers60. We command by pious counsel that ageing and weak brothers be honoured with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things which are necessary to their physical welfare, should in no way be in distress.On Sick Brothers61. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: 'I was sick and you visited me'; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven.Therefore we command the Infirmarer to studiously and faithfully provide those things which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods which bring good health, according to the means and the ability of the house.On Deceased Brothers62. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, afrer the death of the brother is known, by God's mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings which used to be made at will and without discretion by the Poor Knights of the Temple on the death of brothers, at the feast of Easter and at other feasts.63. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: 'I will take the cup of salvation.' Which means: 'I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give my soul for my brothers.' This is a suitable offering; a living sacrifice and very pleasing to God.On the Priests and Clerks who Serve Charity64. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity.On Secular Knights65. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Temple of Solomon; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters.On Secular Knights who Serve for a Fixed Term66. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Temple of Solomon for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house.On the Commitment of Sergeants67. As the squires and sergeants who wish to serve charity in the house of the Temple for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions.On White Mantles68. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Temple; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Temple used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell.On Married Brothers69. If married men ask to be admitted to the fraternity, benefice and devotions of the house, we permit you to receive them on the following conditions: that after their death they leave you a part of their estate and all that they have obtained henceforth. Meanwhile, they should lead honest lives and endeavour to act well towards the brothers. But they should not wear white habits or cloaks; moreover, if the lord should die before his lady, the brothers should take part of his estate and let the lady have the rest to support her during her lifetime; for it does not seem right to us that such confréres should live in a house with brothers who have promised chastity to God.On Sisters70. The company of women is a dangerous thing, for by it the old devil has led many from the straight path to Paradise. Henceforth, let not ladies be admitted as sisters into the house of the Temple; that is why, very dear brothers, henceforth it is not fitting to follow this custom, that the flower of chastity is always maintained among you.Let Them Not Have Familiarity with Women71. We believe it to be a dangerous thing for any religious to look too much upon the face of woman. For this reason none of you may presume to kiss a woman, be it widow, young girl, mother, sister, aunt or any other; and henceforth the Knighthood of Jesus Christ should avoid at all costs the embraces of women, by which men have perished many times, so that they may remain eternally before the face of God with a pure conscience and sure life.Not Being Godfathers72. We forbid all brothers henceforth to dare to raise children over the font and none should be ashamed to refuse to be godfathers or godmothers; this shame brings more glory than sin.On the Commandments73. All the commandments which are mentioned and written above in this present Rule are at the discretion and judgement of the Master.These are the Feast Days and Fasts that all the Brothers should Celebrate and Observe74. Let it be known to all present and future brothers of the Temple that they should fast at the vigils of the twelve apostles. That is to say: St Peter and St Paul; St Andrew; St James and St Philip; St Thomas; St Bartholomew; Sts. Simon and Jude St James; St Matthew. The vigil of St John the Baptist; the vigil of the Ascension and the two days before, the rogation days; the vigil of Pentecost; the ember days; the vigil of St Laurence; the vigil of Our Lady in mid-August; the vigil of All Saints; the vigil of Epiphany. And they should fast on all the above-mentioned days according to the commandments of Pope Innocent at the council which took place in the city of Pisa. And if any of the above-mentioned feast days fall on a Monday, they should fast on the preceding Saturday. If the nativity of Our Lord falls on a Friday, the brothers should eat meat in honour of the festival. But they should fast on the feast day of St Mark because of the Litany: for it is established by Rome for the mortality of men. However, if it falls during the octave of Easter, they should not fast.These are the Feast Days which should be Observed in the House of the Temple75. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year's Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle.76. None of the lesser feasts should be kept by the house of the Temple. And we wish and advise that this be strictly kept and adhered to: that all the brothers of the Temple should fast from the Sunday before St Martin's to the nativity of Qur Lord, unless illness prevents them. And if it happens that the feast of St Martin falls on a Sunday, the brothers should go without meat on the preceding Sunday.

---

Copyright (C) 1992, J. M. Upton-Ward. Excerpted here by kind permission of the author. This file may be copied on the condition that the entire contents,including the header and this copyright notice, remain intact.

---

 

video lounge microcap suggestions to corporations

KYNAS ON TRIAL BY MAJOR STOCKMArKETS