THE COMPANIONAGE.
to
trace,
but Clavel thinks
Sabazins, one of the
many
not impossible that the
epithets applied to Bacchus.^
it
245
name of Soubise is derived from
If we accept this view, we shall
"
perhaps be able to unravel the mystery of the howling," something very similar having taken
"
"
place at the Dionysia.
According to the mji^hologists," says Mr Brown, whose views are
noticed by Diodorus Sikelos, Sabazios was a very ancient Dionysos, son of Zeus and Perse-
phone, whose cult was performed at night, and who was horned. He was also called Sabos,
and Ploutarchos remarks that many even now call the Bakchik votaries Sabboi, and lUter this
'
word when they celebrate orgies to the god.' Sdboi icas one of
Bakchik, and Phrygian celebrations in honour of Dionysos.
Sabazios
the sacred
names shouted
at the
...
As already explained,
Saturnus who presides over the
the Phoenician god Sbat, the seventh planet, or
seventh or Sabbath day." ^ And again, have we not a reminiscence of the Bacchic legends in
the obscene love adventures of the three primitive tailor Companions, as hinted at in the
is
revelations of 1655
As
?
regards Maitre Jacques, Perdiguier says that, in the earliest ages, the Sons of Solomon
that there arose a schism in the bosom of this fraternity, and that
were the only society
;
the seceders placed themselves under the protection of Jacques Molay, the last gi-and master
of the Templars.
In the legend we find, as if in corroboration of this, an allusion to the
"
There
destruction of the Temples."
their origin.
We have
the
name
is
much
in the legend to bear out this construction of
Holy Land, and the canes,
of Jacques, the residence in the
which might be taken to represent the knightly lance. Soubise might figure for the pope,
who was a friend and protector of the Templars previous to ]\Iolay's return to France, and
The traitor's kiss might be looked upon as
the traitor would stand for the king of France.
the symbol of the christening when INIolay stood sponsor to the king's child, prior to his
arrest, and the large fire which the Companions built over his grave might be the type of
But apart from the fact that all this similitude is somewhat forced, it is
evident that the Legend of Maitre Jacques bears much more resemblance to the passion of our
Lord.
The traitor was one of Jacques' own disciples, he betrayed him with a kiss, his clothes
were divided amongst his followers, his betrayer committed suicide, and the wounds inflicted
Molay's awful death.
number, corresponding with the punctured hands,
almost impossible to believe that Molay ever had
schism of this kind is not
the opportunity of becoming the protector of such a body.
The pope's letter inviting Jlolay to return from
and crowned in one day.
accomplished
by the daggers of the assassins were
feet, and side of our Saviour.
Again,
five in
it
is
A
Cyprus and confer with him was dated June 1306, and the Grand Master arrived in France
On the 13th of October of the same year he was imprisoned,
at the commencement of 1307.
and never regained
his liberty
at Paris, he
in the
had
;
and in the
Temple
time had he to place himself at the head
this theory, what shall we substitute for it 1
In the
interval, after depositing the treasure of the order
visited Poictiers to
have an interview with the pope.^
of the dissenting
Companions
?
But
if
we
WTiat
reject
absolutely certain that the masons of Jacques were seceders from
That they are of later formation, I think is evident, inasmuch as the
first place, is it
those of Solomon
?
Hii-amic Legend shows no traces of Christianity, whereas that of the Maitre Jacques does.
'
Cic.
^
de Nat. Deorum,
C. G. Addison,
Robert Brown, The Great Dionysiak Jlytli (1877-78),
and Hesych, s.v. Sabazius.
23, De Leg., ii. 15
"-
Clavel, p. 366.
iii.
The Knights Templars
;
(1852), pp. 239-241.
vol.
ii.,
i>.
31.
Cf.
Diod. Sic,
iv.
4
;