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“The Rise” deals with Europe’s secret history, and tells us
about secret religious networks that have presided over the creation and
growth of the great monastic orders, as well as played a prominent role in
the vast majority of the many conflicts Europe has faced throughout its
tumultuous history.
This book also speaks of the still little-known “heresy” that is
Manichaeism.
Manichaeism rapidly spread from Persia to Europe, where its followers slowly
but steadily infiltrated the Catholic Church’s hierarchy, and eventually
gained domination over it.
The perspective of the book, starting out with this broad and far-reaching
topic, then focuses upon a more specific, local case which is the Rennes-le-Chateau
mystery, i.e. the enigmatic story of a country priest whose sudden and
inexplicable riches have spawn an entire book industry.
It is precisely this wide-ranging historical approach based upon the history
of the great Christian heresies, which enables “The Rise” to bring about a
genuine revolution in the understanding of the RLC mystery.
Therefore, this book will bring a goldmine’s worth of valuable information
to people interested in the secret history of Europe, and of its religions
or heresies past and present (Catharism in particular).
Not only is “The Rise” a first, but it also is a scoop, since it positively
demonstrates, using no less than five thousands of document references as
pieces of evidence in the process, that the Catholic Church slowly moved
away from Christianity over the centuries, only to borrow and integrate most
of the principles of Manichaeism into its official doctrine.
"The Rise" - Introduction
In medieval Europe, a new power was rising. A heresy had infiltrated the
Catholic hierarchy, beginning a centuries-long campaign to alter the
Church's original teachings. This heresy was a penitent movement, based on a
Babylonian cult of the dead. The bizarre public spectacles they displayed --
and still do today in the streets of Europe -- include acts of penance and
self-mortification, but there are smokescreens to draw attention from the
movement's true workings.
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The authors led a team of researchers tracking this movement from the
Middle-East to Italy, Germany and France. Eventually, they realized that the
mystery of Rennes-le-Chateau, linked with the extraordinary fortune of one
Bérenger Saunière, was another episode in the long and intriguing tale of
this heretical movement. “The Rise” reveals that within the world of
religion, there have long been secret battles between the Church
hierarchy and various movements that have tried to penetrate and take it
over, sometimes successfully ! |
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The cover of our new book, “The Rise”, is excerpted from a very
interesting large canvas painting by Salvatore Castiglione (Italian,
1617-1656), which it titled: “Tobit Burying the Dead in Babylon” . This
painting was commissioned to Salvatore Castiglione by the Duke of Mantua,
for whom he was working at the time.
It is meant to illustrate the Book of Tobit, an apocryphal writing of
Chaldean origin, the contents of which is discussed in detail in our book.
The Book of Tobit basically describes the workings of cult of the dead
practiced by the old man Tobit and his son Tobias, in Babylon. Salvatore was
the younger brother of the more famous Giovanni Benedetto Castiglione, named
“Il Grechetto” (1609–1664).
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About the Authors
Isaac Ben Jacob & Sarah Fishberg are both French journalists, living in
Normandy. They spearhead a team of international researchers, with whom the
story of the penitential network and its history in Europe rose to the
surface.
Source: the outside back cover of the book
“The Rise”: Excerpts from the book
with consent of the authors
Setting forth the early condemnation of the Penitent
Movement by the Church, and the context.
Still, when we say “pious Christian” to describe Ferrer, let us note
that he himself was not exempt from accusations of heresy. He was “a
penitent flagellant” himself, a man who was half monk and half layman,
living with his disciples, and whose mysticism was focused by long
periods of mortification. He may have been Christian, but in practice,
he was exactly like the Manicheans, flagellating himself in the streets.
When the weavers and garderners joined him in the street procession in
Perpignan, it was largely because they saw in him one of them.
Pope Clement VI, in his bull “Inter Sollicitudines”, dated 19th
November 1350, had already spoken out against this flagellant movement
as it apparently distressed the clerics. The penitents seemed to be a
“reincarnation” of the Cathars, originating as they did from the Cathar
regions in Flanders and Central Italy, where they had not been subject
to a crusade, but must have realised that reform was necessary in order
to survive. Fifty years later, we find them in the South of France, the
former heartland of the Cathar religion, near and in Perpignan, with
Ferrer at the helm. Under the direction of Ferrer, large processions
were organised, and soon, the streets were full of people dressed in the
now infamous “cagoules” (hoods with eye holes), flagellating themselves,
sometimes to the brink of death (hence the term mortification)… if not
actually into that realm.
The issue of flagellation occurred within a larger framework: a
Schism within the Church. The Council of Constance (1414-1418) was
organised to end the Papal schism which had resulted from the Avignon
Papacy, or as it is sometimes known, the "Babylonian Captivity of the
Church". In the history of the Roman Catholic Church, the Avignon Papacy
was the period from 1309 to 1377 during which seven popes, all French,
resided in the French city of Avignon. In 1378, Gregory XI moved the
papal residence back to Rome. But due to a dispute over the election of
his successor, a faction of cardinals set up an anti-pope back in
Avignon.
Although the Council of Constance dismantled the last vestiges of the
Avignon papacy, we cannot treat the episode as a one-liner. For one, we
note that the foundation of La Sanch occurred in 1416, in the middle of
the Council’s existence. In 1415, at about the same time as the Council
was in operation, a popular book on how to die, Ars Moriendi (The Art of
Dying), was published. It offered advice on the protocols and procedures
of a good death and on how to "die well", according to Christian
precepts of the late Middle Ages. It was written within the historical
context of the effects of the macabre horrors of the Black Death sixty
years earlier and the consequent social upheavals of the 15th century.
But we should also note that the Cathars were renowned for a specific
methodology of dying, with a rite known as the consolamentum, and that
the mortifications of the penitent movement was gaining popularity and
fame and thus required an admonition from the Pope.
In theory, the Council of Constance was there to mediate, but in
practice, to end the Avignon line. Vincent Ferrer was in the Avignon
camp, first supporting Clement VII and then Benedict XIII, or Pedro de
Luna, a fellow Catalan, who had to flee Avignon and lived in Perpignan
at the time. In 1417, the Council, advised by the theologian Jean Gerson,
deposed John XXII and the Avignon Pope Benedict XIII, secured the formal
resignation of the Roman Pope Gregory XII (who had abdicated in 1415),
and elected Pope Martin V, thereby ending the Schism and recognising the
line of Roman popes as the legitimate line.
But before this outcome, the Council had also observed that despite
such agreements at the top of the church, the heretics might ruin the
Church as an entity, preaching, as they were, for a society that had
neither a clergy nor priests. Hence, the Council condemned Vincent
Ferrer, a condemnation that was no doubt the result of his religious
doctrine and his political alliance. On cue, several “scholars" spoke
out against what they called “Maniacal” movements, reusing the terms
that previous centuries had used against the Manicheans, thus seeding
public antipathy against Ferrer and the heretics.
Again it was Jean Gerson who was one of the severest critics of
Vincent Ferrer and La Sanch. He was the great theologian of the
University of Paris and scandalised by the sect “which infects the
Languedoc”. He wrote a discourse to Ferrer, in which he accused him of
practicing “cruel rites” as well as “not respecting God’s Law” and also
of keeping bad company – which must have implied Pope Benedict XIII, but
may have implied others.
Source:
http://andrewgough.co.uk/forum/viewtopic.php?t=1245
__________________
7 Mgr. Leuilleux, Œuvres Complètes (Introduction, textes et notes par
Mgr. Glorieux), Paris, Desclée, vol. II (l’œuvre épistolaire), 1960, pp.
200-202; vol. X (l’œuvre polémique), 1973, pp. 46-51.
8 Bernard Duhourceau, « Guide des Pyrénées Mystérieuses », éditions «
Tchou ».
Extrait 2 :
One of the best known and verified stories
about Saunière and his maid is that they both often went into the cemetery, at
night. Saunière had even installed a new iron gate door with lock and a
retaining wall around the cemetery, apparently so that no-one could find out
what the priest was doing throughout the night.
 At
first, Saunière explained his nightly activities as "making room in the
cemetery" so that more people could be buried. But this excuse did not last for
very long and the villagers soon lodged an official complaint against him. They
knew that Saunière - often in the presence of Marie - did something in the
cemetery at night, something which involved disturbing the bodies of the dead.
When the villagers tolerated it no longer, Saunière seems to have stopped doing
whatever it was that he and Marie had been doing. To quote Gérard de Sède [1]:
"Rumours circulated about this behaviour: even for the less religious, graves
were sacred. In the cemetery, the abbé was no longer welcome because, in 1895,
the town council ordered him to leave the dead to sleep in peace."
The « Sainte Tombe » (Sacred Tomb) located in
Sainte Marie Abbey, in the village of Arles-sur-Tech, department of
Pyrénées-Orientales (Eastern Pyrenees), Southern France. This marble
sarcophagus, dating back to the IVth century after Christ, holds the remains of
two Manichean saints, Abdon and Sennen. Perhaps the most remarkable feature of
this ancient tomb is that water has been miraculously, inexplicably pouring out
from it on a regular basis since at least the Xth century, when the abbot Arnulf
put the relics of the two saints in it. The "tomb water" has a different
composition from natural or mineral water, and it is said to have great curative
properties. Berenger Sauniere himself used it to heal a small infant that Julie
Fons, his mother, had entrusted to his care. The baby boy was baptized "Abdon"
in memory of his miraculous recovery, which Sauniere attributed to St. Abdon.
Sauniere raised Abdon Fons as if he were his own son. He even filed a formal
request to the Vatican to have this "miracle" officially acknowledged by the
Church, most probably in the hope of establishing a pilgrimage site to the
Sacred Tomb at Arles-sur-Tech! (Had he succeeded in this attempt, such an
attraction would have proved a very lucrative source of income for him.)
Many have interpreted these actions as being
part of Saunière's search - or removal of evidence - with regard to his
treasure. The testimonies given to the town council, as well as to the police
station, during the years 1891 till 1896, make it clear that the villagers
complained of the desecration of graves and Saunière's practice of strange
rites. When he was forced to explain, he merely stated that "several
parishioners die each year; the cemetery became too small to give them a decent
grave. I made the ossuary, which you can clearly see, with the remains of the
old dead." So Saunière was unable to hide the fact that he was digging up
and transporting corpses, but he gave a mundane explanation for it.
 René
Descadeillas is one of the most distinguished authorities on the enigma and is
considered to be a sceptic. Still, even he notes that this episode is "a
mystery": "The priest had caused several of his fellow townsmen to complaint
to the Prefecture. Saunière locked himself in the cemetery at night and caused
strange upheaval. The order was given for Saunière to stop turning the cemetery
upside down. But what was he doing there? Why did he damage the graves? It's a
mystery."[2]
Penitential Christ crucified upon a TAU sign.
Here is an example of a heretic representation of the crucifixion, one which is
quite specific to the penitent movement of brotherhoods and confraternities. The
photograph was taken in Spain, at Puente la Reina.
Descadeillas did not believe the story that
Saunière had found a great treasure. Descadeillas was the chief librarian of the
Municipal Library of Carcassonne and a leading member of a local historical
society [3] and thus intimately aware of the myths, legends and history of the region.
But although he did not believe the treasure story that Gérard de Sède and Noël
Corbu attributed to Saunière, the above quote makes it clear that he did not
think that Saunière's actvities were free of mystery either.
The archives in the possession of Laurent
Buchholtzer shed further light on this episode, as they contain the text of
several formal complaints against Saunière lodged by the villagers before the
town council :
"Rennes-le-Château, March 12, 1895.
Mr. Prefect,
We
have the honour to inform you regarding the agreement of Rennes-le-Château's
town council, during the meeting which took place on Sunday the 10th of March at
1pm in the townhall.
We, the voters, protest their decision; the
said work which they [4]
allowed the abbé to carry out, is of no service; and we emphasise, in support of
the first complaint, our wish to be free to, and in control of, the care for the
graves of our ancestors lying there, and M. l'Abbé had no right, after we had
put crosses or crowns, to move, lift or dislodge anything."
The picture shows the entrance of a secret
subterranean cemetery located in Naples, underneath a church. Such are the
places where the penitents celebrate the Cult of the Dead.
"Rennes-le-Château, March 14, 1895.
Mr. Prefect,
We
are upset about the work being carried out in the cemetery, above all in the
conditions it has been up to now. Crosses have been removed, as well as
gravestones, and at the same time this said work is neither for maintenance, nor
for anything else.
Penitents believe that Christ was never
resurrected, that His rise did not occur. However, in their peculiar belief
system, Christ's dead body is associated with a mummified corpse, and they
believe that worship must be paid to the dead in order to enable them to be
reincarnated on this earth. Amongst other things, it accounts for their worship
of the Holy Sepulchre, and all the depictions of a dead, bloody Christ lying in
a coffin that can be found in Catholic churches across the world.
We join our signature: Faure Joseph, town
councillor, Clottes Isidore, private guard, witnessed by Messrs. Garouste,
Tysseire and Mis, not knowing how to sign."
It is "our wish to be free to, and in
control of, the care for the graves of our ancestors lying there."
This first hand evidence paints an even more
dramatic picture than the reports of Descadeillas or de Sède. It shows that the
entire town is furious about what is happening and that they do not accept the
explanations that Saunière is giving them. Furthermore, it makes it clear that
Saunière is rearranging and disturbing the dead, leaving the villagers incapable
of decorating the graves of their family members as they please. It is equally
clear that Saunière's actions are totally at odds with the will of the
villagers. And the villagers do not believe Saunière's explanation as to why he
is doing it either.
 The
first hand accounts do not mention the presence of Marie during these nocturnal
activities, but then they are not expected to. Both de Sède and Descadeillas did
include her. We note that Saunière was a tall, powerful man and would not have
needed the help of Marie in anything that he did. except, of course, if he did
more than move graves.
A Cathar grave, in Spain.
We do not know what rituals Saunière
performed on the dead, but could it be that they were very similar to the
Consolamentum that was performed by the Cathar priests in medieval times? J.M.
Vidal in his book Doctrine et Morale des derniers Ministres
Albigeois [5]
emphasises that this was administered "to the dying, even to the dead, when
they cannot sin anymore." Did Marie perform the role of the "socia", i.e.
the assistant, as there was required to be one to help the Cathar priest; these
assistants could be male (socius) or female (socia)? [6] Let us
finally note that Saunière performed his work at night, as did Tobit. Rummaging
in graveyards at nighttime is not immediately recognisable with proper Christian
customs.
Extrait 3 :
"Penitence, Penitense"
There
are other clues which lead us to the conclusion that Saunière knew about the
penitent movement - and was if not a member, then at least sympathetic to them.
At the base of the altar in his church, he added the following inscription: "JESU
MEDELA VULNERUM + SPES UNA POENITENTIUM + PER MAGDALENAE LACRYMAS + PECCATA
NOSTRA DILUAS", which means: "Jesus, cure for the injuries + sole hope of the
penitents + through the tears of the Magdalene + erase our sins". Above, we see
a depiction of Mary Magdalene praying inside a cave, in front of a cross, with a
human skull at her feet. The altar piece has become one of the key ingredients
in the mystery of Saunière. but few have noted that it may be the inscription
underneath that holds the answer.
It is not the only reference to penitence and
a "unique hope" that Saunière used in his work. Elsewhere, just outside of his
church, there is a statue of the Virgin Mary, sitting on what is said to be a
pillar of Visigothic origins. On top of the pillar, we can read "PENITENCE,
PENITENSE!" Indeed, Saunière is "screaming it out": Penitence, penitence !
The Tau, « Pax » and « P.S / S.P » signs are
symbols that are used by penitents as tools in their ceremonies and rituals.
Their presence can be tracked down through these symbols, and it is no
coincidence that the same symbols also are present in the Rennes-le-Château
mystery.
These
are key indications that Saunière and penitence were no strangers to one
another. But we do not know whether he was a member of a penitent fraternity, or
a member of the Archconfraternity of La Sanch.
If - IF - he was, is it possible
that he stumbled upon a secret? Was it their secret? Is this perhaps the true
origin of his fortune?
If so, what type of secret was it? Was it a secret linked
with the Cathars ?
 A prime example of the mingling between
Christianity and the Babylonian Cult of the Dead created by the penitent
confraternities: a depiction of a dead Christ, lying in a glass-windowed coffin.
Therefore, the object of worship here is not really the person of Jesus-Christ
and His life, but his dead body, his tomb (the Holy Sepulchre), and by
extension, death itself, and any corpse of any origin.
In whatever scenario we follow, we know what
the next step of the story is: after visiting Saunière in 1906, his bishop, Mgr.
de Beauséjour, ordered him to open up his accounts. De Beauséjour was trying to
follow the money, to see where it was coming from. And for Saunière, it was
therefore vital to make sure that de Beauséjour would never lay his hands on his
true accounts, for that would mean that the bishop could consequently piece
everything together - which is actually what we are doing here. And we know that
in his efforts to block this investigation, Saunière was helped by the penitent
organisations. as always. Still, this does not give us the answer as to what was
truly going on. In our search for answers, let us delve deeper into La Sanch and
their customs.
 Bird's
eye view of the cloister of the Sainte Marie Abbey in the village of Arles-sur-Tech,
where the "Sacred Tomb" of the Manichean princes Abdon and Sennen is located
(see above).
Bernard Duhourceau [7] states
that La Sanch practises particular if not peculiar rituals. In Perpignan, those
that were condemned to die were placed inside the church of St. James, where
they passed the night before their execution in the company of these penitents.
La Sanch was there to comfort those who were on death row, preparing them for
their demise. On the morning of the execution, the penitents dressed themselves
in a "red cape" and hid their faces with the customary "cagoule" (a hood,
originally made out of hemp cloth, and pierced with two holes for the eyes).
They then accompanied the condemned person to his execution, while asking money
from the crowds. It appears that this money was used to pay for a tomb for the
condemned soul, as well as to fill the coffers of the fraternity. That money was
used for other services, which in essence involved organising the burials of
people who would otherwise not be buried.
Is there something in these practices that
Saunière could have used - or abused - to make money, in one form or another?
From the sort of relationships that the priest had with hospitals and
monasteries, could it be that Saunière recouped the money to perform such burial
rites? Religious hospitals, at that time, attracted the very ill and the dying.
Saunière was in regular contact with such institutions, as we can see from his
accounts. And whenever he wrote to one, he seemed to get money in return. Could
it be that Saunière assured those that were dying a death in conformity with
their desires? And did he receive fees for burial rites from them ?
 A
Tau symbol combined with the "IHS" monogram, engraved on a stone in the outer
wall of the church of the village of Prats-de-Mollo, near Arles-sur-Tech. One
can notice that the stone bearing the Tau, on account of its shape, was
originally on the top of a door arch. This particular symbol was the emblem of
the "La Sanch" penitent confraternity. The stone also bears a date (1652), which
makes it probable that it was located at the main entrance of the church. This
carved stone may well be a memorial of a restoration of the church of
Prats-de-Mollo financed by "La Sanch" (the local penitent brotherhood) during
the XVIIth century.
Let us summarise what we are implying:
certain people had set money aside for their funerals. Some of these people
entrusted this to a religious hospital : they would take care of the ill person,
until he died, and then bury him. La Sanch had originally practiced this service
for those that were condemned to death: they stayed with the condemned in the
period before their death, accompanied them to their execution, at which time
they were "paid" by the watching crowds. They then used the money to bury the
corpse afterwards. Did Saunière write to these various institutions, asking
whether anyone in their hospitals had requested a special type of preparation
for their death? If so, did he inform the hospital that he would take care of
these "details", which may have involved guidance for the deceased, as well as
taking care of the burial ? Or saying masses after a person's death ? If he did,
then the hospitals would indeed transfer money to Saunière, for it was he, and
no longer the hospital, that was in charge of the funds that had been set aside
by the ill or dying for this service.
Let us add that this type of "service" was
also practiced by the Cathars. They had priests - known as "perfects" - who
travelled the breadth and width of the country, performing this function. One of
their main tasks was to perform a rite for the dying, the consolamentum, which
was the immediate preparation for death - and thus similar to the "services" La
Sanch offered.
© Isaac ben Jacob, August 4, 2008
Bibliography and Refrences
[1] Gérard de Sède, « Le Trésor Maudit de Rennes-le-Château »,
"J'ai Lu" (1972). For the English translation, refer to "The Accursed
Treasure of Rennes-le-Chateau", DEK Publishing, 2001, translated by Bill
Kersey.
[2] René Descadeillas, « Notice sur Rennes-le-Château et
l'abbé Saunière » (Notice on Rennes-le-Château and abbé Saunière) (1962).
This famous writing was subjected to several modifications before being
finally included in « Mythologie du trésor de Rennes », the full reference
of which follows.
René Descadeillas, « Mythologie du Trésor de Rennes: Histoire
Véritable de l'abbé Saunière, Curé de Rennes-le-Château » ("Mythology of
the Treasure of Rennes-le-Château : the Real Story of Abbé Saunière,
Priest of Rennes-le-Château"), in « Mémoires de la Société des Arts et des
Sciences de Carcassonne » (Research Bulletin of the Arts and Science
Society of Carcassonne), 1971-1972 years, 4 th series, volume VII, 2 nd
part; published in 1974.
[3] Elected a member of the Société des Etudes Scientifiques
de l'Aude (Society of Scientific Studies of the Aude region) when he was
29, René Descadeillas (1909-1986) became chief librarian of the Municipal
Library of Carcassonne in 1950, and then in 1964, chairman of the Musée
des Beaux-Arts (Museum of the Arts) of Carcassonne. Meanwhile, in 1957,
this erudite scholar had seen his talent recognised through his promotion
as President-elect of the Société des Etudes Scientifiques de l'Aude.
[4] "They" refers to the town council of Rennes-le-Château.
[5] Vidal, Jean-Marie, « Doctrine et morale des derniers
ministres albigeois » ("Doctrine and Morality of the last Albigenses
Ministers"), in Revue des Questions Historiques (Magazine of Historical
Questions), LXXXV (1909), pp. 357-409, LXXVI (1910), pp. 5-48. Duplicated
in fac-sim: Impr. C. Lacour, RediViva, Nîmes, 2002.
[6] It is certainly a possibility, given that one the main
characteristics of Cathar couples was that the perfects were not allowed
to marry, let alone to have sexual relationships, with their sociae
(plural of socia).
[7] Bernard Duhourceau, « Guide des Pyrénées Mystérieuses »
("A Guide to the Mysterious Pyrenees"), Tchou editions. Refer to chapter 7
"Mystères et processions" (Mysteries and Processions), part 3 "Le vêtement
d'infamie" ("The garment of infamy"), paragraphs 1 to 5.
[1] Gérard de Sède, « Le Trésor Maudit de Rennes-le-Château », "J'ai
Lu" (1972). For the English translation, refer to “The Accursed Treasure
of Rennes-le-Chateau”, DEK Publishing, 2001, translated by Bill Kersey.
[2] René Descadeillas, « Notice sur Rennes-le-Château et l'abbé
Saunière » (Notice on Rennes-le-Château and abbé Saunière) (1962). This
famous writing was subjected to several modifications before being
finally included in « Mythologie du trésor de Rennes », the full
reference of which follows.
René Descadeillas, « Mythologie du Trésor de Rennes: Histoire
Véritable de l'abbé Saunière, Curé de Rennes-le-Château » (“Mythology of
the Treasure of Rennes-le-Château : the Real Story of Abbé Saunière,
Priest of Rennes-le-Château”), in « Mémoires de la Société des Arts et
des Sciences de Carcassonne » (Research Bulletin of the Arts and Science
Society of Carcassonne), 1971-1972 years, 4 th series, volume VII, 2 nd
part; published in 1974.
[3] Elected a member of the Société des Etudes Scientifiques de
l'Aude (Society of Scientific Studies of the Aude region) when he was
29, René Descadeillas (1909-1986) became chief librarian of the
Municipal Library of Carcassonne in 1950, and then in 1964, chairman of
the Musée des Beaux-Arts (Museum of the Arts) of Carcassonne. Meanwhile,
in 1957, this erudite scholar had seen his talent recognised through his
promotion as President-elect of the Société des Etudes Scientifiques de
l'Aude.
[4] “They” refers to the town council of Rennes-le-Château.
[5] Vidal, Jean-Marie, « Doctrine et morale des derniers ministres
albigeois » (“Doctrine and Morality of the last Albigenses Ministers”),
in Revue des Questions Historiques (Magazine of Historical Questions),
LXXXV (1909), pp. 357-409, LXXVI (1910), pp. 5-48. Duplicated in fac-sim:
Impr. C. Lacour, RediViva, Nîmes, 2002.
[6] It is certainly a possibility, given that one the main
characteristics of Cathar couples was that the perfects were not allowed
to marry, let alone to have sexual relationships, with their sociae
(plural of socia).
[7] Bernard Duhourceau, « Guide des Pyrénées Mystérieuses » (“A Guide
to the Mysterious Pyrenees”), Tchou editions. Refer to chapter 7
“Mystères et processions” (Mysteries and Processions), part 3 “Le
vêtement d'infamie” (“The garment of infamy”), paragraphs 1 to 5.
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