This is an article by Vinelin discussing as he says in his extract here the following:
"A recent discovery in the Pythagorean mathematical field leads to the deciphering of the SATOR square, the earliest examples of which are in Pompeii. It hides another Latin inscription, in full, which shows that it’s a Jewish cryptogram, based on the bronze altar in Ex 27 and the bronze serpent in Nb 21, as an identification mark and a symbol of salvation for the Diaspora. Furthermore, the word “SAUTRAN” below the SATOR in Pompeii doesn’t mean the greeting from someone called Sautran(us): before the letter N, symbol of the serpent according to the Judeo-Christian epigraphy, SAUTRA transcribes an imperative of the hebrew root str “to hide”, the infinitive absolute of which is SATOR".
It is from the Revue de l’histoire des religions Volume 223, Issue 2, April 2006, page 3 and translated from the French by Cadenza Academic Translations.
You can read the whole article here - SEE HERE
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The important and interesting aspect for me is the speculations in this article on 'the deciphering of the “Adonai” square, and the so called Sator square [the SATOR square is found in the Priory of Sion mythology]. The author Vineli contends that the SATOR square tradition is a Jewish cryptogram explaining that as ARA and AEREA are accompanied by the name SERPENS - the ensemble is sealed by the last missing part of the square:
He says "The synthesis of the bronze altar and the serpent from the Biblical Numbers 21 is corroborated by Genesis Rabbah, which stresses the relationship between the Hebrew names for bronze—or iron—and the snake:
The Saint, Blessed is He, ordered Moses: “Make yourself a serpent (saraf) without specifying any more. And Moses said: “If I make it out of gold (zahav), the two words will not correspond, out of silver (keseph), the two words will not correspond either. I will therefore make it out of iron, and the two words will correspond.” Moses made the serpent (nahach) with iron (nehochet)
The author goes on to say that this Midrash is probably as old as the name Nehushtan, which was given to Moses’s bronze serpent when, according to the Book of Kings, it was honoured in the Temple. According to Michèle Morgen, even in Num 21, if the writer presents the episode as an event desired by God, it is precisely “to explain the presence of this belief in the prophylactic powers of the iron serpent, which had a certain importance in Israel (2 Kgs 18:4) and not to be confused with idol worship.”
The author continues;
'the deciphered Sator falls within this tradition, since it proves to be both ARA AEREA (nehochet) through its dimensions and ARA SERPENS (nahach) through its internal structure.
Once again, the correspondence between the foundation and form of the cryptogram is crucial: just as the mention ARA AEREA corresponds to the dimensions of the square, SERPENS shows that the palindrome imitates the form of the serpent (like the “amphisbaena,” the serpent to which the Greeks attributed two heads and the ability to move both forwards and backwards). SERPENS also corresponds to the ability to be read in boustrophedon (alternatively from left to right and from right to left), which finds a remarkable parallel in Pompeii with serpentis lusus: these two Latin words, signifying the “play of the serpent,” are the lead-in to a long inscription that provides a fine example of a calligram; indeed, its vertically written text forms the shape of a serpent with four loops, similar to the Sator below:
What drew my attention is the words ARA AEREA with its corresponds to the dimensions of the square, SERPENS which Vineli thinks shows that the palindrome imitates the form of the serpent
The Rennes Affair mentions the origins of the name Rhedae [the ancient name for either of the the Two Rennes] as well as the association with Serpents - and it made me think of the poem Le Serpent Rouge. This was also in Priory Mythology - the same group who brought the SATOR square in to the mysteries at Rennes-les-Bains viz:
We read that 19th-century author Louis Fédié, who was also an amateur historian and the president of the Société des Arts et Sciences in Carcassonne, popularised the claim that the village of Rennes-le-Château was the ancient city of Rhedae in his 1880 book Le Comté de Razès et le diocèse d'Alet. Louis Fédié’s identification was and still is widely disputed by professional archaeologists and historians and the precise location of Rhedae remains unknown.
The Razès historically designates an ancient Carolingian pagus or county bearing the name of its historical capital: the oppidum or city of Redae (the current Rennes-le-Château in the southwest of the department of Aude). The county of Razès was absorbed by the province of Languedoc in 1240, but remains largely in the toponymy of the region between Mirepoix and Limoux (Belvèze-du-Razès, Fenouillet-du-Razès, Peyrefitte-du-Razès, Bellegarde-du-Razès, etc.).However older authors have suggested that in fact it was Rennes-les-Bains which was Rhedae.
Historian Raymond Lizop brings back the Merovingian pagus of Razès to a Gallic tribe tributary of the Volques Tectosages, the Redae or Redonae, of which he finds the trace in the Celtic toponymy marked of the Razès, unlike the surrounding regions. Under Roman domination, they would have constituted the pagus Redensis, with as its capital their former oppidum of Rhedae (Rennes-le-Château).
Other older historians assert that in fact it is Rennes-les-Bains which is the ancient Rhedea. Rhedae has been cited as being "located at the crossing point of four major roads: and this fits Rennes-les-Bains;
Above - where 4 roads meet - the cardo-maiximus [north-south] & decumanus [east-west] - it correlates today with the main road through Rennes-les-Bains and the old road to Rennes-le-Chateau. At the crossing point is the carrefour. [Carrefour means an open space in a town etc where several roads meet - or a place where two or more roads cross or meet. It is a late 15c word., "place where four ways meet," from Old French carrefor (13c., quarrefour), from Medieval Latin quadrifurcus "four-forked," from Latin quatuor "four" (from PIE root *kwetwer- "four") + furca "two-pronged fork" (a word of unknown etymology)].
I only mention this as the name for the area of the two Rennes has often been given as Rhedae which reminds me of ARA AEREA/RHEDEA. It reminds me of research I looked into several years ago ....
The historian Du Mège, in Archéologie pyrénéenne spoke of the name Aereda as another form of the word Rhedae and the it signified Le serpent coureur - the serpent runner!
A Lapidary inscription from the Gallo-Roman period was found on a mountain of Gert, mentioning a deity named Aereda" [AEREDA, dieu local pyrénéen des Volces Tectosages].
To the God Aereda...dedicated by Cucurus.
Julien Sazaze described this mysterious God thus;
“To the god Aereda, Cugur has fulfilled his vow. » We should perhaps bring the name Aereda closer to that of the name found in Siradan, but we will not explain it like Johanneau, by the roots "Aer red", meaning "running serpent" "or better, from aer hed, a serpent which lengthens, which extends in length”!One reads on a fragment of cippus collected in Créchets, a neighboring village of Siradan. In Roman times the valley of Barousse benefited from the immediate vicinity of the capital of the city of Convenes, Lugdunum ie Comminges, the Rome of the Pyrenees, an early granted of Latin law & even honoured with the title of a colony. Our ancient little gods had a favourite domain in the Barousse, near sacred springs, at the edge of torrents, in rural valleys or in shady forests, on the slopes of hills and even on the summits of mountains! Boriex, Aereda and a crowd of deities whose very names remain unknown to us, and they received there homage from an essentially religious population. The divine name Aereda is engraved on the altar of Siradan,
This votive altar which was found in the early 1800s actually says;
DEO AEREDA CVGVR VS
You can see it illustrated here:
The name of the God in question is perhaps rather AEREDA CVGVR ..... or perhaps AEREDA CUGUR. The academics claim this altar is dedicated to AEREDA, "dieu local pyrénéen des Volces Tectosages" by a man called Cucurus (from cucurio which comes from the latin and probably signifies the sound of the cock's crow especially at the crack of dawn).
As we see in the article by VINEL - ARA and AEREA [which sound a bit like rhedea, are reda] are accompanied by the name SERPENS - the ensemble sealed by the last missing part of the square of the SATOR square: and we know Plantard brought a SATOR square in to the field of the mystery at Rennes, precisely Rennes-les-Bains.
So serpent gods are extremely common, and it might be time to consider the amphisbène, the double headed serpent symbol found in Mérovingien sépultures...found in the tomb of Childeric II in St Germain des Prés, found engraved on fibules and buckles, rings from Puy-Notre-Dame and plaques....and portrayed in Merovingien churches.
Le nom d'origine est tiré du grec amphis, qui signifie « deux voies », et de bainein, qui signifie « aller », amphisbène signifie donc « double marcheur » « qui va dans deux directions » ou « qui marche des deux bouts »
The origin of the name is taken from the Greek Amphis, which means "two ways" and from Bainein which means "to go"... Amphisbène therefore signifies "double walker"..."to go in two directions"..." to walk or run from both ends"
Amphisbaena plural: amphisbaenae, amphisbaina, amphisbene, amphisboena, amphisbona, amphista, amfivena,amphivena, or anphivena, a Greek word, from amphis, meaning "both ways", and bainein, meaning "to go", which is exactly the same as the name Aereda [the same as this Pyrenean divinity of the Roman epoch.. ].
Do Aereda and Amphisbene mean the same thing?
Aer Red, Serpent coureur or Aer Hed Serpent qui s'allonge qui s'étend en long.
The God who walks or runs both ways.
"In the coffin of Chilperic II was found a figure of the serpent Amphisbène which was apparently the symbol of this prince"
So is it "CVGVRVS" or "CVGVR V.S." Latin: Cucurio "to bray", Cucurus "to quiver"....CVGVR...CUGUR....
In Basque mythology, Sugaar - Sugar - Cugar -Cugur is the male half of a dragon deity associated with storms and thunder. The name Sugaar or Sugar seems to derive of the addition of the words suge (serpent) and ar (male), meaning therefore male serpent. Nevertheless, some have pointed to the possibility that it could be another agglutination which is hidden in the word: su (fire) + gar (flame), meaning in this case flame of fire. Sugoi, another name of the same deity, has the same dual interpretation: either suge + ohi (former, old serpent) or su + goi (high fire). or SUGAR /CUGUR ......SU (fire) + GAR (flame)....CU + GUR ...... SUGE / CUGE "serpent" ....Cugulhou .... the "dragon"...
Aereda Cugurus - Cugulhou
There are two Cugulhou's on the map of Boudet in his book LA VRAI LANGUE CELTIQUE. Serpent line? Altars or stone markers raised to mark the head and tail of the serpent of Cugulhou.?
Cugulhou du couchant
A part quelques ménirs, qui présentent la forme traditionnelle de cônes et de pyramides, les autres offrent, comme roches informes, une grande ressemblance avec celles du Cugulhou situé au couchant de Rennes, et ont reçu aussi le même nom bizarre de Cugulhou, – to cock, redresser, – ugly (eugli), difforme, – to hew (hiou), tailler –.
Menhir debout du Cugulhou
Above - the two Cugulhou's on the Boudet map circled in red. A serpent line running both ways?
So is Le Serpent Rouge some sort of symbolic reference to AerReda and Rhedae and Rennes-les-Bains? The running snake, the god who looks both ways? The two Cugulhou's - some sort of line between the two? Does it fit with the recent suppositions in the Map and the Manuscript [some kind of astrological zodiac?].