posted on Apr, 14 2004 @ 12:11 PM
This is an excerpt from the book 'The Atlantis Blueprint' (p272>) by Rand Flem-ath and Colin Wilson. The chapter (What the templars found) is
talking about what the order of the templars dicovered at the temple of Jerusalem. It then starts to talk about Roslin Chapel, near Edinburgh, and its
connection to Freemasonry.
"Why did the St Clairs call their home Rosslyn? Alittle research revealed that they didn't. The chapel, like the castle, was then called Roslin
(as the village is today).
In the 1950s the name had been changed to Rosslyn to make it sound more 'olde worlde'. Village names usually have meanings. LKomas and Knight
checked a Scottish Gaelic Dictionary and found that 'Ros' meant knowledge and 'Linn' meant generation. They consulted modern Gaeic speakers and
found that a better translation would be 'Knowledge passed down through the generations' , which sounded exactly what they were looking for - the
place had been specifically named by the Gaelic-speaking Henri St Clair to hint at the templars' secret.
The dates did not fit though. Henri had returned from the crusades about 1100, 18 years before Hughes de Payens and his knights moved into the
yemple and began their search.
Yet surely the name Roslin, with its implication of ancient knowledge, could not be coincidence? The two authors had already wondered precisely
why the nine knights went to jerusalem. Were they merely seeking treasure? Or did they already have an idea of what they were looking for? The name
Roslin suggested the answer was yes. Studying the chapel more closely, the authors found something even more exciting. One of the pillars had a
tableau that showed a figure, presumably a knightm - holding up a cloth with both hands. On the cloth there was a bearded face. the head of the figure
holding the cloth had been hacked off, presumably to disguise his identity. Nearby was a frieze showing the crucifixion, yet it did not seem to be
Jesus' crucifixion. To begin with, the people were shown in mediaeval garb, and some were hooded - members of the Inquisition. Another frieze showed
the Templars with an executioner next to them.
The face on the cloth, the authors felt, bore a resemblance to that of Jacques Molay, the Grand Master of the Templars. Molay had not been tortured
in the torture chamber of the Inquisition, but in the Paris headquarters of the Templars. The rack and suspension chins would not have been availible.
Lomas and Knight argue that Molay was, in fact, tortured by being crucified.
The Inquisitor William Imbert, a devout Catholic, would have been horrified to learn that the Templars denied that Christ was the son of God. And he
would have felt that the Templars' use of a ceremony of resurrection in their rituals was simply blasphemous. It would have been highly appropriate
to torture Moray by nailing him to a door. Lomas and Knight believe that Rosslyn provides the evidence that this is what happened.
After Molay had confessed to whatever the Inquistors had accused him of, he was taken down nd wrapped in a piece of cloth. He was laid on his bed on
this 'shroud', his body streaming with perspiration and blood containing a high lactic acid content. The authors suggest that the blood and
perspiration 'fixed'Molay's image on the cloth, in a process similar to that which creates that image of flowers pressed between the pages of a
book. The piece of cloth, they believe, is now known as the Holy Shroud of Turin, the shroud that is supposed to contain the image of Jesus.
What evidence is there that the figure on the Shroud of Turin is Jacques Molay? To begin with there is the interesting fact that the 1988 carbon-14
dating reveal that the fabric of the shroud was woven between ad 1260 and 1390, which conclusively rules out the possibility that the shroud was ever
used to wrap the body of Jesus. But these dates do cover the arrest and torture of Jacques Molay.
There is an even more powerful piece of circumstantial evidence . The shroud belonged to the family of Geoffrey de Charney, who was roasted to death
with Jacques Molay in 1314. In 1356, England's Black Prince routed France's John II, son of Louis X at Poiters. And another Geoffrey de Charney,
presumably the grandson of Geoffrey's brother Jean, died beside his king. Later, when Geoffrey's widow was searching through her husband's effects,
she found a piece of cloth, about 14 feet long, with the brown image of a man on it - a man with a bearded face. Both his front and his back were
visible, and bloodstains indicated that he had been crucified with nails through the wrists. Not unnaturally, Jeanne was inclined to believe she was
looking at an image of Jesus, and since she had been left penniless by her husbends death she decided to put the 'Holy Shroud' on display in the
church at Lirey, built by her husband. It drew an unending stream of of pilgrims and - presumably - solved Jeanne's financial problems.
Alan Mills, the photographic expert, believes that immense physical stress caused the release of oxygen-free radicals in Molay, arguing that these
'Photographed the image on the shroud, which then developed in the 50 years it was stored."
This would seem to prove that the shroud does not have the image of Jesus on it.