A Tomb of Christ in France?
This is a summary of an interview/article given by Christian Doumergue concerning his work on the Tomb of Christ. Translated from the original French. Any errors of translation are mine alone.
The question of the coming of Mary Magdalene to the South of France in the first century AD is closely related to another question, which is in her historical context: it is that of what 'really' became of the body of Christ. [This question is raised quite legitimately by people who do not have a 'faith' and do not subscribe to the theory of a 'Resurrection'(Ed)]. In the nineteenth century, Louis Martin, who was a campaigner for the humanist and socialist (1) aspects of Christ, claimed that Mary Magdalene, when she came to Gaul, also brought with her the body of her deceased spiritual master and had the corpse hidden in a deep cavity. If this idea of Louis Martin seems a mere personal conviction than a real historical investigation, it is however clear that many elements can lead us to see his ideas as a real historical possibility.
A text written in the South of France in 720 refers to the construction of a dedicated underground tomb for the historical Christ in the same geographical area in the first century AD as suggested by Louis Martin, and this might be one of the best evidence's to this effect.
The possibility - in addition to the philosophical questions it raises - poses an archaeological enigma - that of the question of the location of this hypothetical burial. Louis Martin, referring to the legend of Provencal origin's posits that Mary Magdalene came to Provence and so perhaps the location of Christs' tomb would be in Provence?
The study, however, of the development of the hagiography of Mary Magdalene in Provence, including the cult of relics and in relation to other contexts (e.g. that of the crusade against the Albigensians), as well as with the historical data on the Roman world of the first century, lead us to invalidate the geographical location of Provence as the place where Christs tomb may be preserved. [In regards to this it is fascinating to note that the dynasty which adopted Mary Magdalene as their extra special saint was the Anjou dynasty. Not only did this Anjou dynasty first find Mary Magdalene's alleged tomb, later Rene d'Anjou also undertook excavations of his own for various other tombs. Rene is said to be the originator of the 'Underground Stream' of knowledge and therefore of the motifs used later by Poussin in his painting most associated with Rennes-le-Chateau! The origins of the Anjou dynasty also throw up some interesting connections in relation to a text written in 720AD. (Editor)].
The study of Roman waterways essentially suggests that it is more likely that the arrival of Mary Magdalene was at Narbonne and not Marseille. The proposed location of the tomb of 720 also fits quite well with this point - since the given site is closer to that of Narbonne than to Marseille. However, several factors suggest that the location proposed by the author of this text was confused. He has used earlier writings (a study shows that the author has combined at least two distinct stories together) and he may have been confused due to the involvement of a high ranking person in the construction of the Roman tomb and its location [in these traditions](2).
There emerges a third geographical place, which may be regarded as a very serious candidate: Rennes-les-Bains. There is no doubt that the arrival of Mary Magdalene in Gaul is the result of Mary's close proximity to Claudia Procula, wife of Pontius Pilate, and that Claudia had been using the same spa area, since she first came in the first century to Narbonne. A series of apocryphal letters ascribed to Claudia Procula indeed mention that she was from Narbonne. However, the same report also says she came to Gaul, and for a version of the text (published by the Diocese of Carcassonne in the late nineteenth century), it says she went to a "country of Rhedons ". The identification of this "country of Rhedons" has been linked to Rennes-les-Bains (whose possible name derives from Rhedae, which many historians have linked to the presence of the Celtic tribe of Redhons in that territory ...) and this is particularly satisfactory when the description given by another version of the text found in Bruges, evokes a landscape of "Rocky Mountains." It is also known that Rennes-les-Bains was, in Roman times, a spa frequented by very rich Roman's from Narbonne - making it an ideal retreat for Claudia Procula and Mary Magdalene, once they arrived in Gaul.
If all these series of events that overlap can not, in themselves, lead to certainty, it is disturbing to note, that at the end of the nineteenth century, the pastor of the small spa, Father Henri Boudet, made, in his amazing book The True Celtic Language, several allusions to the presence of an ancient tomb in the territory of the commune, and connected this tomb to the tomb of the "resurrection" ...
Another text, more troubling, called the Serpent Rouge is a small booklet of a few pages filed under three false names at the Bibliothèque Nationale de France in 1967. This text consists of short paragraphs organized around a thirteen sign zodiac which evokes the journey of a mysterious traveler in the region of Rennes-les-Bains, in search of the tomb of a "sleeping beauty", formerly a Queen that the text identifies as Mary Magdalene. Behind this writing it is not possible to say at this time if the author is an originator of the text or the copyist of some other text.(3) Pierre Plantard (1920-2000), the creator of the 'modern' myth of Rennes-le-Château in its current rendition may or may not be the author of the Serpent Rouge. There are other anonymous pamphlets of the same ilk as Serpent Rouge, which are written by Plantard and he also later inspired Gerard de Sede's first book on the story of Saunière. We find a few years later after this the publication of Holy Blood Holy Grail. The structure of materials (books and booklet) from which Plantard developed the myths leaves no doubt that throughout his mystifying of the history of Saunière - Plantard evoked a life that has never been verified - Pierre Plantard issued in the form of a fable, an incredible secret that he and his friend Philippe de Chérisey were in possession of, at least partially.(4) In fact, the correspondence of Philip de Chérisey that has been recently revealed (5) shows that the latter sought, with Pierre Plantard, the tomb of Mary Magdalene in the region of Rennes-le-Château.
Everything suggests that it is in or around Rennes-les-Bains that they located an important tomb. Serpent Rouge, first of all, states that the tomb in question is visible from Blanchefort, but also all other writings by the two hoaxers[!] evoke other areas around Rennes-les-Bains. Indeed, while those theories they put forward about Saunière and his amazing destiny, many clues peppering their texts refer systematically to Rennes-les-Bains. For example this is seen in the pseudonyms chosen to sign pamphlets. One of them is Walter Celsus-Nazaire. Celsus & Nazaire are the two saints to whom the church at Rennes-les-Bains is dedicated. Another pen name is Madeleine Blancasal, a name that clearly suggests the Blanque and Salz, two rivers which join at the south entrance to Rennes-les-Bains, near the source of the Madeleine.
Serpent Rouge gives a vague description of the tomb of Mary Magdalene. However, it is sufficiently accurate to also note that there is next to the grave other holy tombs. If the Serpent Rouge does not offer direct evidence, other writings of Pierre Plantard imply that among these graves there is one pertaining to that of Christ. In the 'Land of the White Queen', Plantard asserts that medieval thought associated three rocks which guard the entrance north of Rennes-les-Bains (Rocko Negro, Roc Pointu and Blanchefort) to the three Magi. However, this statement is not based on any historical source, and should be considered as an index sign left by Plantard for readers that will understand these words. The three kings, according to tradition went to visit the baby Jesus at his birth, and so the text seems to mean that the three rocks mentioned surround Jesus - his body, therefore, could be based in a subterranean complex located at the northern entrance to Rennes-les-Bains ...
Because it is cited by the author of Serpent Rouge that he claims to have visited the tomb, it is fairly certain that this necropolis still exists and with some perseverance, faith, and anything that goes beyond the sensible world could lead in the near future to its rediscovery. Then it can be asked once again regarding humanity and its future, and therefore its present. And the choices humanity must make - including THE essential choices, such as Déodat Roché (1877-1978) intended, for example ...
***********************************
(1) At a time when the term "socialist" embodied a real and strong ideology.
(2) In this respect, it would take too long to develop here, see my book The Lost Tomb, the site in question, on which we are deliberately discreet here is given and discussed with its Roman past. For more information on the book, www.christiandoumergue.com
(3) Several elements rather think the second idea.
(4) Please consult further books for more details on this subject - The Case of
Rennes-le-Château published by Arqa in 2006 and reissued in October 2007 in one volume instead of two volumes of the first edition. The writings of Pierre Plantard or inspired by Pierre Plantard are analyzed thoroughly.(For more information: www.christiandoumergue.com/ business rennes.htm)
(5) See: http://www.portail-rennes-le-chateau.com/cherisey/cherisey.htm
A text written in the South of France in 720 refers to the construction of a dedicated underground tomb for the historical Christ in the same geographical area in the first century AD as suggested by Louis Martin, and this might be one of the best evidence's to this effect.
The possibility - in addition to the philosophical questions it raises - poses an archaeological enigma - that of the question of the location of this hypothetical burial. Louis Martin, referring to the legend of Provencal origin's posits that Mary Magdalene came to Provence and so perhaps the location of Christs' tomb would be in Provence?
The study, however, of the development of the hagiography of Mary Magdalene in Provence, including the cult of relics and in relation to other contexts (e.g. that of the crusade against the Albigensians), as well as with the historical data on the Roman world of the first century, lead us to invalidate the geographical location of Provence as the place where Christs tomb may be preserved. [In regards to this it is fascinating to note that the dynasty which adopted Mary Magdalene as their extra special saint was the Anjou dynasty. Not only did this Anjou dynasty first find Mary Magdalene's alleged tomb, later Rene d'Anjou also undertook excavations of his own for various other tombs. Rene is said to be the originator of the 'Underground Stream' of knowledge and therefore of the motifs used later by Poussin in his painting most associated with Rennes-le-Chateau! The origins of the Anjou dynasty also throw up some interesting connections in relation to a text written in 720AD. (Editor)].
The study of Roman waterways essentially suggests that it is more likely that the arrival of Mary Magdalene was at Narbonne and not Marseille. The proposed location of the tomb of 720 also fits quite well with this point - since the given site is closer to that of Narbonne than to Marseille. However, several factors suggest that the location proposed by the author of this text was confused. He has used earlier writings (a study shows that the author has combined at least two distinct stories together) and he may have been confused due to the involvement of a high ranking person in the construction of the Roman tomb and its location [in these traditions](2).
There emerges a third geographical place, which may be regarded as a very serious candidate: Rennes-les-Bains. There is no doubt that the arrival of Mary Magdalene in Gaul is the result of Mary's close proximity to Claudia Procula, wife of Pontius Pilate, and that Claudia had been using the same spa area, since she first came in the first century to Narbonne. A series of apocryphal letters ascribed to Claudia Procula indeed mention that she was from Narbonne. However, the same report also says she came to Gaul, and for a version of the text (published by the Diocese of Carcassonne in the late nineteenth century), it says she went to a "country of Rhedons ". The identification of this "country of Rhedons" has been linked to Rennes-les-Bains (whose possible name derives from Rhedae, which many historians have linked to the presence of the Celtic tribe of Redhons in that territory ...) and this is particularly satisfactory when the description given by another version of the text found in Bruges, evokes a landscape of "Rocky Mountains." It is also known that Rennes-les-Bains was, in Roman times, a spa frequented by very rich Roman's from Narbonne - making it an ideal retreat for Claudia Procula and Mary Magdalene, once they arrived in Gaul.
If all these series of events that overlap can not, in themselves, lead to certainty, it is disturbing to note, that at the end of the nineteenth century, the pastor of the small spa, Father Henri Boudet, made, in his amazing book The True Celtic Language, several allusions to the presence of an ancient tomb in the territory of the commune, and connected this tomb to the tomb of the "resurrection" ...
Another text, more troubling, called the Serpent Rouge is a small booklet of a few pages filed under three false names at the Bibliothèque Nationale de France in 1967. This text consists of short paragraphs organized around a thirteen sign zodiac which evokes the journey of a mysterious traveler in the region of Rennes-les-Bains, in search of the tomb of a "sleeping beauty", formerly a Queen that the text identifies as Mary Magdalene. Behind this writing it is not possible to say at this time if the author is an originator of the text or the copyist of some other text.(3) Pierre Plantard (1920-2000), the creator of the 'modern' myth of Rennes-le-Château in its current rendition may or may not be the author of the Serpent Rouge. There are other anonymous pamphlets of the same ilk as Serpent Rouge, which are written by Plantard and he also later inspired Gerard de Sede's first book on the story of Saunière. We find a few years later after this the publication of Holy Blood Holy Grail. The structure of materials (books and booklet) from which Plantard developed the myths leaves no doubt that throughout his mystifying of the history of Saunière - Plantard evoked a life that has never been verified - Pierre Plantard issued in the form of a fable, an incredible secret that he and his friend Philippe de Chérisey were in possession of, at least partially.(4) In fact, the correspondence of Philip de Chérisey that has been recently revealed (5) shows that the latter sought, with Pierre Plantard, the tomb of Mary Magdalene in the region of Rennes-le-Château.
Everything suggests that it is in or around Rennes-les-Bains that they located an important tomb. Serpent Rouge, first of all, states that the tomb in question is visible from Blanchefort, but also all other writings by the two hoaxers[!] evoke other areas around Rennes-les-Bains. Indeed, while those theories they put forward about Saunière and his amazing destiny, many clues peppering their texts refer systematically to Rennes-les-Bains. For example this is seen in the pseudonyms chosen to sign pamphlets. One of them is Walter Celsus-Nazaire. Celsus & Nazaire are the two saints to whom the church at Rennes-les-Bains is dedicated. Another pen name is Madeleine Blancasal, a name that clearly suggests the Blanque and Salz, two rivers which join at the south entrance to Rennes-les-Bains, near the source of the Madeleine.
Serpent Rouge gives a vague description of the tomb of Mary Magdalene. However, it is sufficiently accurate to also note that there is next to the grave other holy tombs. If the Serpent Rouge does not offer direct evidence, other writings of Pierre Plantard imply that among these graves there is one pertaining to that of Christ. In the 'Land of the White Queen', Plantard asserts that medieval thought associated three rocks which guard the entrance north of Rennes-les-Bains (Rocko Negro, Roc Pointu and Blanchefort) to the three Magi. However, this statement is not based on any historical source, and should be considered as an index sign left by Plantard for readers that will understand these words. The three kings, according to tradition went to visit the baby Jesus at his birth, and so the text seems to mean that the three rocks mentioned surround Jesus - his body, therefore, could be based in a subterranean complex located at the northern entrance to Rennes-les-Bains ...
Because it is cited by the author of Serpent Rouge that he claims to have visited the tomb, it is fairly certain that this necropolis still exists and with some perseverance, faith, and anything that goes beyond the sensible world could lead in the near future to its rediscovery. Then it can be asked once again regarding humanity and its future, and therefore its present. And the choices humanity must make - including THE essential choices, such as Déodat Roché (1877-1978) intended, for example ...
***********************************
(1) At a time when the term "socialist" embodied a real and strong ideology.
(2) In this respect, it would take too long to develop here, see my book The Lost Tomb, the site in question, on which we are deliberately discreet here is given and discussed with its Roman past. For more information on the book, www.christiandoumergue.com
(3) Several elements rather think the second idea.
(4) Please consult further books for more details on this subject - The Case of
Rennes-le-Château published by Arqa in 2006 and reissued in October 2007 in one volume instead of two volumes of the first edition. The writings of Pierre Plantard or inspired by Pierre Plantard are analyzed thoroughly.(For more information: www.christiandoumergue.com/ business rennes.htm)
(5) See: http://www.portail-rennes-le-chateau.com/cherisey/cherisey.htm
Above & Right - The Tomb of Christ at Esperaza Church, in the Aude. Some observers have noted that this lifesize model depicts Christ still alive in a tomb where he should really be dead. And that also this life size model was created in reaction to a revelation given to the priest of Esperaza Church by Sauniere himself!
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