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before which shall lean the «Temporal Sword» of the Kings and Emperors.
But nothing of this is true, even though it is encoded in the Canon Law. The pretended
«Spiritual Sword» of the Golem Church is just a priestly Sword. And the Power of a King of
the Blood authorized to exert for the Divine Right of the Eternal Spirit, is not precisely
analogous to a «Temporal Sword» but to a Sword of Absolute Will, a Sword which hilt is
located in the Origin, beyond the Time and Space, but whose blade can cross the Time and
Space and be manifested to the people. In every case, the King of the Blood wields the
Volitional Sword, which action is called Honor, and impresses with its touches the forms of
the Kingdom: from those hits of real Will, from these acts of Honor, will appear the Legislation,
the Justice, and the wise Administration of the Charismatic State.
If Philip IV wants to present himself as King of the Blood, clarify the Domini Canis, he
shall restore previously the Regal Function, he shall abandon the illusory «Temporal Sword»,
that was imposed to his ancestors by the Priests of the Cultural Pact, and wield the real
Volitional Sword of the Lords of the Pact of Blood, the Sword that manifests the Absolute
Power of the Spirit. However, the Canon Law, prevailing until those days, legalizes the
hierarchization of the Swords according to the Cultural Pact: first the priestly Sword, pontifical;
second the «temporal» Sword, regal. It is necessary, then, to modify the juridical existent order,
to circumscribe the Canon Law to the exclusive ambit of the religious and establish a separate
Civil Law: the Regal Function demands inevitably the separation of the Church and the State.
Well: in front of this exigency, Philip IV was not in a situation to initiate something
totally new, some kind of «juridical revolution»; on the contrary, the Circulus Domini Canis
was preparing the field for it since the times of Louis IX, grandfather of Philip IV. Since those
days, in fact, the Lords of the Dog came influencing in the French Court to favor the formation
of a whole class of secular legists whose secret mission would consist in revise, and update, the
Roman Law. Philip III, the son of Louis IX, was a King completely dominated by the Cistercian
Golems, who maintained him in such ignorance that, useful as an example, they never taught
to read or to write; his mental structure, skillfully modeled by the Golem instructors,
corresponded more to a monk than a warrior. The Lords of the Dog never tried to alter this
control because their Strategy not passed by him but through his son Philip IV; however, in one
moment they achieved to influence in Philip III for the approval of a Law, apparently profitable
for the Crown, in which was reserved the right to give nobility titles to the secular legists; this
juridical instrument was used then to promote many and important Domini Canis to the
highest charges and magistratures of the Court, until then prohibited to all the commoner
classes. Those secular legists, belonging to the Circulus Domini Canis, were dedicated with
great devotion to their specific mission and, in 1285, they had already developed the
fundaments that would allow to build an State in which the Regal Function would be over any
other Power. Philip IV would count then, with a team of advisers and functionaries highly
specialized in the Roman Law, who would help him faithfully in his confrontation with the
Golem papacy. From the most prestigious universities of France, especially Paris, Toulouse and
Montpellier, but also of the Order of Preachers, and even the new educated bourgeoisie, will
emerge the legists that will give intellectual support to Philip IV: amongst the main of them,
the Knights Pierre Flotte, Robert de Artois and the Earl of Saint Pol; to Enguerrand de Marigny,
coming from the Norman bourgeoisie, as well as his brother, the bishop Philippe de Marigny;
Guillaume de Plasian, Knight of Toulouse and ferven Cathar; and Guillaume de Nogaret,
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