Adam, Red Man, Rhedone[s], Rhed-Ones?
The True Celtic Language and the Cromlech of Rennes-les-Bains presents a precise hypothesis: after the Great Flood, one of Noah's grandsons, Gomer, fathered the descendants of the Gauls, maintaining the Primordial Language almost unchanged; after a few centuries, a tribe of Celts settled in the valley of Rennes-les-Bains and a council of wise men, the Neimheid, gave their names to the various rocks in the area and the Druids then built two gigantic cromlechs to the glory of the one God. The toponyms of the area (and also many names taken from biblical texts) broken down and interpreted in English - the Primordial Language - allow it's author to reconstruct the history of the place, the religious traditions and to identify the Celts as the people who anticipated the faith in the God that Christ announced only a few centuries later.
Gomer was the eldest son of Japheth (and of the Japhetic line), and father of Ashkenaz, Riphath, and Togarmah, according to the "Table of Nations" in the Hebrew Bible (Genesis 10). The eponymous Gomer, "standing for the whole family," as the compilers of The Jewish Encyclopedia expressed it, and Boudet reflects how his contemporaries believed the spread of humans across the world occurred. This is a whole different area of research [SEE HERE]. The Hebrew name Gomer - for these nineteenth century historians refers to the Cimmerians, who dwelt in Pontic–Caspian steppe, "beyond the Caucasus", and attacked Assyria in the late 7th century BC. The ancient Assyrians called them Gimmerai; the Cimmerian king Teushpa was defeated by Assarhadon of Assyria sometime between 681 and 668 BC and Josephus placed Gomer and the "Gomerites" in Anatolian Galatia: "For Gomer founded those whom the Greeks now call Galatians, but were then called Gomerites." Galatia in fact takes its name from the ancient Gauls (Celts) who settled there. However, the later Christian writer Hippolytus of Rome in c. 234 assigned Gomer as the ancestor of the Cappadocians, neighbours of the Galatians. Jerome (c. 390) and Isidore of Seville (c. 600) followed Josephus' identification of Gomer with the Galatians, Gauls and Celts.
From the preface, the priest informs us that "the Celtic language is not a dead, disappeared language, but a living language, spoken throughout the world by millions of people." This revelation is intended to pique the reader's curiosity, and it also constitutes the culmination of the priest's analysis: not only is this language still alive in modern dialects, but—precisely thanks to this survival—it "helped him discover the magnificent Celtic monument that exists in Rennes-les-Bains."
In fact all these allusions suggest some kind of Adamic language - a term which refers to the hypothetical language spoken by Adam and Eve in the Garden of Eden, according to Jewish and some Christian traditions. It's often viewed as either the language God used to communicate with Adam or the language Adam used to name all living creatures. This concept is tied to the idea of a universal language lost at the Tower of Babel.
The local discovery of Boudet of 'his' Cromlech is accompanied by another, more far-reaching one: identifying the most ancient origin of names in the Celtic language has led the author "to etymological deductions that seem difficult to refute," deductions that he will apply throughout the text, both geographically and biblically, with curious and improbable results.The alleged cromlech of Rennes-les-Bains is such a significant figure that it can be considered a true symbol of the rebirth of the Celtic language
These etymological breakdowns would allow Boudet to identify a new, unprecedented role for the great megalithic monuments. And for him, it was the Redones who hid the meaning in the names of the monuments:
"The Redones formed the religious, wise tribe, who possessed the secret of erecting the megalithic monuments scattered throughout Gaul; they were the tribe of the wise stones, read [RED] wise, and hone [hewn stone] i.e READHONE - Study and science [knowledge?] were indispensable to understanding the purpose of erecting the megaliths, and only they possessed the ingenuity and meaning, having learned them from the mouths of the Druids themselves."
Therefore the RED [READ] wise, HONE [HEWN, CUT STONE] tribe, a tribe he thought was descended from the ancient Cimmerians, and by extension the ancient family of Gomer.
Henri Boudet, in his strange book then, writes about family descendants from the biblical patriarch Noah, applying the spread of the Noah bloodline as a corollary or metaphor to the spread of the Adamis/Celtic/English Language. All rather silly and preposterous. In fact so silly and preposterous it belies that this erudite priest is hiding something and at the same time trying convey something!
Chérisey takes up the points raised by Boudet when he writes about the red ones [i.e the Red-ones] in his book UN VEAU À CINQ PATTES. Boudet and Chérisey probably did not make these sorts of allusions for no apparent reason. So I started to wonder why they did. A kind of professional curiosity you might say. I pondered about earlier Rennes researchers who had gone before me and whatever else these authors had wanted to impart, why is there, in the background of the Affair, for them, something about biblical bloodlines and origins? Whatever else was being hinted at, it certainly had nothing to do with the fabled treasure of Sauniere!
This idea of a particular bloodline [and by extent presumably origins?] was well and truly picked up by Lincoln et al. Their information [presumably from Plantard] was developed into an idea which they enthusiastically 'ran away with' - coming up with the thesis in Holy Blood, Holy Grail that invented something entirely 'different' in the context of the Rennes Affair. Jesus married Mary Magdalene and their off-spring married in to the Merovingian line. I must emphasis here that the Merovingian's being descended from Christ was invented by Lincoln et al, NOT Plantard. Plantard could well think he was in some way a Merovingian descendant for some ulterior motive but from the bloodline of Christ - this was not his invention.
We then have an extraordinary book that Gerard de Sède published [Le Fabuleuse Race, 1973] positing that Merovingian origins were from extra-terrestrials! What a strange thing to publish! It just doesn't make any sense. De Sède along with Paul Rouelle said that the book was published as a huge joke at the expense of Pierre Plantard. But what was the joke?
Jean-Luc Chaumeil, who was once on the outer circles of those who paid court to Plantard, in one of his many books about the Rennes Affair, refers to an anonymous book called Dieu est il merovingien [God is a Merovingian, published 1947]. Who in 1947 would be writing about such a strange thesis? That God is a Merovingian? Long before any Plantard, Cherisey or Priory of Sion appeared! Long before Holy Blood, Holy Grail.
In his book AN EXTRA PLAYER ON THE PLAYING FIELD OF HISTORY John SAUL 'examines the framework of Kingship and the origin of legitimate rule from their beginnings in Mesopotamia into Old and New Testament times, and from the Merovingian kings of France into later underground traditions.' He mentions the book Court-Circuit [written by Rouelle who was a friend of Chérisey] and a discussion that takes place in its pages and writes;
" .... around pages 103-109 (depending on the version of the typescript), one of the protagonists expresses the long-suffering reader's own feelings, and accuses the other of trying to squeeze absolutely everything under the sun into this one story focused on Rennes-le-Chateau. Yet instead of denying it, the other agrees! He then insists that eventually we are going to discover "the knowledge hidden at Rennes and concealed elsewhere as well" and we are then going to find out that "the story is in no sense limited to the Catholic country of France".
"I am completely convinced that the matter is far older than admitted, either by those who are simply interested by it or those presently digging into it."
He then reviews the state of things in the early 1980s.
“Gérard de Sède takes it back to Solomon's Temple, Philippe de Chérisey is thinking of le grand Romain (evoked by Nostradamus]" and, "as for Pierre Plantard, he's happy to have himself as the direct descendant of Christ". But "speaking for myself", the protagonist continues, "I wouldn't be at all surprised if all these other things were just facades”, and if at the heart of the Rennes affair we were to find ourselves dealing with “the question of Origins" [my emphasis]. This is reiterated toward page 153–154 where the story is held to touch “necessarily to the mystery of Origins" with “necessarily" exceptionally isolated in boldface in the two versions consulted."
Chérisey continues these sorts of ideas in his posthumous work UN VEAU À CINQ PATTES [A FIVE LEGGED CALF] mentioned above. This title refers to a kind of slang, & popular colloquial French term that means 'something out of the ordinary' and is used in the context of something being unusual or even impossible. One is meant to understand that a Calf would only have been born with five legs in the case of a genetic anomaly, and therefore an animal such as this would be a real rare pearl and something out of the ordinary.
Is Chérisey thus drawing attention in some way to genetics? Why not? It would not be incompatible with the direction I have referred to above and the idea of bloodlines.
According to JANIA MACGILLIVRAY;
"A clue to the 'Initiated', can be found in their reference to the sentence used by Darwin: 'I have leaned on the shoulders of Giants'.
She then added that;
"According to Chaumeil, American writer Irwin Ginsburgh's book 'First Man, Then Adam' which quotes this sentence in the Preface - gives many answers to those interested in the Priory of Sion".
Why would Chaumeil think Ginsburgh's book 'First Man, then Adam' [with it's subtitle 'A Scientific Interpretation of the Book of Genesis'] would help in the investigation into the Priory of Sion Affair?
Why would MACGILLIVRAY also think that a clue can be found in Darwin's use of the sentence 'I have leaned on the Shoulders of Giants'? Darwin is recognised as the father of Evolutionary Theory and Natural Selection and by extension genetics. And of course, in the context of this post, Darwin necessarily looks at 'origins' although he famously never addressed human origins.
Ginsburgh's book is about extra-terrestrials and claims that the biblical Adam was essentially an alien astronaut1 which I think is a little far fetched [and is probably something more akin to THIS] but the point is this, even Chaumeil was in some way referring to origins in this way to help illuminate the Priory of Sion.
Aliens? Surely not? A field dotted with crackpot ideas and writers.
It all seems quite bizarre.
In the Priory Lobineau document - The Secret Dossiers - there is a famous quote which singles out a particular bloodline:
"ONE DAY THE DESCENDANTS OF BENJAMIN LEFT THEIR COUNTRY, SOME REMAINED, TWO THOUSAND YEARS AFTER GODFROY VI, BECAME KING OF JERUSALEM AND founded the order of Sion - From this wonderful legend that comes from history, as well as the architecture of a temple whose top is lost in the immensity of space and time, whose mystery of which Poussin wanted to express in his two paintings, the 'Shepherds of Arcadia', is undoubtedly the secret of the treasure before which, the peasant descendants and shepherds of the proud Sicambre, meditate on 'Et in Arcadia ego', often translated as 'I too am in Arcadia' [here there is inserted a Sea of David glyph] and King 'Midas'.
Benjamin refers to the Tribe of Benjamin, one of the twelve tribes of Israel, descended from Benjamin, the youngest son of the patriarch Jacob and Rachel. The tribe occupied a territory in central Canaan, situated between the tribes of Ephraim and Judah. Prominent figures from the Tribe of Benjamin include King Saul, the first king of Israel, and the apostle Paul. The tribe played a significant role in Israel's history, particularly during the period of the Judges and the early monarchy. The tribe is sometimes symbolized by a wolf, reflecting their fierce and courageous nature. The Tribe of Benjamin was involved in a devastating civil war with the other tribes of Israel, which nearly led to their annihilation (Judges 19-21). Following the division of the kingdom after Solomon's death, Benjamin remained part of the Kingdom of Judah.
The Secret Dossier continues;
"Before ... our era - An important fact is the arrival of the Hebrews in the promised land and their slow installation in Caanan. In the Bible, in Deuteronomy 33; it is said of Benjamin: He is the well-loved of the Eternal, he will live in security with him, the Eternal will always cover him, and will reside between his shoulders [here is another small glyph inserted, a diagram of a sort of Cross design with nails which reminds me of early representations of the nails of the crucifixion(editor)]. It is still said, Joshua 18, that fate gave as a heritage to the sons of Benjamin among the fourteen cities and their villages: jebus nowadays Jerusalem with its three points of a triangle: golgotha, sion and bethanie [another glyph is inserted (editor)]. And finally it is written, Judges 20 and 21: 'None of us will give his daughter for wife to a Benjaminite... O Etemel, God of Israel, why does it happen in Israel that a tribe of Israel is missing today'. To the great enigma of Virgil [in his poem] in Arcadia that was in the secret of the gods, lifts the veil to the Bucolic X-46/50 [my emphasis]: 'Tu procul a patria (nec sit mihi credere tantum). Alpinas, a, dura, nives and frigora Rheni me sine sola vides. A tibi ne teneras glacies secet aspera plantas!' 2 Six doors or the seal of the Star [Star of David design inserted here (editor)], here is the secrets of the parchments of the Abbe Sauniere, Cure of Rennes-le-Chateau, and that before him the great Poussin, initiate, knew when he realised his work at the request of the Pope, the inscription on the tomb is the same". - Lobineau, Dossiers secrets, planche no. 1, 400-600.
What is being hinted at here? That the Priory Affair has something to do with biblical bloodlines/human origins, in particular the Tribe of Benjamin? And that it is all inter-related in some obscure and occult way to Sauniere? That the six doors, the seal of the Star is the secret of the Sauniere Parchments and it is all related to the famous Tomb of Poussin? It all seems preposterous!
Boudet's writings about the Redones/Red-ones led me on a search as indicated by Cherisey in his UN VEAU À CINQ PATTES. It was in this search that I learnt that the biblical Adam was known as a 'Red Man'.
I came across an anthropological site by Professor Alice C. Linsley, whose specialist subject area is the historical and anthropological history of the peoples of the Ancient Near East, to you and me the Lands of the Bible. She also utilises modern day genetic studies to illuminate histories of bloodlines and biblical history in terms of ANTHROPOLOGY, that is she has researched ancient tribes and studied those in Africa, the cradle of civilisation and using genetic information as well as their aural histories and legends has illuminated many ancient texts, including that of Genesis, the first chapter of the Old Testament [about creation and the origin of human-kind].
She wrote an interesting article called Adam was a Red Man. These discoveries of Alice - nothing at all to do with the Priory of Sion - nevertheless touches on references I have referred to above. In Adam was a Red Man she writes the following;
"The Biblical writers recognised that the people among them with red skin were of an ancestral line of extreme antiquity [my emphasis]. Some of these people were rulers in Edom. These are listed in Genesis 36. Esau the Elder and Esau the Younger were among them. Esau is specifically described as being red in Genesis 26'.
Here it's asserted that ancient humans with red skin were already an old ancestral line. The biblical characters Esau were part of this very old family bloodline. Then this;
"The name Adam is derived from the root אדם (A.D.M), which is a verb meaning "to be red or ruddy" (Strong’s #119). The Hebrew word for red is edom and it is a cognate to the Hausa word odum, meaning red-brown. Both are related to the word dam, meaning blood, and to the name of the first man Adam, who was formed from the red clay which washed down to the Upper Nile Valley from the Ethiopian highlands. These soils have a cambic B horizon. Chromic cambisols have a strong red brown color. It is evident then that the Upper Nile is the urheimat of the Adam and Eve story.
Jeff A. Benner, an expert on ancient Hebrew, explains:
"We are all familiar with the name "Adam" as found in the book of Genesis, but what does it really mean? Let us begin by looking at its roots. This word/name is a child root derived from the parent דם meaning, "blood". By placing the letter א in front of the parent root, the child rootאדם is formed and is related in meaning to דם (blood).
By examing a few other words derived from the child root אדם we can see a common meaning in them all. The Hebrew word אדמה (adamah) is the feminine form of אדם meaning "ground" (see Genesis 2:7). The word/name אדום (Edom) means "red". Each of these words have the common meaning of "red". Dam is the "red" blood, adamah is the "red" ground, edom is the colour "red" and adam is the "red" man. There is one other connection between "adam" and "adamah" as seen in Genesis 2:7 which states that "the adam" was formed out of the "adamah".
In the ancient Hebrew world, a person’s name was not simply an identifier but descriptive of one's character. As Adam was formed out of the ground, his name identifies his origins. Though the story of red Adam comes originally from the Upper Nile, the account was preserved by his Edomite descendants, one of whom was Abraham. Abraham's territory was between Hebron and Beersheba. As can be seen from the map below, his territory was entirely in the region of Edom. The people who lived there had a reddish skin tone. That is why the Greeks called this region Idumea, meaning "land of red people."
Isaac was Abraham's proper heir, and as such, he inherited Abraham's territory. Edom was under the control of Horites, what the Jews call their "Horim." Both Hebron (where Sarah lived) and Beersheba (where Keturah lived) are in Edom. Abraham's territory extended between the settlements of his two wives, and included mountains, lowlands wells, and the water system at Engedi.
David is related to the Horite rulers of Edom and he is described in the Bible as red/ruddy. Samuel, the son of a Horite priest from Ramah, anointed him ruler.
And Samuel said to Jesse, "Are these all the children?" And he said, "There remains yet the youngest, and behold, he is tending the sheep." Then Samuel said to Jesse, "Send and bring him; for we will not sit down until he comes here." So he sent and brought him in. Now he was ruddy, with beautiful eyes and a handsome appearance. And the LORD said, "Arise, anoint him; for this is he." Then Samuel took the horn of oil and anointed him in the midst of his brothers; and the Spirit of the LORD came mightily upon David from that day forward. And Samuel arose and went to Ramah. (1 Samuel 16:11- 13)
A red people is mentioned in African creation stories. It is said that God created the first human by mixing soil with his blood. This is circulated among the Igbo, for example, whose ancestors originated in the Upper Nile Valley. The Igbo belong to MtDNA haplogroup L1, believed to have first appeared approximately 150,000 to 170,000 years ago in East Africa.
The red descendants of the Proto-Saharans appear mainly to be in Haplogroup R1b, the point of origin of which was the wetlands extending from the Nile to Lake Chad. Lake Chad was Noah's homeland. Some of Abraham's Horite Habiru ancestors can be traced back to the shrine city of Nekhen. One of the more intriguing discoveries at Nekhen was the recovery of an almost complete beard in association with the redheaded man in Burial no. 79. The facial hair of the man in Burial no. 79 had been trimmed with a sharp blade. The presence of long wavy natural red hair and a full beard suggests that this individual may have been Ainu (Annu). The Ainu were among Abraham's ancestors, and although they were widely dispersed before Abraham's time, the Nile Valley appears to be their point of origin. The Annu built the original shrine of Heliopolis which is called "Onn" in Genesis 41. Joseph married the daughter of the high priest on Onn." [Re-posted from HERE]3.
In Anthropological terms the above, for me, was highly interesting to read in its own right, having studied Evolutionary Anthropology at university. But of course it is also important in the context of Adam, red man, rhedones and the other hints found in this weird affair of the Priory of Sion.
Plantard had much earlier [in 1961] written a small pamphlet about GISORS which touches on the theme of the Tribe of Benjamin and related subjects, creating a kind of thread throughout all the publications he has put out. The front cover is reproduced below;
Some of the content was later used in the book by Gérard de SÈDE published as 'The Templars Are Among Us'. One of the pages in the manuscript carries this image;
The text says something like this;
Gather what is scattered! 4
Jacob awoke and said: Surely the Eternal is in this place, and I did not know it! He was afraid, and said: How dreadful is this place! This is the house of God, this is the gate of Heaven!5 And Jacob arose early; he took the stone from which he had laid his head, he erected it as a monument, and he poured oil on its top. He gave this place the name of Bethel: but the city was previously called Luz. (Bible.)
This stone, subsequently called "Jacob's Stone”, after multiple peregrinations, [was] transported by the tribe which had custody of it, arrived in England; it has since been known as the “Coronation Stone”.
It was talked about a lot in 1956, when it was stolen by the Irish. After putting the English police on alert, it returned to Westminster Abbey a few weeks later6".
According to the account given in Genesis, Jacob was fleeing from his elder twin brother Esau, whom he had tricked out of receiving their father's blessing of the first-born. On his flight, Jacob rested at a city called Luz and used a group of stones as a pillow.
And Jacob went out from Beersheba, and went towards Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it7. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. After waking up, Jacob exclaimed, "How dreadful is this place! this is none other but the house of God, and this is the gate of heaven." Subsequently, he called the place Bethel8, which translates to "House of God". He set up the stone he had slept on as a pillow, and consecrated it. He also made a vow to God in reference to his eventual return.
In the narrative of Levite's concubine, in Judges 20:18, where the Hebrew Beth-El is translated in the King James Version as the "House of God", the people of Israel go to Bethel to ask counsel of God when they are planning to attack the Tribe of Benjamin at the battle of Gibeah. There is a famous incident involving Levites concubine that the Priory of Sion seem to hold important. It is described thus at wikipedia;
"The episode of the Levite's concubine, also known as the Benjamite War, is a biblical narrative in Judges 19–21 (chapters 19, 20 and 21 of the Book of Judges). It concerns a Levite from Ephraim and his concubine, who travel through the Benjamite city of Gibeah and are assailed by a mob, who wish to gang-rape the Levite. He turns his concubine over to the crowd, and they rape her until she collapses. After she dies from her ill treatment, the Levite dismembers her body and presents the remains to the other tribes of Israel. Outraged by the incident, the tribes swear that none shall give his daughter to the Benjamites for marriage, and launch a war which nearly wipes out the tribe, leaving only 600 surviving men. However, the punitive expedition is overcome by remorse, fearing that it will cause the extinction of an entire tribe. To ensure the survival of the Benjamite tribe while still complying with their oath, the Levites pillage and massacre the city of Jabesh-Gilead, none of whose residents partook in the war or in the vow, and capture its 400 maidens as wives for the Benjamites. The 200 men still lacking women are subtly allowed to abduct the maidens dancing at Shiloh".
It is this incident which the Priory of Sion appears to attach great significance and they refer to it in their [Lobineau] Secret Dossiers.
Some of the aspects regarding Jacobs Dream are used on the tympanum of the porch of the parish church at Rennes-le-Chateau above the key representing the coat of arms of Pope Leo XIII (accompanied by his motto Lumen in coelo, "light in the sky"). We can read the inscription in Latin, Terribilis est locus iste ("This place is Terrible", a truncated quote from Genesis, XXVIII, 17-7) followed by the explanation Domus mea domus orationis vocatibus ("My house will be called house of prayer", in reference to Matthew, XXI,138).
We already know that Terribilis est locus iste is part of Jacob’s Vow at Bethel. We have seen that Jacob's vow, which mimics the Moses' blessing the Tribes of Israel is a conditional promise made to God after Jacob's dream at Bethel. In the dream, God reiterates the promises made to Abraham and Isaac, specifically about land, descendants, and God's presence with Jacob. In response, Jacob vows that if God fulfills these promises, then the Lord will be his God, and he will give God a tenth of all that God gives him. Jacob as we read above, in fleeing from his brother Esau, stops for the night and has the dream where God appears and reaffirms the promises made to his ancestors. Jacob's vow is a response to this dream, stating that if God protects him, provides for him, and brings him back home safely, then the Lord will be his God. Jacob also promises to set up the stone where he rested as a pillar for God's house and to give a tenth of all his possessions to God. The vow highlights Jacob's initial lack of faith and his need for tangible proof of God's presence and promises before committing to worship Him. It also establishes a pattern of reciprocity in his relationship with God. This dream has obvious parallels with Jacobs fight with the Angel. In this biblical narrative, Jacob wrestles with a mysterious figure at Peniel, later revealed to be an angel or even God. The encounter is described in Genesis 32:22-32. This event is significant for Jacob's renaming to Israel, his physical injury (dislocated hip), and the spiritual implications of the struggle. Jacob, returning to Canaan with his family, is alone at night when he encounters the mysterious figure. They wrestle until daybreak, with the angel ultimately injuring Jacob's hip. The figure is referred to as a "man" in the Genesis account, but later identified as an angel by the prophet Hosea and by Jacob himself as God. Jacob is renamed Israel, meaning "one who struggles with God". Jacob walks with a limp for the rest of his life, a constant reminder of the encounter. The wrestling match is seen as a test of Jacob's faith and a pivotal moment in his spiritual journey. It signifies a personal encounter with God and the struggle to receive a blessing. The encounter has been a popular subject in art, with artists often depicting the struggle between Jacob and the angel or God.
The full vow is as follows and to which we have referred in parts to above; Now Jacob went out from Beersheba and went toward Haran. So he came to a certain place and stayed there all night, because the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. Then he dreamed, and behold, a ladder was set up on the earth, and its top reached to heaven; and there the angels of God were ascending and descending on it. And behold, the Lord stood above it and said: “I am the Lord God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants. Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you.” Then Jacob awoke from his sleep and said, “Surely the Lord is in this place, and I did not know it.” And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven!” Then Jacob rose early in the morning, and took the stone that he had put at his head, set it up as a pillar, and poured oil on top of it. And he called the name of that place Bethel; but the name of that city had been Luz12 previously. Then Jacob made a vow, saying, “If God will be with me, and keep me in this way that I am going, and give me bread to eat and clothing to put on, so that I come back to my father’s house in peace, then the Lord shall be my God. And this stone which I have set as a pillar shall be God’s house, and of all that You give me I will surely give a tenth to You.”
The context describes the God's appearance in a dream, given to Jacob while on the road to Haran in Mesopotamia, the region where Rebekah's brother Laban lives. Forced by nightfall to sleep on the ground with a rock for a pillow, Jacob dreams of a ladder, connecting earth to heaven, and full of angels going in both directions. Atop the ladder, the Lord stands and gives to Jacob the very promises He gave to Abraham. He also promises to be with Jacob on his journey from and back to the land of promise. Jacob wakes up and worships the Lord, vowing to make the Lord his God. Bethel itself was an ancient Israelite sanctuary.
The adjective 'awesome' or “terrible” [used in this context] is because Jacob believes that he has been in the presence of Jehovah and of the heavenly host. The belief that those who saw “the angel of the Lord” face to face would die is expressed in the terror of Jacob. Cf. Jdg 6:22-23; Jdg 13:21-22. Others have noted how the office for the dedication of a church may be relevant. This was a liturgical celebration common to all Latin Christendom which was held on the anniversary of the consecration of the church in question The feast served one common purpose, namely to connect the newly consecrated church typologically with the site where Jacob wrestled with the angel.
The fight of Jacob with the Angel [God] is the inspiration for a painting by Delacroix in Saint Sulpice, which is also very significant in the Priory of Sion Affair and is mentioned in Le Serpent Rouge viz; ' 'I knew now this fabulous secret. And marvellous, when from the leaps of the four horsemen, the shoes of one horse had left four imprints on the rock, here is the sign which DELACROIX had given in one of three pictures from the chapel of angels].
There is a mention of a rock, and rocks seem to be important in the whole scenario!
When Jacob utters his exclamation, he locates on earth a locality that serves as the house of God, a place where the divine presence is particularly strongly felt.
An interesting point of interest is this rock Jacob anoints and his naming of it as Bethel. This is discussed further HERE. It necessarily presents many disparate ideas together in a coherent whole .... and as I posit, perhaps these considerations should be investigated further?
At the front of the 1961 pamphlet about Gsiors, by way of an explanation, Plantard has written:
"GISORS
♡
As it seems possible to believe, if the castle of GISORS has a secret, the science of deciphering can, like an Ariadne thread9, guide us from the darkness of the hermetic labyrinth towards the Light of the Sun10.... I believe it is interesting for those who wish to pursue the search for the way, to publish the seven answers made at the time11. Meditation is the best guide of the following pages...Pierre PLANTARD September 1961".
A further kind of professional curiosity?
1 "The theory of the "ancient astronaut" and above all of the "alien Genesis", with all due respect to Sitchin, von Daniken, Kolosimus and Ticket, clearly shows its enormous limits, which in the limited space of this short exposition I will try to show in synthesis, without going into the merits of the "translations" but solely based on the objective difficulties that arise from these alternative theories and from the forcing's that have been made in exegetical terms in order to justify them. Given the premise that, unlike many traditionalists, I do not at all deny the existence of alien Intelligences (in all the nuances and declensions of the term - «There are more things in heaven and on earth ...»), and also granted that some of these may have manifested themselves in the past to human civilisations in decline and spiritually regressed, and have been exchanged or elevated to the rank of divinity, the doctrinal fallacy arises when this hypothesis becomes general exegesis, when for example it becomes a theory extended indiscriminately to all Anunnaki, to all celestials, forcibly transferred to the category of alien race (or rather, species), and perhaps extending this one-sided interpretation to the pantheon of other civilisations, finally to that of all civilisation's!" Read more from this author HERE.
2 "Quote from Eclogue 10 which this verse appears in; 50
'...If Amyntas be dark? violets, too, are black and black are hyacinths—my darling would be lying at my side among the willows, and under the creeping vine above—Phyllis plucking me flowers for a garland, Amyntas singing me songs. Here are cold springs, Lycoris, here soft meadows, here woodland; here with you, only the passage of time would wear me away. But now a mad passion for the stern god of war keeps me in arms, amid clashing steel and fronting foes; while you, far from your native soil—O that I could but disbelieve such a tale!—gaze, heartless one, on Alpine snows and the frozen Rhine, apart from me, all alone. Ah, may the frosts not harm you! Ah, may the jagged ice not cut your tender feet!
Virgil's tenth Eclogue (Ecloga X; Bucolica X) is a verse in his pastoral poem, the last of his book of ten poems known as the Eclogues written approximately 42–39 BC. The tenth Eclogue describes how Cornelius Gallus, a Roman officer on active service, having been jilted by his girlfriend Lycoris, is imagined as an Arcadian shepherd, and either bewails his lot or seeks distraction in hunting "with the Nymphs" amid "Parthenian glades" and "hurling Cydonian arrows from a Parthian bow". The Tenth Eclogue recreates the divine and mythical sphere of the Sixth12, in which, as in the Golden Age13, gods and men inter-mingle and, in that sphere of imagination and inspiration, Hesiod's pipe, that Gallus will not use, is picked up by Virgil. For a poet, the Golden Age restored means the plenitude of inspiration, as in the Fourth Eclogue.
This sentence and concept is found in many Priory documents and also the work of Cherisey [in Circuit].
3 Alice also wrote;
"The continent of Africa has always had the greatest genetic diversity and it is the point of origin of all humans. Noah's homeland was in the region of lake Chad, but his ancestors moved there from the Nile Valley. Many Africa stories speak of how the High God assigned certain regions of the land to different populations. According to the Shilluk of Sudan, the High God Juok/Jwok made white people out of white sand and the Shilluk of out black dirt. When the Creator came to Egypt, he made the people there out of the Nile mud which is rich in red silt. That is why the Egyptians are shown in ancient Egyptian reliefs as having a red-brown skin tone. Each population had its designated area. The southern part of the Nile valley had an influx of Bantu people around 1200 BC. The part of the Nile Valley where Abraham's ancestors came from was known to have a population of people with a red skin tone.
https://jandyongenesis.blogspot.com/2024/06/the-dispersion-of-early-hebrew.html
4 This term could point to verse 5 [Gemini] in Le Serpent Rouge;
To reassemble the scattered stones, work with the square and compass to put them back in regular order, look for the line of the meridian in going from the south to the north, finally in all directions to obtain the desired solution, stopping in front of the fourteen stones marked with a cross. The circle being the ring [coil of snake] and the crown, and to him the diadem of this QUEEN of Castel.
5 The phrase "This is the house of God, this is the gate of Heaven!" is a quote from the Bible, Genesis 28:17. It is spoken by Jacob after he has a dream of a stairway to heaven and angels ascending and descending. The phrase expresses Jacob's awe and recognition of God's presence in that specific place, which he later names Bethel (meaning "House of God").
6 Even by drawing attention to this event Plantard gets many things wrong, whether through ignorance or intent, who knows? The video below details the theft during the time;
7 The phrase "angels ascending and descending" refers to the biblical concept of angels moving between heaven and earth, often symbolising divine communication and interaction. This imagery is prominently featured in both the Old and New Testaments, particularly in the stories of Jacob's ladder and Jesus's declaration in the Gospel of John. In Genesis 28:12 Jacob dreams of a ladder reaching to heaven, with angels ascending and descending on it. This vision is interpreted as a symbol of God's presence and communication with him, providing reassurance and establishing a connection between heaven and earth. In John 1:51 Jesus tells Nathaniel, "You will see heaven open, and the angels of God ascending and descending on the Son of Man." This statement connects the imagery of ascending and descending angels with Jesus, suggesting his role as the mediator between God and humanity. The role of the Angels in Christian theology is that they are often seen as messengers of God, serving both God and humanity. They ascend to praise God and descend to carry out divine tasks, including serving believers on Earth. The imagery of angels ascending and descending emphasises the ongoing communication and interaction between the spiritual and physical realms. The vision of Jacob's ladder and Jesus's statement about angels emphasise God's presence and involvement in the lives of individuals and humanity as a whole.
8"Bethel" is the name of an ancient Israelite city and sacred space mentioned in the Hebrew Bible, also known as Beitin. The name, meaning "House of El" or "House of God" in Hebrew, is also associated with a god or aspect of a god in some ancient Middle Eastern texts. The name Bethel is in Hebrew בֵּית אֵל romanized: Bēṯ ʾĒl"House of El" or "House of God", transliterated Beth El, Beth-El, Beit El; Greek: Βαιθήλ14; Latin: Bethel.
Bethel is first referred to in the Bible as being near the place where Abram pitched his tent. Later, Bethel is mentioned as the location of Jacob's Ladder that Jacob named "House of God". The name is further used for a border city located between the territory of the tribe of Benjamin and that of the tribe of Ephraim, which first belonged to the Benjaminites and was later conquered by the Ephraimites. More famously, it is mentioned again in Genesis 28, when Jacob, fleeing from the wrath of his brother Esau, falls asleep on a stone and dreams of a ladder stretching between Heaven and Earth and thronged with angels; God stands at the top of the ladder, and promises Jacob the land of Canaan; when Jacob awakes he anoints the stone (baetyl15) with oil and names the place Bethel.
9 'the science of deciphering can, like an Ariadne thread'.
The "science of deciphering" can be compared to Ariadne's thread in that it provides a method for navigating complex systems and problems, similar to how Ariadne's thread guided Theseus through the labyrinth. This method involves systematically exploring possibilities, backtracking when necessary, and using a guiding principle (like Ariadne's thread) to find a solution or understanding. Here's a more detailed explanation: Ariadne's Thread as a metaphor: in Greek mythology, Ariadne gives Theseus a ball of thread to unwind as he enters the Labyrinth, allowing him to retrace his steps and escape after slaying the Minotaur. This thread acts as a guide, preventing him from getting lost in the maze's complex structure. Deciphering as a Labyrinth: the process of deciphering, whether it's a code, a text, or a complex system, can be seen as navigating a labyrinthine structure. There are multiple paths, potential dead ends, and hidden meanings that need to be uncovered. Ariadne's thread can represent various strategies and principles used to find a path through the complexity. This could be: Systematic ike following a thread, where one can analyse the available information (e.g., symbols, patterns, clues) step-by-step, creating a logical framework to guide the process. Or a hypothetical test: Formulating hypotheses about the meaning or structure and testing them against the evidence, backtracking if a hypothesis proves incorrect, much like Theseus retracing his steps. or perhaps using external memory: using tools or external resources (like dictionaries, reference materials, or collaborative tools) to aid memory and track progress, similar to how Ariadne's thread provides an external guide.
This is what is meant in Le Serpent Rouge -Verse 3 [Aries] - 'During my testing pilgrimage I tried to clear a path with the sword crossing the inextricable vegetation of the woods, I wanted to reach the residence of the sleeping BEAUTY in whom certain poets saw the QUEEN of a past realm. In desperation of finding my way again the parchments of this Friend were for me, the thread of Ariadne'.
10 Essentially, the "science of deciphering" in this context is not a literal scientific method, but rather a symbolic approach to understanding the universe and one's place within it, leading to spiritual illumination. The idea of using "deciphering" to move from darkness to light is a common metaphor in Hermeticism and related esoteric philosophies. It suggests that understanding of hidden knowledge and universal principles, like those found in Hermeticism, can lead to spiritual enlightenment and a deeper understanding of reality. Here's a breakdown of the concept: Hermeticism: the ancient philosophy emphasises the attainment of wisdom, self-knowledge, and spiritual enlightenment through understanding divine principles governing the universe, often using symbolic language and allegories. Hermetic Labyrinth:this metaphor represents the complexities and illusions of the material world, the confusing nature of human experience, and the challenges of spiritual growth. Deciphering symbolism in this context, refers to the process of interpreting hidden meanings, symbolic language, and universal laws, often found in Hermetic texts and teachings. Light of the Sun symbolises enlightenment, spiritual awakening, and a higher state of consciousness, often associated with the divine or a transcendent understanding of reality. As Above, So Below: This is a core Hermetic principle suggests a correspondence between the macrocosm (the universe) and the microcosm (human beings), implying that understanding universal laws can lead to self-understanding and spiritual transformation.
11 'I believe it is interesting for those who wish to pursue the search for the way, to publish the seven answers made at the time' [my emphasis]. I suggest the 7 answers were those published in the back of De Sede's 'The Templars Are Among Us' [except there were 8 questions!] unless we refer to the book itself by Plantard [see HERE]
12 Luz is the ancient name of a royal Canaanite city, connected with Bethel (Genesis 28:19; 35:6). It is debated among scholars whether Luz and Bethel represent the same town - the former the Canaanite name, and the latter the Hebrew name - or whether they were distinct places in close proximity to each other. According to the King James Version (KJV), Luz was renamed by Jacob: "And he called the name of that place Bethel: but the name of that city was called Luz at the first.” (Genesis 28:19) Bethel is said in Judges 4:5 to be in Mount Ephraim. In the narrative of Levite's concubine, in Judges 20:18, where the Hebrew Beth-El is translated as the "House of God", the people of Israel go to Bethel to ask counsel of God when they are planning to attack the Tribe of Benjamin at the battle of Gibeah. They make a second visit (Judges 20:26) after losing the battle. Bethel was evidently already an important religious centre at this time; it was so important, in fact, that the Ark of the Covenant was kept there, under the care of Phinehas the grandson of Aaron (Judges 20:27 f). At Judges 21:19, Bethel is said to be south of Shiloh.
13 Virgil's 6th Eclogue is described at Wikipedia as;
In BC 40, a new distribution of lands took place in North Italy, and Alfenus Varus and Cornelius Gallus were appointed to carry it out. At his request that the poet would sing some epic strain, Virgil sent Varus these verses. The poet speaks as though Varus had urged him to attempt epic poetry and excuses himself from the task, at the same time asking Varus to accept the dedication (line 12) of the pastoral poem which follows, and which relates how two shepherds caught Silenus and induced him to sing a song containing an account of the creation and many famous legends [my emphasis].
The poem may be summarised as follows: Virgil begins by explaining that his Muse, Thalea, first deigned to play songs in "Syracusan" verse (i.e. imitating those of Theocritus, who came from Syracuse, Sicily); when he attempted to write epic poetry ("kings and battles") Apollo checked him with the words, "Tityrus, a herdsman ought to pasture fat sheep, but sing thin poetry". He says he will therefore leave the task of singing Varus's military exploits to others, but nonetheless wishes to honour Varus by inscribing his name at the top of his poem. No page is more welcome to Apollo than one which is dedicated to Varus. He then goes on to tell a story of how two boys, Chromis and Mnasyllus, came across the mythical figure Silenus sleeping drunk in a cave and tied him up in his own garlands. Soon they were joined by a naiad called Aegle, who playfully painted his forehead with mulberry juice. Then Silenus laughed, and agreed to sing the boys a song; Aegle would have a different reward. When he began to sing, Fauns and wild animals began to play, and oak trees to move their branches. Silenus sings how the world began when, in a vast void, the seeds of the Earth, Soul, Sea, and Fire were gathered together; how land and sea separated, things gradually took form, the sun appeared for the first time, rain fell from the sky, woods grew up and wild animals roamed the mountains. He then recounts a cycle of the old Greek myths, beginning with Pyrrha, who recreated the human race by throwing stones after the Great Flood, the Golden Age of Saturn, Prometheus who stole fire and was punished for it in the Caucasus mountains, the boy Hylas, who drowned in a pool on the voyage of the Argonauts, and Pasiphaë, who fell in love with a bull – a madness worse than that of the daughters of Proetus, who imagined they were cows; he imagines the lament Pasiphaë sang as she vainly hunted for her bull in the mountain forests of Crete.Virgil sang of the creation, 'for he sang how the first-beginnings of earth and air and sea and liquid lire as well had been collected through the mighty void.'
Virgil's description of the creation is taken from Lucretius (especially from 5. 416—508), who had a short time before expounded the theories of Epicurus in his masterly poem de Rerum Natura. Virgil is said himself to have been a pupil of the Epicurean philosopher Syro along with Varus and Gallus, and he often expresses his intense admiration for philosophic and scientific study ; see especially the noble passage Georg. 2. 475 — 492. To him the ideal poet is one who, like Lucretius (G. 2. 490 — 2), or like Orpheus and Musaeus of old, is not only a poet but a divinely-inspired teacher able in worthy language to expound the solemn secrets of nature and of life. In Aen. 1. 740 he makes the bard lopas sing of subjects similar to those mentioned here. Lucretius, following Epicurus, related that originally there existed only atoms (jirimordia, semijia, rerum, corpora prima) and void or empty space {inane) in which they moved. By their collisions or meetings (cf coactae) they formed all things, (res) and are therefore called the 'seeds of things,' or, as here, the seeds of the four elements (earth, air, water, and fire) from the combination of which {ex his primis) all things are formed.
14 The Golden Age and Arcadia is pointed to in Verse 8 of Le Serpent Rouge; [Virgo] I was like the shepherds of the famous painter POUSSIN, confused in front of the enigma: "ET IN ARCADIA EGO..."! The voice of the blood [race] would it show me the image of an ancestral past. Yes, the light of the genius crossed my mind. I saw again, I understood! I knew now this fabulous secret. And marvellous, when from the leaps of the four horsemen, the shoes of one horse had left four imprints on the rock, here is the sign which DELACROIX had given in one of three pictures from the chapel of angels. The sentence 'The voice of the blood [race] would it show me the image of an ancestral past' in the context of this article would take on now a different significance.
15 The Greek for Bethel [baetyl] is literally "house of god", and is a sacred stone (sometimes believed to be a meteorite) that was venerated and thought to house a god or deity [Doak, Brian R. (2015). "Stelae, Pillars, Standing Stones, Betyls". Phoenician Aniconism in Its Mediterranean and Ancient Near Eastern Contexts. SBL Press. pp. 78–101]. The term baetyl was used in ancient Near Eastern sources, in the form of "beth-el", as well as in Greek and Roman sources, as a baitylos. In the former, the term was used to refer to the names of gods or places. Examples include Bethel, a location described in the Hebrew Bible, and the deity Bethel, who was mentioned in texts like Esarhaddon's Treaty with Ba'al of Tyre and the Elephantine papyri. In the latter, the word was used to describe a round stone that had fallen from the sky (i.e. a meteorite). The word baetyl has taken on a vague use in modern writing. It has been debated both how ancient and modern usage of this word compare with one another. And, among modern historians, concerns have risen over the precision, accuracy, and generalising tendency of the usage of this term in describing ancient texts and material objects. The term has been used expansively, referring to any cultic stone regardless of the type or shape of stone that it was, such as whether it was a rounded stone (or ovoid), a pillar, or a stele (standing stone). This generalisation has been criticised as not corresponding to ancient use of the term itself and resulting in a projection of the modern sense of the word (a sacred stone containing the presence of a deity) onto a wide variety of cultic stone objects where little evidence exists for such an understanding existed, as in the case of the Nabataeans.[From HERE]
The term baetyl is a derivation of the Greek baetylus/baitylos (βαίτυλος), itself being derived from the Semitic term bytʾl (or "beth-el", "house of god"), where it appears to have referred to open-air sanctuaries. The earliest known evidence for the baetyl concept in the ancient near east, where it designated either the name of a place or a god, comes from the 8th century BC, from the Sefire steles, a set of three Aramaic stelae discovered at the site of Sefire. In the first half of the 7th century BC, a Phoenician-Aramaic god known as Bethel is first attested. In Jacobs famous dream,
Jacob declared that God was in the location he was in. He declared the place to be the "house of God" (and so named it Bethel) and took the stone that he was laying his head on and set it up as a sacred pillar. Though this narrative has been appealed to in some discussions of baetyls, the term Bethel ("House of God") is not used to refer to the stone but to the new name of the town Jacob was in [i.e Luz] as a whole.
The most famous example of a baetyl is the Omphalos stored in the Temple of Apollo at the Greek town of Delphi.
An interesting video I came across in the Google search engine when you type in the title 'First Man, then Adam' is below; it asks certain relevant questions and although I do not subscribe to the theological suppositions it makes, I think the questions about first humans is what the Priory Affair may be hinting at if the odd snippets and quotes dotted obscurely through its literature is carried forward in professional curiosity!
