Rosamond Press

Too many black folks think it was armed black slaves who won their freedom by fighting the Confederates. Without the Germans, we would be two nations – and millions of black people would be slaves! Black people have a problem thanking some white people who were on their side. Why would they want all white people to feel guilty? Hundreds of thousands of white folks died fighting each other. Thousands of the dead were White Abolitionists.

Let me make this picture of two Warrior Classes, the Zulu and the Prussians. Neo-Confederates and their wealthy handlers, hate these images. If there is going to be a next Civil War, then hundreds of trained black troops will be fighting alongside white lovers of Liberty – as voting Americans!  Most of the Chilean army have Native American blood. Stop playing stupid mind-games and own a winning strategy.

Samson was a Nazarite, and so was John the Baptist. Nazarites are separated, and belong to God. They are his warrior-prophets in time of national crisis. Nazarites made up the first church, and died on the walls of God’s House in Jerusalem, repelling the army of the Roman slave takers.  The Abolitionist God of Moses, lost that battle. He did not lose the next one. Do not let Roman wolves in shepherd’s clothing, convince you God is a loser.

Jon Presco

Chile hired a French military training mission in 1858,[8]:129 and the Chilean legation in Berlin was instructed to find a training mission during the War of the Pacific in 1881. But the large-scale emulation based on the Prussian Armybegan in 1886 with the appointment of Captain Emil Körner, a graduate of the renowned Kriegsakademie in Berlin. Also appointed were 36 Prussian officers to train officer cadets in the Chilean Military Academy. The training occurred in three phases; the first took place from 1885 to 1891 during the presidency of Domingo Santa María, the second was the post-civil-war phase, and the third was the 1906 reorganization.[8]:128-

https://en.wikipedia.org/wiki/Chilean_Army

Within weeks of Lincoln’s election, Southern states had started to leave the Union. Lincoln would not even be inaugurated as president until March 1861, but secession movements were already active before Christmas of 1860. Nothing Lincoln did as president initiated secession. It had already begun before he ever took office.

In January 1861, Lincoln analyzed the situation in a letter to a senator:

What is our present condition? We have just carried an election on principles fairly stated to the people. Now we are told in advance, the government shall be broken up, unless we surrender to those we have beaten, before we take the offices. In this they are either attempting to play upon us, or they are in dead earnest. Either way, if we surrender, it is the end of us, and of the government.¹

Lincoln saw secession as part of a strategy by Southern politicians to win through the threat of violence what they could not win at the ballot box, and thereby end democracy in the United States. Many German immigrants agreed with him.

The Germans, like the Irish, were extremely mistrustful of the Republican Party when the 1860 presidential campaign got underway. They too had been targets of the same Know Nothings who formed a strong minority within the new party. German votes, like those of other immigrants, had gone to the Democrats throughout the tumultuous 1850s. But the opposition of liberal Germans to the expansion of slavery and the skillful use of German-language media by Lincoln, as well as the employment of German stump speakers like Carl Schurz by his campaign, won many Germans over to the Republicans.

While Germans divided their votes between Lincoln and Douglas, they resented what many of them viewed as a coup by southern aristocrats set on destroying the American republic. They saw parallels in the military coups in the German states in 1848 that ended the democratic dream in Europe. One of the exiled revolutionaries, August Willich, wrote after the attack on Fort Sumter that Germans needed to “protect their new republican homeland against the aristocracy of the South.”²

This map shows Germany divided in 1860. Many immigrants feared the same fate for America if the South won the war. Click here for source.


The Germans were also disproportionately anti-slavery in sentiment. During the 1850s, they had formed their own abolition societies and the German-language press railed against slavery. Interestingly, they were not attracted to the broader abolition movement because it was so closely associated with New England Puritanism, which they viewed as bigoted against immigrants, Catholics, and liberals.

Native-born abolitionists were also frequently advocates of the prohibition of alcohol and the banning of athletics, band concerts, and dances on the Sabbath, all parts of German immigrant communal life. A modern scholar has written that native-born abolitionists adopted a “revivalist tone” that led anti-slavery immigrants to think of them as fanatics. The Germans also objected to the injection of a “militant Protestant tone into public” life by the native-born abolition advocates.³

The 8th New York Volunteer Infantry Regiment was called the First New York German Rifles by its men. Organized in April 1861, it was the first German regiment to reach Washington, DC. Click here for source.

Antagonism to American abolitionists did not lessen the anti-slavery impulse among Germans. That sentiment was on display in a letter written by immigrant Albert Augustin to his family in Germany a few months after the start of the war.

”I’ve seen it often enough how the poor slaves are sold away from their wives and children and beaten with a whip until their skin hangs in tatters,” he wrote. He swore “death and damnation to the slave traders,” whom he blamed for the war as well as for the abuse of the slaves.⁴

Karl Frick, a German immigrant who joined a Unionist Missouri regiment, wrote to his mother in Germany – who was as unfamiliar with America as though it was on Mars – about the treatment of blacks in America.
”The black people…are certainly human beings, just black instead of white, but…are treated like animals and sold at will, which any civilized human being must be against,” he wrote. He told his mother that he hoped that when the war ended the government would “free the Negroes and give them…land.”⁵

Twenty-six year old August Horstman explained his decision to enlist in a German regiment in New York soon after the war started in terms he knew his parents would understand:

“Much the same as it is in Germany, the free and industrious people of the North are fighting against the lazy and haughty Junker [aristocratic] spirit of the South. Down with the aristocracy…and may industrious and free men revive the glorious soil of the South. Immigration and opening up the South to free labor is the only way to prevent civil war from returning.”⁶

Horstman’s assertion, that the strong egalitarian work ethic of immigrants would redeem an America whose native sons did not always value their freedoms and opportunities was echoed not just by Germans, but by Irish and other immigrants as well.

Many of the Germans said they enlisted to express their gratitude to America, even though they saw the country as deeply flawed. Men who complained of mistreatment and prejudice in one paragraph expressed deep affection for America in the next. Sergeant Albert Krause, who strongly objected to the American institution of slavery, wrote his family in Germany about the pride he felt in his new home.

“The United States has taken me in, I have earned a living here,” he wrote. “Why shouldn’t I defend them…with my flesh and blood?”⁷

Others said, more negatively, that they hoped that German service in the army would finally end discrimination against immigrants. “For us Germans this war is very good, for since the Germans have shown themselves to be the keenest defenders of the Constitution,” one soldier wrote. “They’re starting to fill the natives with respect. Now the Americans don’t make fun of us anymore.”⁸

Some of the immigrants wrote about a very German fear. Prior to the unification of Germany, Germans lived in dozens of small countries. The lack of unity made the Germans vulnerable to constant invasions by France, Russia, and Austria and susceptible to manipulation by Britain. German immigrants believed that if the South was successful, the United States might further divide into ever-tinier units.  Some saw the hand of European monarchies behind secession, because the destruction of the world’s great democracy was the common project of tyrants. An America divided would be powerless to advance democracy in the world.

While many Germans may have joined the army for strongly ideological or moral reasons, others did so for purely personal ones. One young soldier in his early 20s, who had immigrated to the U.S. without his parents’ permission after stealing money for the passage from his father’s draw, wrote home to Germany that he was “courageously pursuing my goal to become a man” by enlisting. He assured his no doubt horrified father that “my path to glory is clear, and with God’s help, I want to follow it bravely.”⁹

William Albrecht encountered recruiters when his ship arrived in the US shortly after the war began. This cartoon of Castle Clinton (The Battery) later in the war shows a highly systematized process in which new immigrants were overwhelmed by recruiters looking for flesh for the army. A large sign on the left advertised large bonuses for new recruits. Bonuses, which were small or non-existent in 1861, grew to as much as 10 years’ pay for a laborer by 1864.

Not all who joined the army in the early days of the war did so with much forethought. William Albrecht arrived in the US soon after the war began. “We landed in Castle Garden, a reception center for immigrants,” he wrote to family in Germany of his arrival at The Battery in Manhattan.

“As soon as you set foot in the country the recruiters came at you from all sides,” Albrecht wrote. “Since I didn’t know anything about American recruiting tricks, I did the same thing as others…I signed up.”
Albrecht soon regretted his hasty “mistake” of enlisting in an “American” unit, deserted, and joined a German-speaking artillery battery instead.¹⁰

Rosemary told her sons the Stuttmeisters were Teutonic Knights. Our mother may have confused them with the Templers, a movement that was banned by the Evangelical Church, that they were in good standing with. This is why their tomb is at the entrance of the Berlin cemetary that may have been created to accept the parishioners of this Lutheran Union. A schism would explain why there is no history to be found on this family. The Templers became associated with the Nazis and their records were stored in East Germany. The Templers lived in the Holy Land and were intent on rebuilding the Temple – while wearing the Swastika!

I suspect Rudolph was an envoy who set out in ships to bring the Templers back into the fold – that beheld Kaiser Wilhelm as a Prussian Messiah? The Stuttmeisters may have been court preachers for the royal Prussians, and thus they gave their children their names.

Wilhelm Hoffmann served as one of the royal Prussian court preachers at the Supreme Parish and Collegiate Church in Berlin and was a co-founder and first president of the Jerusalem Association. Americans joined the Templers in the Holy Land.

Envoys of the Evangelical State Church of Prussia’s older Provinces successfully proselytised among the schismatics, gaining most of them.^[6] Thus some colonies became places of partisans of two different Christian denominations and their respective congregations (Haifa, Jaffa, Jerusalem, Sarona).

How could the Stuttmeisters tell their children and grandchildren what they have been up to – around the world. They would talk to their playmates, who would tell their Christian parents, the Germans were Calvinists who believed in a coming Doomsday, and thus the Temple in Jerusalem had to be rebuilt. When my sixteen year old daughter came into my life in 2000, I told her such wild tales, her and her mother called me mad, and ditched me in order to be with Victoria. Dan Brown’s book came out two years later.

Empress Augustus Victoria looks like my kin. Here I am slipping a coin in the crack made by the earthquake of 1989.

Jon Presco

Hoffmann and Hardegg purchased land at the foot of Mount Carmel and established a colony there in 1868. At the time, Haifa had a population of 4,000. The Templers are credited today with promoting the development of the city. The colonists built an attractive main street that was much admired by the locals.

After the 1898 visit of Kaiser Wilhelm II of Germany, one of the Kaiser’s traveling companions, Colonel Joseph Freiherr von Ellrichshausen, initiated the formation of a society for the advancement of the German settlements in Palestine, inStuttgart. It enabled the settlers to acquire land for new settlements by offering them low interest loans. A second wave of pioneer settlers founded Wilhelma (now Bnei Atarot) in 1902 near Lod, Valhalla (1903) near the original Jaffa colony, followed by Bethlehem of Galilee (1906) and Waldheim (now Alonei Abba) in 1907. At its height, the Templer community in Palestine numbered 2,200.^{[dubious – discuss]} 

http://www.israelidecorations.net/Foreign/Foreign_VisitKaiserWilhelm1898.htm

https://en.wikipedia.org/wiki/Bethlehem_of_Galilee

http://www.hope-of-israel.org/zebholland.html

^] In 1898, Kaiser Wilhelm II made a trip to Jerusalem to personally dedicate the new church.^[3] For the dedication of the church, the Kaiser entered the city on horse back through two specially made ceremonial arches, one a gift of the Ottoman Empire and one a gift from the local Jewish community.^[4] The church was dedicated on Reformation Day, 1898. At the dedication, Wilhelm said:

From Jerusalem came the light in splendor from which the German nation became great and glorious; and what the Germanic peoples have become, they became under the banner of the cross, the emblem of self-sacrificing charity.^[5]

https://en.wikipedia.org/wiki/Lutheran_Church_of_the_Redeemer,_Jerusalem

A particular purpose of the travel to Palestine was the inauguration of the Lutheran Church of the Redeemer in Jerusalem. Built on land given to King William I of Prussia (after 1870 Kaiser Wilhelm I) in 1869 by Sultan Abdülaziz of the Ottoman Empire, the church was constructed from 1892-1898.  For the dedication of the church, the Kaiser Wilhelm II entered the city on horse back through to specially made ceremonial arches, one a gift of the Ottoman Empire and one a gift from the local Jewish community.The church was dedicated on 31 October, Reformation Day, 1898. At the dedication, Wilhelm said: “From Jerusalem came the light in splendor from which the German nation became great and glorious; and what the Germanic peoples have become, they became under the banner of the cross, the emblem of self-sacrificing charity.”

In 1898 the German emperor Wilhelm II (1859-1941) and his wife Augusta Viktoria made a triumphal entry into Jerusalem as multitudes gathered at Jaffa Gate to welcome the Prussian King and German monarch. The visitor left his mark on Jerusalem. He inaugurated the German Lutheran Church of the Redeemer and amongst other things donated a large sum of money for the construction of the Bikur Holim Hospital.

During the royal visit to Jerusalem, Wilhelm also laid the cornerstone for the later construction of Augusta Victoria (named after his wife), a complex on Mt. Scopus that would later become a church, hospice and hospital. Until the late 1920s Augusta Victoria also served as the residence of the British High Commissioner for Palestine until he moved to Armon HaNatziv.

The population fluctuated between 300-400 settlers between 1870 and 1914. Sixty of the colonists were American citizens and their leader, Jacob Schumacher served as the U.S. consular agent for Haifa and northern Palestine.^[2] Due to their population increase and the on-going urbanisation of Haifa, the colonists searched to buy lands in order to found new settlements. These were to be exclusively monodenominational. Thus the Templers settled in Bethlehem of Galilee and the Evangelical Protestants founded the neighbouring Waldheim.^[3]

Employing modern farming methods, the Templers introduced soil fertilization, better methods of crop rotation and new crops such as potatoes. They imported agricultural machinery and engaged in “mixed farming,” combining dairy farming and field crops.^[4]

Registering the land was problematic due to back taxes and local boundary disputes, which sometimes turned violent.^[5] The Templers thus abandoned farming in favor of industry and tourism. They built hotels, opened workshops and established an olive oil soap factory.^[6]

The affluent German colony stood out in its poor surroundings. The only doctor in the city lived there, and one of the residents was a construction engineer. By the end of the Ottoman era the colony had 750 inhabitants, 150 houses and dozens of businesses.^[6]The colony was the first model of urban planning in Palestine, with a main street running from north to south (today, Ben-Gurion Boulevard), leading down to the harbor. Smaller streets branched out from the main street. At the southern end of the colony were the Templer vineyards (where the Bahá’í World Centre stands today). The colony was built as a garden city with single-family homes surrounded by gardens and shade trees lining the main boulevard.^[7]

In 1817 – under the auspices of King Frederick William III of Prussia – the community of the Supreme Parish Church, like most Prussian Calvinist and Lutheran congregations joined the common umbrella organization named Evangelical Church in Prussia

https://en.wikipedia.org/wiki/Templers_(religious_believers)

Christoph Hoffmann and Georg David Hardegg (1812–1879) founded the Temple Society at Kirschenhardthof near Ludwigsburg in 1861. This religious society has its roots in the Pietist movement within the Lutheran Evangelical State Church in Württemberg. Called “Deutscher Tempel” by its founders, their aim was to promote spiritual cooperation to advance the rebuilding of the Temple in the Holy Land, Palestine, in the belief that this foundation will promote the second coming of Christ.

While the Lutheran state church in Württemberg condemned and fought the Templers as apostates, the Prussian Protestant position was somewhat milder. Their settlement in the Holy Land found a warm support through Wilhelm Hoffmann (1806–1873), who was no apostate from the official church, like his younger brother Christoph.^[3] Wilhelm Hoffmann served as one of the royal Prussian court preachers at the Supreme Parish and Collegiate Church in Berlin and was a co-founder and first president of the Jerusalem Association (German: Jerusalemsverein), a charitable organisation founded on 2 December 1852 to support Samuel Gobat‘s effort as bishop of the Anglo-Prussian Bishopric of Jerusalem.^[4]

Christoph Hoffmann fell out with his fellow leader Hardegg, so that in June 1874 the Temple denomination underwent a schism with Hardegg and about a third of the Templers seceding from the Temple Society. The schismatics around Hardegg searched to join another Christian denomination. To this end they addressed theLutheran Church of Sweden (1874) and the Anglican Church Missionary Society (1879), but both refused to take care of the schismatics.^[5] In 1878 Hardegg and most of the schismatics founded the Temple Association (Tempelverein), but after Hardegg’s death in the following year the cohesion of its adherents faded. Then envoys of the Evangelical State Church of Prussia’s older Provinces successfully proselytised among the schismatics, gaining most of them.^[6] Thus some colonies became places of partisans of two different Christian denominations and their respective congregations (Haifa, Jaffa, Jerusalem, Sarona).

While in Germany the Templers were regarded sectarians, the Evangelical proselytes gained major financial and intellectual support from German Lutheran and unitedchurch bodies. This created an atmosphere of mistrust and envy among the colonists of different denominational affiliation.^[7]

Hoffmann and Hardegg purchased land at the foot of Mount Carmel and established a colony there in 1868. At the time, Haifa had a population of 4,000. The Templers are credited today with promoting the development of the city. The colonists built an attractive main street that was much admired by the locals. It was 30 meters wide and planted with trees on both sides. The houses, designed by architect Jacob Schumacher, were built of stone, with red-shingled roofs, instead of the flat or domed roofs common in the region. Hard work, the harsh climate and epidemics claimed the lives of many before the colony became self-sustaining. Hardegg stayed in Haifa, while Hoffmann established colonies in Sarona near Jaffa a year later, in the Valley of Refaim Jerusalem. The Templers’ first agricultural colony was Sarona on the road from Jaffa to Nablus. The colony’s oranges were the first to carry a “Jaffa orange” brand, one of the better known agricultural brands in Europe, used to market Israeli oranges to this day. The Templers established a regular coach service between Haifa and the other cities, promoting the country’s tourist industry, and made an important contribution to road construction.

Templer colonies[edit]

In July and August 1918 the British sent 850 Templers to an internment camp at Helwan near Cairo in Egypt. In April 1920, 350 of these internees were deported to Germany. All the property of the Templers of enemy nationality (thus except of that of a few US citizens among them) was taken into public custodianship. With the establishment of a regular British administration in 1918 Edward Keith-Roach became the Public Custodian of Enemy Property in Palestine, who rented out the property and collected the rents.^[8]

In April 1920 the Allies convened at the Conference of San Remo and agreed on the British rule in Palestine, followed by the official establishment of the civil administration on 1 July 1920.^[9] From that date on Keith-Roach transferred the collected rents for property in custodianship to the actual proprietors.^[10] On June 29, 1920, the British Foreign Secretary, Lord Curzon, informed the British Upper House that Great Britain agreed in principle to their return to Palestine.

The League of Nations legitimised the British administration and custodianship by granting a mandate to Britain in 1922 and Turkey, the Ottoman successor, finally legalised the British Mandate by the Treaty of Lausanne, signed on 24 July 1923 and becoming effective on 5 August 1925.^[11] Thus the public custodianship ended in the same year and the prior holders achieved the fully protected legal position as proprietors.^[12]

The Mandate government and the Public Custodian of Enemy Property paid them 50% restitution for war losses of livestock and other property. The Bank of the Temple Society, formed in 1925 with its head office in Jaffa and branches in Haifa and Jerusalem, became one of the leading credit institutions in Palestine.^[13]

Affiliation with the Third Reich[edit]

After the Nazi takeover in Germany the new Reich’s government streamlined foreign policy according to Nazi ideals, using financial pressure especially. The Nazi emphasis was on creating the image that Germany and Germanness were equal to Nazism. Thus, all non-Nazi aspects of German culture and identity were discriminated against as un-German. All international schools of German language subsidised or fully financed by government funds were obliged to redraw their educational programmes and to solely employ teachers aligned to the Nazi party. The teachers in Bethlehem were financed by the Reich government, so Nazi teachers also took over there. In 1933 Templer functionaries and other Gentile Germans living in Palestine appealed to Paul von Hindenburg and the Foreign Office not to use swastika symbols for German institutions, without success. Some German Gentiles from Palestine pleaded with the Reich government to drop its plan to boycott shops of Jewish Germans on April 1, 1933.^[14] Some Templers enlisted in the German army. By 1938, 17% of the Templers in Palestine were members of the Nazi party. According to historian Yossi Ben-Artzi, “The members of the younger generation to some extent broke away from naive religious belief, and were more receptive to the Nazi German nationalism. The older ones tried to fight it.”^[15] At the start of World War II colonists with German citizenship were rounded up by the British and sent, together with Italian and Hungarian enemy aliens, to internment camps in Waldheim and Bethlehem of Galilee.^[16] 661 Templers were deported to Australia via Egypt on July 31, 1941, leaving 345 in Palestine.^[17]

In 1939, at the start of World War II, the British authorities declared the Templers enemy nationals, placed them under arrest and deported many of them to Australia.^[18]During the war the British government brokered the exchange of about 1000 Templers for 550 Jews under German control. “The swap, Bauer stresses, stemmed primarily from British and German interests: Just as the British wanted to get the Germans out, Germany was happy for the chance to rid itself of a few hundred more Jews. The exchange, however, was not an even one. The number of Germans deported from Palestine was greater than the number of returning Jews.”^[15] In 1962 theState of Israel paid 54 million Deutsche Marks in compensation to property owners whose assets were nationalized.^[18]

In 1817 – under the auspices of King Frederick William III of Prussia – the community of the Supreme Parish Church, like most Prussian Calvinist and Lutheran congregations joined the common umbrella organization named Evangelical Church in Prussia (under this name since 1821), with each congregation maintaining its former denomination or adopting the new united denomination. The community of theSupreme Parish Church adopted the new denomination of the Prussian Union. Today’s presbytery of the congregation bears the unusual name in German: Domkirchenkollegium, literally Cathedral College, thus recalling the history of the church as collegiate church.

One year after he ascended to the throne in 1798, Frederick William III, being summus episcopus (Supreme Governor of the Protestant Churches), decreed a new common liturgical agenda (service book) to be published, for use in both the Lutheran and Reformed congregations. The king, a Reformed Christian, lived in a denominationally mixed marriage with the Lutheran Queen Louise (1776–1810), which is why they never partook of the Lord’s Supper together.[1] A commission was formed in order to prepare this common agenda. This liturgical agenda was the culmination of the efforts of his predecessors to unify these two Protestant churches in Prussia and in its predecessor, the Electorate of Brandenburg, becoming later its core province.

In 1814 the Principality of Neuchâtel had been restituted to the Berlin-based Hohenzollern, who had ruled it in personal union from 1707 until 1806. In 1815 Frederick William III agreed that this French-speaking territory of his joined the Swiss Confederation (then not yet an integrated federation, but a mere confederacy) as Canton of Neuchâtel. The church body of the prevailingly Calvinist Neuchâtelians did not rank as a state church but was independent, since at the time of its foundation in 1540, the ruling princely House of Orléans-Longueville (Valois-Dunois) was Catholic. Furthermore, no Lutheran congregation existed in Neuchâtel. Thus the Reformed Church of Neuchâtel Canton (de) was not an object of Frederick William’s Union policy.

In 1821, the administrative umbrella comprising the Protestant congregations in Prussia adopted the name Evangelical Church in the Royal Prussian Lands(German: Evangelische Kirche in den Königlich-Preußischen Landen).[4] At Christmas time the same year, a common liturgical agenda was produced, as a result of a great deal of personal work by Frederick William, as well by the commission that he had appointed in 1798. The agenda was not well received by many Lutherans, as it was seen to compromise in the wording of the Words of Institution, to a point where the Real Presence was not proclaimed. More importantly, the increasing coercion of the civil authorities into Church affairs was viewed as a new threat to Protestant freedom of a kind not seen since the Papacy.

At the instigation of Frederick William IV the Anglican Church of England and the Evangelical Church in the Royal Prussian Lands founded the Anglican-Evangelical Bishopric in Jerusalem (1841–1886). Its bishops and clergy proselytised in the Holy Land among the non-Muslim native population and German immigrants, such as the Templers. But also Calvinist, Evangelical and Lutheran expatriates from Germany and Switzerland, living in the Holy Land, joined the German-speaking congregations.

Immanuel Church (Tel Aviv-Yafo) in Rechov Beer-Hofmann # 15 (רחוב בר הופמן)

So a number of congregations of Arabic and German language emerged in Beit Jalla(Ar.), Beit Sahour (Ar.), Bethlehem of Judea (Ar.), German Colony (Haifa) (Ger.),American Colony (Jaffa) (Ger.), Jerusalem (Ar. a. Ger.), Nazareth (Ar.), and Waldheim(Ger.).

With financial aid from Prussia, other German states, the Association of Jerusalem (de), the Evangelical Association for the Construction of Churches (de), and others a number of churches and other premises were built. But there were also congregations of emigrants and expatriates in other areas of the Ottoman Empire (2), as well as inArgentina (3), Brasil (10), Bulgaria (1), Chile (3), Egypt (2), Italy (2), the Netherlands(2), Portugal (1), Romania (8), Serbia (1), Spain (1), Switzerland (1), United Kingdom(5), and Uruguay (1) and the foreign department of the Evangelical Supreme Church Council (see below) stewarded them.[11]

Timeline of the Temple Society[edit]

• 1861 The Temple Society was founded in south-west Germany by Christoph Hoffmann (1815–1885) and others, following a split with the Evangelical-Lutheran Church in Württemberg (7/10/1859) over dogmatic rituals. Plans for a move to Palestine were considered.
  • The centre of the new movement was from 1856 on at Kirschenhardthof, where a community hall and a school were commissioned in July that year. The community consisted of 9 properties of approximately 5ha each. It could at most accommodate 132 residents.
  • Attempts by impatient members in 1867 at settlement in Palestine on their own had tragic consequences. Of the 25 persons in the group who tried to settle in the north, 15 died within a year, 7 in Medjedel and 8 in Samunieh.
• 1868 Beginning of carefully planned migration of Templers to the Holy Land (then part of the Ottoman Empire). In 1869 begins the construction of the first house in Haifa, the community hall (Gemeindehaus). Over many years urban and rural settlements with community halls and schools, commercial, trade, farm and transport enterprises were established in a number of locations including Haifa, Jaffa and Jerusalem.
• The faith and ideas of the Templers also spread to the German Mennonites from the Russian settlement of Molotschna where Johann Lange, former student from Württemberg, formed the Tempelhof congregation in Gnadenfeld after years of bitter controversy.^[19]
• 1874 schism of the Temple Society, with a third of the members seceding and founding the Temple Association (Tempelverein) in 1878, later joining the Evangelical State Church of Prussia’s older Provinces
• 1875 Publication of ‘Occident und Orient, Part 1’ by Christoph Hoffmann. English translation 1995 ‘The Temple Society and its Settlements in the Holy Land’ [ISBN 0-9597489-4-6], Occident and Orient, Part 1.
• 1921 Templers who had been interned in Helouan, Egypt, towards the end of World War I returned to their settlements in Palestine, now a British Mandate. The settlements soon flourished again.
• 1939 German Templers were interned in Palestine at the outbreak of World War II.
• 1941 Over 500 Templers from Palestine were transported to Australia, where internment continued in Tatura, Victoria, until 1946-7.
• 1948 Formation of the State of Israel. Templers cannot return there, those left had to leave.^[20] As of 2010 most live in Australia and Germany.^[21]

Temple Society Australia[edit]

• 1948-50 Australian Templers consolidate around Melbourne, Sydney and Adelaide. Over the years church halls and community centres were established atBoronia, Bayswater and Bentleigh in Melbourne, Meadowbank in Sydney and at Tanunda near Adelaide.
• 1950 Formation of the Temple Society Australia with Dr. Richard Hoffmann as Regional Head
• 1970 Australian and German Templer Regions linked formally by appointment of Dr. R. O. Hoffmann as President of the Temple Society
• 1972 Templer Home for the Aged opened in Bayswater
• 1979 Tabulam Nursing Home, located next to the Templer Home for the Aged, begun as a joint undertaking with the Australian-German Welfare Society.
• 1981 New Youth Group club room and school rooms completed at Bayswater.
• 1986 Templers in Germany and Australia celebrate 125 years of Temple Society.
• 1987 Sydney Templers secure places in the St. Hedwig Homes for the Aged of the Catholic German Community of St. Raphael in Blacktown NSW, opened in 1989.
• 1988 Dr Richard Hoffmann retires. Dietrich Ruff is elected as the new President of the Temple Society
• 1990s New initiatives: Templer residential unit development in Bayswater, Kids’ Club, Australian-German Templer Exchange, Country Victorian Templer Groups
• 2001/2 Dietrich Ruff retires. Peter Lange is elected as the new President of the Temple Society
• 2002 A new Temple Chapel is built in the Bayswater Community Centre. Extensive Remodel of the TTHA.
• 2005 TSA Constitution changed to reflect the lifestyle of its members in Australia. It is no longer a community-based organisation, but one consisting of many focus and interest groups.

Tempelgesellschaft in Germany[edit]

• 1949 After a pause of 10 years, publication of Die Warte des Tempels is resumed in September. Rundschreiben keeps members informed.
• 1950 Management office installed at Mozartstraße 58, where meetings and religious services were held. Treffpunkt Mozartstraße became hub of social activities.
• 1954, at a General Meeting in September a revision of the 20-year-old constitution is proposed.
• 1962, on January 27 the new constitution was finalised and accepted and the Tempelgesellschaft in Deutschland e.V. (TGD) instituted. A move to larger premises initiated.
• 1967 New community centre officially opened in Felix-Dahn-Straße, Degerloch
• 1970 the Australian and German Templer Regions formally linked by the appointment of Dr. R. O. Hoffmann as President of the society.
• 1976 TGD joins Bund für Freies Christentum.

Templers’ settlements in Palestine[edit]

In chronological order of their establishment:

• 1869-70: German Colony, Haifa, became a settlement of mixed denominational affiliation
• 1869-70: German Colony, Jaffa
• 1872: Sarona, became a settlement of mixed denominational affiliation

1874: The Temple denomination underwent a schism.

• 1878: German Colony, Jerusalem, became a settlement of mixed denominational affiliation. First settlers in 1873, became a colony in 1878.
• 1886: Walhalla in Jaffa, north of the first colony.
• 1902: Wilhelma, a monodenominational settlement of only Templer colonists
• 1906: Bethlehem of Galilee, a monodenominational settlement of only Templer colonists
• 1907: Waldheim, a monodenominational settlement of only Protestant-church affiliated colonists

In California, Mary Magdalene Rosamond raised four daughters, and her two nephews, by herself. Rosemary Rita Rosamond, raised four children by herself. Christine Rosamond Presco, raised one child by herself. Rose Ursula Von der Leyen, raised seven children, with the help of her husband who carries on the dream of the founders of the European Union.

Rose Mothers. German Mothers. War Mothers. Children of War. Children of Roses. Come to Rose Mountain!

Jon Presco

https://rosamondpress.com/2014/10/03/death-is-a-rose/

https://rosamondpress.com/2014/10/15/scouts-and-knights-of-the-swan/

Wolfdietrich is a German hero of romance. The tale of Wolfdietrich is connected with the Merovingian princes, Theodoric and Theodebert, son and grandson of Clovis; but in the Middle High German poems of Ortnit and Wolfdietrich in the Heldenbuch.
Wolfdietrich is the son of Hugdietrich, emperor of Constantinople. Repudiated and exposed by his father, the child was spared by the wolves of the forest, and was educated by the faithful Berchtung of Meran. The account of his parents and their wooing, however, differs in various texts. After the emperor’s death, Wolfdietrich was driven from his inheritance by his brothers at the instigation of the traitor Sabene. Berchtung and his sixteen sons stood by Wolfdietrich. Six of these were slain and the other ten imprisoned. It was only after long exile in Lombardy at the court of King Ortnit that the hero returned to deliver the captives and regain his kingdom.

The Rose Garden of Alpenglow

https://rosamondpress.files.wordpress.com/2014/07/cropped-alpenglc3bchen_52361.jpg

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http://en.wikipedia.org/wiki/Alpenglow

The Ark upon the mountain
The Dove and Branch upon the sea
The hammers of iniquity
beat upon my forgotten tomb
I am awake upon the turbulant waters

My enemies cast lots
and blame me for their sins
while God’s friends
read me on the Day of Atonement
so all will be saved
so all will be united in peace

The sun went down on me
so long ago
The vine that grew over my head
has wilted in the desert of forgetfulness
But, there on a mountian
a purple haze
a rosy afterglow
in a King’s rosegarden atop a mount
that bid noble knights to climb hither
that beckon knights to sever a thread
and once again
be brave

Jon

 

German Defense Minister Ursula von der Leyen inspects the honor guard of the 209th corp of the Afghan army, ANA, at Camp Shaheen outside Mazar-i-Sharif, Afghanistan, Wednesday, July 23, 2014. (AP Photo/Thomas Peter, Pool)

A video posted on YouTube July 9 shows a tomb being destroyed with a sledgehammer which government officials said was “almost certainly” the tomb of Biblical prophet Jonah.

Today I discovered the mountain that graced the header of this blog for several years is not Mount Tamalpias, but a range of mountains in the Alps where in a vision the Dwarf-King Lauren bid brave knights to come do battle in his Rosegarten. There is a thread that protects this garden that is broken. Consider the names Rosemont and Rougemont, and the Rose Thread I have been following in this blog for years. I have arrived. Who am I?

Believing I was born on the Day of Atonement, my mother, Rosemary, named me after John the Baptist. If I took the surname, Rosamond, I would be ‘The Gift of God – The Rose of the World’.

Unto my family I have been the Scapegoat. They commit the crimes, I do the time. This family tradition goes way back because there is a Roth in our family, and a family full of alcoholics renders most members – BLAMELESS – but the Scapegoat.

Rosemary told me she had a vision while in labour that she told herself she must not forget. She forgot, to her consternation. Then, come the fight over how my name would be spelled. When a nurse out a H in JON my mother was furious and refused to call me JOHN. For years I have wondered to myself if the name she wanted to give me, was JONAH. The Book of Jonah is read on Yom Kippur.

Jonah Presco

Micah 7:18-19

18 Who is a God like you,
who pardons sin and forgives the transgression
of the remnant of his inheritance?
You do not stay angry forever
but delight to show mercy.
19 You will again have compassion on us;
you will tread our sins underfoot
and hurl all our iniquities into the depths of the sea.

“Hildebrand tells Dietrich where he can find such an adventure: the dwarf Laurin has a rose-garden in the Tyrolian forest. He will fight any challenger who breaks the thread surrounding his rose garden. Dietrich and Witige immediately set off to challenge Laurin; Hildebrand and Dietleib follow secretly behind. Upon seeing the beautiful rose-garden, Dietrich relents and decides that he does not want to harm anything so lovely.

Barnabas 3:3
But unto us He saith; Behold, this is the fast which I have chosen,
saith the Lord; loosen every band of wickedness, untie the
tightened cords of forcible contracts, send away the broken ones
released and tear in pieces every unjust bond. Break thy bread to
the hungry, and if thou seest one naked clothe him; bring the
shelterless into thy house, and if thou seest a humble man, thou
shalt not despise him, neither shall any one of thy household and
of thine own seed.

Barnabas 7:11
But what meaneth it, that they place the wool in the midst of the thorns? It is
a type of Jesus set forth for the Church, since whosoever should desire to take
away the scarlet wool it behoved him to suffer many things owing to the terrible
nature of the thorn, and through affliction to win the mastery over it. Thus, He
saith, they that desire to see Me, and to attain unto My kingdom, must lay hold
on Me through tribulation and affliction.Scapegoat’s red cloth or ribbon?
Barnabas 7:8 And do ye all spit upon it and goad it, and place scarlet wool
about its head, and so let it be cast into the wilderness. And when it is so
done, he that taketh the goat into the wilderness leadeth it, and taketh off the
wool, and putteth it upon the branch which is called Rachia, the same whereof we
are wont to eat the shoots when we find them in the country. Of this briar alone
is the fruit thus sweet.

https://rosamondpress.com/2012/03/02/clue-of-the-red-thread/

https://rosamondpress.com/2012/04/16/i-am-the-scapegoat/

https://rosamondpress.com/2013/09/03/20151/

http://media.brisbanetimes.com.au/news/world-news/mh17-memorial-at-dutch-church-5610253.html

VATICAN CITY –  Pope Francis has expressed concern for Christians forced to flee Mosul, Iraq’s second-largest city, where Christians have resided for centuries.
The pontiff in his traditional Angelus blessing on Sunday offered prayers for Iraqi Christians who “are persecuted, chased away, forced to leave their houses without out the possibility of taking anything” with them.

Christians departed Mosul this week for the largely autonomous Kurdish region after they were issued an ultimatum to convert to Islam, pay a tax or face death. It’s the latest exodus of Christians from the city where communities date from the first centuries of Christianity.
Francis also called for dialogue to resolve armed conflicts around the world, especially in the Middle East and Ukraine, emphasizing “violence is not overcome with violence. Violence is overcome with peace.”

Der Rosengarten zu Worms

http://www.telegraph.co.uk/news/worldnews/europe/netherlands/10978756/MH17-plane-crash-Dutch-PM-Mark-Rutte-warns-Vladimir-Putin-he-has-one-last-chance.html

Dutch prime minister Mark Rutte says he is “shocked by disrespectful behaviour” of rebels picking through Malaysia Airlines flight MH17 wreckage and warns Russian President Vladimir Putin has one last chance to help rescuers recover the bodies of the victims of the crash

Dietrichs Flucht begins with a long history of Dietrich’s ancestors, who all live exceptionally long and virtuous lives and leave a single heir to the kingdom. They are native to Italy (called Lomparten or Rœmischlant) and spend their lives acquiring brides and fighting dragons. This easy line of inheritance is broken first by Ortnit, but the succession is restored by Wolfdietrich. Then Amelung, son of Wolfdietrich, has three sons: Ermenrich, Dietmar, and Diether.

http://en.wikipedia.org/wiki/Legends_about_Theoderic_the_Great

Der Rosengarten zu Worms is attested in numerous manuscript and printed copies from the early 14th century until the late 16th century, with several principle versions of the story are usually recognized, A, D, P, F, and C. The story probably predates its appearance in manuscripts, with Heinzle assuming an origin in the early 13th century. The story connects characters surrounding the legend of Dietrich von Bern with those of the Nibelungenlied, and is closely connected with the similar epic, Biterolf und Dietleib.
The basic outline of the story is this: Gippich is the lord of the rosegarden in Worms, and as Kriemhild’s father, Gippich dares any wooer to defeat the garden’s twelve guardians. Dietrich von Bern and Etzel, king of the Huns take up the challenge together. They travel to Worms with their retinue, and face each of the guardians in single combat. Among the guardians are giants, named Pusolt, Ortwin, Schrutan and Asprian. Dietrich von Bern fights and defeats Siegfried. Except for one draw (Biterolf refuses to fight his kinsman Walther of Aquitaine), all fights end with Dietrich’s side victorious. Dietrich fights against Siegfried, initially doing poorly and complaining of Siegfried’s hardened skin. Hildebrand tells Wolfhart to falsely tell Dietrich of the tutors death, after which point Dietrich’s rage causing him to breathe fire and Hildebrand must intervene so that Dietrich does not kill Siegfried. Finally, Gippich has to submit to Dietrich and Etzel, and the victors are honoured with garlands and kisses.

A connection between this poem and Dietrichs encounter with Siegfried in the Thidrekssaga is usually speculated: either the author of the Thidrekssaga knew of the Rosengarten and altered it for his work (meaning that the Rosengarten existed in the 13th century) or there was an even older tale of Dietrich’s encounter with Siegfried which diverged into the story found in the Thidrekssaga and that of the Rosengarten. Especially noticeable is the fact that Kriemhilt and Gunther’s father has the name Gibich, corresponding to the Norse tradition and the Waltharius, which in the Nibelungenlied has been replaced by another name.

Wolfdietrich
Wolfdietrich is a German hero of romance. The tale of Wolfdietrich is connected with the Merovingian princes, Theodoric and Theodebert, son and grandson of Clovis; but in the Middle High German poems of Ortnit and Wolfdietrich in the Heldenbuch.
Wolfdietrich is the son of Hugdietrich, emperor of Constantinople. Repudiated and exposed by his father, the child was spared by the wolves of the forest, and was educated by the faithful Berchtung of Meran. The account of his parents and their wooing, however, differs in various texts. After the emperor’s death, Wolfdietrich was driven from his inheritance by his brothers at the instigation of the traitor Sabene. Berchtung and his sixteen sons stood by Wolfdietrich. Six of these were slain and the other ten imprisoned. It was only after long exile in Lombardy at the court of King Ortnit that the hero returned to deliver the captives and regain his kingdom.
Wolfdietrich’s exile and return suggested a parallel with the history of Dietrich von Bern, with whom he was often actually identified; and the Mentors of the two heroes, Hildebrand and Berchtung, are cast in the same mould. Presently features of the Wolfdietrich legend were transferred to the Dietrich cycle, and in the Anhang to the Heldenbuch it is stated in despite of all historical considerations that Wolfdietrich was the grandfather of the Veronese hero. Among the exploits of Wolfdietrich was the slaughter of the dragon which had slain Ortnit.
He thus took the place of Hardheri, one of the mythical Hartung brothers, the original hero of this feat. The myth attached itself to the family of Clovis, around which epic tradition rapidly gathered. Hugdietrich is generally considered to be the epic counterpart of Theodoric (Dietrich), eldest son of Clovis. The prefix was the barbarian equivalent of Frank, and was employed to distinguish him from Theodoric the Goth. After his father’s death he divided the kingdom with his brothers. Wolfdietrich represents his son Theodebert (d. 548), whose succession was disputed by his uncles, but was secured by the loyalty of the Frankish nobles. But father and son are merged by a process of epic fusion in Wolfdietrich.
The rape of Sydrat, daughter of the heathen Walgunt of Salnecke, by Hugdietrich disguised as a woman, is typical of the tales of the wooing of heathen princesses made fashionable by the Crusades, and was probably extraneous to the original legend. It may, however, also be put on a semi-historical basis by adopting the suggestion of C Voretzsch (Epische Studien I. Die Comp. des Huon von Bordeaux, Halle 1900), that Wolfdietrich is far more closely connected with Theodoric than Theodebert, and that Hugdietrich, therefore, stands for Clovis, the hero, in the Merovingian historians, of a well-known Brautfahrtsaga.
Ortnit and Wolfdietrich have been edited by Dr J. L. Edlen von Lindhausen (Tübingen, 1906). G Sarrazin, in Zeitschr. für deutsche Phil. (1896), compared the legend of Wolfdietrich with the history of Gundovald, as given by Gregory of Tours in books VI and VII of his Hist. Francorum.

The Haddingjar refers on the one hand to legends about two brothers by this name, and on the other hand to possibly related legends based on the Hasdingi, the royal dynasty of the Vandals. The accounts vary greatly.

It has been suggested that they were originally two Proto-Germanic legendary heroes by the name *Hazdingōz, meaning the “longhairs”, and that they were identical to the Alci mentioned by Tacitus. According to Tacitus, the Alci were worshiped as gods by priests in female clothing:
[…] and the Nahanarvali. Among these last is shown a grove of immemorial sanctity. A priest in female attire has the charge of it. But the deities are described in Roman language as Castor and Pollux. Such, indeed, are the attributes of the divinity, the name being Alcis. They have no images, or, indeed, any vestige of foreign superstition, but it is as brothers and as youths that the deities are worshipped.[1]
Cassius Dio mentioned c. 170 the Astingoi as a noble clan among the Vandals, and the Asdingi reappear, in the 6th century in Jordanes’ work as the royal dynasty of the Vandals.
The root appears in Old Icelandic as haddr meaning “women hair”, and the motivation for the name Haddingjar/Astingoi/Asdingi was probably that men from Germanic royal dynasties sported long hair as a mark of dignity (cf. the “longhaired Merovingians”).

Ortnit, or Otnit, German hero of romance, was originally Hertnit or Hartnit, the elder of two brothers known as the Hartungs, who correspond in German mythology to the Dioscuri.[1]

Ortnit’s seat was at Holmgard (Novgorod), according to the Thidrekssaga (ch. 45), and he was related to the Russian saga heroes. Later on his city of Holmgard became Garda, and in ordinary German legend he ruled in Lombardy. Hartnit won his bride, a Valkyrie, by hard fighting against the giant Isungs, but was killed in a later fight by a dragon. His younger brother, Hardheri (replaced in later German legend by Wolfdietrich), avenged Ortnit by killing the dragon, and then married his brother’s widow.[1]

Analysis[edit]

Ortnit’s wooing was corrupted by the popular interest in the Crusades to an Oriental Brautfahrtsaga, bearing a very close resemblance to the French romance of Huon of Bordeaux. Both heroes receive similar assistance from Alberich (Oberon), who supplanted the Russian Ilya as Ortnit’s epic father in Middle High German romance. Karl Friedrich Neumann maintained that the Russian Ortnit and the Lombard king were originally two different persons, and that the incoherence of the tale is due to the welding of the two legends into one.[1]

http://www.cleandungeon.com/article/543/Rosen.html

ISIS destroys shrines, Shiite mosques in IraqA video posted on YouTube July 9 shows a tomb being destroyed with a sledgehammer which government officials said was “almost certainly” the tomb of Biblical prophet Jonah.
Earlier, Mosul’s Christians fled the city en masse before a Saturday deadline issued by the al-Qaeda-inspired Islamic State of Iraq and Syria (ISIS) for them to either convert to Islam, pay tax, leave or be killed.
Al Arabiya correspondent in Iraq Majid Hamid said the deadline set by the jihadist group was 12 p.m. Iraqi time (10 a.m. GMT). Hamid reported that many Christians fled the city on Friday. It is not clear if any remained after the deadline.
Patriarch Louis Sako told AFP on Friday: “Christian families are on their way to Dohuk and Arbil,” in the neighboring autonomous region of Kurdistan. “For the first time in the history of Iraq, Mosul is now empty of Christians,” he said.
Witnesses said messages telling Christians to leave the city by Saturday were blared through loudspeakers from the city’s mosques Friday.
A statement dated from last week and purportedly issued by ISIS that took over the city and large swathes of Iraq during a sweeping offensive last month warned Mosul’s Christians they should convert, pay a special tax, leave or face death.
Iraq was home to an estimated 1 million Christians before the 2003 U.S.-led invasion that ousted former President Saddam Hussein. Since then, militants have frequently targeted Christians across the country, bombing their churches and killing clergymen. Under such pressures, many Christians have left the country. Church officials now put the community at around 450,000.

In the Gospel of Matthew, Jesus makes a reference to Jonah when he is asked for a miraculous sign by the Pharisees and teachers of the Law. Jesus says that the sign will be the sign of Jonah. Jesus implies that Jonah’s restoration after three days inside the great whale prefigures His own resurrection.
But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
—Gospel of Matthew, chapter 12 verses 39–41[6]

Jonah (Yunus in Arabic, or Yunan for Christian Arabs) is highly important in Islam as a prophet who was faithful to God and delivered His messages. In Islam, Jonah is also called Dhul-Nun (Arabic: ذو النون; meaning The One of the Whale). Chapter 10 of the Qur’an is named Jonah, although in this chapter only verse 98 refers to him directly. It is said in Muslim tradition that Jonah came from the tribe of Benjamin and that his father was Amittai.[9] Jonah is the only one of the Twelve Minor Prophets[9] of the Hebrew Bible to be mentioned by name in the Qur’an.
Jonah’s Qur’anic narrative is extremely similar to the Hebrew Bible story. The Qur’an describes Jonah as a righteous preacher of the message of God but a messenger who, one day, fled from his mission because of its overwhelming difficulty

http://en.wikipedia.org/wiki/Jonah

The Alpenglow refers to the particular effect that the scattered light of the sunset and – aufgangs in the mountains has. Die Felshänge und Schneeflächen reflektieren dabei dieses Licht rot, während der Vordergrund bereits oder noch im Dunkeln liegt. The rocky slopes and snowfields reflect this this light red while the foreground is already or still in the dark.

Rosengartenspitze

http://en.wikipedia.org/wiki/Alpenglow

Alpenglow (from German: Alpenglühen) is an optical phenomenon in which a horizontal red glowing band is observed on the horizon opposite to the sun. This effect occurs when the Sun is just below the horizon. Alpenglow is easiest to observe when mountains are illuminated but can also be observed when the sky is illuminated through backscattering.
Since the Sun is below the horizon, there is no direct path for the light to reach the mountain. Instead, light reflects off airborne snow, water, or ice particles low in the atmosphere. These conditions differentiate between a normal sunrise or sunset and alpenglow.
Although the term may be loosely applied to any sunrise or sunset light seen on the mountains, true alpenglow is not direct sunlight and is only observed after sunset or before sunrise.

In the absence of mountains, the aerosols in the eastern portion of the sky can be illuminated in the same way at sunset by the remaining red scattered light straddling the border of the Earth’s own shadow (the terminator). This back-scattered light produces a red band opposite the Sun.

The Thidrekssaga has probably been written in Bergen (Norway) during the reign of king Hakon IV (1217-1263).

Being fed up with the behaviour of his nobles, who mostly adhered to ancient Germanic bloody-mindedness, king Hakon encouraged the translation of several Continental European epic cycles, thus hoping to show the aristocrats that their Glorious Ancestors did not always consider it bad taste to behave with a modicum of decency or to respect their King.

Charlemagne and Dietrich von Bern being the prime examples of true noble kings, the Karlamagnus Saga was translated from French and the Thidrekssaga from German (2nd href) into Norse.

The Rosenmund cote of arms contains a cross. Only a family that went on crusade can put a cross on their shield. This cross is made up of a weaving hook, according to the Rosamond family genealogists, and was worn as a tunic pin by the Rougemont Crusaders. What this cross is, is a spindle. The Knights Templar of Fontenotte had a spindle on the marker outside their chapel where in the place of roses, they have two camels that represent the Outremer, the Kingdom of God that was lost to Islam. It is time to awaken that kingdom from a long sleep.

The Templar cross is a spindle viewed from the top. We see it laid down on the monument. This is my revelation after attending a weavers convention at the Lane County fairgrounds where I saw a spindle that looked like a cross. I talked to an expert who was present, and he said this cross design had been around before the Crusades. This is evidence my Rosamond/Rougemont ancestors were Knights Templar.

Grimms named Briar Rose, Rosamond. She is pricked by a spindle and falls asleep. Her father’s kingdom falls asleep with her.

My grandfather, Royal Rosamond,was born of two roses, William Thomas Rosamond, and Ida Louisiana Rose. My mother was Rosemary Rosamond. Her mother was Mary Magdalene Rosamond. My late sister was Christine Rosamond Benton.

Gottschalk Rosemont gifted the Vatican with a large building that contained the weavers guilds of the Netherlands. This became Leuvain College where his grandson was master. Gottschalk Rosemont was the master of Falcom Art College, and wrote a book ‘Confessionals’ that he signed with the image of a rose, that is the same rose the Royal Family of Holland wear, but, in full bloom. This is the emblem of the Swan Brethren.

Jon Presco
Copyright 2011

https://rosamondpress.com/2013/07/11/clue-of-the-rose-thread/