At the following website HERE there is a discussion about the tomb built in the church of Espéraza by Abbé Jean Rivière after he took the final confession of Bérenger Saunière. One researcher said "and there MUST be a connection to what he heard from Saunière as he only built that afterwards".
Many have seen this 'tomb' built by Abbé Jean Rivière. The interest is because although a life size figure of Christ lies in the tomb supposedly dead, he nevertheless has his eyes partly opened, suggesting that he wasnt quite dead in this tomb depiction at any rate.
At this website HERE the owner jumped on this suggestion and said "The village church of Espéraza by Rennes-le-Château in the Aude has a statue of Jesus Christ lying in his tomb with his eyes open – depicting his moment of resurrection from the dead". Anyone who is conversant with theology knows this moment depicted is not the 'moment of Resurrection from the dead'.
Take a look HERE - this is the depiction of the moment of Resurrection!
Raymond Lull, in 1309, during the trial of the Knights Templar said:
“It is very probable that the Christians have many secrets. Among them is one (in particular) which would be an incredible revelation, such as that now being made by the Knights Templar (…). If such an infamy were to be made openly public, it would jeopardize the continued existence of the Roman Church.”
Infamy? Infamy is a term of art in Roman Catholic Canon Law. According to the Catholic Encyclopedia of 1913, infamy in the canonical sense is defined as the privation or lessening of one's good name as the result of the bad rating which he has, even among prudent men. It constitutes an irregularity, i.e. a canonical impediment which prevents one being ordained or exercising such orders as he may have already received.
If this quote is correct then what could sully the Church so much to jeopardize its continued existence? How did Lull know about it? What has it to do with the Templars?
The quote is from Liber de aquisitione terrae sanctae, a book he wrote in 1309. I am trying to get hold of this in translation - once i do so i will present the 'bigger picture' of the context in which this quote appears.
Today, via the excellent website of French colleague and researcher Johan Netchacovitch, the final instalment from Philemon regarding the connections of Henri de Montfried with Ernest Cros has been posted. You can see that HERE.
"We realized over the number of publications that some characters appeared nowhere in this business of Rennes-le-Château, but were all more or less connected to Monfreid family! Such as Abbé Breuil, Director of Saint Sulpice, Emma Calvet, Jules Bois, Joseph Kessel, Ricardo Vines ...
...it is perhaps amazing that ALL elements of the history of Rennes-le-Château appear (recur?) at the coming of Henry de Monfreid to Rennes-le-Château with the Club des Chercheurs de trésors ...
This research also persuaded me that ALL the elements that constitute the business of Rennes were there BEFORE the arrival of the first team of researchers to RLC, and that they have added nothing else ... .. and that's by reviewing what they said in their first publications, notably when decoding .. for example the Small and Large parchment as explained elsewhere in the Gold of Rennes ...
This decoding will be the subject of a forthcoming publication ...
Philemon also contends that Father Mazières could theoretically meet and talk with Ernest Cros, but at that time, Ernest Cros was 83 years old, and he frequented the Razes ... if so, it was the abbe Mazières who had investigated and collected information at the beginning of the 60s to write the report Cros, especially as he gave two sources of information as the two daughters of Ernest Cros, but he made errors ... and therefore it seems Henry Monfreid is the most appropriate person for Mazieres to speak to!
Other elements that suggest that Henry Monfreid was closer than FIRST thought to the mysteries of Rennes-le-Château ... he spent much of his youth in La Franqui where his mother's family owned a holiday pension, La Franqui was where we could watch in 1880, the baptism of Henry worn by his godmother, Mrs. Chiffre, wife of Romain Chiffre, General Councillor of the Canton of Quillan and mayor of Espéraza ... Romain was also part of "Medef local" where he is presented as a local hatter. There is still a Impasse Romain Chiffre in Espéraza.
The wife of the mayor of Espéraza in (1877 - 1881) was therefore Henry Monfried's 's godmother ... Romain Chiffre. Were these people part of the local personalities regularly invited to Saunière?"
"Ce sont certains descendants d’Ernest Cros qui l’affirment, mais ce n’est pas encore vérifié, il semblerait bien qu’Ernest Cros soit le parrain d’Henry de Monfreid (la mère d’Henry était la marraine de Jeanne Cros), nous aurions donc le schéma suivant : parrain d’Henry de Monfreid, Ernest Cros de Ginoles-les-Bains, marraine : Madame Chiffre (je crois qu’elle se prénommait Pénélope), épouse du Conseiller Général de Quillan… ce qui nous ferait quand même pas mal de liens « familiaux » entre Henry de Monfreid et Quillan… au temps de l’abbé Saunière.
Ces liens ont-ils été ravivés en 1956 lors d’une éventuelle rencontre entre Henry de Monfreid et le curé de Quillan, l’abbé Mazières ?"
Great work and research carried out by Philemon - research that is very difficult to refute!!
There are not many times when i say an 'original thinker' offers their thoughts on the Rennes Affair. But a rather reticent researcher, one who perhaps likes to be and to stay, in the background, has come up with an ingenious way of interpreting some elements of the Priory of Sion paraphernalia. Let me be clear, this researcher does not put any store in the Sion 'mythology' - but she does take Cherisey at his playful and clever word. In her own words she feels his approach is 'extremely clever and rather simple'.
Cherisey uses an approach that, to my mind, mimics Boudet. That is, he uses language and phonetics to convey a message 'for those that have ears to hear'. The trick is to find out if Cherisey was serious in his work, that is, does his wordplay and games lead anywhere or was he just the prankster in the whole affair that he also claimed to be?
For now though let us look at one of the interpretations of Sheila Hendry. In the above diagram from the cover of the poem Le Serpent Rouge [whole cover shown below] we see many elements of interest. Not one person to my knowledge has come up with a viable interpretation of the logo LENE BUXEUM - EOUS SCAPHÆ and also the diagrammatic glyph of what looks like a horse and water spilling from an urn . I have had a go, see HERE and some French researchers have proffered a solution, see HERE. It would seem correct perhaps on a superficial level, but the work of Sheila Hendry is more akin to the way Cherisey's mind worked in CIRCUIT. Once you see that pattern it is quite easy to follow it ... but to grasp the full meaning of it Sheila suggests not only does one need to look at the language used and interpret that language one also has to hear the phonetics of that language. To my mind Sheila is the only one able and willing to do this right now.
Here is Sheila's very individual interpretations starting with the word Lene:
"LENE is Latin from lēnis. It means soft, gentle, light, smooth.
In French it is doux, douce, calme. In Occitan "lene" = doux (soft and gentle. This word DOUX is pronounced DOO.
BUXEUM. NOT buxeus = characteristic of boxwood (colour) &
NOT buxea = of boxwood BUT buxeum = of/connected with box-tree. BUXEUM is to do with the Box-tree which is Buxus in Latin. In French it is le BUIS.
Latin buxum, le buis, Bosc, Boscus, Buisson, Bois, etc
Bosc = Late Latin busca, buscus or boscus borrowing from the English box.
Therefore we arrive at:
LENE = Doux - BUXEUM = Bosc
Say it out loud and you have Dubosc
EOUS. Eous is the Morning Star in the east, Lucifer the light bringer. This is the planet Venus.
Say it out loud in French & we have Venu the past participle of venir
In Latin = ablative singular of vēnus
Venir = to come
Venus or Venu = came.
This is Latin..... and in fact the plural of SCAPHA
From Ancient Greek σκάφη ( skaphē, a light boat, barque, skiff )
same as in French it means Bateau, barque, esquif, chaloupe.
Even more interesting it means a basin, a bowl, a bath (Bassin, bol, baignoire.) But leave the Latin & go back to the ancient Greek σκάφη σκάφη From σκάπτω (skáptō, “to dig” or "to dig up"). In French σκάπτω, skaptō (« creuser »).
skapheíon = digging tool!
Therefore LENE BUXEUM - EOUS SCAPHÆ in Cherisey 'speak' could mean:
Dubosc came to dig (or dig up)
Dubosc venu creuser/Dubosc est venu creuser
As for the diagram: simply put...the first part shows a vessel pouring out water...a waterfall, water falling.
water falling = une masse d'eau qui tombe en cascade (chute d'eau)
tombe de l'eau
eau qui tombe = Tombeau
& the last bit....we come to the horse.
Cheval. From the latin caballus. The slang word is canasson \ka.na.sɔ̃\ Cheval. From whence the English word Cob ....l’anglais cob (« canasson ») and the German Gaul ..... l’allemand Gaul.
Gaul m (genitive Gauls or Gaules, plural Gäule) (regional) horse
(more widespread) hack, nag (bad, old or incapable horse)
nag = GAUL
Sheila wrote "Dubosc is the chap that opened up and sunk a new shaft that tapped into the "Celtic Underground". I'm not really bothered about what he was looking for... I just wanted to solve the 4 word riddle, it has been bugging me for years". This did bring a smile to my face. While most of us are interested in the first sentence [and by extension what is buried] Sheila is more interested in the second sentence which is probably why she can see the bois for the trees!!
You can see the debate on her interpretations HERE.
I, myself, who tries to appreciate the Modus operandi of Cherisey responded to the thoughts of Sheila with the following in relation to the Ancient Greek word σκάφη (skaphē, a light boat, barque, skiff);
From σκάπτω (skáptō, “I dig”),
Noun σκάφη • (skáphē) f (genitive σκάφης, first declension)
bowl, tub, basin, bath
light boat, skiff
You can see it also means a 'grave' in some contexts. The Etymology comes from Middle English grave, grafe, from Old English græf (“cave, grave, trench”), from Proto-Germanic *grabą, *grabō (“grave, trench, ditch”), from Proto-Indo-European *gʰrābʰ- (“to dig, scratch, scrape”). Cognate with West Frisian grêf (“grave”), Dutch graf (“grave”), Low German Graf (“a grave”), Graff, German Grab (“grave”), Danish and Swedish grav
(“grave”), Icelandic gröf (“grave”). Cognate to Albanian gropë (“a ditch, hole”).
Our version of grave is the one that uses this etymology i.e An excavation in the earth as a place of burial; also, any place of interment; a tomb; a sepulcher.
A second etymology is thus: from the Middle English graven, from Old English grafan (“to dig, dig up, grave, engrave, carve, chisel”), from Proto-Germanic *grabaną (“to dig”), from Proto-Indo-European *gʰrebʰ- (“to dig, scratch, scrape”). Cognate with Dutch graven (“to dig”), German graben (“to dig”), Swedish gräva (“to dig”).
This term also has associations with entombing and burying.
The phrase and diagram itself may mean Dubosc came to dig up a tomb/or sepulchre/or place of burial - therefore the total meaning remains in the term LENE BUXEUM - EOUS SCAPHÆ and the diagram reinforces the LENE BUXEUM - EOUS SCAPHÆ term - if Sheila's reasoning is right .....which i'm sure it is.
Presumably this equates with Boudet's burial referred to in LVLC somewhere in the Rennes-les-Bains? Or the Temple Rond? Or the underground temple - the Celtic Underground Temple etc ... or a burial which looks like it was associated with Marie de Negre's family?"
What i cant understand is how the French have never thought of this? And it will be interesting to see what they make of this new interpretation! Not, i should imagine, that Sheila would be bothered. She's just out there following the track of Cherisey and i for one, cant wait for more of her interpretations!
Welcome to the blog of Rhedesium
My name is Sandy Hamblett, inspired and passionate researcher of the mysteries at Rennes-les-Bains.