The Formation of the Turin Shroud
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI/ref=sr_1_14?ie=UTF8&qid=1338806617&sr=8-14
A short synopsis of the book 'And Did Those
Feet' named after william Blake's anthem called Jerusalem follows but it is
neccessary to get a clearer picture from the complete expose presented with the
book
In the Dark Ages a monk called Melkin left a riddle or Prophecy that
purported to expose the burial site of Joseph of Arimathea and the Holy Grail.
This Location has long been thought to exist within the Glastonbury grounds but
the author of a recent book entitled 'And Did Those Feet' has minutely studied
some of the oldest Latin texts from Glastonbury Abbey and has uncovered not
only deliberate obfuscation of the facts surrounding King Arthur's burial at
Glastonbury Abbey but also the burial place of Joseph of Arimathea. The Book
has the solution to the monks riddle which spells out with pinpoint accuracy
the whereabouts of the resting place of these illustrious men in the Island of
Avalon which is the Same as the Island of Sarras from the Grail legend Stories.
The geometric puzzle across the southern English landscape describes
directions that are derived from the Ley line system known as the Saint Michael
ley line, built by Neolithic man. Churches were erected along this prehistoric
Ley line and elsewhere on Islands to mark out where the tomb was Located but
also to pin point the area where the Templar Treasure is buried. The book
describes how this huge display of geometrical precision across the English
countryside was understood and known to exist as late as late the 1300’s even
though the St. Michael Ley line has only recently been found by John Michell.
An array of churches was built upon this ancient system to point out to
posterity the location of the tomb which contains King Arthur, Jesus and the Uncle
of Jesus who is known in the Gospels as Joseph of Arimathea.
This secret location is called the Island of Avalon after Melkin's latin
prophecy which mentions Insula Avallonis and the same monk visited this island
at the death of Britain’s famous King Arthur. This Island is Burgh Island in
Devon which also happens to be synonymous with the Island of Sarras in
Arthurian Grail literature and the place where the Holy grail is to be found.
It was at this ancient Island of Ictis where Melkin who knew the Island had
been called Ictis (by his reference to 'supra ad Ictis', meaning 'up high in
Ictis') That Melkin witnessed the Duo Fassula which was the Turin Shroud. He
knew that Joseph of Arimathea carried on his business in the Tin Trade at this
island and when Melkin came to bury Arthur in Avalon also he found arcane
information from the Temple in Jerusalem that was brought to England by Joseph
of Arimathea. This occult information with an account of the first Christians
arrival with Mary Magdalene was written in a book called The Grail that found
its way to France and gave rise to the wide array of Grail romances the
constitute the various forms of Arthurian cycles of literature..
‘And did those feet’ proves that the body of Jesus is in fact buried
with Joseph of Arimathea submerged in cedar oil the same oil that anointed all
the kings of britain up to the death of Arthur. They had used the cedar oil
from the Grail Ark but it was Melkin by his prophecy that enequivocally gives
precise directions of the whereabouts of this island of Avallon in Devon. It
used to be known as the ancient Island of Ictis described by Pytheas a Greek
explorer and contains within it an ancient tin vault that became their tomb
which had originally been used to store tin ingots or Astralagi. The
confirmation of the whereabouts of this tomb is given by precise geometry upon
the British landscape left in the complex Latin puzzle by the monk Melkin but
its position is also verified by a Jesuit priest who lived in the sixteenth
century who was unaware of the significance of the clue he was given in that
Joseph of Arimathea was said to be carefully hidden in Montacute. However
Montacute was just a point that verifies that we have located the proper Isle
of Avalon and the Isle of Sarras described by the Grail romance literature .
The Templars in the middle ages were aware of the location of this tomb
and deposited their treasure in the same tomb on Christmas day 1307. However
they removed one item from the sepulchre within the island. This was what has
now become known as the Turin Shroud and strangely enough the shroud is
revealed by the Grand daughter of one of the main Templars who died burned at
the stake with Jack De Molay. The Turin Shroud in the monk’s Latin puzzle has
the same description as the Turin Shroud, once the Latin puzzle is deciphered.
For a more complete understanding of how the Grail romances and rumours of the Turin shroud arriving in Britain got to:
For a more complete understanding of how the Grail romances and rumours of the Turin shroud arriving in Britain got to:
Habet enim secum Ioseph in sarcophago duo fassula alba & argentea,
cruore prophete Jhesu & sudore perimpleta: Joseph
has with him in the tomb a doubled white swaddling cloth covered with the blood
and sweat of the prophet Jesus that was folded around him.
This artefact due to Melkin’s description, later became known as the
Holy Grail by an inordinate amount of misunderstanding and direct obfuscation,
deliberately peddled by all the ancient Glastonbury acolytes and historians.
The Duo fassula became two vessels that in effect became the British Grail but
this is a complete fallacy and the Holy Grail is in fact something inestimably
more valuable and this book' And did those feet' by Michael Goldsworthy sets
out and explains what the Grail is and how the Grail Arthurian literature
arrived from France. This Source of Grail literature came into the popular
culture of the thirteenth century and nowadays is accepted as pure fiction but
the two source one French one British, had been written by Melkin the same
person who spoke of the Island of Avalon and Joseph of Arimathea in both
traditions.
Arthurian Grail romances are based upon historical events but these
events have long been misunderstood to have a connection with Glastonbury. The
body of Jesus that remains in a cedar oil soaked coffin known as the Grail ark
used to have the white cloth spoken of in the Gospels wrapped around it and
that is how it got its faint negative imprint. The body of Jesus around which
the Shroud of Turin was once wrapped is still to be unveiled, it is still
within the tomb, steeped in Cedar oil and this is what formed the faint image
on the Shroud before it was removed by De Charney. The Shroud of Turin was
formed by Brownian motion of Aneorobic bacteria over a period of six hundred
years as it was formed within what became known as the Grail Arc.
The reason this Island was chosen to house what is the holiest relic of
all and contained the Shroud is witnessed to in the Gospels where the only
evidence that the Gospel writers can agree upon about the Tomb of Jesus is that
there was a white cloth in it. It was said that no man had been laid in it
before, it belonged to Joseph and it was hewed out. The ancient Island of Ictis
is where, after the murder of Jesus, Joseph of Arimathea chose to place the
body in an old tin storage cavern after transporting it to Ictis, an old Island
he used to do business with and may have even owned.
It was not widely known in the ancient world except through a report by
one of the first Greek explorers to Britain. Devon and Cornwall have a history
in the tin industry and it was from this island that tin was traded with Joseph
of Arimathea who, Cornish tradition has always maintained, was a tin merchant and
was accompanied on his trading missions by Jesus. The book uncovers an ancient
Biblical link to the Devon and Cornish peninsula through a bloodline from the
first born of Judah by Tamar, one of the twelve sons of Israel, called Zerah.
It is from his heritage a Line of Kings was born in the South west of England
known as the kings of Sarras which culminated with the famous King Arthur.
King Arthur, Jesus and Joseph of Arimathea are known to be buried on the
Island today called Burgh Island but there is also with them the Arc of the
Covenant and the Templar treasure. The book traces these events pulling
together a wide source of detail linking the most powerful people in Europe
like Eleanor of Aquitaine and British kings with these events.
Figure
56 showing the Bifurcation point or the two forked line of Melkin’s prophecy
which bisects inside the Avebury stone circle. The line which Melkin has sent
us to find is 104 nautical miles away from Avebury and runs right through St.
Michael’s hill just as Father William Good had instructed us as to where Joseph
of Arimathea was ‘carefully hidden’. The angle at which the bifurcation toward
mons-acutus or Montacute bisects the Saint Michael ley line is 13 degress as
Melkin had let us know.
Leonardo Da Vinci visited this Island in the last three years of his
life and left clues within four paintings, that show the geographical features
of the Island and he let the world know by his picture puzzle (rebus) in the
Windsor Library, that he was 'showing us' a great mystery and went as far as
saying he would show where it is, in his two paintings of the Yarnwinder.
The amazing coincidences that have brought this knowledge into the
modern era can only be viewed as having been determined by supernatural forces
as this whole drama is played out to specific times that are spoken of by the
biblical prophets. The implication and ramifications of the discovery of this
tomb will have reverberations across the world as the book uncovers the
relationship between this tomb’s unveiling and how it was predicted by the
Prophets.
The location of the Island of Avalon as geometrically pointed out by the prophet Melkin. He lets us know that Avalon is located 104 nautical miles from the Avebury neolithic stone circle and at 13 degrees to a bifurcated line. This line is the St. Michael ley line which bifurcates the Joseph line with an angle of 13 degrees within the avebury complex. These directions lead to Burgh island in Devon in the south of England where Joseph of Arimathea used to come with Jesus when he was a teenager. It was here that he bought tin ingots from the Island of Ictis made famous by Pytheas the Greek explorer.
And Did those feet written by Michael Goldsworthy is an explanation that brings together the Grail story traditions with the Glastonbury legends of King Arthur and Joseph of Arimathea.
In 1191 the bones of King Arthur were supposedly dug up at Glastonbury Abbey. It was rumoured that a cross was found with him which conveniently stated that King Arthur, (i.e the bones just unearthed), were found ‘in Avalon’, confirming to those that needed to be persuaded, that Avalon was in fact Glastonbury. The reason the monks at Glastonbury committed a fraud such as this was because of the Grail legends concerning the Matiere de Bretagne coming from France. These were in a way competing with the established tradition at Glastonbury which associated King Arthur with Joseph of Arimathea. The news of this Grail literature was now prevalent in England and Glastonbury needed an association with a saint to attract Pilgrims. It is due to Melkin’s prophecy that Joseph had always been associated with Glastonbury since it related information concerning ‘virginem adorandam’ which was assumed by Glastonbury monks to relate to the church built in wattle at Glastonbury that was dedicated to the virgin Mary. This was also assumed by William of Malmesbury when he mentioned the same church. This part of Melkin’s riddle is infact providing accurate on site details of the position of the burial place of Joseph of Arimathea at Burgh Island. It was due to this misinterpretation of Melkin’s prophecy that Glastonbury presently rests its case as to being the Location of Avalon and the hallowed ground where Joseph lays. If Joseph were there he would have already been discovered.
Nobody was too sure where the island of Avalon was, but everybody since the writings of Geoffrey of Monmouth knew that King Arthur was also buried in Avalon. This actually indicates that Geoffrey did source material written by Melkin that remained in Britain as Melkin is responsible for renaming the island from Ictis to Avalon.
Joseph of Arimathea, by Melkin’s prophecy also indicated was buried in Avalon. Neither William of Malmesbury nor Geoffrey of Monmouth associated Glastonbury with the Island of Avalon at the time they wrote. This was a later corruption by monks and the sole purpose of producing the fraudulent unearthed cross was to establish Glastonbury as Avalon. If Glastonbury could only be established as Avalon by the unearthing of King Arthur, then it must follow the Joseph of Arimathea was also buried within the Abbey grounds if all were convinced that Glastonbury was Avalon. To unearth Joseph of Arimathea, however, would prove difficult as it was known that he was buried with the holy Grail. Since the monks were not apprised of what the holy Grail consisted of, it was easier to fabricate the unearthing of King Arthur with a cross attesting to the fact that where he was unearthed was indeed Glastonbury and therefore it must be the island of Avalon. The reason Joseph of Arimathea needed to be associated with Glastonbury is because the monks needed funding to rebuild their Abbey after the fire.
Prior to the fire of 1184, there existed a prophecy written by a monk called Melkin. In this prophecy, (once it is decoded), Melkin supplies very pertinent information in geometric instructions, that gives precise directions to an island in Devon. This island is Burgh island in Devon. Melkin states that the body of Joseph of Arimathea lies in the southern angle of a bifurcated line. Once Melkin's code is deciphered, it clearly portrays that Avebury is the point on the St. Michael’s ley line, which in his puzzle, he refers to as a ‘sperula’or sphere, meaning a stone circle. This is the point within the Avebury stone circle complex which, at 13°, if one scribe's a line through Montacute to Burgh island (which Melkin calls the island of Avalon), it is exactly one hundred and Four nautical miles, the exact number that Melkin gives. We should not forget that Father William good deposited this clue in the English college at Rome. Someone or some organisation had tried to eliminate this information from ‘Maihew's Trophea’ to prevent the Joseph line being found but luckily this clue was preseved in Stillingfleet’s private collection and thus acts as a confirmation that the line is Genuine. It also seems that several marker churches that identified the genuine Avalon were also destroyed to prevent this information coming into the public arena.
The location of Avalon has always been thought to exist at Glastonbury but with a recent study of some of the oldest text and the uncovering of the fraud concerning King Arthur carried out by the monks at Glastonbury, it is evident that Avalon is in Devon . The references that Melkin gives are part of a geometric riddle that once solved, points straight to the island in Devon which is obviously fits Diodorus’s description as Ictis.
The unofficial anthem written by William Blake called Jerusalem starts with the line ‘And did those feet’. This is the title of the book written by Michael Goldsworthy , which conveys the same story that Jesus visited England while accompanying his father, Joseph of Arimathea to Britain. The book called ‘And did those feet’clearly deciphers Melkin’s prophecy, so that it becomes apparent that Melkin knew where the island of Avalon was and what existed within it. To fully understand this extraordinary set of events, go to the link provided below and buy the ebook
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI
And Did those feet written by Michael Goldsworthy is an explanation that brings together the Grail story traditions with the Glastonbury legends of King Arthur and Joseph of Arimathea.
In 1191 the bones of King Arthur were supposedly dug up at Glastonbury Abbey. It was rumoured that a cross was found with him which conveniently stated that King Arthur, (i.e the bones just unearthed), were found ‘in Avalon’, confirming to those that needed to be persuaded, that Avalon was in fact Glastonbury. The reason the monks at Glastonbury committed a fraud such as this was because of the Grail legends concerning the Matiere de Bretagne coming from France. These were in a way competing with the established tradition at Glastonbury which associated King Arthur with Joseph of Arimathea. The news of this Grail literature was now prevalent in England and Glastonbury needed an association with a saint to attract Pilgrims. It is due to Melkin’s prophecy that Joseph had always been associated with Glastonbury since it related information concerning ‘virginem adorandam’ which was assumed by Glastonbury monks to relate to the church built in wattle at Glastonbury that was dedicated to the virgin Mary. This was also assumed by William of Malmesbury when he mentioned the same church. This part of Melkin’s riddle is infact providing accurate on site details of the position of the burial place of Joseph of Arimathea at Burgh Island. It was due to this misinterpretation of Melkin’s prophecy that Glastonbury presently rests its case as to being the Location of Avalon and the hallowed ground where Joseph lays. If Joseph were there he would have already been discovered.
Nobody was too sure where the island of Avalon was, but everybody since the writings of Geoffrey of Monmouth knew that King Arthur was also buried in Avalon. This actually indicates that Geoffrey did source material written by Melkin that remained in Britain as Melkin is responsible for renaming the island from Ictis to Avalon.
Joseph of Arimathea, by Melkin’s prophecy also indicated was buried in Avalon. Neither William of Malmesbury nor Geoffrey of Monmouth associated Glastonbury with the Island of Avalon at the time they wrote. This was a later corruption by monks and the sole purpose of producing the fraudulent unearthed cross was to establish Glastonbury as Avalon. If Glastonbury could only be established as Avalon by the unearthing of King Arthur, then it must follow the Joseph of Arimathea was also buried within the Abbey grounds if all were convinced that Glastonbury was Avalon. To unearth Joseph of Arimathea, however, would prove difficult as it was known that he was buried with the holy Grail. Since the monks were not apprised of what the holy Grail consisted of, it was easier to fabricate the unearthing of King Arthur with a cross attesting to the fact that where he was unearthed was indeed Glastonbury and therefore it must be the island of Avalon. The reason Joseph of Arimathea needed to be associated with Glastonbury is because the monks needed funding to rebuild their Abbey after the fire.
Prior to the fire of 1184, there existed a prophecy written by a monk called Melkin. In this prophecy, (once it is decoded), Melkin supplies very pertinent information in geometric instructions, that gives precise directions to an island in Devon. This island is Burgh island in Devon. Melkin states that the body of Joseph of Arimathea lies in the southern angle of a bifurcated line. Once Melkin's code is deciphered, it clearly portrays that Avebury is the point on the St. Michael’s ley line, which in his puzzle, he refers to as a ‘sperula’or sphere, meaning a stone circle. This is the point within the Avebury stone circle complex which, at 13°, if one scribe's a line through Montacute to Burgh island (which Melkin calls the island of Avalon), it is exactly one hundred and Four nautical miles, the exact number that Melkin gives. We should not forget that Father William good deposited this clue in the English college at Rome. Someone or some organisation had tried to eliminate this information from ‘Maihew's Trophea’ to prevent the Joseph line being found but luckily this clue was preseved in Stillingfleet’s private collection and thus acts as a confirmation that the line is Genuine. It also seems that several marker churches that identified the genuine Avalon were also destroyed to prevent this information coming into the public arena.
The location of Avalon has always been thought to exist at Glastonbury but with a recent study of some of the oldest text and the uncovering of the fraud concerning King Arthur carried out by the monks at Glastonbury, it is evident that Avalon is in Devon . The references that Melkin gives are part of a geometric riddle that once solved, points straight to the island in Devon which is obviously fits Diodorus’s description as Ictis.
This is in
fact named in the Grail stories as the island of Sarras named after Judah’s
eldest son Zarah, who broke the womb first. His name has the same pronunciation
as Sarra in French and his descendants came to the south-west and were the
primordial miners of tin on southern Dartmoor who brought their tin to this
island to be sold. This is the reason that in the Grail stories, the island is
called Sarras and to which the holy Grail was brought. It is to this island
that after the crucifixion of Jesus, when his body was taken down from the
cross by his uncle, Joseph of Arimathea, it was then conveyed to a box filled
with Cedar oil so that it might preserve his corpse. This box or coffin known
as the Grail Ark was then conveyed with Joseph and several others from
Jerusalem to the island of Sarras, which Joseph knew well, having visited many
times previously on his mercantile trips with Jesus. This island had been known
about in the Greek chronicles because Pytheas a Greek explorer had visited the
island on his expedition to find amber which they did not realise was the
sometime by product of tin and copper smelting. The island was kept secret over
many years since Pytheas’ visit, until Joseph of Arimathea visited the island
with Jesus on one of his trips abroad gathering metals.
It was to
this island previously known as Ictis that Joseph of Arimathea chose to convey
the Grail ark and place Jesus in an old tin vault that had been shut down or
made redundant due to the Roman invasion. For about 1000 years, the island
called Burgh island had been the place on the coast where all the tin miners up
on southern Dartmoor had brought their tin to be stored in the vault. This
transpired so that visiting traders could take away tin at any time and the
island acted as a trading post. It is for this reason that Diodorous refers to
it as an ‘emporium’. It becomes clear now the reason that Joseph of Arimathea
knew the island very well. Strabo even relates the story behind the cache of
tin ingots found at the head of the Erm.
The gospels
relate that Jesus was laid to rest in a hewed out tomb belonging to Joseph of
Arimathea and the rumours still persisted as eyewitnesses had seen the doubled
over white shroud that covered his body as he lay in the Grail ark. One wonders
if the Gospel accounts of the burial of Jesus are just the echoes of the
misconstrued eyewitness accounts that existed in Jerusalem just after the
resurrection. This set of events aslo explains why the flower imprints were
found on the Turin shroud. This is fully explained in detail in a book called
‘And did those feet’, written by Michael Goldsworthy as new theory as to how
the Grail stories, the Arthurian legend at Glastonbury and the gospels
interlink and provide evidence of the whereabouts of the body of Jesus.
Melkin, who
actually wrote the original book of the Grail, which ended up over in France
and gave rise to the many Arthurian Grail romances now is understood to be the
same person who provided the rumours of Joseph of Arimathea at Glastonbury. So
now we have a tomb containing King Arthur, Joseph of Arimathea and Jesus that
was last shut when Melkin moved to France in around 600AD, sometime after the Saxon
invasion. However the Templars, once they have been disbanded in the Middle
Ages, were also privy to this island location and they knew what was buried
within. It was here on Christmas Day in 1307 that they decided, (after King
Philip and the Pope had disbanded their organisation), to relocate their
treasure that they had managed to recuperate and ammased it into three treasure
ships that left La Rochelle on 13Tth October 1307.
While
depositing their treasure in the tomb they removed the Shroud of Jesus that had
been submerged in the Cedar oil for 600 years while covering his body. It is
inside this vault that the image of Jesus on the Turin Shroud was formed while
draped over the body of Jesus in Cedar oil. The evaporated Cedar oil has left a
caramel like substance all over the Turin Shroud, but the image itself was
formed by the detritus left behind by anaerobic bacteria.
Only 50 years
later, one of the Templars that died with Jack de Molay near Notre Dame in
Paris, had a granddaughter that produced the Turin Shroud. This is not
coincidence and answers the many questions of why there is no provenance for
the Shroud of Turin prior to 1354. The Shroud had existed within the tin vault
until the Templars arrive and remove it. The song which became a Christmas
Carol; ‘I saw three ships come sailing in on Christmas Day in the morning’ is
really the echo of the Templars bringing their treasure to the island of Avalon
in Devon. However, this song had always been associated in Cornish tradition to
the visit of Jesus and Joseph of Arimathea. It was the Templars, however, that
marked out all the churches dedicated to St. Michael that lie along the St.
Michael Ley line. Oddly enough, it is the other St. Michael churches that we
used as markers, that confirm that the island of Avalon is indeed Burgh island
in Devon
It
is this line that Melkin refers to, which, when bifurcated within the Avebury
stones at 13° and a line is scribed for 104 nautical miles it lands on this
same island. Unequivocably Melkin understands the connection between the island
of Ictis used by Joseph of Arimathea and clearly calls it the island of Avalon.
Firstly, it is known by the Greeks as Ictis, secondly, as the island of Sarras
by the French Grail writers and thirdly, as the island of Avalon named as such
by Melkin originally and made to appear as pertaining to Glastonbury tor by
some devious medieval monks . It is even referred to as the island of Avaron by
some of the Grail writers.
The unofficial anthem written by William Blake called Jerusalem starts with the line ‘And did those feet’. This is the title of the book written by Michael Goldsworthy , which conveys the same story that Jesus visited England while accompanying his father, Joseph of Arimathea to Britain. The book called ‘And did those feet’clearly deciphers Melkin’s prophecy, so that it becomes apparent that Melkin knew where the island of Avalon was and what existed within it. To fully understand this extraordinary set of events, go to the link provided below and buy the ebook
The Turin shroud is the ‘duo fassula’ from a genuine burial casket containing cedar oil which contained hundreds of flowers, mostly leaving their impression in the vicinity of the Jesus’s head. These must have left their imprint as they rested on the shroud as they were gently suspended in oil over the centuries. It seems probable that Brownian motion might have had an effect within the oil in distributing the organic detritus that makes up the shading of the image. Where the shroud made contact with the skin or hair of Jesus there was more deposit over the long time span as the detritus was restricted. The image on the Shroud varies inversely with the shroud-to-body-distance as it floated in solution i.e. the image density or ‘pixilation’ corresponds to a mathematical gradient directly relative to distance between the body and the cloth, which highlights that the Shroud covered an actual body during the time of image formation. The darker the image in the original, the closer this part of the shroud was to the body, the darkest parts actually touching. The lighter the image the further away these parts of the body were from the Shroud and thus less chance of entrapment and build up. This gives the impression that the Shroud is in a way pixelated by shading with a relationship of darkness the closer it is to the body. So we can see also, that the case is strong for micro-bacterial anaerobic activity that ranged free, suspended in solution and thus depositing itself more heavily where the cloth was inhibited by contact and received a larger residue build up by a combination of two forces within the solution, Brownian motion and microbial movement.
The proposed time period of six hundred years for the formulation of the image is only a considered guess based upon Melkin’s assertion of the shroud being folded amongst other factors such as the faint facial imprint on the rear, but the reference to folding(pleta), could be just a re-iteration or clearer definition of the ‘doubled’. If we have fully understood that Melkin’s meaning was that it had been removed and the shroud was set aside from the body and folded before he exited the tomb this would of course allow the drying and caramelising of the oil before being removed by the Templars.
It would appear then that microscopic residue from the anaerobic activity worked in conjunction with Brownian motion. This process in effect deposited more material in the spaces unimpeded by the skin and hair of Jesus, thus rendering a near perfect negative image.
This is the Joseph line that locates the tomb of Joseph of Arimathea on the Island of Avalon as directed by father William Good as the line runs through St. Michael's hill in Montacute. This is the confirmation of Melkin's prophecy.
This became fainter but fixed once removed from the box during the solidification of the varnish like residue as the oil slowly evaporated. The whole shroud is a sepia coloured cloth with a faint imprint which was brought to life during the advent of photography, producing the perfect positive image of the man who changed the world. The fact that the Shroud was covered in oil that impregnated every fibre, certainly explains the cloths imprint surviving through the centuries, as under normal circumstances the flax would have rotted over a two thousand year period.
This became fainter but fixed once removed from the box during the solidification of the varnish like residue as the oil slowly evaporated. The whole shroud is a sepia coloured cloth with a faint imprint which was brought to life during the advent of photography, producing the perfect positive image of the man who changed the world. The fact that the Shroud was covered in oil that impregnated every fibre, certainly explains the cloths imprint surviving through the centuries, as under normal circumstances the flax would have rotted over a two thousand year period.
It is not difficult to say that, despite the seemingly definitive tests making out the shroud to be a fraud purely on the basis of date; the status of the Shroud of Turin is as muddy as before because of the erroneous scientific results. It is not so much that the results are wrong however, but given the information about the preceding 1300 years until it was displayed, allowances could be made for the Carbon 14 measurement and new tests devised.
Since the Shroud is made of materials which were once living plants, radiocarbon dating should be accurate, but of all the theories used to explain the excess carbon 14 in this ancient relic, none take into account living micro-organisms, such as anaerobic bacteria which were present on the shroud for at least six hundred years during its undisturbed spell in the solution of Cedar oil. As these micro-organisms lived and multiplied leaving behind their detritus, they would have incorporated new carbon into themselves, and into their organic wastes which would assuredly alter the accuracy of any Carbon 14 results. One could posit that during seaborne transportation, agitation in part was responsible for the distribution of the image, but this would not give the erroneous C14 results we are witnessing left by their residue. The unlikelihood of anaerobic Fungi also existing in solution would seem to indicate that these filaments pervaded the cloth after it was taken out of solution and left folded within the tomb.
The outermost fibres of the cloth are coated with a layer of starch fractions and various saccharides from the resin oil. Widely spread throughout the cloth, the coating has turned into a caramel-like substance, thus forming the medium and fixing agent for the image’s shading particles while acting as a ‘fixant’ for the enduring image. Where there is no encapsulated darkening that forms the images, there is an otherwise clear starch and polysaccharide coating on most of the shroud’s fibres and the varnish like film is precisely what one would expect from evaporated and dried resinous cedar oil. Spectral and chemical analysis reveal that the ‘chromophores’ of the Shroud of Turin's images are complex, conjugated carbon bonds which do support the assertion that they have been deposited by a mixture of evaporated resinous oil mixed with micro-bacterial detritus. The final confirmation that the formation of the image was indeed constituted in solution is shown by computer analysis that picks up the wave of the shroud as it was suspended in the liquid.
Before 1988, the Shroud had already undergone several forensic tests made by many experts in the field, each finding, supported the belief that this cloth was approximately 2000 years old, and that it originated from Israel. It seems that science has been steered by the fact that the Shroud not having a documented history appears suspect. A sacred relic pertaining to a such a specific event in global history appearing 1300 years after it was first recorded has tainted its credibility purely for the lack of its known provenance. We should look to Melkin for the confirmation that he saw this same object circa 600AD.
Habet enim secum Ioseph in sarcophago duo fassula alba & argentea, cruore prophete Jhesu & sudore perimpleta: Joseph has with him in the sarcophagus a doubled white swaddling cloth covered with the blood and sweat of the prophet Jesus that was folded around him.
It is hard to get more precise than this description by Melkin especially since he is the man who gives account of how these events unfolded. This by itself confirms that the ‘duo fassula’ is not the Grail of popular conception but now focuses our attention on the other things that the Grail has had associated with it. The original Graal was commensurate with a ‘processional’ in which it appeared while the Grail questor was at meat, which was indicative of a three stage progression over time. Grades or Degrees as the name suggests are stages of spiritual progression and indicate a level of attainment. It is only by careful understanding of the purport of the prophets that one can realise the correlation of what is meant by Melkin’s elucidation in the Grail book. Lastly a quest, journey, or both, is the stamp or essence of the Grail and on an individual basis is the life saga of all mortals, but for mankind as a whole the Grail is the work of God that can be witnessed within the parameters of ‘Biblical Time’ which is elevating consciousness through the divine spark or Holy Spirit. All of these attributes of the Grail have been incorporated in the Romances but their substance has been somewhat misconstrued. The Grail Quest has become the spiritual search of the soul for divine union, set in a context of Knightly pursuits of chastity, virtue, and prayer, but as we now know the Grail itself, in the person of Jesus, has been transposed through misunderstanding to a physical object to be searched for.
So we now can remove ourselves from a quest to find an objective tangible Grail, to the discovery of a more valuable possession that exists or comes to fruition out of Time and to which the real purport of the Grail alludes and which is born witness to by the Prophets. This is in effect a concept of potential to be understood and this is the essence of the Grail, something that can never be attained by conscious will but by the Spirit of God. Something that cannot be found, but only attained through heightened consciousness and the understanding that this consciousness is being elevated within the confines of a divine plan, over a pre-determined time span that we shall call ‘Biblical Time’.
When the Shroud
was definitively removed from Joseph’s tomb is unclear but if our assertion
that the ‘duo fassula’ is the shroud, why would Melkin state that he expected
it to be found in what was to be an ‘undisturbed’ grave, if he is responsible
for taking it to France along with the Book of the Grail. The only reason for
postulating such a proposition is because there is a possible instance where we
hear of the shroud prior to its first accepted appearance but the evidence is
not strong. From all the evidence produced here, Melkin appears to have removed
the Shroud and folded it leaving it to slowly dry in the sepulchre chamber. By
his own account he believed the chamber would not be opened until the appointed
time in ‘Biblical Time’ and did not know the Templar’s were going to deposit
their treasure in the tomb and remove the Shroud. To have mentioned it in his
prophecy indicates that he knew what impact the shroud would have on the world,
acting as a proof of Jesus’ sacrifice and suffering, but he never contemplated
it would be separated from the Grail Ark which established it as the genuine
shroud referred to in the Gospels. It is very probable that when Melkin saw the
Shroud the image (the positive of a negative formation) was much clearer before
it dried.
Now we know that
the Grail writers have allegorised a body of knowledge in their own imaginative
ways, it could also shed light on the strange reference to Josephes and other’s
crossing the channel on a shirt (which is a strange concept) and should be
understood as another example of a reference to a mistranslation or the sense
being misconstrued and in this example the shroud or cloth from the original
becomes a shirt in the Romance. This actually epitomises the random
allegorization that was perpetrated by the Romancers. This would be no
surprise, as we have already witnessed greater mutations from the original form
in other aspects of the Romances. But this particular piece of information could
indicate that the Grail Ark was in fact transported up through France as some
accounts have it and then the fifty (said to accompany the Grail), then went to
the Island of Sarras, to the final resting place of the Graal.
At the
inquisition of the the Knights Templar, Arnaut Sabbatier, a young
Frenchman who joined the Templar order in 1287, testified that as part of his
initiation he was taken to “a secret place to which only the brothers of the
Temple had access”. There he was shown “a long linen cloth on which was
impressed the figure of a man” and he was then instructed to venerate the image
by kissing its feet three times. Had the Templar illuminate, who possessed the
manuscripts recording early British history, also had in their possession the
Shroud removed from Jesus’s body at the death of King Arthur at his burial in
Avalon? If so this puts an earlier date than 1307 for the opening of the tomb
and the extraction of the Shroud from it, but we will cover this shortly. The
Knights Templar had been accused of worshipping idols, in particular a “bearded
figure” which some reported as a bearded head but was this object they had
secretly venerated, the Shroud which of course depicts a bearded Jesus.
The old tin vault first being used as a tomb seems
to
have occurred at the burial of Jesus and subsequently
by those who buried Joseph. It is also related that some or all of the Kings
from this early royal line up to Arthur are also buried there.‘Galahad dies at Sarras, says
Hardyng,but sends Percival with his heart to Arthur, praying the king to bury
the heart
beside king Evalak and duke Seraphe, who were
buried beside Joseph ( in the chapel of Our Lady at Glastonbury)’.
The last bracketed phrase is an afterthought
being an affirmation and interpolation of an earlier record. Finally, Melkin must have witnessed Arthur’s burial to have
related that the ‘duo
fassula’ was buried in the same place as
Joseph. So it is only Sabbatier and the The
Pray Codex (The Hungarian Pray
Manuscript) a
collection of medieval
manuscripts, that offer any prior knowledge of the shroud before
the 1350’s, so it is not clear when or
if it were De Charney who removed it.
The Pray Codex
is an old handwritten Hungarian
text dating to
between 1192-1195 showing a similar picture of repose to Jesus’ imprinted on the Turin shroud, but no further
evidence or likeness except an exaggerated artistic impression
of the twill
pattern which could be considered striking but vastly exaggerated and any
likeness completely coincidental.
the similarity
of repose of the body of Jesus as being similar to the image formed on the
Shroud.
This of course
could be just coincidental and does not in any way prove a connection with the
shroud and even if it did it might just indicate that the Templars deposited
the Ark of the covenant in the Tomb before 1195AD as we hear only rumours of
the Ark’s removal and nothing in any Templar documentation. The Pray codex is only given such credence as
representative
of the shroud based upon three similarities.
The repose of the body is the first, the burn marks or ‘poker holes’ in
the real shroud that appear to be in an ‘L’ shape and the pattern of four holes
represented here in an upside down ‘L’, and lastly the supposed representation
of the ‘Herringbone Twill’ cloth that comprises the Shroud. It would seem that
the poker holes are just decoration by the artist, the same feature found on
what looks to be the belt of the Angel and its wing,
but also found
above the chest of the female administering saint. The top scene is quite simply Joseph and Nicodemus
preparing the body and the second is the three women witnessing the whiet cloth
left in the the tomb,both as representative of Gospel accounts. There
is no mention in
the codex of the image being representant of the shroud and the supposed
pattern of the weave of the cloth has been deemed a more important feature by
the artist than representing the image of Jesus on the cloth which is slightly
redundant if the picture were genuinely portraying a knowledge of the Shroud. The fact that Jesus is having lotions applied
like the Gospel account seems to indicate that coincidentally the way the body
is laid out is similar to the shroud but the real intent is to show the body
receiving attention after having been removed from the cross as the gospel
accounts convey.
One would think that if one were in some way trying
to
recreate the image portrayed on the shroud as
something the artist had witnessed, it is a most striking feature that the
beard is not included. Would it not
strike anyone coming across the
shroud that Jesus wore a beard rather than leave
out the feature. In the image of the
Shroud of Turin, the right palm is over the base of the left hand, while in the
Pray codex, the arms intersect above the wrists. If one were
trying to depict the 14 feet long Shroud, significantly
larger than the small shroud depicted here in the codex, one would at least
portray that an image existed on the Shroud. It seems that the main reason for
considering the similarities of the Pray Codex was to confute the dating
provided by the C14 results of 1260–1390 AD and establish the Shroud existed at
an earlier
date. The
similarities are only due to the fact that they convey differing portrayals of
an historic event about the same person through different mediums.
The last time the Tomb seems to have been opened is
on December 25th 1307, seven
years before the death of De Charney or fifty years before the Shroud was first
displayed in 1357. It seems unlikely
that the Shroud was in continental Europe until just prior to its first
showing, and why would Melkin say the cloth is with Joseph if he had removed it
to France.
It is surely not by coincidence, that the
same Templar society that built the St. Michael churches had knowledge
of the Grail, physical proof of the Turin Shroud and knowledge of the
whereabouts of the Island of Avalon. This
surely would be the perfect place in which to deposit their treasure.
Finding an empty tomb in Jerusalem by itself does
not prove a resurrection. However the fact that the tomb in which Joseph had
put Jesus was empty, is essential to the resurrection’s truthfulness for
fundamentalists. If anybody would have been able to produce Jesus’ body, any
resurrection claims would be voided and Christianity would not be founded on
the tenets it possesses today. So here we are presented with two options; Jesus
survived the ordeal of the cross and carried out his appearances which would
explain Thomas seeing the two holes in Jesus’s hands and Luke having Jesus say
"behold my hands and my feet, that it is I myself. Handle me and see, for
a spirit does not have flesh and bones as you see I have," Or, the
resurrection accounts are inaccurate and there was, no resurrection and if
there was an appearance, it must have been a spiritual appearance rather than
Luke or Thomas’s witness. This form of appearance is well attested by St.
Paul’s conversion from persecutor to advocator and is evidence of Jesus
enduring as the Spiritual leader of Judah’s heritage as attested to by the
Prophets.
If one is not a fundamentalist then Jesus’s resurrection is just as important, yet it must be understood in a way that the prophets speak of it and in the sense that the Grail Book recounts as Jesus being part of the ‘Divine Plan’. Jesus was resurrected that all men that believe in him might also be resurrected, this is a spiritual resurrection not a bodily one because his earthly body did not undergo an Elijah like flight into Heaven. If it had, how could the shroud have been created?
It is Jesus’s bodily resurrection that provides validation of his incarnation for the primitive and fundamental Christian mind and for St. Paul. The entire Christian faith rests upon the centrality of the resurrection of Jesus and the hope for a life after death as St.Paul confirms here: "If only for this life we have hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep”. St. Paul, who can probably be accounted one of the greatest man who ever lived, was assuredly converted to a believer in Jesus as the Messiah, spoken of by the Prophets. Apart from Jesus’ sacrifice, Christianity’s evolvement and perpetuation is largely due to his effort. Having no other substance upon which to base his resurrection accounts except those given by the Gospel writers his eschatology becomes somewhat rationalized on the assumption that the Body of Jesus ascended to heaven. The resurrection occurs in this life on earth as stated by Jesus - in the spiritual sense while in the body and this conception is attested to throughout the Prophets. This spiritual resurrection would not occur had it not been for the sacrifice of Jesus and this resurrection is part of the individual’s life and the Judaic heritage which extenuates to all the offspring of Abraham, iconic as the first man to have Faith. Otherwise why would there be the reassurance of the second death having no power and is faith all that man can establish. Is not Faith the precursor to the certain knowledge of God? Faith is only called for until proof can be established by a higher consciousness- ‘credo ut intelligam’. Paul spoke of how the state of consciousness existed in his ‘Times’ from Hebrews 11:1
Now faith is the substance of things hoped for, the evidence of things not seen, Or more correctly as St. Paul saw it,
Now faith is being sure of what we hope for and certain of what we do not see. But due to Man’s consciousness existing and being formulated in Time, we now find that resurrection is no longer confined to Faith but now becomes a proof.
How could Jesus be crucified in Egypt? Egypt in this sense is identified as one of the degrees of spiritual attainment spoken of by the Grail book and throughout the prophets, as spiritual attainment mirrors Biblical history. If one does not achieve belief that Jesus lived and died as part of a Divine plan and was the Saviour who came to help every individual, then there is no further Spiritual progression, hence the first death. If Jesus had not come, those who fell asleep would not be reawakened during their lifetime in the flesh as this is the essence of his coming, that life (a spiritually awakened soul) may continue after the death of the flesh; for had he not come, those who died in the Law since his coming, would not be resurrected.
Those who do believe but fall away, undergo the ‘troublous times’ spoken of by the Prophets which is a period after the spiritual fall of Jerusalem and a seven year period of spiritual purification. If they are purified by compliance to the Law, they then accomplish the equivalent of the return from Captivity in Babylon. This can only become clear with a good grasp of the biblical prophets as being applicable spiritually today and an understanding of Biblical Time which we shall cover shortly. Due to Pharisaic theology interpreting the resurrection as an expected physical bodily fufilment based upon prophetical metaphorical language, we can understand the necessity of the creation of a resurrection scenario to marry with misunderstood prophetical prognostications such as Isaiah 26:19 But your dead will live; their bodies will rise. You who dwell in the dust, wake up and shout for joy. Your dew is like the dew of the morning; the earth will give birth to her dead. And Ezekiel 37:5 ‘This is what the Sovereign Lord says to these bones: I will make breath enter you, and you will come to life. 6 I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the Lord.’
However in these pages the referencing of the Prophets regarding the resurrection is too lengthy an enterprise to undertake, but as regarding the placement in Time of the unveiling of the tomb, we should endeavour to elucidate this small part of the Divine Plan understood by the Prophets as it pertains to the ‘elevation of the consciousness of Mankind’.
Theological issues aside; the scenario mentioned above that Jesus appeared in the spirit to the apostles and Gospel writers recorded sightings of an Angelic or Spiritual form of Jesus is but one explanation. More probable is that the Gospel writers polemicised his appearance to add credibility to his resurrection trying to marry together what the prophets had predicted, with what Jesus had also told his disciples, and their current view of what should happen to fulfill those expectations. This would of course, have been made simpler if the body of Jesus had disappeared up to heaven and was not seen again.
Glastonbury Tor which most people have assumed is the Island of Avalon but this was an idea promoted by the monks at Glastonbury abbey after the Fire, just gain pilgrims. The Island of Avalon is unmistakably Burgh island in Devon.
When Joseph removed Jesus body from Jerusalem, only the closest of those who travelled with him knew the truth while the resurrection account filled the void. This rationalisation was essentially understood by the compilers of the ‘Q’ source and the Gospel apologies and this was then subsequently elaborated upon. Thanks to Melkin’s appellation of ‘Abbadare’ as a pseudonym for Jesus, no-one has suspected that the corpse of Jesus existed in Britain except the illuminate from the Templars, who it would seem, learned of the tomb’s whereabouts from the Grail book. This would of course mean that Joseph had removed the body as we have posited and as the Grail book maintains, to remain in a casket of oil which now lies in the Island of Avalon with Joseph.
When Joseph removed Jesus body from Jerusalem, only the closest of those who travelled with him knew the truth while the resurrection account filled the void. This rationalisation was essentially understood by the compilers of the ‘Q’ source and the Gospel apologies and this was then subsequently elaborated upon. Thanks to Melkin’s appellation of ‘Abbadare’ as a pseudonym for Jesus, no-one has suspected that the corpse of Jesus existed in Britain except the illuminate from the Templars, who it would seem, learned of the tomb’s whereabouts from the Grail book. This would of course mean that Joseph had removed the body as we have posited and as the Grail book maintains, to remain in a casket of oil which now lies in the Island of Avalon with Joseph.
The strange thing about the Gospels is their ability to be so factual and to record faithfully some events, yet at other times provide completely garbled and contradictory accounts to rationalize the void left by a Messiah and no body to revere. This is also witnessed on the relationship of the Magdalene and marriage issue along with the missing husband of the Virgin Mary. It is not the object of this enquiry to cause any offence to the faithful but the Virgin birth of the prophets is a reality and the virgin birth of Jesus was not. Hence we have total obfuscation about Joseph, Jesus’ father (which could of course be Joseph of Arimathea), based upon Isaiah 7:14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. Essentially the Messiah had to be the product of a Virgin otherwise for the fundamental understanding Jesus could not be the Messiah if concieved naturally. Yet interestingly enough his geneaology is traced through Joseph which is pointless without input. The virgin birth of a son can only be understood in Spiritual terms and what the language of the Prophets refers is the birth of the spirit within man.The prophets words can be undertood to apply to spiritual growth as well as speaking the truth relevant in Time.
Not unlike the Grail stories in many respects, (but more so like the stories about Arthur that emanated from Glastonbury), the Gospels are unable to obscure the truth behind the polemicism and rationalisations. One such garbled and contradictory account is the burial of Jesus in Jerusalem where none of the Gospel writers concur, but elaborate on ‘Q’. Is the cloth, much like the ‘Wattled’ church, overstated in the contradictory accounts of the Gospel writers. The two salient facts that Jesus was buried by Joseph in a tomb he owned and with a white cloth, seem to indicate a story built upon slight detail and then dovetailed to match the perceived eschatology. Could this burial information and the fact that it was a hewed out tomb in which no other person had been laid, be mixed with the rumoured echo that Jesus was to buried in a tomb hewed out. Was this tomb spoken of hewed out by Dumnonian miners and is situated elsewhere, but still owned by Joseph? Is the real story that, some close to Jesus, saw Jesus in the Shroud, heard he was to be buried in a hewed out tomb owned by Joseph and then he was never seen again? Someone close to Jesus will have placed the flowers in the Grail Ark and this most probably, was Mary Magdalene. She would not want his body to undergoe any further abuse and might even be responsible in part for the rumour starting that Jesus was in Joseph’s tomb. It could be that this information never actually became public knowledge, because all those who witnessed Jesus in the shroud and were close to him went to England. If so then these small details would certainly give the compilers of ‘Q’ and the Gospel writers, cause to stretch, embellish and bring to life, the only information that was passed onto them, i.e. the matter of fact information concerning a white cloth and a hewed out burial chamber belonging to Joseph. The various differing accounts, guards outside the tomb etc, can only be seen as an attempt to explain the unexplainable with attempted eye witness accounts that all contradict each other, used individually as a devise by each Gospel writer to substantiate his version of events.
Whether Jesus appeared after the crucifixion or not, has no relevance to his sanctity as he was spoken of by the prophets and he fulfilled the very purpose for which he had come which he himself bears witness to. This was to give life or resurrect those Israelites who had come out of Egypt (historically but spiritually emblematic) and who had become spiritually dead by their ignoring or denial of compliance to the law. If Jesus had not come his voice and message would not have changed the world. There is absolutely no question that Jesus is the Messiah but it is unneccesary to account for events to fit what the Prophets predicted but rather to understand the context of the Prophets predictions.
The tombs discovery will in effect negate the fundamentalism of the bodily resurrection for Christians and realign the Abrahamic religions firstly to a new and cohesive understanding of the Prophets and latterly on a global scale by inclusion of the other faith religions. Ultimately there is only one God and this will be understood by the record left behind by the Prophets, that foretell of spiritual elevation as the work of God especially when that record is percieved as a fundamental truth and becomes understood as having transpired as a Divine Plan set in pre-cognitive Time.
In effect Jesus’ mission was to bring all Israelites (an inclusive term) spiritually ‘out of Egypt’ which is equatable with an individual’s first knowledge of God; the Law having been not so much imperfect, but primarily a precursor, in bringing mankind to enlightenment.
This was because of no failing in the Law, but down to the hardness of Man’s heart as part of the process toward Gnosis. Jesus was to be the spiritual redeemer of mankind and he was to come forth at a appointed time. One could contradict this way of understanding and say that the law was not received until after coming out of Egypt. However the answer lies in the foreshadowing that takes place in Biblical Time and will be understood once the concept of Biblical Time is commonly accepted. This foreshadowing, as we shall eventually see, is part of pre-cognition in a divine plan that has been set in Time so that Man can comprehend God’s work; the goal of which is aimed at ‘Gradually’ elevating mankind to full consciousness. This is the proof of which St. Paul thought we could only know by Faith but two thousand years ago man’s level of consciousness was not ready to accept or indeed understand such truths. Thus the practise of religion has perpetuated the knowledge of God until Man became eligible through elevated consciousness to accept that his spiritual nature has been nutured from a Divine Spark implanted in Adam 6000 years ago.
How may man reach Gnosis or self-awareness when the only orientation he has is time, yet he has no concept of it except measurement. Jesus was to challenge the world view of ‘ignorance’ with the two basic precepts that encapsulated the law and the Prophets; treat others as you would hope to be treated by them and have knowledge and love of God. Up until around 36 AD, no one had so succinctly defined the point and the lot of mankind.
When Jerusalem was delivered from the Mohammedan’s initially, the bulk of the Crusaders returned back to Europe. During the reign of Baldwin the second patriarch of Jerusalem in 1118, Hugues de Payens and another eight knights vowed to defend Jerusalem as a Christian kingdom and to protect the routes into Jerusalem taken by pilgrims. Baldwin was grateful of their avowed assistance and gave the Knights a place in his Palace adjoining the Al-Aqsa Mosque on the Temple Mount. From then on they were known as the ‘Pauvres Chevaliers du Temple’ and poor they were in those days, relying on alms charitably handed out by pilgrims on the way to Jerusalem. In its period of growth and evolution as an organised body, the Templar’s power and renown was inextricably connected to the church and European imperialism. Hugues de Payens journeyed to the West to curry favour with the Church and to obtain recruits from the sons of the landed aristocracy of Europe. The Templar dress at this stage was not uniform until after the Council of Troy in 1128 where they adopted the Red Cross of the Cistercian order of St. Benedict which just happened to be the same emblem as upon Evalak’s shield. With the Pope's blessing of the Templar order, recruits were found from the sons of nobility throughout Europe pooling much of Europe's wealth into one organisation. In the future these extensive financial resources would fund a large number of architectural projects across Europe and the Holy Land.
The Templar organisation became the guardian of arcane knowledge, having direct links to the great cathedral builders of the age and before that, drawing knowledge from the monastic tradition, who had built the Abbeys since 500 AD. Eventually the Templars knowledge provided for an offshoot that became the Freemasons, incorporating knowledge from the pyramid builders, and the builders of Solomon's Temple and the architects of the Ley system. From the 1600’s they incorporated Templar symbols and rituals evidencing the intermingling and consolidation of various organisations as part of the York Rite. The Knights Templar grew very rapidly across Europe within its 200 year fruition, empowered by religious fervour with the dreams of young nobility pursuing knightly endeavours, gaining renown for martial prowess.
The Pope added to their meteoric rise in stature by ensuring them protection throughout Europe and exempting them from all taxes and jurisdiction both secular and episcopal. One wonders what it was that the Tempars had, which qualified them for a Papal ‘Carte-Blanche’, if it were not a piece of information that would crush the church and the basis upon which it was founded.
The Templars were a force to be reckoned with and the red cross they wore was a symbol of martyrdom and assured any young knight who fought for the organisation a place in heaven, creating a cult of fearlessness on the battlefield. The knights of the Templar order were forbidden to surrender unless the Templar standard had fallen. The Templars wealth and the overall education of their adherent’s, accompanied by their fervour proved them to be elitist and allowed for top-quality armour, excellent horses and exemplary training, making them the largest non-national force in Europe to be reckoned with. The order grew in power, as every member who joined willingly handed over all their wealth and goods, the adherents avowing chastity, piety and obedience to the order and from one or more of the orders subjects, information concerning the temple mount and the British Tomb, fell into the hands of the Illuminate that formed the core of the order.
The founder Hugues de Payens circa 1118, was officially their leader as Grand Master and the last Grand Master was Jacques de Molay who was made to confess under torture to heresy and then later retracted and died defiant facing Notre Dame Cathedral. As the ‘Chinon Parchment’ was found in the Vatican archives in 2001, having been filed in the wrong place in the 17th century; it revealed records of the trial of the Templars and related that Pope Clement absolved the Templars of all heresies in 1308 before finally disbanding the Order in 1312. Why, one wonders, after such a witch-hunt and no convictions were the King of France and the Pope so intent on ridding themselves of the knights Templar order?
In the 200 years of Templar power domination, their wealth which was kept in its temples in London and Paris, especially in the latter years in which the organisation existed was lusted after by the church and the King of France. Kings and princes and private persons banked their wealth with the Templar order, while in Paris, even the royal treasure was kept in the Temple. The Order of Hospitallers, a less material organisation, established much the same time as the Templars, started to assert their authority across Europe by interfering with the Templars’ material business empire. In the end, both organisations’ eventual defeated by the Crusader nemesis Saladin in Jerusalem, impaired much of their power. Eventually, after the rounding up and disbanding of the Templars in Europe and at the death of the Grand Master Jack de Molay ,the remaining non-compliant Templars around Europe were arrested and tried under the Papal investigation or put to death for their compliance and admissions to heresy. None were convicted and most who remained alive then joined other military orders such as the Knights Hospitaller, or were pensioned off.
By Papal decree, the evident residue of the Templars wealth was transferred to the Order of Hospitallers, thus concluding the final disbanding of the Templar order by the Papal See, mainly instigated and steered by the King of France. The Vatican today admits that the final persecution of the Knights Templar was unjustified. It also admits that there was nothing inherently wrong with the Order or its rule. The Vatican standpoint today in retrospect and self-absolution is that, Pope Clement was pressurised into commissioning his witch-hunt, by the Templar’s increasing worldliness and banking profligacy and succumbed to the huge influential power wielded by King Philip IV over the Papal See.
No accurate record exists as to the Templar membership, but it is estimated that at the Order's peak there were between 15,000 and 20,000 Templars. Many of these having pooled the wealth of their estates into which they had been born, which created what probably could be termed the world's first multinational conglomerate and probably, had it not been disbanded, would have led to an eventual Republic of Europe.
The rivalry between the military orders had compounded their downfall and the Pope’s solution was to consolidate them all. This consolidation had been proposed twice by Pope Nicholas IV trying to avoid the crisis that eventually ensued. Never in fact had the question of the Crusaders been more eagerly addressed than after their fall. At the Council of Vienne in 1312, the Pope issued a papal bull, which officially dissolved the Order, and merged it with the knights Hospitaller after the king’s hope of finding a wealth of gold along with the relics recovered from the temple of Solomon had not been realised.
However, the main blame for the disbandment of the Templar order should remain with King Philip IV, who was deeply in debt to the Templars, and set up the inquisitors, taking the position that he had heard certain unsubstantiated revelations concerning their heresy and acts of sodomy. He contrived to send secret orders throughout France to arrest all the Templars on the same day, which was designated as the 13 October, 1307. King Philip made it appear that the orders had come from the Vatican, for breaches in religious piety and the Templars rumoured devotion to non-Christian idols, amounting to heresy. Of course, with the severity of the torture which existed at that time many of those captured admitted to things that were certainly not true of the Order. The long talks about amalgamation between the two orders of The Knights Templar and the Knights Hospitaller in effect had taken place at the dissolution of the Templars but both the King and the Pope through their own devious imaginations had missed their prize. The King did not manage to steal their rumoured treasure and the Pope did not stop the residue of the Templars leaving behind clues to posterity, so that they might be led to the only object that could remove power from the church. The King and the Pope may have assumed control vicariously through the Knights Hospitaller and gained control over much of the business empire, inheriting a banking empire which held letters of credit from the nobility, but the true essence that empowered the Templar order had escaped them.
The Knights Templar had a strong presence in La Rochelle from before the time of Eleanor of Aquitaine, who exempted them from duties. La Rochelle was a Templar base on the Atlantic Ocean and from there carried out their business with Britain. It is not even certain that the Templars owned their own fleet or alternatively hired ships from traders as they needed them, but there is a legend that some Templars used the port of La Rochelle to escape from France with the fleet of 18 ships which had brought Jacques de Molay from Cyprus to La Rochelle much earlier in the year of 1307. This rumour seems to have come from the port records that record Jack de Molays return from Cyprus but in the intervening months it is likely that most of the ships had been employed elsewhere. Eighteen ship loads of treasure transported across France from Paris to La Rochelle under duress seems unlikely. Three ships possibly, but eighteen would risk losing too much and that volume of treasure is surely exaggerated, but where there is rumour of treasure, there is usually a grain of truth. The ships reportedly left laden with treasure just before the issue of the warrant for the arrest of the Order in October 1307,
On hearing of King Philip's plan to arrest all Templars on Friday October the 13th, most of the Templar wealth amassed from European estates and conquests and the choice valuables that were stored in the Temple in Paris, had been assembled into three ships that lay on the West coast of France in la Rochelle. On October 12th 1307 the ships left La Rochelle and were never seen again.
Find out the whereabouts of the Templar treasure on the Island of Avalon. The complete explanation of how the Treasure is buried in the same tomb as Joseph of Arimathea and Jesus is found in the book 'And did those feet'
http://www.powells.com/biblio/61-9781780883007-1
Is this a Freudian slip or is this
the product of a subconscious national Psyche awaiting Zion.
Figure 24
Showing the Joseph line tangentially touching St. Michael’s hill Montacute. The
Joseph line forming the acute angle of 13° at
Avebury, between the St. Michael line and Mons Acutus (Montacute).
Figure 25 Showing the 13° formed
between the St. Michael Ley line and the Joseph line that ‘Bifurcate’ at
Avebury.
In 1191
the bones of King Arthur were unearthed supposedly at Glastonbury Abbey. It was
rumoured that a cross was found with him which convieniently stated that King
Arthur, (i.e the bones just unearthed), were found in Avalon confirming to
those that needed to be persuaded, that Avalon was in fact Glastonbury. The
reason the monks at Glastonbury committed fraud such as this was because of the
Grail legends that emanated from France which associated King Arthur with
Joseph of Arimathea. These were now prevalent and Glastonbury needed an
association with a saint to pull in the Pilgrims. Also because of Melkin’s
prophecy, Joseph had always been associated with Glastonbury because of his
Church that william of Malmesbury attests to.
Nobody was
too sure where the island of Avalon was, but everybody knew that King Arthur
and Joseph of Arimathea, were buried in Avalon. Neither William of Malmesbury
nor Geoffrey of Monmouth associated Glastonbury with the Island of Avalon at
the time they wrote. This was a later corruption by monks and the sole purpose
of producing the fraudulent cross was to establish Glastonbury as Avalon. If
Glastonbury could only be established as Avalon by the unearthing of King
Arthur, then it must follow the Joseph of Arimathea was also buried within the
Abbey grounds if all were convinced that Glastonbury was Avalon. To unearth
Joseph of Arimathea, however, would prove difficult as it was known that he was
buried with the holy Grail. Since the monks were not apprised of what the holy
Grail consisted of, it was easier to fabricate the unearthing of King Arthur
with a cross attesting to the fact that where he was unearthed was indeed
Glastonbury and therefore it must be the island of Avalon. The reason Joseph of
Arimathea needed to be associated with Glastonbury is because the monks needed
funding to rebuild their Abbey after the fire.
Prior to
the fire of 1184, there existed a prophecy written by a monk called Melkin. In
this prophecy, (once it is decoded), Melkin supplies very pertinent information
in geometric instructions, that gives precise directions to an island in Devon.
This island is Burgh island in Devon. Melkin states that the body of Joseph of
Arimathea lies in the southern angle of a bifurcated line. Once Melkin's code
is deciphered, it clearly portrays that Avebury is the point on the St.
Michael’s ley line, which in his puzzle, he refers to as a ‘sperula’or sphere,
meaning a stone circle. This is the point within the Avebury stone circle
complex which, at 13°, if one scribe's a line through Montacute to Burgh island
(which Melkin calls the island of Avalon), it is exactly one hundred and Four
nautical miles, the exact number that Melkin gives. We should not forget that
Father William good deposited this clue in the English college at Rome. Someone
or some organisation had tried to eliminate this information from Maihew's
Trophea to prevent the Joseph line being found but luckily this clue was
preseved in Stillingfleets private collection and thus acts as a confirmation
that the line is Genuine. It also seems that several marker churches that
identified the genuine Avalon were also destroyed to prevent this information
coming into the public arena.
The location of Avalon has always
been thought to exist at Glastonbury but with a recent study of some of the
oldest text and the uncovering of the fraud concerning King Arthur carried out
by the monks at Glastonbury, it is evident that Avalon is in Devon . The
references that Melkin gives are part of a geometric riddle that once solved, points
straight to the island in Devon which is obviously fits Diodorus’s description
as Ictis.
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI
How this relates
to the 2012 Olympic celebrations is maybe a bit more real than the makers of
video on the link below might have concieved. The committee is said to have designed a
logo that spells out the word Zion. This freak of a coincidence can be seen in
the video link below which some think is a Zionist plot but it is the time that
the correct Avalon will be discovered and will what is to be unveiled there, be
on display as part of the Olympic committee's attempt to compete with the
opening ceremony of the Beijing or Sydney ceremonies.
If the British were to be able to display the Arc of Covnant and the Grail
Ark, there would be no competition.
The reader
must now be aware of the impact that Melkin has played in British history, so
let us now turn our attention to what it was that he intended to convey to us
specifically in his English prophecy. Melkin has surely set out to manifest the
whereabouts of Joseph of Arimathea's entombment, leaving specific and precise
instructions within that prophecy. For
the last 600 years researchers have tried to interpret, disentangle or make
sense of this riddle from the obtuse Latin phraseology. They have tried to
translate it into something coherent so that the phrases link together and
provide meaning to the reader. There is
no doubt that Melkin wanted us to understand this riddle, the clues in it are
extraordinarily accurate.
The Latin is archaic and grammatically
incorrect, so, not only is it necessary to establish the geometry that lies
beneath the riddle and the meaning of individual words on different planes, but
we need to try and unravel Melkin’s
intended purpose, while also attempting to understand the mind of the man who
wrote it. Melkin’s puzzle is literary genius conveying information on different
levels and one can only wonder what his thoughts were as he constructed this
riddle.
Let us
briefly recap the current situation; Ictis had a huge vault within the Island
and Joseph of Arimathea was to be buried with ‘duo fassula’ containing the
blood and sweat of Jesus. Joseph is said to have brought with him what has
since become known as the ‘Holy Grail’ to Britain in around AD 37. Since the advent of the Romances, the ‘duo fassula’ and
the Grail have become one and the same.
Joseph came to proselytise the British. In part probably owing to his
previous links, for he introduced Jesus as a young man to Devon and Cornwall, a
kingdom known as Belerion by Pytheas. The Island that Pytheas describes, where
Joseph and King Arthur are now buried, is the Isle of Avalon, but it seems
others are there also as we assume this
was attested to by Melkin.
Many
commentators have assumed that Joseph was buried near the Old Church, in the
grounds of Glastonbury Abbey and for many years the institution at Glastonbury
Abbey has proactively encouraged such a position. It seems, that Melkin has required
us to solve a riddle for which he may have intended us to keep searching at
Glastonbury until now. If this was the case, how could he be sure that Joseph
would be found eventually? The answer and his confidence lay in the fact that
he was cognisant that the Grail was a ‘Grade or Stage’ in ‘Time’ that would inevitably
come as part of a divine plan?
It was Melkin who wrote the ‘Book of the Grail’
which contained this Hebraic occult knowledge that the Romance writers could
not comprehend and thus allegorised, building and elaborating on the substance therein,
using metaphor and imagination. It seems that Melkin's prophecy, which cannot
be traced back earlier than John of Glastonbury's ‘Cronica’ is based upon a
body of information concerning Devon and Cornwall (Belerion). This historical
sequence of events concerned Jesus, who as a single person, has changed the
world as part of a divine plan set in ‘Biblical Time’. This historical source
information was partly used by the French Grail writers who were not aware of
Jesus’s body in Avalon, but knew something to do with him was brought from the
Holy land to England. In the true prophetic tradition, Melkin prognosticates on
what will take place when Joseph's tomb is found indicating that if not wholly,
then in part, he was divinely inspired.
The Neolithic
and Medieval renovated Ley system within which Joseph is buried has been
accurately planned out and surveyed. Melkin has knowledge of the Ley system and
the distances and angles within it. It appears that Melkin, is the source for
all original Arthurian information that has come down to us today. He wrote his
prophecy and therefore he is solely responsible for renaming Ictis as Avalon.
Avalon connects Arthur and Joseph both being buried there and Melkin’s genealogy
in the ‘Estoire’ and recorded in John’s Cronica, connects them in a bloodline. Joseph is a blood relative of Jesus who is
inextricably linked to the Grail, while the Grail, as the modern world
understands its substance, is buried with Joseph and Arthur in Avalon and this
entire tradition has stemmed directly from Melkin.
How is it that a Monk knows so much, as to
understand the essence of the Grail back in the sixth century and know that
Jesus is buried in Avalon and also have insight into occult knowledge
concerning God’s divine plan and a grasp of Biblical Time? Were Jesus’s remains
witnessed by Melkin at the burial of King Arthur?
So let us
look at the small fragment of his understanding that has come down to us, for
as we further our enquiry, we will see that it is very probable that the Grail
book is about to surface as the book of the Law did, when the Jews returned
from captivity.
Hec scriptura
inuenitur in libro melkini, qui fuit ante merlinum,
This scripture is found in the book
of Melkini, who had been before Merlinum,
Insula
auallonis auida funere paganorum, pre ceteris in orbe ad sepulturam eorum
omnium sperulis propheciae vaticinantibus decorata, & in futurum ornata
erit altissimum laudantibus. Abbadare, potens in Saphat, paganorum
nobilissimus, cum centum et quatuor milibus domiicionem ibi accepit. Inter quos
ioseph de marmore, ab Armathia nomine, cepit sompnum perpetuum; Et iacet in
linea bifurcata iuxta meridianum angulum oratori, cratibus praeparatis, super
potentem adorandam virginem, supradictis
sperulatis locum habitantibus tredecim. Habet enim secum Ioseph in
sarcophago duo fassula alba & argentea, cruore prophete Jhesu & sudore
perimpleta. Cum reperietur ejus sarcofagum, integrum illibatum in futuris
videbitur, & erit apertum toto orbi terrarium.
Ex tunc aqua, nec ros coeli insulam nobilissimam habitantibus poterit
deficere. Per multum tempus ante diem Judioialem in iosaphat erunt aperta haec, & viventibus
declarata.
Hucusque melkinus.
‘The Isle of Avalon, greedy for the
death of pagans, more than all others in the world, for their entombment, decorated
beyond all others by portentous spheres of prophecy, and in the future, adorned
shall it be, by them that praise the most high. Abbadare, mighty in judgement,
noblest of pagans, has fallen asleep there with 104,000 others (or 104
knights), among these, Joseph of Arimathea has found perpetual sleep in a
marble tomb, and he lies on a two forked line, next to the southern angle of an
oratory, where the wattle is prepared above the mighty maiden and in the place
of the 13 spheres.
For Joseph has with him in his sarcophagus two white and silver vessels, filled with the blood and sweat of the prophet Jesus and when his sarcophagus is uncovered, it will be seen whole and undisturbed, and will be opened to the whole world.
Thenceforth those who dwell in that noble isle, will lack neither water nor the dew of heaven. For a long while before the day of judgment (ludioialem) in Josaphat, open shall these things be and declared to the living’, thus far Melkin.
For Joseph has with him in his sarcophagus two white and silver vessels, filled with the blood and sweat of the prophet Jesus and when his sarcophagus is uncovered, it will be seen whole and undisturbed, and will be opened to the whole world.
Thenceforth those who dwell in that noble isle, will lack neither water nor the dew of heaven. For a long while before the day of judgment (ludioialem) in Josaphat, open shall these things be and declared to the living’, thus far Melkin.
There are
many variations on how this can be translated, but this seems to be an
alternative generally accepted gist, that makes some sense also;
The Isle of Avalon, with greed for the death of pagans, before all
others in the world, for the entombment of them all. Decorated beyond all
others by the chanting spheres of prophecy and for all time to come, adorned
shall it be by them that praise the Most High.
Abbadare mighty in saphat, noblest of pagans, has fallen on sleep with 104 other knights
Among these Joseph of Arimathea has found perpetual sleep in a marble tomb and he lies on two forked line next to the southern angle of an oratory, where the wattle is prepared above the mighty maiden and where the aforesaid 13 spheres rest. For Joseph has with him in his sarcophagus two vessels white and silver, filled with the blood and sweat of the prophet Jesus. When his sarcophagus is discovered, it will be seen whole and untouched, And will be opened to the whole world. Thenceforth those who dwell in that noble Isle will lack neither water nor the dew of heaven for a long time before the day of judgment in Josaphat and
open shall these things be and declared to the living.
Abbadare mighty in saphat, noblest of pagans, has fallen on sleep with 104 other knights
Among these Joseph of Arimathea has found perpetual sleep in a marble tomb and he lies on two forked line next to the southern angle of an oratory, where the wattle is prepared above the mighty maiden and where the aforesaid 13 spheres rest. For Joseph has with him in his sarcophagus two vessels white and silver, filled with the blood and sweat of the prophet Jesus. When his sarcophagus is discovered, it will be seen whole and untouched, And will be opened to the whole world. Thenceforth those who dwell in that noble Isle will lack neither water nor the dew of heaven for a long time before the day of judgment in Josaphat and
open shall these things be and declared to the living.
Rendered below
is probably a more accurate translation (Melkin’s intended meaning), with
reference to an abridgment of Ainsworth's English and Latin dictionary, by
Robert Ainsworth, Thomas Morell and John Carey and the Glossarium Mediae et
Infimae Latinitatis by Domino Du Cange.
The first
part of the prophecy we shall cover as a whole so the sense is not lost before
we dissect each phrase. This first half of the prophecy is the instructional
part, where pertinent facts are relayed as to the confirmation of the tombs
location and entrance. The second half of the prophecy is assuredly divinely
inspired as it speaks in Time with biblical metaphorical language and will be
elucidated in the following commentary when we disentangle the various layers
of meaning.
Island of
Avalon, coveting the pagans in death, above all others (places) in the world
for their entombment there, it is honoured by the circle of portentous prophesy
(Avebury) and in the future will be adorned by those that give praise to the highest.
The father’s pearl, (Jesus) mighty in judgement (or virtuous through new wine),
the noblest of pagans, sleeps 104 miles from it (Avebury), by whom he recieved interment
by the sea from Joseph named from Arimathea, and has taken his eternal rest
there, and he lies on a line that is two forked between that and a meridian, in
an angle on a coastal Tor, in a crater, that
was already prepared, (with powers from
on high, as from an adorable maiden, up high in Ictis is the tomb and those
dwelling there are at 13 degrees.) above which one can go at the extremity
of the verge, high up in Ictis to the place they abide to the south at thirteen
degrees.
Any
commentator on this passage will find it impossible to transliterate, simply
because Melkin is concealing information sub textually, word clues rendering
the passage as a whole incapable of fluid translation. The puns and double
meanings are carefully thought out, but obtuse by deflection. The only way to
understand the difficulty he must have had, conveying his message in layers of
meaning and grasp what he has achieved, is to evaluate his choice of words.
What follows is some of the hidden sub text in meanings he was trying to
convey. It is almost as if he was appealing through the layers to different
ways of understanding. The task of elucidating becomes less muddled if we take
each word separately or if inseparable from another, using the combination.
Adjectives, adverbs, verbs and nouns seem to
be intermingled without respect to tense, conjugation, case or declention and
one may be lacking other scribal clues such as capitals or punctuation which
are now missing. There is evidence also
within the text that words are split, which leads one to consider that these
splits, may be interchangeable with other root words and thus a cipher could be
disentangled if an original copy was extant.
So that we
might discover the mind-set of Melkin, let us briefly transliterate what he was
trying to convey in his riddle and manifest at the same time how his mind
worked. Melkin formulates his prophecy in a combination of blurred Latin incorporating
Teutonic and low Latin, purposely entangled double entendres, sometimes leaving
little to be comprehended from the text that has survived. If one adds to this
muddle any scribal changes made at Glastonbury, we are left with a collection
of meaningless ‘word strings’, in effect rendering Melkin’s intended riddle as mute
through the ages as it has remained.
The most
powerful thing about this prophecy now we have understood, is the latent truth
that it holds, and its ability to have survived down through the centuries
while muted, to convey its intended message, a message of mystery and
expectation that has entered the psyche of the British people and will be
responsible for changing the outward expression of religion throughout the
world.
Insula
Aualonis avida funere paganorum:
· island
of Avalon,
where both Arthur and Joseph are said to be buried, coveting (guarding
preciously) pagans in death.
· Avide; an adverb or avidus, an adjective-Greedy, Hungry or Covetous. The sense that
Melkin portrays by use of this word is essentially, ‘not relinquishing’, nor
‘releasing’ (until the appointed time); The Island as a custodial guardian.
· Funere;
from funero, funera,
etc, giving funeral, to bury or of a dead body.
· Paganorum;
from paganus, a man of
the country or peasant. ‘pagan,’
in classical Latin "villager, rustic, civilian, but in the medieval
religious sense not Christian-of the old religion. The word Pagan has many
connotations and could mean, not of Britain.
Overall a very difficult sentence to cobble together, possibly rendering
the sense of a pagan island, rather than the bodies of pagans buried
there. The pagan island scenario would
concur in conjunction with Ley Lines, and would indicate that Melkin was aware
of the existence of the Ley Line system and the island's inter-relation with
Avebury , Montacute and the Lyonesse
line. This word string also could give a
sense of pagan island that is guardian over those buried, and the ‘pre ceteris’
refers to their pre-eminence in all the world or alternatively it could be referring
to the island, being covetous of the bodies in front of the rest of the world.
Island of Avalon – hungering after (looking after, happy to be taking care of),
being covetous of the buried occupants that are not from this island of
Britain, before the entire world, (until the world is ready). As the reader will understand shortly, Melkin’s
use of the word ‘sperulatis or sperulis’, twice in this prophecy, is rendered
with two completely different meanings, even though Melkin ostensibly refers
back to its first meaning as being the same as its second use, by employing the
word ‘supradictis’ (aforesaid). So it is
with the word ‘paganorum’ in the sense that it is used here as possibly being a
pagan island (part of the old religion), yet the second use of the word after Abbadare,
has a completely different sense. Remember that Melkin is directing our
thoughts toward an Island in the true sense of the word (unlike Glastonbury)
and this island is at the river Avon. Presumably this was the rivers name when
Melkin was alive but the etymology of Avon is ‘river’, thus the explanation of
so many ‘River Avons’ in Britain. Another ruse
that could have been employed by Melkin using the word paganorum, is in direct
reference to the Pyramids at Glastonbury. These were step pyramids with writing
on each step which most probably were of ancient antiquity but had been
recently covered since the Saxon invasion and through centuries with the names
of Saxons, as an attempt to denigrate a much older temple. Much like the
British, the Saxons were hardly pyramid builders themselves and this could have
been one of many misleading hints supplied by Melkin that Avalon was where the
pagan pyramids were.
pre
ceteris in orbe ad sepulturam eorum omnium:
·
pre ceteris; gives the sense, before others or before the
rest,
·
in orbe ; in the globe, planet or world,
giving the sense of pre-eminence.
·
ad sepulturam ; from sepultura, giving a
burial site or sepulchre.
·
eorum ; of them, or their.
·
omnium ; of all.
The
sentence has generally been translated as: ‘at the burial of them all will be
decorated (from decorata), beyond the others in the world’, which of course
makes difficult reading. The most likely
sentence would be, ‘ their burial site is honoured above all others in the
world’, as one is honoured in receipt of a decoration. This in fact, is
confirming what later directions indicate,
that the sepulchre is on the island and is accounted above all
others (places) in the world or there is no greater tomb (of importance). Melkin refers to the
sepulchre twice in conjunction with the word ‘orbe or orbi terrarum’ (around
the world), thus indicating, what we expect to be a global event, having global
ramifications on the tombs unveiling.
sperulis
prophecie uaticinantibus decorate:
Sperulis: Firstly let us look at the etymology of the
word ‘pearl’. The Arabic language called
it a ‘dar’, a term which was then translated by the Greeks as "Pinna's
stone", thus identifying its origin from the Mediterranean pearl
mollusks. The pearl is also referred to
as "pirula" or "perula" in Latin texts, probably because of
its spherical (sphaerula, pronounced "sperula") or pear-like shape.
Also ‘perla’ is formed from ‘perula’ for ‘sperula’ the diminutive of sphaera. A
more probable origin is that the word is formed from the Latin pirum as
suggested by Diez in allusion to the pear shaped form of the pearl. Du Cange in
volume five says that the extremity of the nose was called ‘pirula nasi’ from
its resemblance to the form of a pearl. But ‘pirus’ which surely was not
unknown by Melkin was used to denote a “boundary stone made in a pyramidal
shape”. Du Cange says also, this seems
to have been the origin of the singular expression ‘pirula nasi’ as being
something at the extremity and probably Melkin’s allusion to Avalon acting as a
marker in our Pyramidal shape. From Du
Cange ‘sperula’ is given as; ‘parva rotunditas volubilis, sicut solet, in
sphæræ modum,’-- round compass, of a small volume, as is usually the manner of
a sphere. The word is used twice, once as ‘sperulis’ as in this instance and
once as ‘sperulatis’ secondarily, both of them having different meanings. The
meaning here though is in direct reference to Avebury stone circle.
· Prophecie; that which is foretold in the future by a
prophet.
· Vaticinantibus;
giving prediction,
soothsaying, prophecy or portent from vaticinari from ‘vates’ meaning a prophet + canere to foretell. However this
could be Melkin’s way of saying what is located in this sepulchre will be
against the Vatican i.e. anti-Vatican.
It should not be forgotten that Jesus knew exactly what his mission
entailed and the suffering (proved by the Shroud) that he was about to endure
and was not about to be dissuaded from it by Peter, and said to him "Get
behind me, Satan! You are a stumbling block to me; you do not have in mind the
things of God, but the things of men." The Roman Church is built upon
Peter and in no way is peter at fault but Jesus knew that the Popes would usurp
his legacy for this world and not the heaven that Jesus spoke of . The Grail
keepers would certainly have precedence before Papal pretensions passing from
Josephes to Brons and could be considered another line of succession or Branch
other than the self-proclaiming imposter of Jesus’ inheritance. The Roman
Pontiff the first Bishop of Christendom deriving his claim by hypothesis from
St. Peter, who only by Roman self-profession was ‘episcopus primus et Pontifex
primordialis’. Melkin knew of what lay in this tomb and therefore was aware of
the inaccuracies peddled by the Roman Church. Melkin understood the Divine plan and of the
true meaning of Jesus’ reference to the Temple being rebuilt upon the third day
(or within three days) and hence the story of Peter’s denial of Jesus three
times being equatable with the three Grades to enlightenement. These three days
are the grades of the Grail but we will come to this in ‘Time’. Are the words
of Jesus ‘And I tell you that you are Peter, and on this rock I will build my
church, and the gates of Hades will not overcome it,’ similar to the promise
given to David from which the Church and Gentiles inherited. Is Christendom and Islam along with the Jewish faith now to
become like the Davidic line, to be the precursor of a global inheritance set
forth in a Divine Plan by the God of Israel? What is certain is that, without the Roman
church most of the Globe would not be aware of the God of Israel.
· Decorate from ‘decorates’ translating as, set forth
or adorned.
This sentence is generally translated as
‘soothsaying spheres of prophecy or portentous circles of prophecy’. It is
essential to remember that Melkin is actually directing us on this quest from a
starting place that is a stone circle namely Avebury. His description of the circles or spheres
having been ‘set forth or adorned’, might indicate that Melkin is referring
directly to a stone circle. Stone circles were important to the ancients who
were preoccupied with discerning the future. Melkin refers to stone circles as
if they have a connection with man’s ability to predict or as if it is the circles
themselves that have some impact on leading us to the tomb of Joseph through
Ley lines. The irony of disentangling Melkin’s prophecy through our initial
investigation into the ‘Perpetual Choirs’ and scribing circles on the
landscape, gives rise to even more perplexity. Could Melkin’s sense be that, Avebury
adorning the British landscape, from which Ley line's interconnect or thread
through the tomb of Joseph, have some attribute or function in the foretelling of
its discovery. The reader should not be too sceptical here as the two words
following ‘sperulatis’ both impart a sense of future knowledge presently
unknown. We must not dismiss the fact that Melkin has knowledge of the St.
Michael Ley line; so is he imparting to us through this statement that these
stone circles have some effect on, or direct our thoughts for the future
collective benefit. No one today has an idea of the stone circles proper
function, but recognising that Melkin probably understood the use of stone
circles; is he implying some sort of telepathic system ordering the thoughts of
the collective? Melkin knew of the
existence of the St. Michael Ley line, yet we have only recently rediscovered
it. We should not ignore the use of two words which essentially mean ‘looking
into the future’. So are the circles physical attributes on the landscape for channelling
thought from individual communities or interlinking them in some way as their
prevalence and conformity of shape seems to indicate relative functionality?
et
in futurum ornate erit altissimum laudantibus:
·
in futurum; although being an obvious reference to the
future, it is also a reference to ‘Biblical Time’ and is reiterated as a
reference to the same time as ‘ex tunc’ in the penultimate sentence of the
prophecy, which is indicating the thousand years of time from the discovery of
Joseph's tomb, the day of Jehosaphat.
This is a sure indication that Melkin has understood ‘Biblical Time’ i.e.
time, Times and Half of that time (or the Times Halved). We shall explain this
concept in a later chapter as it appears
in Daniel 7:12 , 12:7 and Revelation
12:14
· Ornate;
adorned, arrayed,
crowned with or decreed, in reference to the island of Avalon.
· altissimum
laudantibus, rendering
praise to the most high. The sentence
giving the impression that when Joseph's tomb is discovered, the Island of
Avalon will be arrayed by the mass of new converts, giving praise to God. This sense does concur with the final part of
the prophecy that indicates that Joseph's sepulchre will be opened to the whole
world, giving an impression that the island will become a pilgrimage and a new
religious re-awakening will occur globally on the discovery of Jesus’s body. There will be a new cognitive view of the
world order and an elevated understanding amongst spiritual Jews that the
living and the dead are bound by a Divine plan. Those pilgrims visiting the
Island of Avalon, giving praise to the most high. This could also be a
reference to Britain rather than Avalon specifically as the last sentence of
the prophecy infers.
Abbadare, potens in Saphat, paganorum nobilissimus:
· Abbadare, has given rise to much speculation about the word’s provenance and meaning, but it would seem to be a reference to Jesus, meaning “The father's pearl”, (Abba- father, Dar- pearl from the Arabic, Aramaic, and Hebrew). As is intonated in the Grail romances, added to Joseph's connection with the importation of the Holy Grail, this reference would seem to indicate the presence also of Jesus's body within the island of Avalon. Joseph leaves Jerusalem, and arrives at Sarras, taking with him the Holy Graal, which is carried inside an ark or box. This refers metaphorically to Jesus, specifically with reference to a pearl being formed by the flesh just as it is grown in an oysters shell. It is formed in our body and its beautiful and precious substance remains long after the flesh that made it, has died. This is a profound reference to the spirit being a precious object born by something organic, yet remaining after the flesh has died. Not a metal, nor a gem but ‘a pearl of great price,’-a spiritual soul created through God’s divine plan as in Mathew 13:46. As the reader will be aware the word ‘Abbadare’ would have been used by Melkin to avoid direct reference to Jesus's body to avoid adverse reaction from fundamentalist sensibilities. The Holy Grail, having a direct connection with Jesus, but in no way a substitute for his body; the references to the Grail in the romances being of a different order involving a spiritual quest, the likes of which cannot be found by searching or by hastening its occurrence in a lifetime. The Holy Grail is a derivative of the Latin ‘gradus’ meaning by degree', 'by stages', applied to a dish from a transliteration by Helinand. This dish was brought to the table in different stages or services during a meal in the Chrétien de Troyes poem. Essentially the pearl of great price is Jesus through whom by the will of his Father spiritual enlightenement is attained, hence ‘the Father’s pearl’
· Potens;
powerful, mighty, of
great virtue.
·
Saphat; by most commentators is translated as ‘judgement’ derived from its
reference to Jehosaphat in the last sentence of the prophecy rendering, ‘Mighty
in judgement’ from Jehosaphat’s meaning as ‘judgement day’ or God’s judgement.
Shaphat in Hebrew translating as judge or judgement . Melkin could possibly be
giving us a double entendre in ‘Sapa’, translating as ’New wine’. ’potens in
saphat’ could then give the sense of “virtuous through new wine”, deriving its
sense from having been made perfect through the Holy Spirit. The most obvious translation is from ‘potens’
meaning also ‘pre-eminent’ or as Du Cange has it, ‘having pre-eminence’
rendering ‘having pre-eminence in the new wine’ which of course would be a
precise description of Jesus as the pre-cursor to the New wine as in Mark 2:22;
‘no one pours new
wine into old wineskins. If he does, the wine will burst the skins, and both
the wine and the wineskins will be ruined’.
No, Jesus pours new wine into new wineskins and thus the passage through
the Grades. (Also in Mathew 9:17 & Luke 5:37). Most
attempts at translation have rendered this word string as, ’Abbadare, mighty in
judgement, most noble of the pagans’. One possible sense would be, if we can
assume that Melkin is aware of the Zerah connection and his reference to
‘paganorum’ is the old religion or even Jewish; ‘Jesus preeminent in the new
wine, the noblest of the Jews’. The most poignant transliteration of ‘potentem
in Saphat’ should be understood as ‘he who’s might is in spiritual awakening’
which we shall see in connection with Jehosaphat.
cum centum et quatuor milibus domiicionem ibi
accepit:
·
cum centum et quatuor; translating as ‘with one hundred and
four’.
·
Milibus; confusing
most translators into thinking its meaning is derived from ‘Mille’, a thousand;
but Melkin’s real intention is ‘mille passuum' which gives a thousand paces
which equals one mile or miles even though he is referring to Nautical miles. The
reader will remember the unit of nautical miles is used so that a unit of
measurement correlates to a sixtieth of a degree; this same unit having been
employed by the ancients. The nautical
knot only came into use in 1630 AD, but the ancients had sub divided the globe
into degrees of a circle as was evident by Pytheas’s calculations. Melkin was aware (being a geometer and
astrologer) of this unit and probably named it after the Roman or statutory
unit. The term was not commonly used but the Ancient Roman mile was 1,000
double paces, one-step with each foot, for about 4,860 feet, and there were
many local variants, a modern statute mile measuring about 400 feet longer.
Most translations have used the word ‘Knight’s’
from the Latin word ‘Militus’ with the assumption that it refers to ‘the others’
that are said to be buried in Avalon. Other translators have opted for the word
“saints” assuming a scribal error for 104. Some commentators, while not
replacing the number, have assumed that a mistake has been made and that Melkin
is referring to the 144 thousand saints that fall down, to give praise to God
in Heaven in the Book of Revelation 7:4,14:1 & 14:3. This misrepresentation has been highlighted
by later interpolators as in the case of Capgraves ‘Nova Legenda Angliae’,
which renders the sense of Melkin’s words to ‘milia dormientium accepit’ which
has 104,000 sleeping with him, while some translators have added the word ‘Saints’. In place of the common translation error
rendering 104 thousand, Melkin is telling us that it is 104 nautical miles from
Avebury to the Island of Avalon. This measurement is precisely 104 miles from a
point just right of centre within the Avebury circle, to the ‘Huer’s hut’ on
Burgh Island as seen in figure 25. The Joseph line drawn from Avebury to the resting place of Joseph, confirmed
by Father William Good as it passes directly over St. Michael’s Montacute.
·
domiicionem ibi accepit; conveying the sense ‘took his sleep there or
received his rest there’. This sentence
is usually translated as ‘Abbadare’, powerful in judgement, the most noble of
the pagans took his sleep there with 104,000’. Obviously Melkin deliberately
sets out his sentence to obfuscate, inserting the word ‘cum’ meaning ‘with’, so
that ‘Abbadare’ is appearing to be taking his rest with 104,000 others,
especially when the first words of the next sentence are ‘inter quos’ which
translates as ‘among whom’. The real information
which Melkin is trying to convey here is that Joseph and Jesus are taking their
rest there; 104 miles from the circle of prophecy, which is Avebury as seen in figure
25.
Inter quos ioseph de marmore, ab Armathia
nomine, cepit sompnum perpetuum:
·
Inter quos; The usual translation of the sentence is:
’among these Joseph of Arimathea received eternal slumber in a marble tomb. In the previous word string Melkin used ‘domiicionem ibi accepit’ and here he is using
‘cepit sompnum perpetuum’ immediately afterwards. Aware of Melkin’s cleverness
and the fact that he is confounding normal thought processes, it would appear, as
if he is clearly speaking of two different people. ‘Jesus received his rest
there’ and ‘Joseph named from Arimathea took his perpetual sleep there’. The word ‘Inter’ by most commentators is
translated as ’among’ but Melkin has his derivative from ‘interrare’ "put in
the earth, bury” or interr
·
amentum giving ‘to inter’. ‘Inter quos’ most researchers have as ‘among whom’ but here
Melkin is using a play on words and his meaning is ‘Interred’ or ‘Interred with
whom’ also inferring two people. The
implication of this is; that it now establishes Abbadare as another separate
subject and the translation becomes,’ interred with whom is Joseph, named from
Arimathea taking his eternal slumber by the sea.
·
marmore ‘Marmor’ translates as a marble stone or as ’the sea’;
its derivative being the similarity of small wave motion in a calm water,
giving the expression ‘a marbled sea’ and is also found in Ainsworth’s
dictionary. It was said that King Arthur, when he was fictitiously found, was
‘not in a marble tomb’ to distinguish and confirm the monks find as ‘the other
important body’ to be buried within the
Glastonbury grounds.
·
cepit sompnum
perpetuum: The repetition of ‘dormicionem’ as referring
to Abbadare, then immediately followed by ‘sopnum perpetuum’, referring
directly to Joseph of Arimathea, does clearly indicate that Abbadare and Joseph
are two different entities especially since the mighty in Judgement is
referring to Jesus. This example of Melkin’s direct obfuscation
gives us an idea into the mind-set of the man.
He has set out to misdirect his readers with this pun on ‘inter’ while
sub textually informing us that Jesus has received his rest there. This he has done by not offending Christian
sensibilities during the intervening years until the present, while at the same
time in the same sentence, preparing his readers for the appointed time. It is
strange to contemplate that Joseph has buried Jesus twice in a ‘hewn tomb’ that
is owned by Joseph himself. Once with a ‘fasciola’ as related by the Gospel
accounts and the second time with a ‘doubled fasciola’ which of course fits
with the description of the Shroud of Turin which as we shall see shortly
suddenly appeared on the world stage just after the Templars had visited the
Isle of Avalon. As we have uncovered already, Melkin wrote the book of the
Grail. The original source for Melkin’s book of the Grail was obviously Joseph.
Joseph brought the Grail to Britain and so affirms that he was responsible for
depositing Jesus’ relics in Avalon before being buried there himself.
Et iacet in linea bifurcata iuxta meridianum
angulum oratorii:
·
Et iacet in linea
this is the sentence most frequently quoted in reference to Melkin’s
prophecy, the usual translation being, ‘and he lies on a two forked line next
to the southern corner of the oratory’. Et iacet in linea; renders ‘and he (or
they) lie(s) in a line’. As all
commentators have previously suspected correctly, the line thus referred to is
an indicator to where the tomb is located and the root cause of all
misdirection has been the word ‘oratorii’.
·
Bifurcata; to bifurcate
literally means ‘to divide into two branches or forks’. Melkin becomes
remarkably un-obtuse when he gets to his specific instructions about the
bifurcated line. All translators agree that ‘he lies on a bifurcated line’ but
Melkin obviously felt confident that this information would be hard to unlock. Without
a St. Michael ley line and a point at which the two lines cross inside Avebury,
the information given quite clearly, would be irrelevant. Melkin also could be
assured that Joseph would not be associated with Neolithic stone circles or Ley
lines.
·
Juxta; translates as
nearby, next to, close to, bordering upon or beside.
·
meridianum
angulum; A ‘meridian’ is half of a great circle that
passes through the centre of the earth at the North and South poles; as if half
a vertical plane on the globe, giving constant longitude. It could also be described as an imaginary
line of half of a great circle route from pole to pole. Melkin is clearly
trying to show the reader that the Joseph line is ‘Imaginary’ or conceptual much
like a true meridian line only becomes real when plotted. It is interesting to note that Capgrave,
Leland and Hardyng say that Melkin was an astrologer but it is John Bale that
tells us that Melkin, wrote the book called ‘De Arturii mensa rotunda’ while at
the same time informing us that he was a geometer also. It would seem then that
the mention by Bale of these two topics (the book, then the observation about
geometry) would indicate Bale saw either Grail table geometry or landscape
geometry in the book he was referring to. It seems probable that at some stage this book,
copy or fragment, existed at Glastonbury. The information about Montacute as a
geometrical marker for the Joseph line could only have reached Father Good by
two sources; Henry of Blois as already discussed or out of this possible
geometrical source that Bale refers to.
Melkin
was well aware of what a ‘meridian’ was but was possibly hinting to the
Lyonesse line as a Horizontal Meridian, like a line of latitude. Most probably
though the reference is giving the clue to look for a line that is similar to
those found on a Map. Although lines of longitude (the truest definition of a
Meridian) were not easy to calculate on a map at this stage and were largely
responsible for their distortion, it clearly shows Melkin’s great grasp of
technical issues such as these, through his precise surveying Data. ‘Meridianus’,
in Ainsworth, is described as ‘pertaining to noon or noontide’, referring to
the Sun’s change in longitude at its daily zenith. Ainsworth also has another
translation which gives ‘Southern Meridional’ which would only be an accurate
description if viewed from the northern hemisphere, so it is technically not a
definitive translation. This somewhat oblique definition would be derived from
the declination of the sun to the horizon viewed and defined by observers north
of the equator. However, it is from this
translation that most commentators have derived ‘Southern angle’ from Melkin's
text. It is also worth noting that ‘meridianum
anglum’ could be translated as an ‘English Meridian’; surely a pun not unobserved
by Melkin. It would seem, however, that Melkin
is referring to the angle created at Burgh Island between the Lyonesse line and
the Joseph line that runs from Burgh Island to Avebury as shown in figure 25. Essentially
the word ‘meridianum’ is conveying the sense to us, of an imaginary line and
this was surely Melkin’s intent. It could however be a word that he used to
substitute for another descriptive word, known in his day, which would convey a
sense of a Ley Line. The recent nomenclature of ‘Ley or Ley line’ must have had
an earlier appellation before the knowledge of the system was lost and it is
apparent that Melkin knew of its existence.
Again
this brings us back to the question; was Melkin aware of the functions of the
Ley line system, or did he just construct the riddle from geometric information
given in another text that he sourced; that may have been old Judaic, from
Zerah’s descendents and the Hebraic supplied by Joseph. This presents a confusing set of
circumstances where a Megalithic site is referenced by a Monk who lived
anywhere from the fifth to the eighth century AD, that draws on Kabbalistic
material; who writes a Grail book about the steps or grades to the temple ,thereby
manifesting his understanding of a divine plan. Not only does he have knowledge
of historical fact relating to Jesus and Joseph, four to seven Hundred years
after they were buried in Avalon but also is aware that Avalon exists within a
network of Leys, part of which was built before Zerah’s offspring came to
England and was built by early Megalithic Man. Did Melkin really have an angel
deliver this information as Helinand says, if so, was it Michael the Archangel?
We
arrive back at the same circuitous dilemma of whether Melkin was the actual
surveyor and the reader will only be able to make his own judgement at the
penultimate sentence of the prophecy, where Melkin is giving directions within
the local vicinity of the island. From this it becomes clear that he visited
the Island upon which probably stood a small monastic building (rumoured to
have existed by locals) built before the St. Michael Chapel referred to by
Camden (circa 1610). By 1680 there is no mention of a chapel and by 1752 it was
recorded as a ruin and brings us back to the point that it appears to have been
purposely dismantled. This leads to another puzzle, who did the dissembling of
the St. Michael churches and who tried their hardest to hide Father Good’s
message from Rome by eradicating Maihews reference and is this group, society
or order still actively suppressing through the ages? The most intriguing
puzzle (second only to Melkin and his riddle) is the Megalithic usage of sites
and Ley’s and the surveying of such a construct being conveyed to Melkin. Was
this knowledge through Neolithic Zerah down to Joseph then passed on to Melkin
over a period of two thousand years or even longer? If the Saxons had not
invaded Britain would this information about Ley lines and stone circles be widely
known today.
·
Oratori; from ‘oratorium’
in late Latin meaning a small or private chapel of prayer which would fit the
description of the wattle church or the later wooden clad building in
Glastonbury. The question of whether
Melkin’s prophecy has had scribal changes will seem to be an unanswerable
question. Melkin has most emphatically set us a riddle but did he write the
word ‘oratori’, or was this a later interpolation. The reason we should ask
such a question is because if he wanted to keep our attentions at Glastonbury
why did he write about the Isle of Avalon and how could he be assured in the
seventh century that the Monks would eventually change Glastonbury into
Avalon. Although his manuscripts were
read by several chroniclers at Glastonbury, we do not know if he was a
Glastonbury acolyte and therefore would have wished to concentrate the gaze of
the quester toward the grounds of Glastonbury, but it seems logically highly
unlikely. However when dealing with Melkin logic is the last attribute to use,
to peel back the layers on every level of understanding. We do not know if he set out deliberately to
misdirect enquirers from locating the island of Avalon by confining their
search to Glastonbury, but the convoluted
arguments involved to elucidate such an answer cannot be followed through with
logic, as we take into account such concepts associated with the Grail as
‘Appointed time’. It would seem that
following the word ‘oratori’ with ‘cratibus’, which all commentators have
translated as ‘wattled’, as in the construction of the first church; is too
much of a coincidence, for it not to have been part of Melkin’s original text
however if we start on this investigation we will be none the wiser. Cratibus
fits descriptive clues in the local vicinity of Burgh Island and so does ‘ora
tor’. It is as if Melkin would have us
blindfolded and pointed in the wrong direction and begs the question; just how
difficult should a riddle be, to be solvable? However Melkin’s original text could have read
‘orari’ from Orarius –giving ‘sea shore’ and an addition of the letters ‘t’ and
‘o’ to the middle of the word by a Glastonbury scribe would have rendered the
word ‘oratori’. This is a possibility
having already seen the interpolations and fabrications that Glastonbury perpetrated,
to locate Joseph's burial place within the Abbey grounds. The best solution would be that the Latin word
‘ora’ and ‘tor’ from ‘torus’ were split. ‘Ora’ translates as ‘the border or coast of a
country; particularly the sea coast or maritime district’, while the Latin word
‘oralis’ translates as ‘mouth, entrance or mouth of the River’. The word
‘tor’
from the Latin ‘torus’ meaning ‘a knoll or high mound of earth’, or from Old English torr; a ‘tor’ being ‘a high rock, lofty hill
or tower’, possibly from Celtic, or Old Welsh, meaning a hill or a craggy outcrop of rock on the summit of a hill. If Melkin set out to combine these words
which gives the real sense of where Joseph's body lay i.e. ‘a Tor by the coast’;
then the word string ‘oratorii cratibus preparatis’ has rendered the sense of a
‘hill at the mouth of the river’ or ‘Tor by the sea’ which has been pre-readied
(this could either refer to the tomb which used to be the tin depository or the
island within the ley line network), and which is interwoven (Ley Lines
tangentially passing nodal points) in the Ley Line system. If Melkin’s intention was to give us the sense
of a tower (dedicated to the Virgin Mary) by the sea, this would admit to a
previous building (maybe part of a monastic building) before the other St.
Michael chapel was constructed that
existed prior to 1307. ‘Oratorii cratibus preparatis’ does lead the inquirer to
conclude it relates to the wattled oratory in Glastonbury yet the ‘prepared’ in
that sense has little relevance. As an ‘oratori’
is a religious hymn and an oratorium is a place of prayer, there appears an
obvious association with choir, thus an association with the Perpetual Choirs,
of which, as we have seen Glastonbury is undisputed. The translations that have written ‘chanting
spheres of prophecy’, when ‘vaticinantibus’ has little to do with chanting; is
realistically just a case of the mind associating ‘oratori’ (religious hymn)
with church (wattled) where monks chant; giving rise to an association with
‘Perpetual Choirs’ singing an ‘oratori’ (religious hymn). However it was this association of spheres,
chanting and perpetual choirs that initiated our geometric structure. The association of a geometric design, namely
a sphere, coupled with religious hymns that would be sung in an oratory, has
led many researchers to associate the Glastonbury choir with ‘Perpetual Choirs’
of the Triads. This all combining and
adding credibility as to Joseph’s burial site being within the grounds of the Abbey
and subsequently enforced by geometric information supplied on the bronze
plaque. This plaque as we have covered was purportedly to save for posterity’s
sake, directions to where the Choir of “Yeald Chirche” was once located, before
it succumbed to fire. These directions
were made to seem relevant to the shapes that were inscribed on the floor in
lead that were now lost. This again as we have seen, was a gambit by Monkish
acolytes to establish a proximity to a holy relic that had never existed on the
site but we must not forget it was William of Malmesbury who first mentions the
business of wattle. What is the relationship of this man’s ‘ut ferunt’ in
reference to Joseph on the one hand, then Joseph’s wattled church being
described by him on the other and the
corruptions of association we have seen so much of in the intervening years
between when Melkin wrote and the obvious associations made from Melkin’s
prophecy regarding ‘cratibus’ and Joseph. ‘Oratorii cratibus preparatis’
would seem to be best translated as ‘a tor on the coast with a prepared
crater’
Cratibus preparatis,
·
Cratibus: ‘crates’ from which we derive the
modern word ‘crate’ (originally from a wicker basket for transporting) gives
the Latin form ‘cratibus’, which translates as ‘a bundle of rods wattled
together’ literally, wicker-work or hurdle, wattled or interwoven. ‘Cratibus’
as an adjective, literally means wicker, but ‘cratitius’ translated means
wattle and daubed’. It would translate as ‘Wicker,’ as in woven strands of
straight poles giving ‘hurdle’. This could be a play on words from ‘Crater’, a
cup or bowl, goblet … a platter for meat, with an obvious association to the Grail
stories and the Grail's association with Joseph, both rumoured to be buried in
the Isle of Avalon. ‘Cratis’ gives us a ‘grill’ as in rods or wood interwoven.
The monks of Glastonbury could have been trying to perpetuate an association
with ‘wattle’ just to tie in with Melkin’s prophecy or indeed this was the
construction method and a small scribal change establishing a direct link to
Glastonbury. Melkin on one level could be referring to the wicker like way that
ley lines have been interwoven throughout the countryside, ‘serpentinely’
weaving and tangentially touching the nodal markers on the landscape. Because
of the words proximity to ‘Supradictis’ it would look as if Melkin could on one
plane, be using the word in the sense of Crater which of course is a major
feature on the Island. The author is unable to elaborate further as this gives
direct instruction as to the tunnel entrance.
·
Preparatis from ‘parate’, set purpose, by design, giving
‘pre parate’ predesigned or Paratum ‘a thing made ready’ The literal
interpretation on one level could refer to the power that has been interwoven
and prepared ‘aforetime’ from on high (by God).This could have been Melkin’s understanding
of the old Neolithic networks supernatural power in as much as we are still
ignorant today of its effect; yet at least he knew of the existence of Ley
lines and may have had complete or partial understanding of their function. Melkin
could also be using the term ‘Crater’ to describe a cave or cavern that was pre
prepared that refers to the Ictis Vault. In the Glastonbury scenario the
‘preparatis’ is hard to rationalise but assuredly the cave was pre-readied
because without the cave Ictis’ function of an Emporium would be redundant and
the Island would not be specifically pointed to as the place where the tin was
taken to. Now we know that Melkin’s puzzle works on many planes and if we use
the word ‘potenter’ as meaning ‘effectually or Judiciously’ from the next line
in conjunction with cratibus preparatis and super potentem adorandam uirginem, we could contrive the meaning ‘The Tor
by the sea with a pre-prepared crater over which effectually is the Adorable
Virgin’. There is a long standing tradition on the Island that a monastery once
existed, so when Melkin wrote his riddle, did he know of a previous building
dedicated to the Virgin Mary, situated over the Crater before the dedication of
a chapel to St. Michael after 1307 AD. One
could even get the sense of ’a crate containing a preparation’ from ‘praeparatio’
and from ‘crateris’ a receptacle or
trough with a preparation, referring to the embalming fluid contained within.
This will become clear when we investigate the cedar embalming fluid
surrounding Jesus’ body .There is however on another level a completely
different meaning that can be extricated specifically relevant to the tunnels
entrance. This seems to be the real clue
to the Tombs entrance with specific localised instructions assuming in Melkins
day there was a monastery on Burgh Island which becomes clear in a later
chapter.
super potentem adorandam uirginem
supradictis:
·
super, rendering
above, upward or on high,
·
potentem, translates
as mighty, powerful or being able ,having power or being capable, but it also
has the sense of potential i.e
reaching or attaining
·
adorandam , meaning adorable or venerable. ‘ad’
by itself translating as; on, at, to or
towards is directional. If we look at splitting the word into ad orandam we
could be looking at the word orandam, giving ‘to pray to’ or be pleaded with,
and also means to pray as in this usage ‘ad orandum
vero et communicandum’ which translates
as ‘to communicate truth and to pray’.
Is Melkin sending us toward where
one prays ? ‘Ora’ as we have seen translates as ‘by the sea coast’, but
also has another sense giving ‘extremity, brim or edge’, so with ‘virge’ is
this Melkin’s meaning ‘extremity of the verge’.
·
Virginem derived from
‘Virga’ giving virginalis with an obvious reference to the Virgin Mary. ‘adorandam
virginem’ means “The adorable virgin or maiden”. This sentence essentially is intonating
precise local instructions to the entrance of the vault, giving its relation in
the local vicinity to the crater and where an old church used to be situated. Perhaps on another level altogether and in
reference to Ley lines, Melkin has knowledge or might be suggesting that,
whatever the ‘praeparatis, super potentem’, the ‘pre-pared power from on high’ consists
of; it is either entrapped or emanates from Avebury the A and the V subliminally
indicating Avebury but this is dependant upon Avebury having that appellation
in the 600’s. Diodorus Siculus who leads us to Ictis in the
preceding chapters, bears witness that: “Opposite to the coast of Celtic
Gaul there is an island in the ocean, (Britain) not smaller than Sicily, lying
to the north… tradition says that Latona was born there and for this reason,
the inhabitants venerate Apollo (the Sun God) more than any other god. They
are, in a manor, his priests (Druids), for they daily celebrate him with
continual song (Perpetual Choirs) and pay him abundant honours… In this island,
there is a magnificent grove of Apollo (St Michael Ley line), and a remarkable
temple of the spherical form (Avebury), adorned with many consecrated gifts” (Ley
lines). Latona had to give birth to Apollo
and Artemis the twins of Zeus on an Island not accounted as land and not
attached to the sea floor; Procopius’s ‘Otherworld’ which existed in Britain.
However, it would seem as if Melkin is giving direct
instructions as to where the entrance to the sepulchre is. If we split
‘adorandam’ into ‘ad orandam’ it renders ‘in prayer’ if we use the root ‘oran’
it gives again the coast or brim or extremity or edge as before. ‘Vergere’
gives slope or incline which is a multi-levelled instruction. The English word ‘verge’ has the same
derivative root of virga which gives virgin or verga. If we attempt this word string ‘super potentem adorandam uirginem
supradictis’ as a whole whilst splitting ‘supradictis’ into
‘supra ad ictis’, we get the sense ’upwards one is able at the edge of the
verge up high in Ictis’.
supradictis : Normally
translates as ‘aforementioned’. Melkin is clever here with the word ‘supradictis’
to make it look like he is relating to the ‘sperulatis’, as if ‘supradictis’ is
referring to the ‘aforementioned sperulis’ in the early part of the prophecy. ‘supradictis’
translates as ‘spoken of, said before, mentioned above or aforesaid’, as most
translators have it, and could even be word play on supra-dictis and could be
rendered as “foretold from above”. As the reader will be aware, Melkin is not
only naming the fabled island of Ictis, the very same island the prophecy is
about; but ‘supra-ad-ictis’; informing us that Joseph and Jesus are ‘high up in
Ictis’. ‘Supra’ rendering,above ,aloft or on high. This may be an indicator of Melkin’s
confidence at having entangled the enquirer sufficiently or could even be a
creeping anxiety that the intended purport of his message may never reach posterity
with all its subtlety. However he was cognisant of the fact that Ictis was
Avalon and is responsible for changing the name as well as obscuring both. We
will investigate further in relation to Leonardo Da Vinci, the subliminal
effects and the way that words are used to allude to concealed meanings. The
most striking revelation about this obvious reference to Ictis is; how does Melkin
know it was called Ictis? Had Melkin indeed read the Greek and Roman accounts
of Ictis and deduced himself, that the place is synonymous with Joseph’s burial
place or was the history explained in a manuscript that expressly gave an
account of Joseph’s connection with Ictis. The latter seems most probable as
even in Melkin’s era Ictis’ whereabouts was lost to classical chroniclers. Even if Melkin did witness Arthur’s burial
and saw Jesus’s remains, there would have to be some form of writing that
related the islands historical name six hundred years after Joseph’s burial. It
is this body of writing that would appear to be part of the source for Melkin’s
Book of the Grail. It would also seem that the Templars that built the St.
Michael church design returned the Book of the Grail to the sarcophagus;
otherwise this information would have come to light. Melkin’s Book of the Grail
was deposited in the sepulchre when the Turin Shroud was removed and shortly
thereafter made public. The treasure and the Ark were also deposited at the
same time which we will understand shortly.
However now we get precise
instructions as to the entrance of the old tin vault if we take the meaning of
‘cratibus praeparatis’ having a dual meaning in that it applies to the external
crater dug by the original operators of Ictis so that they could get their cart
to the tunnel entrance leading to the storage vault: ‘cratibus praeparatis,
super potentem adorandam virginem, supradictis’
meaning’ in a prepared crater at reaching the verge toward where one
prays up high in Ictis.
sperulatis
locum habitantibus tredecim:
·
sperulatis: Most translators have rendered this word
string ‘where the aforesaid 13 spheres rest’ but with the word ‘sperulatis’, Melkin has set out to baffle the
reader. If the enquirer is unable to resolve this last clause of the
directional part of the riddle, one is not going to obtain the direction of 13
degrees from the St. Michael Ley line through Montacute to Burgh Island along
the Joseph line. Melkin plays on the original use of the word ‘sperulis’, from
which we derived sphere, which at the beginning of the prophecy related to the
stone circle of Avebury. Melkin then
refers back to ‘sperulis’ by using the word “aforementioned” trying to convince
the reader that the two words ‘sperulis’ and ‘sperulatis’ have one and the same
meaning. However his use of the word for the second time has not the same sense
as in circle or sphere, but rather in its composition, being comprised of
degrees. Melkin surely meant ‘sperulatis’ as a diminutive form and of the
symbol for degrees i.e. 13°; the symbol
being a small circle. By the association with a sphere or circle being
comprised of degrees and the fact we are dealing with geometric instructions,
it is possible Melkin imagined that one would associate the word with its
composition or definition and derive from it the enumerated angle. It might
appear that Melkin has used a play on words assuming that the reader would know
that ‘speraulus’ means ‘to be looked for’.
·
The word locum
is rendered as ‘where’ by most commentators but this same word also translates
as ‘tomb or sepulchre’ in Ainsworth. Locum generally understood by translators as
locus, refers to a place such as the location or place being discussed.
·
The word habitantibus
rendering to ‘dwell’ or ‘abide’, seems very out of place in this sentence and
it would be no surprise if ‘habit’ and ‘antibus’ were split to give the sense
of ‘dwelling opposite’ at 13 degrees or some such contortion. We could arrive
at ‘antiboreus’ which translates as ‘looking towards the north’ or from ‘anticus’
translating as the fore part or southward. It is only because habitantibus is unusual especially
in this section of the directional part of the prophecy that it would seem that
the word needs to be split; so we could have the ‘locum’ as a sepulchre abiding
in the fore part or southward of the 13 degrees, or those that dwell in the
tomb are looking toward the north to the 13 degree angle. The reader can see
how accurate Melkin has been by carrying out a simple trigonometric example by
drawing a line at right angles down from the point at which the Ley lines cross
each side of Glastonbury tor and this gives the precise angle of 12.838568
degrees, which is only 9 ‘seconds’ out and considering the fact that Melkin is
trying to conceal that he is referring to degrees, can be accounted as a
rounded up 13 degrees.
·
Tredecim: translating
as thirteen. Sperulatis may give the translation ‘degree’ by its relationship
with a sphere. A sphere is made up of 360°, so Melkin is giving a visual pun of the small circle that is the degree
symbol because ‘Sperulatis’ is the diminutive form of Sperula. This is a novel
yet apt description that the word conveys as long as the sense is understood, i.e.
a tiny sphere or circle as the symbol used for degrees. However the angle of 13° between the Joseph
and St. Michael Ley Line is so precise that it could have no other meaning, but
the 13 degrees as shown in figure 25. Without Google Earth this investigation
into Melkin’s directions would be difficult in the extreme but it is oddly
quaint that a crop circle nestles comfortably in the opposite angle to that
indicating the 13 degrees just to the right of the Avebury circle as shown in
figure 25.
Habet enim secum Ioseph in sarcophago duo
fassula alba & argentea, cruore prophete Jhesu & sudore perimpleta:
·
Habet enim
secum, literally translates as ‘for he has with him’,
‘secus’ giving ‘nigh to’ or ‘with’. This sentence usually translates as ‘Joseph has with him in the
sarcophagus two vessels, white and silver, filled with the blood and sweat of
the Prophet Jesus’. Melkin in this second-half of the prophecy seems to get
less obtuse but his use of words indicates he is still supplying occult
information. One assumes these days that the ‘duo fassula’ is synonymous with
the Holy Grail, as indicated on the heraldic shield of Glastonbury. But what was rendered as a singular ‘graal’
originally in the Grail stories was corrupted into two beer jug like vessels on
the Glastonbury Arms.
·
Ioseph in
sarcophago: in the sarcophagus or sepulchre or tomb,
Joseph…. has with him.
·
Duo Fassula: two ‘fassula’,
before the Grail stories were written, must have confused the monks when the
singular Grail appeared around 1150AD. At least this might have prevented a
falsified find of Joseph’s remains, being totally unable to produce something
so sacred as the blood and sweat of their Lord.
It is not clear if there is an exact translation of ‘fassula’ and it
seems a direct obfuscation. Commentators have assumed that the Grail is a
receptacle and it would seem that even Helinand is trying to rationalise three
threads; 1) two vessels that he must have heard about. 2) The degrees, steps or
grades that the word Graal suggested with his Latin derivatives. 3) The
processional taking place in the Grail story while sitting at meat. Thus he came
up with the etymology of a platter as a serving dish for meat.
In the Glastonbury case, we are led
to believe that it holds two liquids, blood and sweat. So from the Latin ‘vas’,
a vase, commentators have assumed ‘vassula. This sounds like ‘vascula’ which,
as the reader will know is a vessel and therefore would seem the obvious
deduction. As Melkin has proved to be
accurate up to this point in the information that he is providing us, probably
from a much older text, it would seem that the duality of the Grail as an
object within the sarcophagus is more likely than the singularity of the Grail
in the romances as the sense of Graal. In
the Romances as we have covered, it has been largely misunderstood. As we have discussed, Melkin was the
consolidator of that tradition in the Book of the Grail and, as a religious
rite will have referred to it in the singular.
This will be elucidated later, when we will see that the Graal from
Gradatim are the degrees or stages of spiritual enlightenment in ‘Biblical Time’,
rather than the physical object or receptacles containing the blood and sweat.
A ‘fasciola’ however, is a bandage and a ‘fasceola’ is a swaddling cloth or a
cloth swathe.
·
alba translates as
the word ‘Pearl’ in Latin but also has
its translation as the word ‘white’ by most translators. In fact it directly
refers to a ‘white garment’. This of course would confirm the assumption of the
white grave cloth otherwise known as the Turin Shroud.
·
argentea from ‘argenteus’
meaning ‘of silver’ also translating as ‘clear or bright’ but usually to do
with silver, a mass of bullion, coin or money. It also has another meaning of
plated or ‘overlaid’. ‘Argentatus’ giving silvered, over plated or again ‘overlaid’.
Is this the heart of Melkin’s message that really shows who it is that Joseph
brought to England and the proof?
·
cruore from ‘Cruor’,
translating as blood from a wound or gore. ‘Cruentatus’ giving made bloody or died with blood. The
Glastonbury cruets as vessels or as Father Good referred to them as golden
ampullae, are purely derived from word association from that Latin word for
blood, ‘cruore’ then led to ‘cruet’ and
from blood to vessel. Many researchers have chosen to translate as ‘two cruets’,
leaving out ‘fassula’ as the vessel and converting the blood supposedly
contained in the vessel into the vessel itself, holding the blood. Thus we have
the vessel holding the blood turning into a vessel that sounds like what the
vessel is purported to contain.
·
Sudore, ‘sudor’
giving sweat, labour, travail or pains. Melkin has given us here the answer to
this problem of the ‘duo fassula’ in that ‘fascla’ a swathe or breast cloth and ‘fasciola’ swathing
cloth, is meant as a ‘doubled’ white cloth covered in sweat and blood from
Jesus, (overlaid, from ‘argentea’, as one would overlay an image with
silver i.e. following the outline of the
image) . If Geoffrey
de Charney who
was the first to exhibit the Turin Shroud, had removed it from the tomb it
would explain its sudden appearance in the 1350’s.
Perimpleta; has always
provided the word for ‘full’, in the context of ‘filled with the blood and
sweat’ by nearly every commentator on the prophecy. Perimpleta is not a word in its own right that has meaning
but this is common with Melkin. It
can be made up from ‘per – impleta’, coming from the verb 'impleo' which means
'I fill up/satiate'. The 'per-' on the front is a common latin prefix for
emphasis i.e. 'completely full/satiated'.
'pleta' comes from 'pleo' which simply means 'I fill'. In the form 'pleta' it is acting as an adjective meaning 'filled'. This is obviously Melkin’s misdirectional intention.
'pleta' comes from 'pleo' which simply means 'I fill'. In the form 'pleta' it is acting as an adjective meaning 'filled'. This is obviously Melkin’s misdirectional intention.
However there is no evidence of the word
existing as written here so one can conclude it must be part of the riddle to
be solved. 'peri'
is a Greek word meaning 'around' and is usual as a prefix meaning
"about, enclosing," as in the word ‘perimeter’ -- a "line or outline
around a figure or surface”. ‘Pleta’,
literally giving, ‘I plait’ in English, meaning to fold or as the definition
gives, "to bend cloth back over itself”.
This seems to show that Melkin has a message to convey that Jesus is in
an ‘enclosed fold’ or ‘enclosed in a fold’. It appears to confirm and describe the Turin
Shroud as the article that Melkin is describing; that is the white cloth that
covered Jesus while he was in Joseph’s tomb in Jerusalem. The different accounts
regarding the cloth after the tomb was found empty, can largely be regarded as
stuffing for justification of a first-hand account, also adding credibility to
the gospel account of the resurrection. There is no doubt that Melkin is
letting the world know that a ‘doubled grave cloth, covered with blood (from
wounds) and sweat from the prophet Jesus, who was enclosed in this folded cloth
just as it is shown on the Turin Shroud. The explanation of how the outline was
formed and when the shroud left the sepulcher will be elucidated shortly.
·
The
prophete Jhesu is a poignant
appellation, many researchers linking this expression with an eastern origin,
as the Koran refers to Jesus in this way. Melkin as we shall see is fully aware
that not only did the Prophets predict Jesus’s coming forth but also that he
was the fulfilment on one level of understanding, of what they had predicted
and thus, was one of their Genre and part of the Divine plan. We now have
Melkin’s intended meaning of; ‘Joseph
has with him in the tomb a doubled white folded grave cloth that was laid over
the prophet Jesus and outlined by his sweat and blood’.
Cum reperietur eius sarchofagum integrum
illibatum, in futuris videbitur et erit apertum toto orbi terranum:
·
Cum
reperietur eius sarchofagu; translates as ‘with the discovery of his sarcophagus’
.
·
Integrum; from ‘integrates’ translating as ‘entire or whole’.
This is in reference to the body of Jesus being preserved by cedar oil in the
Grail Ark.
·
Illibatum; giving
‘untouched, pure or undefiled’, from
libatum ‘defiled’ as in ‘virginitas libata’
·
in futuris
videbitur; translating
As ‘in the future, it will be seen’.
·
et erit
apertum toto orbi terranum; gives ‘and will be opened to all, around the
world’.
The translations of this sentence
appear for the most part as; ‘once
his sarcophagus is discovered, it will be seen whole and untouched and then
open to the whole world’ or similarly, ‘with the discovery of his tomb, which will
be whole and undefiled, from thenceforth it will be viewed and open to the
entire world’. As in the beginning part of the prophecy,
where Melkin speaks of the future referring to a period when Joseph's body is
uncovered, as a time when pilgrims would give praise to God at the island; so
is this sentence referring to that same point in the future. This does infer a religious change at the
discovery of the tomb and Melkin twice, in this short prophecy, mentions the ‘whole
world’ or ‘all around the world’, indicating that it will be a change in the
religious system with global ramifications.
‘Open to the whole world’; indicating, not a Christian world, but an
all-inclusive world of Muslims and Jews of the Abrahamic traditions, but also
including all faiths that are understanding the proofs of Divine intervention
by prediction, convinced by that which is revealed, upon the opening of the
tomb.
Melkin starts the sentence with ‘cum’
and with its various forms of transliteration, by inference, is indicating a
point in time i.e. ‘with the unveiling of the sarcophagus’. This is the commencement of a 1000 year
period spoken of in Revelation 26:6 ‘Blessed and holy
are those who have part in the first resurrection. The second death has no
power over them, but they will be priests of God and of Christ and will reign
with him for a thousand years’. Melkin’s
understanding of ‘Time’ is what most qualifies him as a prophet and why such
great importance should be attached to this prophecy because he is speaking in ‘The
Times’ i.e. from the birth of Jesus to the uncovering of the tomb and speaking about
the commencement of a new age, the 1000 years which are to follow . A fuller
explanation of ‘time, times and half of time’ will come shortly.
Ex tunc nec aqua nec ros celi insulam
nobilissimam habitantibus poterit deficere.
Ex tunc; gives, ‘from thenceforth’. This whole
sentence is most commonly translated
as, ‘from then on, those who dwell in that noble island will lack neither water
nor the dew of heaven’. Melkin starts
the sentence ‘ex tunc’ or literally ‘from that time’, indicating again the
expectation of change at the point of time when the tomb is unveiled.What
Melkin understands is that religion in general with its multitudinous dead
practices across the world (starting in Britain) will now accept the God of
Israel as the only truth, in amongst the myriad of other gods by which men
contrive their ‘modus operandi’
nec aqua nec ros celi; this is again confirming God-given
blessings from that time forward. Rain
and dew are metaphorical for spiritual blessings sent from heaven and from
thenceforth, never failing those who are converted in that island. However, Melkin is imparting occult
information here on one level, in that, he is using the word ‘nekros’ from the
Greek, which gives us ‘dead, dead body, corpse’ or ‘nekrosis’ "a becoming dead,
state of death. This is, Melkin’s reference to the ‘spiritually
dead’ and shows that he is fully aware of the ‘degrees’ of spiritual progress
of Man set within the finite parameters of ‘Biblical Time’. This expression ‘Spiritually
dead’ is encapsulated throughout the prophets as those who come out of ‘spiritual
Egypt’ and do not obey the Law engraved within them i.e. the denial of the
testimony of Jesus. Those that do this are accounted ‘spiritually dead’ but
those that accept his testimony are accounted as alive-or living. This is
overcoming the first death spoken of in Revelation. However those that accept
the testimony of Jesus by coming out of Egypt yet afterward with the pressures
of life, and the innate qualities of corruptness that are the lot of the human
condition, fall away into ‘non-compliance with conscience’ or disobedience to
that engraved upon their heart. These
then undergo and experience the likened Fall of Jerusalem. This is referred to
throughout the prophets and of course is followed by the seven years of
compliance (known spiritually as ‘the
captivity’), a period to put away sin and of purification and acknowledgement
that there is a God (The whole point of the divine plan to self-realisation or
Gnosis). After the acknowledgement and
compliance, spiritual peace is found, and this is the overcoming of the second
death also mentioned in Revelation. Failure to comply in the ‘spiritual
captivity’ period, results in the second death i.e. spiritual death. The three periods or degrees of Gnosis; firstly the coming out of Egypt, secondly the
return from the Captivity (in the Spiritual sense) and thirdly the heavenly
state of spiritual peace, are synonymous with the three days that Jesus speaks
of, when he refers to the rebuilding of the Temple. These three days are also synonymous
as, the three periods of time i.e. Time, the Times and Half Time. ‘And when he
cometh, he shall smite the land of Egypt, and deliver such as are
for death to death; and such as are
for captivity to captivity; and such as
are for the sword to the sword’.
Jeremiah 43:10.
What Melkin
is referring to here are those persons that in the seven years of captivity
after the fall of spiritual Jerusalem, who do not acknowledge that there is a
God; from that time forward there will be no more water from heaven. ‘Seven times will
pass by for you, until you acknowledge that the Most High is sovereign over the
kingdoms of men and gives them to anyone he wishes.’ Daniel 4:32. Daniel 4:25.
The evidences for
Melkin’s double meaning here rely on elucidation in a later chapter as a digression
here is not opportune and the explanation involves the issue of ‘Biblical Time’.
It is here however
that it becomes evident that one scribal change has been made for reasons to
accord or marry with the word ‘insula’ the first word of the prophecy and the
Island of Avalon we have been trying to locate. This scribal alteration was most probably
innocently changed before or by John of Glastonbury when transcribing Melkin’s
prophecy. Melkin wrote originally the word ‘insalem’ as a pun because with this
word the purport of his occult meaning is passed to the initiated but also the
mundane sense is conveyed. Melkin’s
original would have read; ‘Ex tunc nec
aqua nec ros celi insalem
nobilissimam habitantibus poterit deficere. If one were to split ’insalem’ as
intended by Melkin to, ‘in salem’, then the sentence reads ‘from that time
there is no water for the dead but those that live in (heavenly) peace, will
not lack drink’. This is the peace of which comes to those who have come out of
Egypt initially and then subsequently purified themselves during the seven year
Captivity after the spiritual fall of Jerusalem. ‘In that day the Lord will reach out his hand a second time to reclaim
the remnant that is left of his people. Isaiah 11:11.
insulam nobilissimam; ostensibly translating as ‘noble Island’ in
the one sense as Melkin intended but as we have seen, this originally would have been written as the
non existant Latin word ‘insalem’, which when split gives ‘in peace’ the very
objective of Gnosis and the understanding behind the essence of the Grail.
‘Mental rest’ in the landscape of the mind,
which allegorically has its similitude in the Holy land, is the key to
the understanding of the vast body of knowledge incorporated in the prophets. A
difficult concept to allow but the ‘rest and peace’, that the prophets speak of
is spiritual and not historical. However like so many words in Melkin’s prophecy,
the outward word suggests a mis-spelt meaning, yet when uncovered, the occult
sense is revealed just as in Usher’s version giving Judioialem instead of the modern corrected or
assumed form of ‘Judicialem’ to conform
with Saphat. ‘Judioialem’
was probably a corruption or conscious scribal correction and almost certainly
the original word that Melkin would have written was ‘Judiosalem’. The reason
that this assumption can be posited is because it is a certainty that Melkin
understood the message of the Biblical prophets. This can be assumed by his
understanding of Biblical time which can only be gleaned from the prophets of
Israel.
habitantibus poterit deficere
·
habitantibus from a root
of ‘habitatio’ , ‘habitator’ , ‘habitatus’
or ‘habito’ giving ‘to dwell, live in,
or abide. Melkin’s choice of words is exact and precise to convey the sense of
a spiritual place where one lives at peace, much as today the modern expression
of describing someone as being ‘in a good place’ in reference to their state of
mind or mental wellbeing. This concept of a spiritual location is vital to the
understanding of the prophets, as what was essentially a landscape in
historical time (set in Biblical time) by mental transformation, as Melkin comprehends,
is a mental landscape of peace within which one can potentially live. This
essentially is the Kingdom of Heaven that is referred to by Jesus as an earthly
attainable state; of which he proclaimed to be at hand or attainable. Unfortunately the opposite state being
equally attainable. The subject requires an elucidation that is grounded in the
prophets and the subject analysis is too broad to be dealt with within these
pages excepting the subject of Biblical Time which we will cover only to show
that Melkin was certain that what he prophesied would take place at a point in
that time.
·
Poterit; from a root
describing ‘drink or drinking’ which again has biblical connotations. Drinking is synonymous with acceptance of the
divine plan or God’s word and of what is revealed by the prophets of Israel.
The real sense of spiritual drinking can by association be equated with the
satiation of spiritual thirst as in Jeremiah 49:12
‘This is what the LORD says: "If those who do not deserve to drink the cup; must drink
it, why should you go unpunished? ... You must drink this cup of judgment!’. Or again in Obadiah 4:16 ‘Just as you drank on my holy hill, so all the nations
will drink continually; they will drink and drink and be as if they had never
been!’ Here again in Mark 10:38 ‘Can you drink the cup? But Jesus said to them,
"You don't know what you are asking! Are you able to drink from the bitter cup of suffering
I am about to drink from.
·
Deficere from ‘deficio’
meaning, to leave or fail one’ giving the word ‘lack’ as most translators have
it.
Per multum tempus ante diem
Judioialem in iosaphat erunt aperta haec, &
viventibus declarata: Most
translations of this passage differ only slightly; ‘for a long time before the day of
judgement in Josaphat, these things will be openly declared to the living’.
·
Per multum tempus ante; translates as ‘a long time
before’ and relates as we have already seen to the 1000 year period from the time the tomb is
unveiled before the day of Judgement i.e from the time that Joseph’s and Jesus’ tomb is
unveiled. This is the last period of the seven day period of 7,000 years that
constitute the framework of ‘Biblical Time’.
·
diem Judioialem from Usher’s text, rather than the assumed
or corrupted ‘diem Judicialem’ of the later transcriptions. The scribal change and word association has
come from the original which would have been ‘Judiosalem’ through Judioalem to
the assumed ‘diem Judicialem’ which is purely
conforming to the notion of its connection to judgement day. This has been due
to its connection with Jehosaphat which the Abrahamic faiths believe refers to
judgement day. Melkin again can only be understood with a grasp of the Prophets
prophesying in time, as biblical spans of time are often misunderstood being
dependant upon how the prophet is referencing the subject, this determining the
unit time measure expressed.
Melkin here wrote ‘Judiosalem’ which obviously is word
play on Jerusalem as well as being a subliminal joining of Judah and Salem,
rendering exactly what Melkin intented; ‘The day of Judah’s peace’ or ‘peace of
the Jews’ referring to the spiritual peace of those coming out of spiritual
Babylon which takes place on the day of Jehosaphat, as long as the thousand year period is
understood as a day being the seventh day of the one week of Biblical time. Melkin is using the word ‘Salem’ from which Jerusalem is derived from Urušalimum , ‘Foundation of Shalem’; Salem coming from the word shalem,
shalom, shalim or salam meaning peace; the city of Jerusalem which dates back to the
early bronze age, where Abraham
and Melchizedek met. ‘Judah’s peace’ is
the goal of the Divine plan if one accepts that a ‘Jew’ is a spiritual Jew i.e.
a person having come out of Egypt and returned from the Babylonian captivity, (Babylon
the Great in the spiritual sense) and then found peace through adherence to the
Law and acknowledgement of the existence of God. This view of the prophets
being not only historical seems newly contrived but is the essential perception
although not intellectually or theologically comprehended,that unites and is
perceived by the Abrahamic faiths. Not
to complicate matters but just to show how many ways one can interpret Melkin, ‘salum’
also translates as near a coast or to the sea so if we take judiosalum as a
word we get the sense ‘along time before
those days when the Jews near the coast (in the period of Iosahat) are opened
up and declared to the living.
·
in iosaphat: Melkin has steered the reader into assuming
a place, by prefixing ’Josaphat’ with ‘in’, when he is quite aware of Jehosaphat’s
meaning as a period of biblical time (which is the 1000 years of ‘The Times’
halved) and accounted as a degree of spiritual awakening being the third day of
the three time periods, time times, and halftime as these were referred to by
Jesus as days. The reader will remember that ‘saphat’ was rendered as judgement
in the earlier part of the prophecy. ‘Judiosalem’,
became Judioalem and was then changed to ‘Judicialem’ because
of its association with Jehosaphat being commonly associated with the last
Judgement. The rendering of ‘Saphat’ as ‘judgement’ in the previous passage is
incorrect, when ‘potens in Saphat’, should be understood as ‘he who’s might is
in spiritual awakening’ in direct reference to spiritual Jews.
The Valley of Josaphat or Valley of Jehoshaphat is mentioned in only one
passage of the Bible, in Joel 3.2 : "I will gather together all nations,
and will bring them down into the valley of Josaphat: and I will plead with
them there for my people, and for my inheritance Israel, whom they have
scattered among the nations". It is
from this passage that Christians derive Jehosaphat as the ‘last judgement’,
which is exactly what Melkin is alluding to. Due to its attachment to a valley,
theologians have assumed it has a geographical location, but like ‘mountain’ in
biblical texts; it rarely, especially in prophetical literature, has the sense
of geographical location. When the reader of prophetical literature becomes
aware of the concept of a historical location( i.e the Holy land and its tribes)
set in ‘Biblical Time’ that has become a blueprint for a spiritual landscape,
this transliterable approach to the comprehension of the Prophets words becomes
clearer. The prophets speak of the nations and their attributes dualistically
applying to real time historical prophecy but also understandable within an
individual mental landscape. Josaphat
incidentally is the name given to the forth king of Judah. The essence of Jehosaphat’s meaning is
captured with the passage in Matthew. 25, and bears witness that the voice of
Jesus can be heard by everyone that spiritually came out of Egypt i.e. heard
the Law; but then subsequently most of those who were initially blessed with
this miraculous correcting toward gnosis, chose to ignore their conscience, eventually
being sent to captivity in Spiritual Babylon at the destruction of Spiritual
Jerusalem. This does sound
oversimplified and contrived but we will come to this when discussing ‘Biblical
time’ but the point is that Jesus did not only come for the Gentiles but all
the children of Israel. Evidence of the
Divine plan can be witnessed in Mathew 25 showing the relationship of choice
with deed which as we have stated, takes place within the seven year period
which is the defining time of purification through compliance or as it is
Biblically known ‘the troublous times’ :
31 When the Son of man shall come in his glory, and
all the holy angels with him, then shall he sit upon the throne of his glory: 32
And before him shall be gathered all nations: and he shall separate them one
from another, as a shepherd divideth his sheep from the goats: 33
And he shall set the sheep on his right hand, but the goats on the left. 34
Then shall the King say unto them on his right hand, ‘Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the world: 35
For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me
drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed
me: I was sick, and ye visited me: I was in prison, and ye came unto me’. 37
Then shall the righteous answer him, saying, Lord, ‘when did we see you hungry,
and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a
stranger, and took thee in? or naked, and clothed thee? 39 Or when
saw we thee sick, or in prison, and came unto thee?’ 40 And the King
shall answer and say unto them, ‘Verily I say unto you, inasmuch as ye have
done it unto one of the least of these my brethren, ye have done it unto me’. 41
Then shall he say also unto them on the left hand, depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels; 42 For
I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no
drink; 43 I was a stranger, and ye took me not in; naked, and ye
clothed me not; sick, and in prison, and ye visited me not . 44 Then shall they also answer
him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them,
saying, ‘Verily I say unto you, inasmuch as ye did it not to one of the least
of these, ye did it not to me’. 46 And these shall go away into everlasting
punishment: but the righteous into life eternal.
erunt aperta haec, & viventibus declarata; usually
translated as ’openly shall these things be declared to the living’ but another
interpretation could be that ‘these things will be openly accepted or made
apparent by those having reached spiritual awareness’. ‘Viventibus’, the living or alive, has the
same connotation as in prophetical literature, as those not spiritually dead.
Throughout the prophets this notion is held that man can be alive, not in the
sense that humans are either dead or alive but spiritually alive, as opposed to
those in whom their conscience no longer councils to do good but instead, acts
conversely as a ‘fearful looking for of judgement’. It is from this
understanding that we might grasp God not being a ‘respector of persons’ but
only of those who are spiritually alive.
Melkin
specifically points to a period in time and this point in time is the
uncovering of Jesus’ body. The reason for this is obvious in the proofs it will
provide for the future not only of the veracity of his prophecy but
substantiating the words of the Prophets of Israel and these confirmations and
the realisation of a Divine plan will cause a paradigm shift in consciousness.
Jesus and the Archangel Michael
mentioned in Revelation and Daniel seem to be both part of the raising
of Human consciousness and are accounted as witnesses to the Divine Plan.
Although the Angel connected with the Grail is often named as Gabriel, this is a later interpolation as we do not find the name Gabriel in the early French verses, only that an of an angel on whose forehead was written ‘Je sui apieles forche del très haut signour’, ‘I am called the strength of the Most High God’; and as related in Revelation the leader of God’s heavenly host. It is common to all the Abrahamic faiths that Michael is the one to unite the nations, but is also seen as the second witness in Biblical time as Daniel speaks of his arrival at the end time of what he instructed as being encapsulated within the perameters of Biblical time. It would seem by the Templars dedication of all the St. Michael churches within our design, this angel was either named in the book of the Grail or assumed from prophetical prediction as connected with the Grail.
In
Fragments of the Prince Melchizedek document found in the Dead Sea Scrolls,
Melchizedek and the Archangel Michael are one and the same and there is
undoubtedly an understanding of Michael being inextricably linked to the Grail,
since all these churches that have led us to this Island of Avallon, have been
named after him specifically. It is through the Archangel that the Dragon is
killed and the Archangel being inextricably linked to accounts in Revelation
and the Prophets, showing Biblical inter-relation with the spiritual quest of
the Grail romances, all integrally linked to Jesus the Archetypal son of the
God of Israel. It is ‘HE’ who spoke through the Prophets, who mankind calls God,
whose plan it is, to elevate the Consciousness of Man, and this ascension of
the steps by degrees to the Temple.
It
is God that carries out his Divine Plan in Time but the Archangel Michael who
seems to have lived throughout time is inescapably linked to all aspects of our
investigation. His name is linked with the Island, with the Grail and as the
protector of God’s people as seen here in the The
Apocolypse of Paul or Visio Pauli
Hear What Michael says! I am he who stands in
the sight of God every hour. As the lord lives, in whose sight I stand, I do
not stop one day or night praying incessantly for the human race, and I indeed
pray for those who are on the Earth, but they do not cease committing iniquity
and fornications; and they do not do any good while they are placed on earth
and you have consumed in vanity the time in which you ought to have repented.
Figure 25b Showing the
St. Michael Ley line the Joseph line relative to Ictis and the Wreck sites
better known as the Island of Avalon.
This is in
fact named in the Grail stories as the island of Sarras named after Judah’s
eldest son Zarah, who broke the womb first. His name has the same pronunciation
as Sarra in French and his descendants came to the south-west and were the
primordial miners of tin on southern Dartmoor who brought their tin to this
island to be sold. This is the reason that in the Grail stories, the island is
called Sarras and to which the holy Grail was brought. It is to this island
that after the crucifixion of Jesus, when his body was taken down from the
cross by his uncle, Joseph of Arimathea, it was then conveyed to a box filled
with Cedar oil so that it might preserve his corpse. This box or coffin known
as the Grail Ark was then conveyed with Joseph and several others from
Jerusalem to the island of Sarras, which Joseph knew well, having visited many
times previously on his mercantile trips with Jesus. This island had been known
about in the Greek chronicles because Pytheas a Greek explorer had visited the
island on his expedition to find amber which they did not realise was the
sometime by product of tin and copper smelting. The island was kept secret over
many years since Pytheas’ visit, until Joseph of Arimathea visited the island
with Jesus on one of his trips abroad gathering metals.
It was to
this island previously known as Ictis that Joseph of Arimathea chose to convey
the Grail ark and place Jesus in an old tin vault that had been shut down or
made redundant due to the Roman invasion. For about 1000 years, the island
called Burgh island had been the place on the coast where all the tin miners up
on southern Dartmoor had brought their tin to be stored in the vault. This
transpired so that visiting traders could take away tin at any time and the
island acted as a trading post. It is for this reason that Diodorous refers to
it as an ‘emporium’. It becomes clear now the reason that Joseph of Arimathea
knew the island very well. Strabo even relates the story behind the cache of
tin ingots found at the head of the Erm.
The gospels
relate that Jesus was laid to rest in a hewed out tomb belonging to Joseph of
Arimathea and the rumours still persisted as eyewitnesses had seen the doubled
over white shroud that covered his body as he lay in the Grail ark. One wonders
if the Gospel accounts of the burial of Jesus are just the echoes of the
misconstrued eyewitness accounts that existed in Jerusalem just after the
resurrection. This set of events aslo explains why the flower imprints were
found on the Turin shroud. This is fully explained in detail in a book called
‘And did those feet’, written by Michael Goldsworthy as new theory as to how
the Grail stories, the Arthurian legend at Glastonbury and the gospels
interlink and provide evidence of the whereabouts of the body of Jesus.
Melkin, who
actually wrote the original book of the Grail, which ended up over in France
and gave rise to the many Arthurian Grail romances now is understood to be the
same person who provided the rumours of Joseph of Arimathea at Glastonbury. So
now we have a tomb containing King Arthur, Joseph of Arimathea and Jesus that
was last shut when Melkin moved to France in around 600AD, sometime after the Saxon
invasion. However the Templars, once they have been disbanded in the Middle
Ages, were also privy to this island location and they knew what was buried
within. It was here on Christmas Day in 1307 that they decided, (after King
Philip and the Pope had disbanded their organisation), to relocate their
treasure that they had managed to recuperate and ammased it into three treasure
ships that left La Rochelle on 13Tth October 1307.
While
depositing their treasure in the tomb they removed the Shroud of Jesus that had
been submerged in the Cedar oil for 600 years while covering his body. It is
inside this vault that the image of Jesus on the Turin Shroud was formed while
draped over the body of Jesus in Cedar oil. The evaporated Cedar oil has left a
caramel like substance all over the Turin Shroud, but the image itself was
formed by the detritus left behind by anaerobic bacteria.
Only 50 years
later, one of the Templars that died with Jack de Molay near Notre Dame in
Paris, had a granddaughter that produced the Turin Shroud. This is not
coincidence and answers the many questions of why there is no provenance for
the Shroud of Turin prior to 1354. The Shroud had existed within the tin vault
until the Templars arrive and remove it. The song which became a Christmas
Carol; ‘I saw three ships come sailing in on Christmas Day in the morning’ is
really the echo of the Templars bringing their treasure to the island of Avalon
in Devon. However, this song had always been associated in Cornish tradition to
the visit of Jesus and Joseph of Arimathea. It was the Templars, however, that
marked out all the churches dedicated to St. Michael that lie along the St.
Michael Ley line. Oddly enough, it is the other St. Michael churches that we
used as markers, that confirm that the island of Avalon is indeed Burgh island
in Devon
It
is this line that Melkin refers to, which, when bifurcated within the Avebury
stones at 13° and a line is scribed for 104 nautical miles it lands on this
same island. Unequivocably Melkin understands the connection between the island
of Ictis used by Joseph of Arimathea and clearly calls it the island of Avalon.
Firstly, it is known by the Greeks as Ictis, secondly, as the island of Sarras
by the French Grail writers and thirdly, as the island of Avalon named as such
by Melkin originally and made to appear as pertaining to Glastonbury tor by
some devious medieval monks . It is even referred to as the island of Avaron by
some of the Grail writers.
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI
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