05 Apr

In 1900, a publication called ‘Guide-Rapide au VAL - D’OR ÉDUEN’ (First series on Paray, the Hiéron and the Exposition of Paris 1900) appeared. It was written by Jean Lépine-Authelain, a member of the Historic College of the Hiéron.

Lépine-Authelain discusses the importance of Christ the King and his Sacred Heart. He has a first chapter on the history of the Gauls, discussing theories that extend back into prehistory (the origin of the Gaulish people which is said to be Hebrew). In a chapter on the Celtic Gauls Lépine-Authelain labours the point about a so called Édenique pact. This was a pact that had been transmitted from the Garden of Eden through Noah and on to the Druids. It all anticipated the supreme sacrifice of Jesus, when he was crucified.

There are many interesting passages relating to the Catholic faith and its origins. The author mentions the cult of Isis and that of the Virgin Mother. He refers to the Catholic faith coming to France via Mary, Martha, Lazarus, St John and others. For our interests and in relation to the work of Paul Le Cour, there then follows sections on the archaeology at Paray le Monial. The first to be discussed is the Hotel de Ville, the symbolism on the front of this Town Hall (in the cartouches) relate to the mysteries of the Hieron and include the following:

· Representations of the chrisme as the number 4

· A Celtic Isis, the Virgin

· The Edenique promise

· The Eduens

· Hercules, the celtic Og-mi, Gomer—patron of the Gauls, inheritor of the master d’ Agni and the Edenique Pact, carrying the Eduen Chrisme (we have seen from Le Cour that this is really the vision of God that the Emperor Constantine saw in Autun).

· Constantine and Helen (his mother) see the Chrisme revealed (by Gomer?) with the line ‘In hoc Signo Vinces’ on the victory plane on the land of the Eduen.

· Saint Geneviève, patron of Paris, surmounted on a stèle of the Saint-Graal where two doves drink.

· Sainte Radegunde

· The Countess Matilda

· Charlemagne and others who formed Christianity in the West.

· Count Lambert and his wife Adelaide.

· William the Pious, creator of the Abbey of Cluny

· King Clovis and Joan of Arc.

There is bizarre imagery about light, creation, the Garden of Eden, the men of Eden (known as Eduens?), the Serpent, the Lamb of God surmounted in Glory, or for the glory of his victorious Chrisme. Somehow the Druids and the Eduen are connected.

There is also mythology around the Fruit of Life identified as the Edenique Apple (ie the Apple myth in the Garden of Eden). And in the basilica of Paray there are descriptions of ‘catacombs with the mark of the Eduennes d'Aor (Golden Eduennes?) -  bunches of grapes hanging with mention of the Druidism of the Eduens (a Gaulish tribe of Autun) and a converted Valley of Gold by the ‘emissaries of Ephesus’ - and somehow this is linked to Arianism. (Valley of Gold - Orval  - Val d’or).

    The author refers to the Labarum of the Eduen which correlates to the Sacred Heart of the Edenique! He describes that a pommel of a sword guards the sword “as the Eduen chiefs did for the Gallic ones, only the paradisiacal apple (Pomme Edénique)” and the author goes on to relate this to the Saint Graal and the Knights of Constantine. It all seems very bizarre.  

However, it is pertinent to note that Chérisey may have adopted this Edenic Apple or the Apple of Paradise. But before we see how what exactly is the Apple of Eden?

The Garden of Eden is described in the Book of Genesis as being the place where the first man, Adam, and his wife, Eve, lived after they were created by God. Literally, the Bible speaks about a garden in Eden (Gen. 2:8). This garden forms part of the Genesis creation narrative and theodicy of the Abrahamic religions, often being used to explain the origin of sin and mankind's wrongdoings. The Archangel Uriel, with his flaming sword, is said to be guarding the Gate to the Garden of Eden.' God charges Adam to tend the garden in which they live, and specifically commands Adam not to eat from the Tree of Knowledge of Good and Evil. Eve is quizzed by the serpent concerning why she avoids eating off this tree. In the dialogue between the two, Eve elaborates on the commandment not to eat of its fruit. She says that even if she touches the fruit she will die. The serpent responds that she will not die, rather she and her husband would "be as gods, knowing good and evil," and persuades Eve to eat from the Tree of Knowledge of Good and Evil. Eve eats and gives the fruit to Adam, who also eats. At this point the two become aware, "to know good and evil," evidenced by an awareness of their nakedness. God then finds them, confronts them, and judges them for disobeying.

God expels them from Eden, to keep Adam and Eve from also partaking of the Tree of Life. The story says that God placed cherubim with an omnidirectional "flaming sword" to guard against any future entrance into the garden. In the account, the garden is planted "eastward, in Eden," and accordingly "Eden" properly denotes the larger territory which contains the garden, rather than being the name of the garden itself: it is, thus, the garden located in Eden.  The Talmud also states (Brachos
 34b) that the Garden is distinct from Eden.

 In the Book of Genesis, the tree of the knowledge of good and evil or the tree of knowledge was a tree in the middle of the Garden of Eden. (Genesis 2:9). God directly forbade Adam (Eve having not yet been created) to eat the fruit of this tree. A companion tree, the Tree of Life, was in the garden, also. A serpent tempted Eve, who was aware of the prohibition, to eat the forbidden fruit from the tree of the knowledge of good and evil (Genesis 3:1-6). The serpent had suggested to Eve that eating the fruit would make one wise. Eve and then Adam ate the forbidden fruit, and they became aware of their nakedness (Genesis 3:6-7). After discovering their disobedience, God banished the couple from the garden in order to deny them access to the Tree of Life which would give them immortality. God cursed both the snake and the ground, obliging Adam to survive through agriculture  "by the sweat of his brow." He told the woman that her childbirth pains would be greatly increased and that the man would rule over her. God set a guard about the garden to protect the tree of life from Adam, Eve, and their descendants. (Genesis 3:14-24
) .

  The pseudepigraphic Book of Enoch
 31:4, dating from the last few centuries before Christ and purporting to be by the antediluvian prophet Enoch, describes the tree of knowledge: 

"It was like a species of  the Tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!". In the Talmud, Rabbi Meir says that the fruit was a grape. Another Talmudic tradition suggests that Eve made wine from the fruit, which she then drank. Rabbi Nechemia says that the fruit was a fig, while Rabbi Yehuda proposes that the fruit was wheat. In Western Christian art, the fruit of the tree is commonly depicted as the apple, which originated in central Asia. This depiction may have originated as a Latin pun: by eating the malum (apple), Eve contracted mālum (evil). Proponents of the theory that the Garden of Eden was located somewhere in what is known now as the Middle East suggest that the fruit was actually a pomegranate, partly because it was native in the region. This ties in with the Greek myth of Persephone, where her consumption of six pomegranate seeds leads to her having to spend time in Hades. (http://en.wikipedia.org/wiki/Tree_of_Knowledge_of_Good_and_Evil, http://en.wikipedia.org/wiki/Garden_of_Eden )

The traditions at Paray then agree that the fruit in the Garden of Eden was grapes, and furthermore they link this to the Gaulish tribe of Autun, the Eduens (who were in charge of a major Druidic sanctuary, a sanctuary that the Emperor Constantine visited and saw a vision of the Sun God Apollo. This vision was later translated into the Chrismon or Labarum.) The Eduens were also in a tribal pact with the Parissi, which is interesting, as Constantine is later said to have attended their shrine at Lendit .... and seen the same vision there.

And finally, to see how this connects with Chérisey. In his novel Circuit Cherisey associated a blue Apple in the Garden of Eden depcited in a window at Saint Sulpice church in Paris. In the last chapter of Circuit Cherisey describes the decoding method required to break open the encrypted parchments of Charlot and Marie Madeleine.

He has the characters have the following exchange:

 “Poussin and Teniers are two painters who became famous by "The Bergers d’Arcadie" for one, and "The Temptation of St Anthony" for the other. Les Bergers is for Poussin as The Temptation is for Teniers. If they could guard their key is it [because] there no longer exists the lock for this object and that the parchments were not there prior to the revolution, and had no provenance with Antoine Bigou. But they were from 1861, the era of the third painter.

Marie-Madeleine: What third painter?

Charlot: That of the Horse of God of Heliodore.

Marie-Madeleine: Delacroix?

Charlot: Citizen Delacroix formerly known as Monsieur de La Croix.

Marie-Madeleine: But, what about the blue apples?

Charlot: Think about another knight, more recent, his connection with the pommes bleues.

Marie-Madeleine: But, how would my apple possibly be able to become blue at mid-day?

Charlot: The knight, Maurice and you are there.

Marie-Madeleine: Yes but how would my apple turn blue at mid-day?

Charlot:  What if it is illuminated at noon by the light of a blue stained glass window creating the impression of these apples? It would not matter on which midday, for sure, but the one that falls on the 17th January in the chapel of the Angels of Saint-Sulpice Church in Paris at mid-day that would create for you the astronomical head. [Another version has it thus: If your figure is lit by a sun ray at midday when it passes through a blue stained glass window. Not any midday of course, but that determined by the meridian line traced in the church of Saint Sulpice and on January 17—day of celebration of Saint Antoine, astronomical midday. And not anywhere, but in the vault of the Angels, that where the demon is found and the angel is overcome by Jacob. The question is summarized with this; to which {place} fall the gift from the sun on January 17 at midday and through the blue stained glass window in this vault, where there is the true key of the treasure”]

Marie-Madeleine: Amusing, except that there aren’t any blue apples on the stained glass window of the chapel of the Angels.

Charlot: Are you sure of that? Really, this is too awful!

Marie-Madeleine: Wait! Yes, there was one there when Delacroix came to inaugurate the fresque. The stained glass window represented Adam and Eve driven from Paradise because of a blue apple that the angel had thrown to the ground. This stained glass window was mysteriously broken in 1900, then replaced the following year by another one.

Charlot: Perfect.

Marie-Madeleine: How come perfect? If the pomme bleue is smashed what could anyone possibly do?

Charlot: That the apple is blue or that the blue is an apple doesn't have any relevance then it only needs to put your apple in the correct position and then watch what takes place.

Marie-Madeleine: To watch what?

Charlot: The horse of God, that is to say the one of Heliodore driven from the Temple. Also there is a detail, which can be seen in one particular place only.

Marie-Madeleine: Then it seems that we are obliged to return to  Paris”.


I myself was able to confirm with a Curator at Saint Sulpice (a Monsieur Rouge) that the window of the Delacroix Chapel had indeed been changed in 1900. Its glass had been changed to a white colour ‘to let in more light’! (You can read more about this here: http://www.rhedesium.com/a-midi-pommes-bleues.html)                                          

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