Anyone who wishes to Learn the truth about one of the biggest conspiracys ever pe rpetrated should read

this blog. It involves where the location of the body of Jesus is to be found. It is a complicated story but it consists of factual evidence. If you have ever wondered if the resurrection was a reality then this is the blog for you. The Roman Catholic church has hood winked the world and rumours that Joseph of A rimathea is buried at Glastonbury are only half truths. The island of Avalon is revealed and what it contains is part of the biggest tre asure hunt. The evidence is long and at times, it is hard to overcome the accepted views tha t many have been led to believe. Let us start with a brief synopsis and then start the quest to find the Island o f Avalon which the reader will be shocked to learn is not in Glastonbury, but on the South coast of Devon. What it contains however will only be understood by r eading this entire blog. In the Dark Ages, after the death of King Arthur, a monk known as Melkin (who co uld well have been the famous Merlin), left for posterity a riddle or prophecy t hat exposed the burial site of Joseph of Arimathea. This location known as the I sland of Avalon has long been thought to exist at Glastonbury abbey. The Island of Avalon has been associated with the tor because monks at Glastonbury needed t he association with Joseph to attract pilgrims. The myth that Glastonbury tor is somehow connected or even synonymous with the Island of Avalon is probably down to a man called Henry Blois. The author of this blog has deciphered the meaning behind the riddle known as Me lkin s prophecy, upon which the mythical status of Glastonbury is founded and ho w it came to be associated with Joseph of Arimathea s burial site. The monks rid dle which clearly indicates with pinpoint accuracy the whereabouts of the restin g place of King Arthur and Joseph of Arimathea in the Island of Avalon, is evide ntly not at Glastonbury. The strange thing is that the geometric puzzle left by Melkin describes directions that are derived from the Ley line system built by N eolithic man and specifically from the Saint Michael ley line. This Blog describes how this huge display of geometrical precision across the Br itish landscape was understood and known to exist as late as late the 1300s. Also , the presence of the St. Michael Ley line was known about by Melkin in the sixt h century. An array of churches were built upon this ancient system to point out to posterity the location of the tomb of Jesus by the Templars and also to mark the spot where they had buried their treasure. This secret location is called the Island of Avalon and the same monk Melkin vis ited this island which is now called Burgh Island, at the death of Britains famou s King Arthur. Here Melkin found arcane information from the Temple in Jerusalem that was brought to England by Joseph of Arimathea. This information with an ac count of the first Christians arrival with Mary Magdalene was written in a book composed by Melkin giving account of the time from the arrival of these early Ch ristians, up until the time of King Arthur. This book became known as The Grail book , that found its way to France when Melkin established an early hermitage on Mont-Saint-Michel in Normandy. The Grail book, through the troubadour family of the counts of Pitou and Aquitaine gave rise to the wide array of Grail storie s. A close family connection in the person of Henry Blois or as many knew him as Monseigneur Blois became the Master Blohis that was Abbot of Glastonbury and was the first to expound from the French Grail literature and know of the Englis h tradition that existed at Glastonbury. It was Henry of Blois that also left th e clue at Glastonbury regarding the burial site of Joseph of Arimathea. This cam e into the possesion of Father William Good and it confirms Melkin s directions to the Island of Avalon or the Island of Sarras of the Grail romances. And did those feet, a book by Michael Goldsworthy, clearly shows that the body of Jesus is in fact buried with Joseph of Arimathea within this island in Devon. It used to be known as the fabled Island of Ictis and contains within it an ancien t tin vault that became the tomb for both of them, but it had originally been us ed to store tin ingots. The confirmation of the whereabouts of this tomb is give n by precise geometrical instructions upon the British landscape. These directio

ns left in the obtuse Latin puzzle by the monk Melkin, (once deciphered), lead u s to the grave site. The islands position, if the reader is in any doubt, is als o verified by the clue given to the Jesuit priest, Father Good, who lived in the sixteenth century and deposited this vital information in the English college i n Rome. Father Good however was unaware of the significance of the clue he was g iven concerning how Joseph of Arimathea was Carefully hidden in Montacute. The Templars in the middle ages were aware of the location of this tomb and depo sited their treasure in the same tomb on Christmas day 1307. However, they remov ed one item from the sepulchre within the island which, because science has been unable to explain its formation..... has been classed as a fake. This was what has now become known as the Turin Shroud. The Turin Shroud in the monks Latin puz zle is described perfectly six hundred years before it was shown in Lirey, so ho w could it be a fake? This artefact said to exist in the tomb with Joseph, due t o Melkins description as duo fassula ..... by misunderstanding of the intended m eaning of the puzzle..... became known as the Holy Grail, especially by the subl tle twists of the prophecy s interpretation at Glastonbury. The reader will unde rstand by this blog that the Holy Grail is in fact something inestimably more va luable and this blog sets out and explains what the Grail is and how the Grail s tories came about. The body of Jesus, around which the Turin Shroud was once wrapped, remained in t he tin vault, steeped in Cedar oil. This is the process by which the image on th e Turin Shroud was formed over a period of six hundred years until it was remove d from the body around 600AD and later removed from the Isle of Avalon. The Turi n Shroud was essentially formed within what became known as the Grail Arc, which is the coffin of Jesus mentioned in the Grail Stories in numerous subliminal re ferences. The reason this Island which used to be called Ictis was chosen to house what is the holiest relic of all..... is because it was not widely known about in the a ncient world and kept secret from the Romans. It was rumoured to exist through a report by one of the first Greek explorers to Britain named Pytheas. 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 maint ained, was a tin merchant and was accompanied on his trading missions by Jesus. Diodorus gives us a clear description of this same island that Pytheas had named Ictis or Fish Island due to the vast quantities of pilchards caught off the I sland. This blog uncovers an ancient Biblical link to the Devon and Cornish peni nsula through a bloodline from the first born of Judah, one of the twelve sons o f Israel, called Zarah. 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 fam ous King Arthur. King Arthur, Jesus and Joseph of Arimathea are waiting to be unearhed on the Isl and today called Burgh Island, but there is also with them, the Templar treasure and possibly the Arc of the Covenant. The blog traces these events pulling toge ther a wide source of detail linking the most powerful people in Europe such as Eleanor of Aquitaine, the earliest tracable owner of the book of the Grail, writ ten by Melkin. Leonardo Da Vinci visited this Island in the last three years of his life and le ft clues within four paintings, that show the geographical and geological featur es of the Island, He let the world know by his picture puzzle (rebus) in the Win dsor Library, that he was showing us a great mystery. He even went as far as to say he would show where it is, in his two paintings of the Yarnwinder. In the Pe rlesvaus which is derived from some of the earliest troubadours from which the r omances emanated we can still hear the the topographical detail attached to the storylines that show the the Island of Avalon is synoymous with burgh Island and not Glastonbury. The amazing coincidences that have brought this knowledge into the modern era ca n only be viewed as having been determined by supernatural forces, because this whole drama is played out to specific times that are spoken of by the biblical p rophets. The implication and ramifications of the unearthing of this tomb will h ave ramifications across the world as the prophecy which leads us to the tomb sp

ecifically states. The blog uncovers the relationship between this tombs unveilin g and how it was predicted by the Prophets. It is also a very strange event that while the world looks on, the olympic ceremony brings the Island of Avalon and Blake s Jerusalem into popular Consciousness. This Blog will offer definitive answers upon such enquiries as: 1) What is the relationship between the Neolithic works dotted around on the Bri tish landscape, and those who built the many churches on pre-exiting pagan sites ? What were the megalith builders trying to achieve, and how was it that our chu rch fathers had an understanding of their arcane knowledge? Should we assume tha t the medieval church builders had an understanding of their predecessorsgeometri c and astrological knowledge? What were the pyramid builders trying to achieve a nd was that goal somehow aligned with the aspirations of the megalith builders? Why were so many millions of man-hours employed? What did their constructions ac tually achieve? 2] Who was St. Michael and why is it that his name is inextricably linked with t he phenomenon of the longest Ley Line in Britain? What does this system of Ley L ine s constructed upon the British landscape portend for future generations? How is it that an Archangel mentioned briefly in only three books in the Bible, has somehow evolved to become a saint, without actually having lived yet or ever be ing canonized? What is St. Michaels relationship to Jesus? Where is Jesus buried and why is his body still preserved? 3] Who was Joseph of Arimathea and where is he buried? What was his connection w ith the British Isles? Can we find any truth in the legend that he was a tin mer chant? As the uncle or father of Jesus, what is the likelihood that he escorted him on occasion to the British Isles? Did Jesus arrive in Cornwall and acquire m uch of his wisdom in the British Isles? If so, who were the teachers of such val ued learning and if he soujourned in England before returning to Jerusalem how i s it that he was schooled in the Prophets? Why do the Gospel accounts differ abo ut the disappearance of body of Jesus, King of the Jews. What constitutes a Jew and how is it that an Island off the coast of Southern England takes the name of Judahs son and natural heir? 4] Where exactly is the fabled Island of Ictis and can we establish a relationsh ip between this island, renowned in the ancient world as an exporter of tin, wit h Joseph of Arimathea? Why is it that Ictis has only now been located, when it h as been in plain view of all researchers. Was there ever a connection between th e island of Ictis and the Isle of Avalon, mentioned by the sixth century monk Me lkin? How does Melkin know that the island of Ictis is the Avalon of the Grail R omances, and Arthurian legend? Where is the Island of Sarras (where the Holy Gra il is said to have been deposited) and why is it so named? 5] What exactly is the prophetic tradition? Do the biblical prophets have any re levance today? Was the prophecy of Melkin that tells of the whereabouts of Jesus tomb, of that same prophetic tradition? Did Melkin actually write a prophecy or a riddle? Is the Welsh tradition of the Triads which speak of the Perpetual Choir s, in any way linked to a ley line design on the British landscape? 6] Where exactly does the Glastonbury tradition get intertwined with these other questions regarding its connection to Joseph of Arimathea and through the vario us Grail stories? Was King Arthurs body actually found in Glastonbury, or was it an elaborate hoax? If not, where is he buried? Who is responsible for the Glasto nbury deception regarding the Isle of Avalon. 7] What is the connection between the Templar treasure and the Isle of Avalon an d what has this to do with Leonardo da Vinci? How did Leonardo know of the where abouts of Avalon and the story of the Magdalene? 8] What is the meaning of the Grail stories? What is the Grail and who does it s erve? Who knew the meaning of the Grail and who wrote the original book? How did the Grail become a vessel or chalice that holds the blood and sweat of Jesus? 9] What has the Grail tradition to do with the Turin Shroud? How was it that Sci ence was unable to say how the image on the Turin Shroud was formed? Why can no one explain the shrouds provenance or history prior to 1353 AD? 10] What is Time and how should it be perceived? How do Prophets see through tim e to relate a divine plan? What is the connection between Britain and the Messia

nic line of Judah spoken of by these prophets? 11] Finally, if all the above questions are answered, what implications will the y present for the modern religious order and status quo that affects every Chris tian, Moslem and Jew that is alive on the earth today? These topics initially seem to be so disparate and unconnected, that any relatio n between them appears scant and impossible to establish with any degree of cert ainty. However, it is the aim of this enquiry to show how inextricably linked th ese diverse questions are. It will show how the many pieces of a puzzle that hav e hitherto been unconnected, hidden, deliberately obscured, ignored, misundersto od, or even inadvertently lost over time..... can be resolved into one conclusiv e body of evidence. This blog is heavy going as there is sometimes a need to repeat information alre ady known to some readers, which to others, is necessary for a step by step, ord erly account that leads to a revelation that will astound even the casual reader . Whatever the readers background or discipline, or by whatever chance you have be en prompted to read this blog, this examination of diverse material, seemingly u nconnected, actually disentangles a few mysteries and makes discoveries that wil l have global ramifications. There are many references to old texts, but where pre-determined scholastic ende avour has previously failed to piece together evidence, we hope that the reader will be convinced by the connections made in this Blog. The Saint Michael Ley line is the Line that Melkin the Prophet is saying should be bifurcated at Avebury (SPERULIS) and 104 nautical miles at an angle of 13 deg rees(SPERULATIS) one will find the Island of Avalon where Joseph of Arimathea is buried. This Island presently known as Burgh Island in Devon was named by Melki n and described in the Perlesvaus as a tidal Island. The confirmation that we ha ve located the resting place of Joseph of Arimathea is found in evidence given b y Father William Good who says that Joseph is carefully hidden in Montacute . A s you can see the line goes right through St. Michaels hill Montacute. Chapter 1 Neolithic sites and the network of St.Michael churches The St. Michael Ley Line runs from the hill fort near Lands End called Carn Les B oel to a town on the coast in East Anglia called Hopton on Sea. It keeps a stead y rhumb line for 364.50 land miles across southern Britain. Although it is descr ibed as a line, many researchers have plotted it and linked up its features by e xcluding some points along its track and including others, or including all. We should point out that the essence of the line is Serpentine in nature, although plotted on a map it seems straight, it actually weaves its way across the countr yside. The line is actually 316.74 Nautical miles long and skirts past several n odal points that have been manufactured, with such surveying precision, by Neoli thic man. It is called the St Michael s Ley Line due to its features that are shown in fig ure 1. The point to make here is that it is doubtful that the churches that were built along the line were all dedicated to St. Michael by coincidence. There are many places which are named after St. Michael that lie exactly upon it s axis. Several churches or chapels were built along the line from the early thi rteen hundreds onwards, with the St. Michael dedication. However other churches not on the St. Michael ley line have a distinct relationship to this line. We wi ll investigate further, later on, as to why these chapels and churches seemed to have been erected by organized design in such a short period of time. Figure 1 Showing the St. Michaels Ley Line. The most fundamental point to make about the St. Michael Ley line is the fact th at many of its features, although not dedicated to St. Michael are in fact sacre d sites and nodal points from the Neolithic culture which existed in Britain fro m as far back as 5000 years ago. Assuming that many of the ancient Neolithic sit es have had modern era temples such as churches built upon them, it is hard to u

nderstand how on this particular line, the preponderance has been to name them a fter St. Michael. The probability that so many sites occur by coincidence having the St. Michael name in one alignment are small. We must look assume that it is by design and we will discover why and by whom these churches were built. Howev er, we must assume that the underlying arcane knowledge of what exists on this l ine, might explain such a modern usurpation by the church builders. The fact tha t St. Michael dedicated churches were placed on a Neolithic construction should make us investigate other St. Michael churches not normally associated with this Ley Line. If these follow a similar pattern then one can only assume that whoev er put them there must have had some understanding of the original raison d tre o f the line (or the features on it) that were constructed by Neolithic man. How t his Neolithic line was recognised or the knowledge of its existence permeated do wn from the Neolithic culture to the thirteen hundreds is uncertain. Has this kn owledge of function of the original Neolithic construction been lost since the S t. Michael churches were built. People react and sense the forces of nature that interact with their daily lives in different ways and on different levels. In the book the Sun and the Serpent, H amish Miller and Paul Broadhurst investigated the entire St. Michael s Ley Line plotting its interwoven energy course, as it criss-crosses the rhumb line. They did so by dowsing, but many skeptics feel that there is no substance to this for m of enquiry and dismiss the use of this technique. However, we shall see shortl y, that this line exists and is no figment of the imagination, but who put it th ere and what is its purpose? Two thousand years ago, a body was entombed within this Ley system, and has lain undiscovered upon the British landscape, much as a Pharaoh would have been laid in a pyramid specially built for him. Two thousand years ago, the same technology as the pyramid builders used was understood in B ritain and yet it is not comprehended today. Between 450-750AD a monk lived name d Melkin, who knew of the Ley lines existence and left us clues in a Latin riddl e that will lead us to the uncovering of this hidden tomb. Insula auallonis auida funere paganorum, pre ceteris in orbe ad sepulturam eorum omnium sperulis propheciae vaticinantibus decorata, & in futurum ornata erit al tissimum laudantibus. Abbadare, potens in Saphat, paganorum nobilissimus, cum ce ntum et quatuor milibus domiicionem ibi accepit. Inter quos ioseph de marmore, a b Armathia nomine, cepit sompnum perpetuum; Et iacet in linea bif urcata iuxta m eridlanum angulum oratorii, cratibus praeparatis, super potentem adorandam virgi nem, supradictis sperulatis locum habitantibus tredecim. Habet enim secum Ioseph in sarcophago duo fassula alba & argentea, cruore prophete Jhesu & sudore perim pleta. Cum reperietur ejus sarcofagum, integrum illibatum in futuris videbitur, & erit apertum toto orbi terrarium. Ex tunc aqua, nec ros coeli insulam nobiliss imam habitantibus poterit deficere. Per multum tempus ante diem Judioialem in io saphat erunt aperta haec, & viventibus declarata. Figure 1a Showing Stonehenge, one of the nodal points on the Ley system. We can assume that the builders of Avebury, Silbury Hill, Stonehenge, Glastonbur y Tor, to name but a few, were not trying to beautify the landscape. They were i nvolved in building a network, the use of which is unfathomable, but the monk wh o wrote the Latin riddle above knew what had certain knowledge of the presence o f the Ley network before any of the churches were built. It is unlikely that a monument such as Stonehenge, even though it is aligned to coincide with known certain celestial events, (this probably being a part of its functionality), has no other function than to act as a calendar or ceremonial t emple, as many believe. There are approximately 1000 stone circles upon the Brit ish landscape and similar to the Menhirs and monoliths dotted around, these woul d seem to have a function more than that of a modern day church or cathedral, wh erein religious rites and ceremonies are practiced. It is estimated that around four million man-hours went into the construction of Stonehenge alone, which might seem a disproportionally large investment of a gr oups resources, when one could simply erect markers to track a heavenly body or watch nature unfold seasonally rather than invest so much to build a calendar. T he proponents of the calendar hypothesis seem to have been content with this ide

a, for the great importance that is attached to those much later pyramid buildin g cultures of South America, the Mayans and the Aztecs, who both designed calend ars. Those who advocate that stone circles are for ceremonial purposes, clearly find them synonymous with the sacred cathedrals of a much later age because the cathedrals of the Gothic age were similarly designed according to mathematical h armonies for the populations spiritual refreshment or wellbeing. It has recently been discovered by an archaeological investigator, that there wa s an original Stonehenge called Bluehenge which was constructed with an arrangem ent of bluestones, that were later moved to form part of the present Stonehenge ci rcle with its trilithons and Sarsen stones. It is unlikely that ancient man, who had a knowledge ofpi, Fibonacci and Golden mean math, including many other math ematical formulae, would have underutilized his time, on an artwork removing sto nes from Preseli in Wales, more than 100 miles away, unless they carried out a s pecific function for him. Avebury the largest stone circle in Europe lies precisely on the St. Michael Ley Line and also carries out a similar function. The briefest investigation into t he construction of Avebury will find that within its seemingly crude rough stone d outline, lies an array of complex geometry that utilized precise surveying tec hniques. The Babylonians were the first to become interested in the extent to which plane ts and their alignments influenced their lives. They constructed star maps so th at they might foretell what was to happen to them in the future. This has come d own to us in a much misunderstood form, as our modern day horoscope. Those who l ive in tidal areas are well aware of the power that the moon asserts, and the in fluence it has on the people that live in those communities. They witness the aw esome ebb and flow by an imperceptible force, yet coastal communities arrange th eir days around the tide. The sun has the greatest influence over our lives and from many of these stone circles where the sun rises or sets there are pertinent features upon the landscape such as hills or dips that coincide with the suns cy cle and it is thought that if one were to stand at Carn les Boel (the southern e xtent) the sun would rise on the 8th of May along the St. Michael line, the spri ng festival of St. Michael. Beltaine is considered a cross-quarter day, marking the midpoint in the Sun s progress between the spring equinox and summer solstic e. The astronomical date for this midpoint is closer to 5 May or 7 May, but the St. Michael line is often referred to as the Beltaine line and we shall come to its connection to Bel further on. Unquestionably most of the stone circles across Britain are aligned astronomical ly to record the movement of a heavenly body, star group or planet. The stone ci rcles alignments can either be noting the rising or setting of different planets or recording their oscillations and cyclical periods in the heavens. This can b e understood in terms of men being able to predict future events and being cogni sant of their place in time. The subject of Time and mans understanding of it see ms to be partly the reason that most of the stone circles are astrologically ali gned and this subject we will leave until it incorporates with the rest of our e nquiry. The fact that Ley lines interconnect these Neolithic sites as witnessed in the St. Michael line and there is a perceptible force that emanates along the se lines and at stone circles seems also to connect them by an earth bound energ y that these planetary bodies have an influence upon. The question is whether modern day man is unaware and yet affected by the unseen influences and alignments around him, much the same as he is unaware of the moon s gravitational pull. So how should we search for the possible existence of unseen energies within the stone circles and along Ley lines and what influence if any could it have on us ? For some, dowsing is the answer, but others dont regard it as scientific, thoug h an attuned dowser can often find what is there, whereas science has not come u p with a way to measure it yet! This network of standing stones and Ley Line s that interconnect and interweave between, mumps, barrows, tumuli, cairns, dolmens, stone circles and large earthw orks, erected from the early to the late Neolithic period, have been placed by e arly man in such a fashion and design, for a perceived effect they have on him.

Maybe we can understand this as affecting what one might call his spiritual natu re and possibly this is related to his thought patterns. Certainly, this Monk ca lled Melkin who understood arcane knowledge and who knew of the St. Michaels Ley line long before it even had that appellation..... leads one to believe that som ehow these stone circles connect man to his future. This is in fact alluded to b y Melkin in his prophecy. In the past ancient mans utility of these circles is evident by their prolific ap pearance throughout the British Isles and Europe during the Neolithic period. Ov er the last 5000 years, man s increasing ability to intellectualize rather than work on a more intuitive basis, seems to have rendered the design of less import ance, just as our churches today are underutilized. For many it is difficult to intellectualize God but Melkin, not only had an understanding of a Divine plan b ut also had a definite knowledge of Ley lines and by inference links these lines and circles to future events. Perhaps as many as three quarters of the globe in tuitively feel Gods presence and believe in something that they cannot fully comp rehend. However, over intellectualization contrarily to mans intuitive nature can often be witnessed in those ardent non-believersby the first words that pass thei r lips in disaster, which shows a conscious denial of what is subconsciously ass umed and this across all the cultures, cannot be put down to a mere expression. Cave paintings in France are artistic evidence that 25,000 years ago Man yearned to understand and portray his place amongst other creatures well before the min i ice age. So what transpired 6000 years ago to cause mans exponential rise..... (from having thought patterns similar to those of the cave painter), to reach th e modern day ability to contemplate abstract potential that has led to the compl exities of modern Mans achievements? The question that keeps appearing in our enquiry is; apart from painting and scu lpture, how was an idea passed on when the earliest form of writing was approxim ately 5000 years ago? The story of the Bible from Adam and Eve, followed by the flood, through Abraham, Isaac, Jacob, Joseph, Moses, the Prophets and to Jesus, has much to do with this question, as it seems to cover the time span within whi ch we are confining our investigation. The Bible tries at least allegorically, t o answer mans quest for a sense of provenance. Since there are no written records , the Bible attempts to span a void and provide explanation and links a time 600 0 years ago to today. The bible relates an account of the interaction by a God t hrough a divine plan which affects mans potential. How his devises have affected modern mans potential will be covered in a later chapter. Figure 1b Showing the three stone circles in Cornwall called The Hurlers situated on the Neolithic St. Michael Ley line but this site has no monument to St. Micha el. It is interesting to ponder upon the origins or precursor of what could have bee n a similar system to what has eventually evolved into our present-day Ley syste m. Just how old, how big and who conceived of the benefits, that this system wou ld afford a Neolithic population. Approximately 6000 years ago with the eventual flooding of the English Channel.... did part of a much older system that employ ed tors, hills, prominent rock outcrops and islands gradually get submerged. Has the flooding of Lyonesse caused a repair to be made of what was once a single i ntertwined entity that may have had connections in continental Europe? As we sha ll see shortly the St. Michael sites that have usurped the Neolithic sites which were part of this much older system are surely aligned. Is this in some way ana logous with the Jerusalem that was builded here that Blake alludes to in his natio nalistic hymn; built by our ancient forefathers, and yet more recently built upo n by persons who understood the benefits of its construction? Are the Satanic mi lls referred to in the hymn, the manmade earthworks, and mumps positioned with a surveyors precision, upon England s green and pleasant land? It is one of the objectives of this enquiry to elucidate to the reader the inter connectedness of what is potentially part of a huge ancient functioning system a nd its relevance in the present era. Who was it in the modern era and which orga nised body realised that some planned out design is still extant on the British landscape? Did the later designers of the 1300s who built on top of the very loc

ations on which ancient man had built his design, know of its function and have knowledge of its effect upon the inhabitants of Britain? Figure 2 Showing Glastonbury Tor situated on the St. Michael Ley line, one of ma ny Hill top St. Michael dedicated sites. Was the mechanism that ancient man tapped into, still functioning when their loc ations were taken over by modern church builders? The St. Michael churches which are perched on hilltops, in the western part of England, which were part of an older design, seem to confirm that at least in the 1300s the Neolithic network wa s perceived to be still functioning. As in the construction of many of the beautiful Gothic cathedrals that adorn som e of the oldest British cities, a long period of time from start to finish for e very one of these endeavours was encountered. Unlike the comparative simple cons truction of a church, the multitude of skills required over a timespan of around 250 years, brought about the establishment of Masonic societies that built thes e edifices. These societies understood a body of knowledge that was passed down from generation to generation so that these long periods of construction could b e accomplished by applying complex rules and designs that, were beyond the capab ilities of any individual. Stonehenge was created in similar circumstances but over a far longer period of time. It has been relocated and refined over a period of 1500 years, before ther e was any written word. How then did they convey the knowledge of the geometric theorems, acquired astrological records and the details of a preconceived design , from one generation to the next, over such long periods. There is a vast interwoven set of megalithic sites from Northern Europe all the way up through Scotland and the Orkneys. Before the flooding of the English Chann el, stretching as far as the body of the now submerged land that extended furthe r than the Scilly Isles, it is possible that this network of Ley Line s that is interwoven upon the British landscape, existed and connected through the now flo oded plain of a land known as Lyonesse? So, to carry out the construction of this huge interconnected network, arcane kn owledge of the positioning of heavenly bodies, complex mathematics and surveying techniques were surely known. Not only did this information have to be tabulate d but correlated and handed down, before any design could be put into constructi on. It is safe to assume that the body of knowledge to accomplish all of these tasks would have been secreted amongst the privileged few, but the Masons who built o ur cathedrals and the Templars who built an array of St. Michael churches upon o ld Neolithic sacred sites, understood a body of far older knowledge with intende d aims, which we will uncover during this enquiry. To bring to fruition and comp lete such a project, not only did it need the knowledge and purpose as it did in Neolithic times, but in the 1300s it also needed the wherewithal. Before we implicate the Templars of having a hand in the construction of a netwo rk of churches in southern England..... (supposedly after they had been disperse d and merged into the Hospitallers), suffice it to say that even with modern day democratic governments often the real power lurks discreetly in the shadows. Th e Templars agenda was evolving and taking place undiscovered behind the front of an organisation that appeared as the Knights of Christ and protectors of the hol y city. Chapter 2 Melkins Prophecy and the Grail are interlinked to Ley lines. How had the misunderstood two cruets cruoreof the Glastonbury monks invention, or the duo fassula mentioned by the monk Melkin in the dark ages in his prophecy beco me synonymous with the Grail. How did the Duo Fassula which contained the blood an d sweat of Jesus, evolve into a vessel, gradatim or graal, made of gold and stud ded with rare gems in the unfinished work of Chrtien de Troyess Perceval, or the C onte du Graal around 1180. Where did Kyot or Walter Map source their material bu t from the book of the Grail and who but Melkin knew of the same material that w as to become the source of Glastonbury legend? Melkin is attested to have writte n about Arthur in books in Britain and as we know he left behind his British pro

phecy concening Joseph of Arimathea. As the continuations and re-workings of the French romances proliferated, Melkins testimony which provided the substance for the book of the Grail met with similar material that existed in Britain. The genealogy of Joseph of Arimathea, including Arthurs exploits mixed with mater ial from what became known as the Gospel of Nicodemus, evolved into a fantastic array of medieval romances emanating from France, known as the Matter of Britain. These Histoires centred upon the search for the Grail and and gave account of its arrival in Britain with Joseph of Arimathea. We know that Melkin wrote a book on Arthur and his round table attested to by subsequent British Chroniclers and al so Melkins prophecy concerning Joseph is found in John of Glastonburys Cronica. Bo th Arthur and Joseph are buried in Avalon or the French Avaron. Both British and F rench traditions seem to have emanated from a common source judging by the commo nality of the material i.e Joseph, Arthur, the island of Avalon and the Grails co nnection to Jesus. This persistent theme portrays what was in the most part, his torically based material. This becomes apparent later, especially as we discover the links between the Island of Avalon, The Island of Sarras of the French roma nces and the Island of Ictis of Classical fame. These three islands are all one and the same going under different names, but let us inquire into how this Islan d is integrally linked with the Ley line system and how it becomes part of the S t. Michael network of Church Markers. It was Alfred Watkins, who first coined the phrase Ley Line when he saw the interc onnectedness of certain points upon the landscape and how they aligned with each other. John Michell even more recently made the connection between the names of the sites that had been dedicated to St. Michael that were also aligned. In a f lash revelation, standing next to St. Michael s Burrow Mump, he could see a simi lar hill in the distance and topped with a similar church also dedicated to St. Michael. Melkins prophecy had related that Joseph of Arimathea was buried on a bif urcated line and without Michells modern day re-discovery there could never be a l ine with which to bifurcate. The other directions given in Melkins prophecy are dir ectional derived from this Line and without knowing of its existence the prophec y of Melkin would remain in history as a discarded jumbled tale or worse, the ru minations of a madman. Mitchells discovery for the first time in the modern era brings to light the evid ence that, there must be some kind of design along this line. One design evidenc ed clearly by such sites as Avebury, Glastonbury tor, Burrow mump and the Hurler s etc demarcated by Neolithic man. Confirmation by dowsing brought to light the existence of this Meridian( as termed by Melkin), a line harnessed to unseen force s, which could be perceived in certain ways by adepts. This previous design was then built upon by the Templars demarcated by St. Michael Churches. Which of the two designs is responsible for the energy which is dowsable is open to debate. If the overlay of churches or the previous Neolithic erections provide the sourc e for that which is dowsable is uncertain as Broadhurst and Millers book shows t hat much of the dowsable energy is flowing through the altars of these more rece nt churches. The odd thing about the investigation into the St. Michael Ley line is the fact that many of these sites are stand-alone (i.e. somewhat removed, not urbanized, an d for the most part situated on a high promontory). Predominantly, these St. Mic hael dedicated churches which make up part of the line and other marker dedicated churches, seem to have been built between 1250-1380. The St. Michael hilltop chu rch feature exists with some frequency throughout the countryside of southern En gland and France and on islands with surprising regularity. It is a strange occu rrence that a geographical feature should predispose the dedication of a church and we should enquire as to why, suddenly in that era, were so many sites dedica ted to an Archangel. It is peculiar that, in the past, some of these relatively new hilltop St. Micha el churches have been purposefully allowed to crumble and it is possible that fo r some of them, any trace of their existence was removed deliberately. This is e vident in three locations; specifically-Montacute atop St. Michaels hill, Burgh I sland in Devon and Chapel Carn Brea at Lands End.

Figure 3 Showing the St. Michael church Burrow Mump on the St. Michael Ley line. Figure 4 Showing the Redruth Carn Brea which had a 13th century St. Michael cha pel on it, latterly turned into a castle which lies exactly upon the rhumb line of the St. Michael Ley Line. It might be of interest to note that Drakes Island in Plymouth was formerly known in 1135 as St Michaels Island and then subsequently rededicated to St. Nicholas before Drakes heroic defeat of the Armada. This is only noted now as the river T amar flows into Plymouth and this comes into our enquiry in connection with Tama r, Judahs twice daughter in law.... yet whobore him twins Perez and Zerah. These events are discussed as the original reason for the arrival of the Zerah line of Jews in the South west. St. Michael s Mount in Cornwall, made famous because of its rumoured links with the island of Ictis and thus its links to Joseph of Arimathea the tin merchant.. . stands in Mounts Bay opposite Marazion in Cornwall. To the west of it, not far from Sennen, stands, a Neolithic hilltop site called Chapel Carn Brea upon whic h, there once stood a small chapel dedicated to St. Michael. Alms, in the past w ould be given by seamen to the hermits who lived there, so that a fire could be lit and be seen by approaching ships. The chapel was eventually demolished in 18 16, after having been allowed to crumble into obscurity through the centuries. C onsiderable early Neolithic labour to create a mound, which incorporates complex barrows and stone lined cists, has been archeologically excavated 657 feet abov e sea level on its summit. The great labour intensive efforts of these people to bury their leaders, althou gh less skilful, seems to correlate with the goal of the pyramid builders of Egy pt in the same era. Carn Brea is often referred to as the first and last Hill in England but sixty one nautical miles away lies a small island at this present-d ay known as Burgh Island, next to a small seaside village called Bigbury on Sea in Devon. This tranquil Island stands as a sentinel, while the tides have ebbed and flowed around it for centuries. This once also had a chapel on it dedicated to St. Michael, which has left no trace of its presence through the passage of t ime and is rumoured to have once been the site of a small monastery. Since our enquiry involves Neolithic sites, Ley Lines and St. Michael churches l et us try to interlink these facets of our enquiry. If we extend a line from the base of Chapel Carn Brea where a St. Michael Chapel once stood, passing by a Megalithic stone called the Blind Fiddler, through St. Michaels Mount and then pass it by Burgh Island, it would pass out into what use d to be the lowland plain region that was part of Lyonesse (now submerged), into the English Channel. If we were to keep extending our potential Ley Line onward s into the Pas-de- Calais region of France, one arrives at the small town of Roq uetoire, another town famed for its St. Michael connections. The church that stands today in Roquetoire was built in 1868 and is built in the Gothic style but it replaces a much older church that was built in 1315AD and f rom its origin was dedicated to St Michael. It had a prominent bell tower and co uld be seen from miles around. St. Michael the Archangel is said by the villager s to have visited the village in person in a period of severe drought and blesse d the inhabitants with running spring water. St. Michael s Spring as it is known, is said to have never ceased flowing up to the present time. Before embarking on the geographical design noted within the pages of this book, the reader should be aware that, any distances are quoted hereafter in nautical miles. This unit as most sailors would know correlates with degrees of Arc, bot h in longitude and latitude. The ancients responsible for the alignment of Ley L ines, were quite aware of this measurement long before the time of Pytheas the G reek explorer, as exemplified in the relative sitings of Avebury and The Great Py ramid of Cheops. Using this system defines the 360 taken to circumnavigate the gl obe from one point of longitude to its return at any latitude. One mile equals o ne second of 1 so each degree is subdivided into seconds, 60 seconds fulfilling 1. Meridians however, are imaginary longitudinal lines that go to each of the pole s for every Arc of rotation through the 360. The St. Michael dedicated sites that comprise what we shall call the Lyonesse li ne seem to have the same validity as the St. Michael Ley Line, if one takes into

account the flooding of the channel. There is a possibility that it was marked out within the same system or network of the original Neolithic sites now submer ged. The length of this Ley Line, is found to be 308.5 nautical miles, similar t o the St. Michael line which was 316.65. Figure 5 Showing the Lyonesse line from Chapel Carn Brea through St.Michaels Moun t then through Burgh Island to Roquetoire in France. Most of this proposed Ley Line runs along the sea floor, so coupled with the pos sibility that it might be linked in with an older system of Leys, let us investi gate what alignments there might be in relation to it, from the British landscap e and specifically, from the already discovered St. Michael Ley Line that runs f rom Carn les Boel through Avebury, northwards to the East Anglian coast. In any search for alignments it is always best to look at Avebury, the biggest stone ci rcle in Europe, while remembering sites like Stonehenge and Old Sarum are of equ al antiquity. Exactly halfway along this newly found Lyonesse line, if a line was scribed at r ight angles to the Lyonesse Ley Line; it forms a tangent to the Avebury circle a nd Silbury Hill, just south of it. The north-south line also passed in between a nd tangential to Stonehenge and Bluehenge, passing within a field s breadth of e ach site. It was evident after finding that it became tangential also to Old Sar um that it too seemed to be held on course by these nodal points, like a strand of wicker, the Ley Line conceptually appearing to be constrained in place, as if the nodal points on the land were extended upwards as vertical strands in wicke rwork. After considering this alignment, a logical progression is to extend the line fu rther up into the North of England, while remembering a piece of information fro m Melkin, where he speaks of circles of portentous prophecy in the same prophecy i n which he tells of a bifurcated line, an angle and a meridian that locates a to mb. Melkin, who we shall discuss in detail shortly, wrote his prophecy concernin g the Isle of Avalon and Joseph of Arimathea who supposedly brought the Grail to Britain. It would seem that Melkin is divulging information which is hinting at a location where Joseph of Arimathea might be buried andtherefore, should we be looking for clues on a map. Yet in this same prophecy, Melkin uses the Latin wo rd oratori, literally meaning a religious hymn or chapel but the same word could b e construed as a choir, and so informed, we should embark on the next part of ou r investigation which somw may account as irrelevant but this is how the connect ions are made that uncover the Tomb site of Joseph of Arimathaea in Avalon Figure 6 Showing the Ley line which runs north at 90 from the Lyonesse line, tang ential to Old Sarum, Stonehenge, Silbury hill and Avebury. Chapter 3 Geometric forms constructed from the Perpetual Choirs. Old Sarum has been named as one of the Perpetual Choirs noted in the Welsh bardic tradition of triads orTriade where three line verse is employed. The Welsh Triads of the Island of Britain are a group of related medieval manuscripts which conta in Welsh folklore, mythology and sometimes corroborated historical fact in group s of three. The triad is a form of stanza, in which objects or subjects are grou ped together in threes, usually with a heading indicating the point of the stanza , followed by verse relating what the subjects have in common. The Triads relate much of British history and often put the escapades of King Arthur into a Welsh arena. Much of the material is in common with that of Geoffrey of Monmouth and Grail stories but tends to confer on King Arthur, a Welsh or heritage. There is an English translation of the Welsh text from the 1796 edition of a boo k entitled Fabliex, which in translation means tales, legends or fables, in whic h the Triads give the names of places for three Perpetual Choir locations. These Pe rpetual choirs seemed to have been instigated by the monastic movements, to give praise to God continually day and night in three named locations but may convey a tradition that was instigated at a much earlier date, but which was possibly s uppressed by the Roman invaders. In 1801, Iolo Morganwg wrote that in each of these choirs there were 2,400 sain

ts; that is there were a hundred for every hour of the day and the night in rota tion, perpetuating the praise and service of God without rest or intermission. The three Perpetual Choirs of Britain, given in the translation are the Isle of Avalon (Glastonbury), Caer Caradoc (Old Sarum) and Bangor Is-y-Coed. Figure 6a Showing the large oval earthworks mound of Old Sarum with evidence of human habitation since 3000 BC. Like so many unravelled half-truths, there has been considerable dispute over wh ether Bangor Is-y-Coed is one of the main sites or whether a fourth contender, L lantwit Major in South Wales, stands as a true candidate. The reason why we shou ld consider such a question only becomes relevant to our investigation in terms of Melkins prophecy which purports to give the location of Joseph of Arimatheas to mb in the form of a riddle in which it is suggested that circles of portentious p rophecy in connection with a choir somehow, geometrically express the whereabouts o f his resting place. In the Old Welsh language, Llantwit Major was known as Llanilltud Fawr and the d ate of the first settlements in this area are vague. There is a strong tradition that metal merchants from just eleven miles distant across the Bristol channel, exported lead from the Mendip Hills and there is an age old proverb in parts of the Mendips As sure as Our Lord was at Priddy; concurring with a Cornish traditio n of Jesus accompanying Joseph of Arimathea on his trips to Britain as a metal m erchant. Archaeological evidence found in Llantwit Major shows occupation dating as far b ack as the Neolithic Period and into the Roman era. It is quite possible that it was once an export point for copper ingots from the Great Orm mine further Nort h in Wales. It is only a short distance across the Bristol Channel, from where t he lead was exported; it would save foreign traders having to navigate the hazar ds of the treacherous Welsh coast to the north and may be the reason for the Jos eph tradition that exists there. In Welsh records, the Welsh Triads and the Llandaff Charters, there are referenc es to Llantwit Major being the arrival point of Joseph of Arimathea and his disc iples in 37 AD. Local legend in Llantwit Major tells us that Joseph built the fi rst Christian church in the world there, where the first Welsh college,Caer Eurg aine, was constructed. Today there are no signs of the monastic buildings that w ould have housed these 2400 monks who were rumoured to be part of this college. The Old Church, as the church is now known, is supposedly built on the foundatio ns of earlier buildings. Local lore has it that the old monastic college lies to the north of the present town but no one can be sure of its precise location. L ocal folklore records that the college was extremely large with over 2000 pupils and it was St. Illtyd who instigated the church, the monastery and four hundred houses for the college in which the pupils resided but as with the other Perpet ual Choir site, Bangor Is-y-Coed, there is little evidence of such a large commu nity. Llantwit Major has always had an association by tradition with Joseph of Arimath ea and Josephs appellation in the Welsh tongue was Ilid which translates into Welsh from the word Israelite and subsequently St. Ilid by the later church. It is hi ghly probable that St. Illtyd in the 5th Century was somehow confused by earlier references to Joseph of Arimathea, thus confusing legend with recorded history. It also seems likely that, through this long-standing and eminent association w ith Joseph of Arimathea, Llantwit Major was elevated by some to be ranked as one of the Perpetual Choirs in some of the later Triad versions. It is possible that Joseph landed here but monasteries in this era required clos e association with saints to encourage pilgrims and it is more probable however, that St Ilid is confused with St.Illtyd, with a following tradition that placed Joseph in Llantwit Major. It seems that an early 18th century mention of Llanwi t Major interpolated into the main Peniarth Triad source was the cause of this c onfusion thus conferring on Llantwit Major the same standing as Glastonbury in i ts associations with Joseph of Arimathea. The four of these potential Perpetual Choir sites, were supposedly large medieval monastic sites but neither Bangor no r Llantwit Major leave a scrap of evidence behind them, so it is necessary to ke

ep an open mind and to see what can be uncovered. William Mann writes books about the Knights Templar and there is a recent tale, in one of these, of a ring owned by his great-uncle. When he was a boy, he was s hown a Masonic ring by this uncle who was a Grand Master of the Knights Templar in Canada. This ring held a secret chamber and a symbol of two intertwined circl es centred on a line that ran through an amethyst jewel. It is with these two ov erlapping circles in mind centred on a line, that we should further our geometri cal design already plotted on the British landscape. References made to squares and triangles marked out in lead on the original floor of Glastonburys church bef ore it was burnt down also indicate that there is somewhere to be found a myster y based upon geometric shapes and seems, from varying sources to indicate a ques t. In addition to the circles of portentous prophecy suggested by Melkins prophecy, it would seem obvious having found two new Ley Lines, that we should try to fin d out what it is that connects all this information together. Let us commence by finding a point on the Ley line that had been discovered goin g just East of North out of Avebury. Bearing in mind Perpetual Choir locations a nd finding the point on our line in a built-up area called Marlbrook; from this point draw a circle that has a radius that passes through all the previous Perpe tual Choir sites mentioned except Bangor Is-y-Coed, so that our circumference no w passes through Old Sarum, Glastonbury, and Llantwit Major as indicated in figu re 7. Figure 7 Showing the radius connecting the Perpetual Choirs with that of Whitelo w Cairn. One can see that, at the top of the circle that has been scribed, at the point w here it intersects the northern extent of the line and subtends the circumferenc e, these lines cross through a point where there is an old Neolithic cairn, just East of Ramsbottom in the North of England, called Whitelow cairn. The reader m ust remember here that we are trying to assimilate various sources of informatio n, such as the circles centred on a line of Templar origin, clues from Melkins pr ophecy about a choir with allusions to circles of portentous prophecy. Since Whi telow cairn fits neatly onto our Neolithic canvas and defines a point, we should also keep in mind the triangles seen on the floor at Glastonbury that William o f Malmesbury declares might hold some mystery. As we continue on to see where this quest might lead us, let us next scribe a li ne back to the point of departure of the St. Michael ley line at Carn Les Boel i n Cornwall. Straightaway the shape stands out as half pyramidal, so let us repli cate this procedure on the other side by extending a line down to the church of St. Michael Roquetoire thus forming a pyramid; covering an area of 29,642 miles with base angles of 51.25 similar to the Great pyramid of Cheops, which has base angles of 51.85. Figure 8 Showing the Pyramid form on the British landscape. One of the first things to notice, following on from the construction process of our pyramidal shape, while remembering the arc that by passed through all the P erpetual Choirs sites, is the fact that now the left-handed side of the construct ed pyramid passes one mile from Bangor Is-y-Coed (Iscoed), our fourth contender for what can only be a three horse race, as we are referring to a Triad. The function of the choirs was to maintain the enchantment and peace of Britain, but one must ask, is it just by coincidence that Bangor had been named as a Per petual Choir site in earlier translations? It has been suggested that Llantwit M ajor was substituted for Bangor in a triad translation from the Welsh by Iolo Mo rganwg much later and who lived near and promoted Llantwit Major. The 1885 O.S m ap of Glamorganshire shows approximately 2 miles north of Llantwit Major, a loca tion called Nash Manor which has inscribed on the map next to it, Monastery,remai ns of also shown on an earlier O.S map from 1813,so this could well have been the site Iolo promoted. A monastery had been built at Bangor Is-y-Coed by St Dunawd and had been destroy ed in 616AD along with most of its occupants in the battle of Chester. The Vener able Bede relates that 1200 monks were killed even before the battle took place.

"Most of these priests came from the monastery at Bangor where there are said t o have been so many monks that although it was divided into seven sections, each under its own abbot, none of these sections contained less than three hundred m onks, all of whom supported themselves by manual work. About twelve hundred monk s perished in this battle and only fifty escaped by flight." In the oldest version of the Triad mentioned, Thos. Wiliems, Trefriw, only spellsBa ngawr, the same as Robert Vaughans version Peniarth, asMangor. In the John Jones versi on which came out at the same time as Vaughans he writes Bangawr vawr yn fford y M aelawr; the ford indicating a place where one crosses a river, so we can assume t hat it is Bangor on Dee they are all referring to and the Bangawr or Mangor is just a shortened version of an exceptionally long descriptive place name. The modern day Bangor Is-y-Coed, meaning Bangor on Dee, Bangawr originally indicating a monas tery; could conceivably be confused with the Bangor near Anglesey where another murderous act took place in Roman times. Before the battle took place in the yea r 613 AD according to Bede, or in 6O7 AD, dated in the Saxon Chronicle it relate s; the most brave Aedilfrid, king of the Engles (then pagans), a great army being co llected, gave, at the city of Legions (which was called by the Engles, Legacaest ir) by the Britons, however, more rightly Carlegion (now called Chester), a very great slaughter of that perfidious people: and when, the battle being about to be done, he saw their priests, who had assembled to pray God for the soldier man aging the battle, he enquired who these were, and what they had assembled in tha t place about to do. Now a great many of them were from the monastery of Bangor, in which so great a number of monks is reported to have been, that when the mon astery was divided into seven parts, with the rulers set over them, no portion o f these had less than three hundred men, who all were accustomed to live by the labour of their own hands. On account of the battle, a three-days-fast being acc omplished, had assembled with others, for the sake of praying, having a defender named Brocmail, who could protect them with their prayers, from the swords of t he barbarians. When king Aedilfrid heard of their coming, he said: If, therefore, they cry to their God against us, and certainly, they themselves, although they do not bear arms, fight against us, who are persecuted by their imprecations ad verse to us: he therefore ordered in that abominable militia, not without great l oss of his own army. They report, about two thousand men of those who had come t o pray, to have been extinct in that battle, and only fifty to be fallen in flig ht; Brocmail, turning with his soldiers, their backs, at the first coming of the enemy, left those whom he ought to have de-fended, unarmed, and exposed to the smiting sword. In the edition of the translation of Fabliaux by George Ellis, it specifically n ames in a four line text originally from the Welsh, that the Perpetual Choirs in Britain are; The Isle of Avalon(Glastonbury), Old Sarum( Caer Caradoc) and Bang or Is-y- Coed(Mangor Iscoed) but as we shall discover shortly, the Island of Ava lon and Glastonbury have little to do with each other. Two early chroniclers, William of Malmesbury and Geoffrey of Monmouth in their r espective writings do not make this connection between Avalon and Glastonbury be ing one and the same place. As we shall uncover shortly, Glastonbury invented it self as the Isle of Avalon, insisting that the Somerset marshes were sodden in t he sixth century when Arthur died, thus rendering Glastonbury into an Island at the appropriate time. At this stage, suffice it to say, no one should dispute Gl astonburys pre-eminence in having had the first Christian church established ther e by Joseph of Arimathea. None the less, the monks are indisputably culpable of distorting the truth and guilty of polemicism by trying to re-establish a link t o Joseph that is not evidenced except by forgery. Both Joseph of Arimathea throu gh Melkin and King Arthur through Geoffrey of Monmouth were said to be buried in the Isle of Avalon and up to the present day the Isle of Avalon remains synonym ous with Glastonbury. This association seems to have sprung from the monks of Gl astonbury having fabricated evidence of King Arthurs tomb being found there. On investigation, we find that the modern town of Bangor on Dee is on a floodpla in and the River Dee has changed its course, several times in the intervening ye ars since the destruction of the monastery in 616 AD. There is an explanation as

to why there is no trace of what was supposedly a huge monastery with at least 2400 monks in residence and this is revealed in the river Dees change of course a cross its flood plain. Recent archaeological evidence shows that in 600 AD the m onastery would have been situated within 0.2 of a mile of the line extending dow n from Whitelow cairn to Carn Brea on our pyramidal shape formed on the landscap e. It seems then, evidenced in our geometrical construct so far, that the four P erpetual Choir sites act as indicators on a map. It seems an odd coincidence, no t unlike some St. Michael churches, that the monastery that existed in Llantwit Major has vanished without trace, with no-one being sure of its original locatio n and no river Dee to blame for having washed it away; yet local Llantwit Major records show, that there was a Benedictine monastery until the dissolution. The association of the Perpetual Choirs to the rest of our investigation may seem te ntative or insignificant but the apex of this Pyramid was defined by the radius running through three of the Choir sites and will lead us to the discovery of th e Holy Grails whereabouts further in our enquiry. However If we had not followed through these steps to find the pyramid dimension another circle, the center of which is defined by two Ley Lines would lead us to the same design. Chapter 4 The connection between Avalon and the fabled Island of Ictis. Leaving our geometrical construct for the moment, it is necessary to concentrate our enquiry on another location of which there is no trace in the modern world. The reason for trying to accurately locate the island of Ictis is because we kn ow that it was engaged in the tin trade. If we can establish Ictis as a definiti ve location today, then we will see how this Island confirms the directions give n in Melkins prophecy. We know that sometime after the Roman invasion of Britain that Joseph of Arimathea was also a tin merchant as the Cornish traditions have maintained. Researchers over the last 2000 years have tried to find the location of the fabl ed Island of Ictis. There has been much written and incredible ingenuity used by s cholars and commentators alike, to fit facts as they see them, to agree with the ir own preference for the location of Ictis. It would appear that for all this e ffort in the modern era, no one has definitively managed to locate it. The refer ences about Ictis came from many different sources, Greek and Roman over a perio d of approximately 400 years, but recent commentators have not been able to see the pertinent facts that were related, in perspective. This search for the Island of Ictis originated due to a Greek named Pytheas, who made a journey by sea, circa 325 BC and wrote a Chronicle of his voyage, which no longer exists. He mentioned the island in his journals and left quite specifi c references to it, the most pertinent being that it dried out at low tide and w as located in southern England; hence its permanent association with St Michaels Mount, just south of Marazion in Cornwall. It is because of Pytheass notoriety an d the fact that his original writings no longer exist, that over time, reference s from other ancient chroniclers that mention his journey and his description of the island and its environs have become garbled.... some of the chroniclers sim ply disbelieving much that he related. Courtesy of James and Jade Figure 9 Showing St Michaels Mount, Marazion, and the rocky foreshore, on which t he foreign trading vessels were supposed to land at all states of the tide. Pytheas was an astronomer and a geographer, who may have been the first Greek to visit and write about the Atlantic coast of Europe and the British Isles. It is a shame that his main work, which was called On the Ocean is no longer extant, bu t we know something of his travels through the other Greek historian called Poly bius, who lived around 200 BC. Timaeus even mentions Ictis before Polybius while other ancient writers who mention Pytheas voyage are Posidonius, Diodorus Siculu s and Strabo, who all wrote before the birth of Jesus. Strabo relates that Dicaearchus who died about 285BC did not trust the stories o f Pytheas but we shall see his mistrust was not fair. Diodorus, who gives a good description of the island and its trade, (much of whi ch can be ascertained to be from Pytheas original eye witness description) also t

ells how large cart loads of tin were brought to the island . Diodorus is also s een to be quoting from Posidonius, while Pliny on the subject of Ictis, who wrot e circa 50 AD is also quoting from Timaeus (contemporaneous with Pytheas) and no t directly from Pytheas. It is evident that over the period of four hundred years when these Greek and Ro man historians were recounting Pytheas exploits, mostly second or third hand, an inaccurate account has been passed down about an island that traded tin with a n ame called Ictis that existed in southern Britain. The effect has been like that o f Chinese whispers around a single dinner table without the added difficulty of translating Greek into Latin and we can witness how different the message from t he first to the last may be distorted. Pytheass voyage was intended partly as a c ommercial venture looking for opportunities in trade with his own city Marseille and the other part scientific. Pytheas was long before Galileo in attempting to assert that the earth was round and this proof was known by the ancient world. This proof could only be arrived at by taking sightings of the sun at different latitudes and as Pytheas proceeded North, he observed the change in the length o f daylight and he observes the midnight sun, confirming he went far up to what he called Thule, which presumably is confirmed by later chroniclers as Iceland. There is mention of a passage that he made, said to be six days long and this co uld be one going north to Scotland but many commentators think that he only went up the eastern side of Britain but this would deny his having described the sha pe of Britain as triangular. The lost interpretation of the six days could even be an account of the journey to reach southern England from Marseille. Some anci ent writers seem to give it as a quote from the Britains about the distance to tra vel to Ictis to procure tin. The six days inwards (introrsus) related by Timus, and quoted by Pliny, says, that this Mictis or Ictis, was six days sail inwards from Britain and given as a direction supposedly by the Britons to Pytheas on his arr ival in Belerion, has led most Ictis investigators astray and was obviously rela ted out of context, as much of the other information has been. Plinys quotation of Timaeus six days sail inland from Britain, there is an island called Mictis in which white lead is found, and to this island the Britons come in boats of Osier covered with sewn hides could be a confusion of the six days in which it would take to get from Lands end to northern Scotland averaging 70-90 m iles a day if indeed Pytheas went up the western side of Britain with no mention of Ireland. Some commentators seemingly assuming that because the tin is known to come from Cornwall and thus the Britons starting place...... it somehow confi rms a six day passage up to Thanet and implys Thanet as being synonymous with Ic tis. Diodorusquotation of Posidonius who travelled in Britain around 80BC describes th e metal workers of Belerion carrying their tin to a certain Island called Ictis which acted as a great trading post for merchants. This quote coupled with the f act that the Isle of Wight s Latin name Vectis being similar to Ictis, has also led to more confusion as much trade was known to take place from this area. Some com mentators have assumed the Six days Inwards can be applied to the journey along the Southern coast from where Pytheas initially made contact with the inhabitant s of the Southern tip of Belerion, all the way to Thanet in Kent, another possib le candidate for Ictis, as Kent is mentioned in his Journal. Pytheas probably did not explore much of the mainland of Thule but gives an acco unt of sea ice. We do not know from Thule where he bore southward for the return voyage but again this could be another confusion as they sailed south for six d ays and nights before they reached the shores of Britain. We hear little from subsequent commentators about Pytheass return along the easte rn shore of Britain as far as Kent but his expedition returned successfully by t he Channel and the Bay of Biscay, back to the mouth of the Gironde. Pytheas as a ships navigator had mastered the use of the "Gnomon," an instrument similar to the hexante or Sextant as it is known today. This instrument was use d by Phoenician and Greek navigators since very early times and Pytheas used it to calculate the latitude of Massalia, which he found to be 43 11 N, almost ma tching the exact figure of 43 18 N for where Marseilles lies today. It was a co mmittee of merchants from Marseilles that engaged the services of Pytheas to und

ergoe his voyage of discovery. He was a renowned mathematician of that city, who was already famous for his measurement of the declination of the ecliptic, and for the calculation of the latitude of that city, by a method which he had recen tly invented of comparing the height of the gnomon or pillar with the length of the solstitial shadow. Many of the ancient writers disbelieved Pytheas account of his journey and the distances involved and much interpolation, interpretation a nd rationalisation of subsequent writers has meant that we are now no longer sur e of what has been related accurately. It is 238 miles from the mouth of the Gironde to Ushant, a leg of the trip that Pytheas records as three days away by Strabo then one days sail to the Belerion co ast. Pytheas was averaging 79.3 miles a day. The four days, quoted by Diodorus f rom the Gironde is indicating he had a quick passage from Ushant, probably sight ing the Lizard first only 89 miles away. It was hereabouts at an undisclosed lan dfall, he made his enquiries to the Britons about tin. Pytheas was probably told i t was two days further up channel, but Timaeus records that the Britons, said th e Tin would be available six days inwards in an island which they went to in wic ker framed boats covered with hide, these wicker boats probably only used locall y. It is only fifty five miles from the Lizard to Ictis and if Pytheas did recor d that the journey in total was six days, Pytheas most probably sailed along the coast for the last two days stopping overnight so that he did not miss the isla nd. Timaeus recorded Pytheas in Greek, then it was rendered by Pliny the Elder in La tin, influenced by other previous references that were possibly interpolated nea rly 300 years later. This would not accord with the original detail given by Pyt heas. It seems most likely that, Pytheass intention was to give a meaningful refe rence of six days in total to the Island of Ictis from the Gironde, detailinginwa rds up channel from his present location. This seems to be the obvious solution b ut this six day period may indeed be in reference to another part of his trip an d the context has been muddled. One can tell that Diodorus is not giving a first -hand account but the we are told reference from this next extracted account is mo st probably referencing details given by Pytheas: Britain is triangular in shape , similar to Sicily, but its sides are not equal. This island stretches obliquel y along the coast of Europe, to a point where it is least distant from the mainl and, we are told, is the promontory which men call Cantium,(Kent) and this is ar ound one hundred stades from the land, at the place where the sea has its outlet ,(The Dover Straits) whereas the second promontory, known as Belerium, is said t o be a voyage of four days from the mainland. Is this the four days from the Gir onde again, just mis-conveyed by later chroniclers in the wrong context? The shape of the tin ingots described as Astragali in Diodoruss account seems to ha ve been confused because vertebrae bone or knucklebone were used as gaming dice and went by that name. The shape of any discovered tin ingots from Devon and Cor nwall neither resemble cubes or the knucklebone shape. There is little credibili ty that can be given to this hypothesis. These moulded convex and bun shaped ing ots in different sizes would fit into wooden framed skin covered boats called co racles. The shape of the Ingots would be bun shaped (like those found at the hea d of the river Erm) with no hard corners for a few reasons and it is to this sha pe from which we can assume the term astralagi refers. Naturally moulded tin ingot formed in any convienient dried rock pool next to a river where cassiterite would be mined, would be the first. Consequently, a hemi spheroid that would not tear the animal skins of the local traders that transpor ted the ingots to Ictis in their coracles is the second. There would be no need to schampher or to soften the flat surface edges of the convex shape due to surfa ce tension of the liquid tin as the mould cooled. By natural design, flat on one side and convex on the other, seem to be the shape of the majority of existing e xamples including the recent find of the ingot cargo in the Erm mouth which we w ill discuss shortly. This shape would make them ideal to fit between the wooden framing of any coracle and present a completely flat interior for its occupants, following the curve of the boat. This would avoid point and weight loading of a ny part of the skin. The exterior of the Astragali would always present to the s kin face a surface unlikely to rip or damage and be kept in place by the surroun

ding wooden framing. By placing and packing the Astragali as a removable floor t he traders would be spreading the weight throughout the coracle while at the sam e time creating ballast at a low centre of gravity. This would be the optimum me ans of transport at sea to avoid the cargo becoming loose during passage. The sh ape of the Astragali over time, was probably standardised by popular agreement a nd by convieniece to both transporter and smelter..... in moulds eroded by rain or river used by early Tinners.... hence all the different sizes, but the shape fo r shipping being a convienient element. The third reason as C.F.C Hawkes points out, can be deduced from Diodoruss description of the ingots passage to the mouth of the river Rhone by horse or mule , a passage of about thirty days on foot. The ingots would be better shaped for saddle bags on these pack horses. The optimum size of the ingots would have evolved by feedback from the pilots of coracles. The shape of the ingots probably evolved from lighting fires over dried out rock pools conveniently found everywhere next to the river, from which the Cassiteri te was panned by the Bronze Age Tinners and this shape turned out to be the most practical for early sea transport. It is not even clear whether Pytheas when he refers to coracles is referring to the foreign traders. This seems unlikely but seems to refer to the suppliers fro m the different river mouths transporting their tin to Ictis along the coast to the central agency. Certainly this would have been the easiest way to get ingots from areas downstream of the rivers running from southern Dartmoor to convey th em to ictis. The river Avon however, the effluent from which exits by the tradin g post of Ictis is a different story, as the Tin came down by cart from Dartmoor as witnessed by Diodorus description of Pytheas eye witness account as we shall e stablish later. It becomes evident that Diodorous when he writes, and a peculiar thing occurs con cerning islands near, lying between Europe and Britain. For at high tides, the p assage between being flooded, they appear as islands, but at low tide, the sea r ecedes and much space being exposed again dry, they are seen to be peninsulas; ha s completely misled those investigators looking for the fabled island of Ictis. The word near when referring to neighbouring islands has made it impossible to fin d a relative location on the South West coast of Devon and Cornwall. The most pr obable explanation of this confusion.... which leads to an impossible location t o match its description is that it is a combination of Pytheas original eye witness account combined with that of a later trader who gives account of passing the C hannel Islands. Upon setting out from the French coast in the morning, would see islands before dark while passing the Channel Islands, then probably having sle pt through the night one would arrive at another island next to the coast could be an explanation, but it is more likely that it is a mixture of two accounts. Ictis is a single Island of Pytheas account but was misconstrued by Diodorus and other chroniclers from eyewitness accounts of traders that obviously were referr ing to the Channel Islands and this reference to other islands being near is a lat er interpolation and misunderstanding of Pytheas account. Alternatively, a passen ger not accustomed to navigation, the sea or the speed at which a boat travels, might lead him to believe those other islands to be in close proximity to the on e at which he has arrived if they travelled through the night. It is highly probable that Diodorous is relating directly from Pytheas the detai l concerning the island drying out, but then inserts his own information narrate d to him from one of the overland traders who might have made the voyage to Icti s or even heard of an account or seen the Channel Islands. Diodorus as a Greek S icilian from Mediterranean waters is already struggling with the concept of tides and in his narration he deems the whole notion as peculiar. So having made this er ror and misunderstood that Ictis is situated near other islands, these other islan ds then in the same peculiar tide, become plural peninsulas in the narrative. To fi nd such a location on the British South West promontory near Britain would be impo ssible. However one might view the confusion of the plurality of Islands, we kno w that Pytheas is talking of a singular Island called Ictis to which wagons cros s over when the tide recedes. However, with the many garbled references let us stick to the account in Diodoru ss Bibliotheca Historica for the moment and see what he has to say in the following

passage relating to the Island of Ictis and the British tin trade; We shall give an account of the British institutions, and other peculiar features , when we come to Csars expedition undertaken against them, but we will now discus s of the tin produced there. The inhabitants who dwell near the promontory of Br itain, known as Belerium, are remarkably hospitable; and, from their intercourse with other peoples merchants, they are civilized in their mode of life. These p eople prepare the tin, in an ingenious way, quarrying the ground from which it i s produced, and which, though rocky, has fissures containing ore; and having ext racted the supply of ore, they cleanse and purify it, and when they have melted it into tin ingots, they carry it to a certain island, which lies off Britain, a nd is called Ictis. At the ebbing of the tide, the space between this island and the mainland is left dry and then they can convey the tin in large quantities o ver to the island on their wagons. A peculiar circumstance happens with regard t o the neighbouring islands, which lie between Europe and Britain, for at flood t ide, the intermediate space being filled up, they appear as islands; but at ebb tide, the sea recedes, and leaves a large extent of dry land, and at that time, they look like peninsulas. Hence the merchants buy the tin from the natives, on Ictis and carry it over into Gaul (Galatia); and in the end after travelling thr ough Gaul on foot about a thirty days journey, they bring their wares on horses to the mouth of the river Rhone. Mount Batten in Plymouth, a peninsula just off Cattwater, has been posited as a possible contender for Ictis, but it doesn t dry out at low tide and it could ne ver have been kept secret as Strabo relates and one can see geologically it has never been separated by tidal flow.... or insular, to fit with Pytheas descriptio n. The source of the Plym is at Plymhead, on the high open moorland of Dartmoor and the river from Higher Hartor to Cadover Bridge which has concentrated eviden ce of early settlement including burial mounds and Bronze Age hut circles.... wo uld possibly put Mount Batten as a contender for Ictis, if indeed it had dried o ut at low tide to where carts could cross, as related by in the original descrip tion by Pytheas. The strip of land leading to Mount Batten was splashed on a hig h tide before the modern breakwater was built but this hardly results in the des cription of an island. Even though there is a small natural harbour.... why, one must ask was the tin taken to the island that Pytheas witnessed, but for the in sular protection and the ease of landing and then loading a vessel.... both of t hese conveniently found at Burgh island. Pytheas correctly estimated the circumference of Great Britain as 4000 miles and also knew the distance that he had sailed from Marseille to be 1050 instead of the actual distance of 1120, so he was accurate in his own estimations and figur es. His account would have been without error because he experienced it, unlike later second hand accounts, some of which were written by chroniclers that thoug ht his exploits and observations not credible and actively set out to discredit him. The Belerion mentioned by Pytheas is most likely defined as the southern promont ory of Great Britain probably commencing with Salcombe in South Devon, stretchin g all the way down to Lands End. This promontory clearly depicted on a map geograph ically adheres to Pytheas description. More rationally we can understand his defi nition as the start of the south west peninsula orpromontory as a description deri ved by a Navigator. There is also the fact that the name of Belerion tends to su ggest the area defined by a people and that same area would then latterly become known as Dumnonia which included both Devon and Cornwall. By Pytheas understandi ng, he was explaining the area south of Salcombe and describing Belerion as such , being defined by a people the natives of this promontory area more than the norm , being friendly to strangers; a trait still evident in the modern era. Just west of the entrance into Salcombe estuary, about 2.5 miles west of Bolt tai l, there lies a small island called Burgh Island which fits Pytheass description e xactly. Bolt head and Bolt tail (probably derived from Bel) being easily recogni sable from miles out to sea with its prominent plateau like formation.... would make landfall at Ictis for any early trader relatively simple eyeball navigation. If one considers that, to navigate in these tidal currents that relentlessly flo w, (sometimes in opposing directions on the outskirts of the channel on the same

contrary tide) it makes navigation hazardous. Once having passed the Channel Isla nds on a trip from the French coast or from a departure point further west, the navigator is open to the vagaries of the current and weather. The first compasses were made of lodestone, a naturally-magnetized ore of iron. Ancient people found that if a lodestone was suspended so it could turn freely, it would always point in the same direction toward the magnetic pole. These were later adapted as compasses made of iron needles, magnetized by stroking them wi th a lodestone. It is highly probable that the early navigators that were plying their trade in tin, even before Pytheas made his voyage, used these lodestones to locate the escarpment of Bolt head and Bolt Tail. There is an old mine at the base of Bolt head known as Eastons mine in which Mundic is found (an oxidisation of pyrites).... while the unfortunate miner had hoped to find Copper. These lod es of Pyrites crystals are found throughout the whole cliff and there are severa l well documented accounts of Ships compasses being swung off by the mass of Iron r ich lodes found in the headland. The Captain of the Herzogin Cecilie fell foul o f this phenomena by hitting the Ham stone.... while the ancients may have used t his to their advantage in conjunction with a swinging lodestone. Copyright The Francis Frith Collection Figure 10 Showing the Island of Ictis as it appeared in 1918 but relatively unch anged since Pytheas first visited. Pytheas was one of the first people to give a report of Stonehenge while he visi ted the British Isles and took measurements of the Suns declination in Britain at different points in the year to further his astronomical studies. He was also p robably one of the first Greeks to give an account of the tidal activity which h e had learnt (from the Britons), was caused by the moon, the tide of course bein g virtually non-existent in Mediterranean waters. This was 1800 years before Gal ileo was taken to task in asserting that the world was round. Galileo was denoun ced at the Roman Inquisition in 1615 AD by the Catholic Church, which condemned heliocentrism (the idea that the world was a globe) as false and contrary to Scri pture. This does seem quite extraordinary when the Sun and Moon are obviously rou nd and this knowledge had existed for nearly two thousand years. Some of the ancient writers like Diodorus do not even mention Pytheas by name, b ut refer to his comments alone. Pliny, who is using Timaeus as a source says, the re is an island named Mictis where tin is found, and to which the Britains cross. He uses the word proveniat which commentators have assumed as meaning that Tin wa s actually mined at Ictis but the real meaning is provend as a supplier which matc hes the concept ofEmporium which many translators chroniclers and commentators hav e misunderstood. The reasoning behind this choice of word is very misleading, si nce there was no tin mined at the island, just stored there, (large quantities o f tin being transferred to the island by cart)..... this point being of great im portance as the reader will become aware shortly. The crossing, mentioned by most chroniclers is in reference to the sandbar or causeway evidenced today at Burgh island, but Pliny who obviously never went to the island, implying a large stret ch of land to be crossed. Diodorus writes also that tin is brought to the island of Ictis, where there is an Emporium, literally being translated as a marketplace or agency and this is the definition which defines the role of Ictis. Polybius was probably a source to Strabo for some details concerning Ictis and S trabo relates that an Emporium on the Island of Corbulo at the mouth of the rive r Loire was associated with the Island of Ictis, so here again the real picture is made more difficult to identify Ictis. Strabo also infers that Ictis, and Cor bulo are different names for the same island, so there is much confusion as the Chinese whisper effect has confused its location. Possibly, Strabo never saw a c opy of Pytheas and sourced most of his material from Polybius. Diodorus on the o ther hand seems to have read Timaeus, sourced from Pytheas original, which Polybi us seems to have read also. It would appear that Strabo did not read Pytheas fir st hand, (or he would not have referred to Polybius) and is probably accountable for much of the Chinese whispers effect. Pliny calls the island, Mictis, mictim or mictin which indicates that he has tra

nslated directly from Timaeus, changing the case ending from the Greek at differ ent times, but he was struggling to make the distinction between Cassiteris and Ictis because he actually writes INSULAM MICTIM,. Other writers such as Suetonius have actually referred to the island as Vectis, which has obviously led to confu sion with the Isle of Wight which was known in the Roman world as Vectis and use d to be pronounced ouectis which obviously sounds similar to Ictis. It would appear taking into account archaeological evidence of early tin product ion that one would need to look for an island somewhere between Salcombe and Lan ds End that dries out at low tide and becomes a peninsula. We should ignore the i nformation about Ictis having been surrounded by other islands close by, as ther e is no such location near a tidal Island peninsula. We should account it as lat er misunderstanding of a muddled confusion from a second or third hand account c oncerning the Channel Islands. Other considerations to achieve a practical locat ion for Ictis should consider navigational ease or constraints and overland tran sportation; for by Pytheas account, these were large consignments of tin being mo ved. It would appear therefore, that the story as a whole has become a confused interpretation over the years comprised of rationalisations and interpolations o f the original account. Diodorus relates that Ictis was dry at low water and the natives conveyed to it w agons, in which were large quantities of tin. This and the fact that the Island i s connected by a causeway at low tide, across which these wagons convey the tin are the essential facts relayed by Pytheas himself. The fact that large quantities of tin at this stage in 350BC and more specifical ly before that, was produced in Devon can be seen archeologically. It makes litt le practical sense to think that the Isle of Wight or Hengistbury point or Thane t is even a viable candidate for the island of Ictis. The quantities mentioned and the heavy transport loads involved from Dartmoor as far as the Isle of Wight over 100 miles away should exclude any further mention being given as a credible location for Ictis even given the transport risks of such a valuable commodity. The problem with all the previous possible candidates for the Island of Ictis is that scholars or researchers have always used inform ation selectively to support their own views on the location. It is known that t in mining had first started in between the Erm and Avon estuary in the early Bri tish Bronze Age. There is ample archaeological evidence to show that tin streami ng existed high up on the moors behind South Brent at Shipley Bridge on the Avon , at least to 1600BC and probably beyond. Figure 10a Showing the tin Valley of the Avon, high above Ictis on Southern Dart moor. Old style tin streaming between these two rivers was the main industry in pre hi storic times, due to the geological formation of a river on each side of a centr al granite escarpment. Tin is smelted from cassiterite, a mineral found in hydroth ermal veins in granite, which is what had been separated by constant erosion fro m the Quartz, Mica and Feldspar that constitute the Granite. This area just north of the South Hams is where we find the earliest beginnings of what was to become a global supplier of tin to the ancient world. The methods employed to extract tin from Dartmoor followed a progression from streaming thr ough open cast mining to much later underground mining. Within ten miles from Ic tis there are extensive archaeological remains of these three phases of the indu stry, and sites still exist that show the stages of processing that were necessa ry to convert the ore to tin metal. The ordnance survey map provides a snapshot showing the evolution from the early Bronze Age through to the 1300s AD. The once very extensive alluvial deposits of tin ore, which were the first deposits to b e mined in the two rivers once existed in lodes, that have been eroded , leaving t he steep sided valleys; evidence the vast quantity of ore that must originally h ave been gathered on the valley floor. The first occupants, just panning the riv er beds due to cassiterites specific gravity, would have sourced it all the way d own the Erm and Avon Valleys. The legendry island of Ictis which is called Burgh Island today, stands at the mou th of the Avon River on the opposite shore to the small hamlet of Bantham. The I

sland of Ictis, first heard of in the chronicles of the ancient writers, was pro bablycoined from the Greek ikhthys meaning fish, because up until recently Burgh Island was renowned for the shoals of pilchards that congregated naturally arou nd it in Bigbury Bay. It seems that Pytheas referred to the Island as ikhthys is land or fish island (as it was probably called back then by the locals) and then lat er chroniclers termed it the Island of Ictis. The shoals of pilchards in the bay were legendary well into the 18th century fishing fleets said to have made catche s of 12 million fish in a single day. The pilchards were cured with salt and wer e either pressed for oil or shipped by the barrel load to Europe. It seems extra ordinary that the one Island described by Pytheas as Fish Island and renowned fo r its huge shoals that sometimes darkened the whole bay, would not be associated with the Greek word ikhthysalso being the only tidal island on the southern promo ntory as described by Pytheas and especially situated just 10 miles from the huge alluvial tin deposits that existed on southern Dartmoor. Tin was transported from this small island over to France by French traders and further by international traders such as the Phoenicians since around 1000 BC unti l around 30 BC. This trade must have been seriously interfered with by Julius Ca esar s expeditions in 55 and 54 BC. The recent find of tin ingots at the mouth o f the River Erm 2.5 miles distant, confirms Burgh Island as Ictis and its link w ith the tin trade. In small area near Bantham that has recently been archaeologi cally excavated, Amphorae were found and also other signs of active trade with F rance and most probably Phoenician traders from an early era. In another recent discovery on the Eastern shore at Wash Gully, 300 yards off the coast on the app roaches to the Salcombe estuary, divers recently uncovered 259 copper ingots, a bronze leaf sword and 27 tin ingots. The wreck of an old trading vessel found th ere, dates from around 900BC and measures 40ft long to approximately 6ft wide an d is constructed from timber planks. It is thought to have been powered by a cre w of 15 seamen with paddles, but it seems likely even at this early stage, some form of windage would have been employed in a fair wind. There is more physical archaeological evidence along this small stretch of coast , between the mouth of the river Erm and Salcombe, to add credibility to Burgh i sland being synonymous with Ictis and its links with the Tin industry. The Arche ological evidence indicates that there was considerable trade in tin ore being s hipped abroad from an early period. Although the copper ingots of the Salcombe w reck are said to have come from Europe; it does not necessarily indicate that th e copper was being imported. A craft of this size may have been on a scouting mi ssion to pick up ingots from Ictis, having heard of it as a tin depot from those further along the coast or the tin ingots could have come from Ictis before it was wrecked. There is little evidence to show anywhere on the promontory of Belerion that the actual smelting of bronze took place to any industrial degree but it is possibl e that these copper ingots found off Salcombe, could have been traded with the l ocals for the rarer commodity of tin. Although copper was mined to the south-wes t of Dartmoor, these mines are of a much later date than the wreck in question. The Blow Houses found up behind the Avon dam are part of the tin smelting process and were probably only used as such and not employed to make bronze and these we re of a much later date. Strabo relates the fact that the people who control the Island of Ictis took gre at pains to hide the business of the island from Roman vessels seen on that part of the coast. It is probable that the early wagoneers who brought the tin down through Loddiswell to the Island of Ictis for sale, could no longer keep secret their route down from Dartmoor after the Romans arrived and this may have been t he root cause of the eventual end of the islands monopoly as the place of primar y export. The word Emporium indicates that Ictis acted as a market, which indicates some sor t of central agency, trading post or even monopoly from which the tin was traded . This would make sense practically, understanding that a trading vessel would n ot want to wait around for the tin to be brought down from the various tin strea mers upon the moors. This leads to a natural conclusion that Ictis maintained so me sort of vault or storage area from which tin was dispersed as trading vessels

arrived. This would also concur with thewagon loads of Pytheas eye witness accoun t. vessels arriving from abroad, could expedite their business by landing and lo ading on the sand causeway and if the winds were fair, return home without a lon g wait in the anchorage at Bantham. In the early days when coracles were used, the pilot of a small trading vessel w ould take rest in Bantham behind the duned promontory. He would sail across to B urgh Island, dry out on the sand at low tide while loading, securing and making ship shape his cargo of tin Astragali, to be floated off at high tide for the retu rn voyage. It would seem also that Pytheas had a sound vessel but it is quite po ssible that his reference to coracles only refers to vessels engaged in the tin trade bringing tin to the Island of Ictis from local river mouths or even as far as from tin bearing Cornish river beds. It may be that Pliny quoting Timaeus to which the Britons cross in boats of osier covered with stitched hidesis an account originating from Pytheas when he initiall y asked the Britons where the Island that sells tin might be found. The reason f or positing such an assertion is that I believe that the merchants of Marseille commissioned Pytheas voyage because they had witnessed a substance known now as B ritish Glass (which was a by-product of smelting) that was said to have come fro m the island that sold tin. It is thought that Pytheas went in search of Amber w hich is a fossilised resin but the nearest thing in the ancient world to describ e British Glass. Modern construction such as clincker that used bronze nails was known at the tim e of Pytheass visit, but we can speculate that most of the cross channel trade in tin would have taken place in vessels built of wood and animal skins to ensure the vessel remained watertight this as a natural progression from framed coracles. There is evidence in France of bronze foundries that may have built upon a long standing trade with Ictis such as Villedieu-les-Poles just inland from the Conten tin coast not far from Mont-Saint-Michel. Villedieu-les-Poles was established on a reputation stemming back to pre-Roman times and was one such foundry that even tually became one of the biggest in France in the medieval era smelting bronze f or church bells across Europe. This trade being established through the mainland harbours such as those at St. Pre-sur-Mer, Genets and Avranches and St Malo. One can assume therefore that most of the bronze was founded in Europe as copper be came more plentiful from European mines. It becomes apparent that Ictis acted as the main tin agent for the western penin sular of England, declining from around 50BC until its closure, but until that p oint, miners upon Dartmoor would have found it very difficult to deliver as dema nd dictated, without an agency on the shore to deal with the comings and goings of foreign vessels. There is no question that the tin was traded with Europe, th e Greek historian Herodotus in the 5th century B.C, referring to the tin trade a s occurring in the "Isles of the West" and others said to be Phoenician saying t he trade existed long before that. Biblical records recording the use of tin as far back as the coming out of Egypt with Moses, Tubal-Cain the instructor of eve ry artificer in works of brass and Iron, and the building of the first Temple. Ictis central agency, originally determined by geographical convenience; dissolve d, as the industry changed or as the Romans search for the tin Island became eve r closer to discovery. This island contains what probably can be likened to one of the first banks to ever exist. As such it would allow the miners to bring the ir tin down from the moors when they wished and the foreign traders to purchase their ingots then up anchor when the wind and tide were in their favour. The prod uction of tin involved much labour and its use in conjunction with copper create d a metal of great value. Late in Ictis history, with the emerging Roman Empire t rying to get their hands on as much tin as possible, it proved necessary, in its final century of trading, to conceal the active trade of the island. Strabo relates: Now in former times it was the Phoenicians alone who carried on t his commerce for they kept the voyage a secret from everyone else. At one time w hen the Romans were closely pursuing a certain Phoenician ship-captain in order that they too might uncover the tin markets in question, jealously guarding the secret, the ship-captain drove his ship on purpose off its course into shoal wat er; and after he had lured his pursuer into the same ruin, he himself escaped by

a piece of wreckage and received from the State the value of the cargo and what he had lost. Still, by trying many times, the Romans learned all about the voya ge. It seems in the end, the location of Ictis was never actually discovered and Cor nwall in general became known as the Cassiterides, Diodorus saying if I am deceiv ed, I would say, with Herodotus, that I am not acquainted with the Cassiterides. meaning as a set of Islands, given as ten in number where tin is produced. This would, as we have discussed seem to be a later confusion with the Channel Islands and outlying rocks. Posidonius in his account of the tin-trade, says that metal was dug up among the barbarians beyond Lusitania, and in the islands called Cassiterides, and he added that it was also found in Britain, and transported to Marseilles. Pomponius Mel a relates that Among the Celtici are several islands, all called by the single na me of Cassiterides, because they abound in tin. Strabo, writing about the year 10 AD, is in no way sure of the location of the Cassiterides or the islands on the coast of Spain and seems to think the tin-islands are distant to Britain causin g confusion with the Scilly Isles or indicating some knowledge or rumour about t he Azores and says Northwards and opposite to the Artabri are the islands called the Cassiterides, situated in the high seas, somewhere about the same latitude a s Britain. And then goes on to say that The islands are ten in number.Pliny, who wa s Procurator of Spain writing just after Strabo reverts back to the old statemen t, that opposite to Celtiberia are a number of islands, which the Greeks called C assiterides, because of their abundance of tin. Ictis by this time was no longer operational but its location to the Romans was unknown surely because by this time the legendry island that had ceased operatio n was now understood to be a bunch of islands that produced tin on them a non exis tant location. Publius Crassus visited the northern coast of Spain and he was su pposed to have found the way to the Cassiterides, because Strabo says As soon as he landed there, he saw that the mines were worked at a very slight depth, and t hat the natives were peaceable and employing themselves of their own accord in n avigation: so he taught the voyage to all that were willing, although it was lon ger than the voyage to Britain. Thus much about Spain, and the islands lying in front of it. What Crassus had found is not certain but if it were on the British coast by thi s time the steady migration of tinners moving south after the closure of Ictis w ould have been inevitable, so maybe he witnessed shamelling down in Cornwall. Cert ainly to that part of the peninsula would have been further than most cross chan nel routes from France and he may have assumed Cornwall to be further out into t he ocean and disconnected from Britain especially if having travelled from Spain . Festus Avienus who wrote around 400AD perpetuates the myth that Islands exist somewhere out in the channel or off southern Britain by regurgitating the accoun ts of previous chroniclers: Beneath this promontory spreads the vast Oestrymnian gulf, in which rise out of the sea the Oestrymnides islands, scattered with wide intervals, rich in metal of tin and lead. The people are proud, clever, and act ive, and all engaged in incessant cares of commerce. They furrow the wide rough strait, and the ocean abounding in sea-monsters, with a new species of boat. For they know not how to frame keels with pine or maple, as others use, nor to cons truct their curved barks with fir, but strange to say, they always equip their v essels with skins joined together, and often traverse the salt sea in a hide of leather. It is two days sail from hence to the Sacred Island, as the ancients c alled it and goes on to say, near to this again is the broad island of Albion. Much of this information coming from chroniclers such as Pliny who believed it t o be a fable of the Greeks, that the tin was fetched from " islands in the Atlan tic," and carried there in the "wicker-boats sewn round with hides." Polybius is the authority for letting us know that Ictis and Corbelo were in fac t in later days kept secret from the Romans saying that no one in the city could tell the Romans anything worth mentioning about the north and also that nothing could be learned from the merchants of Narbonne, or of the City of Corbelo, whi ch was said to have been a flourishing place in the age of Pytheas and who Strab o mixes up with Ictis.

Foreigners were warned of the danger of all attempts to interfere with the Carth aginian commerce. Strabo tells us of a Phoenician trading vessel whose captain on its return voyag e from the Tin Isles, while being followed by a Roman vessel which kept him in sig ht and being unable to elude it; duly steered into the shallows, which caused th e sinking of both vessels on a shoal. This endeavour as we saw in the passage ea rlier was to maintain the secrecy of the location of Ictis. Now there would be no point in this deed unless of course he was seen heading to seaward from the proximity of Ictis and this indicates that he must have been f ully laden because he was on a return journey and therefore probably slower than normal. If overhauled and captured it would be difficult to explain the inconsi stency of being laden with ingots in close proximity to an island and the Roman ca ptain working out that this was the island that his countrymen had searched for. If the Phoenician were somewhat distant however from the island and captured, h e could say Ictis was at any location, but to be seen heading to seaward departi ng what looks to be a Lee shore and in close proximity to an island, would surel y have made a Roman captain suspicious if he had indeed survived to tell the tal e or captured the captain with his cargo. Figure 10b Showing the white water at the head of the river Erm caused by West M arys rocks which the Phonecian pilot ran his vessel onto and the proximity of the se rocks to the Fabled Island of Ictis situated in Bigbury Bay. The captain of the Phoenician vessel, whose own life was preserved, was rewarded by his countryman or the agency on the island for managing to maintain the secr ecy of the island which begs the question; was Ictis agency or monopoly set up by merchants from Tyre and Sidon but we shall deal with this question later when w e learn that Ictis is in fact the Island of Sarras from the Grail stories and so named after Zarrah Judahs son and firstborn heir. It seems very strange that a trading vessel laden with a cargo of tin ingots, ha ving just left the coast would fall upon Mary s rocks at the mouth of the Erm es tuary. Assuming we have located Ictis, (as Melkin later confirms), it would seem extraordinary as an explanation for the find of a cache of ingots, that a boat would set out in foul conditions after having loaded a cargo, only to fall prey to rocks on the next river mouth over from where one had just set sail. A captain could always return to where he knew was navigable. It seems highly li kely that the boat carrying the wrecked ingots recently discovered at the mouth of the Erm was the very Phoenician vessel narrated by Strabo, while there was re ported evidence of another wrecked vessel of a similar age that had sunk close b y. Interesting is the fact that it was his countrymen that recompensed him not o nly for his vessel but the value of his cargo. This would lead us to believe by Strabos report that this island was held in such high esteem by the Phoenicians a s a central agency and as such, probably kept secret its whereabouts, to monopol ise the supply of tin to the ancient world. Logically, because of the cluster of ingots found at the mouth of the Erm with a matching account to explain their p resence in such close proximity to Ictis; it should predispose the enquirer to c onsider the reasons for such an unlikely find. It must be that the Island was tr ying to remain unexposed to Roman discovery and takeover as Strabo indicates. Th is alone should confirm that the identity of Ictis is synonymous with Burgh Isla nd without the information that Melkin later provides us with as an unequivocall y identification. It was the community at Folly Hill just above Bigbury on Sea which operated Icti s as a storehouse and mart for tin due to its close proximity for loading while beached, as opposed to there having been a community that has left archaeologica l evidence of dwelling on the Island itself. The prevailing wind in Bigbury bay is south west most of the time but if one wer e heading out into the channel, one would leave Ictis on a starboard tack headin g toward the hill fort on Bolt tail. If no look outs had warned an unsuspecting captain and he met a Roman vessel heading north west sailing under Bolt Tail, th e two vessels would be virtually on top of each other before they sighted each o ther. Our brave Phonecian captain chose togo about and reach past Ictis and lead his

pursuer to the mouth of the Erm. For the Roman to follow the Phonecian onto the rocks would mean that as Strabo related, he was unable to shake off his pursuer . The Roman captain, immediately on the the Phoenicians stern, thinking he was he ading into the navigable waters of a river mouth, would be left no time to take evasive action, sailing off the wind into the river mouth. In fact he was probab ly so close having run him down across the bay, that the last thing he saw was the vessel ahead, founder on the rocks before he heard the bottom of his own vessel disintegrate. It seems highly probable that the Phoenician captain might have t hought he would clear the reef while leading his pursuer (with a deeper draught) onto it. It was a chance he was willing to take and his decision would have bee n dependant on the tide at the time of the pursuit but in the interests of prote cting the whereabouts of the then undiscovered Tin Emporium he courageously sacrif iced hisvessel. The Tin ingots are all that remain, but they are situated only 2 .5 miles away from Ictis. Of course the only evidence that would remain from suc h an incident would be the narrative itself and the cache of tin ingots after a period of approximately 2100 years. The fact that this story was still circulati ng at the time Strabo wrote is a good indication of the degree of fame in which the Phonecian captain was regarded. Caesar himself bears witness that the Veniti at this time who were also engaged in tin export from Ictis in the Roman era were the most powerfull seafaring peopl e who exact tribute from such merchants as sail on that sea meaning the channel. The enemy i.e. the Veniti, he says had great advantage over us in their shipping; the keels of their ships were flatter than ours, consequently more convenient f or the shallows and low tides; their forecastles were very high; their poops wer e contrived so as to endure the roughness of the sea; the hull of their vessels were built of impenetrable oak; the banks for the oars were beams of a foot squa re ,fastened at each end, with iron pins an inch thick. Instead of cables for th eir anchors they made use of iron chains and had hides for their sails, either b ecause they wanted linen and were ignorant of its use or what is more likely, th ey thought linen sails not strong enough to endure their boisterous seas and tem pestuous winds and to carry vessels of such considerable burden. The ease of access into the small tidal basin of Bantham would have been conside rably easier to navigate in days gone by, before the dam at the head of the Rive r Avon was constructed. It is plain to see from a seaward perspective, how small trading vessels having once turned the corner at the mouth of the Avon, find sh elter in a small anchorage and remain hidden as long as they were not seen enter ing the harbour. Figure 11 showing the anchorage at Bantham From seaward, the approach to the river mouth looks like a lee shore which no sail or would want to approach unless he had prior knowledge of the passage between t he waves leading to a haven behind the spit. From a seaward perspective, a passi ng vessel would only see the cliffs in the background and never assume the tidal river turned tightly to starboard behind Bantham dunes. Due to the fact that th e entrance is not wide, the entrance is disguised from seaward as a breaking sho reline at nearly all states of the tide as shown in figure 12, but a clear entra nce is visible in the photograph viewed from the top of the Island of Ictis. Figure 12 showing the approaches to mouth of the river Avon. For this reason and because of the brave acts of one Phonecian captain, Ictis ha s remained elusive. If the Romans had discovered it, the modern world would have known its whereabouts. In the early days of Ictis, if the weather was foul and the tide ebbing, a small trading vessel could find sanctuary and dry out on the beach in the lee of the sand causeway with enough shelter found in the lee of th e island itself. When the tide flooded, a small vessel would ease up to the anch orage in Bantham. In 1864, during the drainage of the marsh around the Buckland stream at Bantham, it was noticed that cart loads of bone were recovered which c onfirms a large camp that was known to exist there in Roman times and indicates that Ictis had become redundant before the camp was established as later writers would not still refer to the fabled Island.

Phoenicians and Veniti alike traded with these friendly people for centuries. It was only due to the longevity of tin streaming and the expertise that was built up due to this trade over such a long period that their reputation and pre-emin ence continued until the Roman era. The tinnersthemselves, would have been content in the knowledge that, through the agency the best price was realised and the ti nners did not find it necessary to undercut the value of their labour by competin g with one another. Bronze age tinnersstarted to mine eluvial deposits for tin as alluvial deposits st arted to dwindle and this caused a gradual edging northward over the centuries u p to Tavistock, Ashburton and Chagford. Much of the evidence of the earliest tin ners upon southern Dartmoor that originated on the Avon, and the Erm but later e ncorporated the river Yealm and some of the tributaries of the Tamar, Plym and r iver Dart have had their archaeological evidence of tin streaming from the early British bronze age removed by subsequent workings. The Bronze Age axe head foun d on Mothecombe beach dated to around 1600BC is evidence of very early tin produ ction for the Erm and Avon valleys and also adds credence to Ictissubsequent esta blishment. The western side of Dartmoor opening up probably after Ictis shut down, as tin f rom this side traded out of Sutton harbour. Gradually over a period of 1600 year s the whole industry made a steady progression southwards into Cornwall but cert ainly the beginnings of tin were from the rich alluvial grounds on Southern Dart moor from which the Ictis trade was born and for which the Island became famed i n the ancient world. From the ancient writers, to the modern researcher misinformation about the Isla nd of Ictis has compounded its elusiveness. One can see how the Cassitterides (t he Tin Isles), from the later Latin chroniclers, was mistaken for an island call ed Ictis which exported tin and which was reported as being surrounded by other islands in close proximity. Diodorus says of these islands, (using the plural,) th at they appear islands only at high water and that when the tide is out, the interve ning space is left dry, and they are seen to be peninsulas. This being reported by the subsequent writers is understandable from a chronicler who has never seen t he French coast, the English coast or tides. It is not difficult to understand how one can get the detail between islands of the Channel Islands, mixed up with the island that is the Emporium that actually d ries out at low tide. Confused accounts have prevented researchers from noticing the only island from the Salcombe estuary down to Lands End that would practically fit Pytheass descrip tion. It also fits all the practical criteria of easy access to tin from ancient time, the provision of a safe harbour and seclusion from pirates. The fact that it dries out at low tide, (the one unequivocal clue we had), because Diodorus f ound the concept strange and yet still included that detail in his narrative, is only part of the confirmation. Diodorus at no stage intonated the Island was to be found in Cornwall but by his definition of the Belerion promontory, his sout hern promontory could start at Salcombe. In fact Diodorus has little idea about Ictis and thinks the Tin Isles are off Spain. Tin also is found in many regions of Iberia, but not found, however, on the surface of the earth, as certain write rs continually repeat in their histories, but mined out of the ground and smelte d in the same way as silver and gold are. For there are many mines of tin in the country above Lusitania and on the islets which lie off Iberia out in the ocean and are called because of that fact the Cassiterides. Diodorus knows that tin is mined in Spain and like Strabo, is dubious of Pytheas account which implies the collection of alluvial and elluvial deposits. He also follows this last extract with: And tin is brought in large quantities also from the island of Britain to the opposite Gaul, where it is taken by merchants on h orses through the interior of Celtica both to the Massalians and to the city of Narbo, as it is called. By following on with this account he is implying that th e Island of Ictis to which tin was transported now was to become islands where the tin came from called the Cassiterides. There simply never were tin producing Is lands. Supporters of the St. Michaels Mount location as Ictis also should remembe r that it is not opposite Gaul as described above, whereas Burgh Island not only

has the confused Channel Islands in close proximity but also fits the opposite G aul account more accurately. Regardless of the fact that Diodorus from Pytheas acc ount records that the wagons conveyed the tin to the Island, traders accounts re corded by chroniclers would have expressly confirmed that Ictis is where one obt ains tin, not where the tin came from before it was transported for storage on t he island. From the early bronze age in the south west, tin was an extremely scarce and val uable commodity due to the amount of labour that it took to extract from alluvia l ground or river bed deposits before smelting. A large community of Bronze Age tinners existed in the area around Shipley Bridge where the initial alluvial dep osits would have been plentiful and there is evidence that in the dry summer mon ths they may have controlled the river flow with a small dam so that working the river beds was facilitated for short intervals. The dam may well have been used for fish stock also. It is for this reason Ictis sprung up at the base of the A von and Erm rivers evolving into a trading post or market and then became the eq uivalent of the local bank vault, storing tin ingots that had been mined in the area, these very miners hewing out a storage area within the Island. This conven ience of location, gave easy access for the traders, instant payment for the tinn ers, of the goods brought over by the continental traders and the first major tin monopoly and marketplace for the tinners product. Figure 12a showing the dam wall at Shipley Bridge with protruding stones designe d to anchor the cross wall. These large stones were anchored into the side wall to create a fixing point for the dam that is found next to the Bronze Age dwelli ngs at Shipley Bridge. Chapter 5 The beginning layers of the relationships between Ictis, Joseph of Arimathea, Ju dah, Jesus and the Grail stories. And did the Countenance Divine Shine forth upon our clouded hills? And was Jerusalem builded here Among those dark Satanic mills? It might seem improbable at first that the tin trade originally started with the ancient descendants from Judah. The Jews have had a presence in Cornwall since prehistoric times, but the original Jews of Cornwall are not of the Davidic line descended from Pharez, so their traditions are not ordinated around the Jerusal em temple and therefore their heritage is of much less slavish nature. This may sound tenuous but hopefully by the end of this blog the reader will understand t he heritage of the two sons of Tamar a little more clearly. One son Pharez the y ounger but first out of the womb is the progenitor of the Jews that inhabited Je rusalem. The would be first born Zarah comes afterward and is the progenitor of the New Jerusalem. So let us turn our attention to Judah, one of the sons of Jacob, who is the fath er of the 12 tribes of Israel and see how Judah fits in to our enquiry. Judah wa s essentially entrapped by his eldest sons first wife Tamar, who had posed as a p rostitute, eventually giving issue to twins, one of whom was probably the origin al progenitor of the Jewish heritage on the British southern peninsular through Zarah the brother of Pharez, Judahs son and then through Zerahs son called Calchol . Pharez and Zerahs mothers name was Tamar the same as the name of the mighty Tamar river that divides Devon and Cornwall, but biblical history does not record what became of Zerah except from what seems to be a Babylonian source. The story, th e hereditary line and the theological issues are complicated at this stage in ou r enquiry and would involve a large digression but this subject will be elucidat ed in a later chapter. Suffice it for the moment to assert that Judah was the La w (Psalm 60.7). The literal translation of chaqaq means inscribed and as most Bible readers would understand the Law is that which is inscribed on a man s heart, wh ich gives rise to what we now call today a conscience. However, rather than get embroiled in a theological discourse, let us assume that it was Zerah who brough t, what we shall term for the moment, the real Law to the British Isles, in contra

st to the law that was practised by the Pharisees and Sadducees, the Jews who in habited Judah and were spoken of in the gospel accounts. Diodorus speaks so high ly of the natives of Britain and the Belerion promontory,"The Britons live in th e same manner that the ancients did -they are plain and upright in their dealing s - the island is very populous - the Celts never shut the doors of their houses ; they invite strangers in to their feasts, and when the meal is over they ask w ho they are and of what things they stand in need and it is their manner, that d uring the course of the meal, to seize upon any inconsequential matter as an occ asion for keen disputation and then to challenge one another to single combat, w ithout any regard for their lives, for the beliefs of Pythagoras pervade among t hem, that the souls of men are immortal and that after a prescribed number of ye ars they commence upon a new life, the soul entering into another body. These inheritors let us assume, received their grace through the fulfilment of t he Mosaic Law not from Pythagoras but from Judah. Strabo is quite surprised at h ow educated the British were of his day and tells of a man named Abaris: "He was easy in his address, agreeable in his conversation, active in his dispat ch and discreet in his management of great affairs, diligent in the quest of wis dom, fond of friendship and trusting very little to fortune; yet having the enti re confidence of others, and trusted with everything for his prudence. He spoke Greek with a fluency that you would have thought that he had been brought up in the Lyceum." Old Cornish folklore tells a story that 2000 years ago Jesus visited southern En gland in his early childhood. The story goes that he accompanied his uncle, who was Joseph of Arimathea, on many of his voyages to the British isles. The legend persists that Joseph of Arimathea came to Britain on many occasions as a tin me rchant. It is not difficult to assume that if involved in the tin business he wo uld certainly pay a visit to Ictis even though it might have been in the throes of closing down. The island of Ictis in his earlier visits was probably operatin g as in its heyday but much of the activity during the course of his lifetime wo uld be in decline due to Roman interference. The tinners upon Dartmoor had predomi nantly supplied the ancient world with tin but the supplies ran thin as demand i ncreased. Mining methods were changing to cope with demand; Ictiss monopoly of th e past was surpassed by tinners disbursing and operating in their own localities, making their own deals with foreign traders in many of the estuaries and rivers along the southern coast. If Joseph of Arimathea owned the island while in opera tion or subsequently bought the now defunct vault, hewn within the island, that used to house all the tin, this would in part explain the reference to the islan d being an emporium yet also provide a few answers to the discrepancies in the buria l accounts of Jesus. Of cource today everyone is ingnorant of the storage area w ithin the Island and its functionality and it lays as yet undiscovered. What was the best kept secret of the ancient world was now to become the best kept secre t of the modern world. The more one sees of the world, the more equipped one is to see the fallacies of customs, habits, ceremonies, and religious beliefs held in some enclaves. It wo uld have been with this God given perception coupled with a tutored education, t hat Jesus after having been well travelled was able to walk into the temple in J erusalem and cause such a reaction against the religious hypocrisy that thrived in the holy land at the time. His views when he revealed them on his return from his sojourn in Britain were all based on the Mosaic Law. He was able to do this because the people that occupied the South West of Britain at the time he was e ducated were also descended from one of the sons of Israel, through Judah. The o ne son through whom God was to propagate the living law was Judahs son Zerah and the Law was to be propagated by circumcision of the heart and not circumcision o f the body. As the reader will soon discover, Jesus spent more time in Britain t han most people think and once we have uncovered the meaning of the Grail and wh at it was that Joseph of Arimathea brought to Britain the old Cornish legend gains more cedibility. However regarding Jesus learning If he did get his enlightened view of the prophets while sojourning in Britain, it is entirely possible that Phoenicians brought t he books of the Prophets to Britain in the period after the Babylonian captivity

. The reader at this point may think the connections made thus far might seem te nuous; however, after our enquiry into the prophecy of Melkin and the Grail lege nds these connections will be confirmed because why would Joseph have the body o f Jesus repatriated back to England? When the body of Jesus is unveiled, it in no way detracts from his status or his mission or to what he has accomplished through Gods divine plan during the last 2000 years. The only people it would offend are those who believe the resurrecti on involves a body physically lifting off the earth and leaving no trace, even t hough this technically was the Ascension. It is for this very reason the Grailhas been so many things except the body of Jesus, as this would not fit the reports of the Ascension which Apostolic sources had assumed similar to Elijah s the lack of a body perpetuating the belief in Ascension. It is also the reason for the co mplicated and conflicting polemicism surrounding the discovery of the empty tomb related by the Gospel writers. How is it that so many questions surround Jesuss provenance at his arrival in Jer usalem to carry out his mission? John the Baptist his own cousin was not familia r with him, yet the inhabitants of Jerusalem knew his mother. They did not know Jesus on his arrival because he had been away for some time and he was castigate d for being a Zerhite by being called a Nazarene. Most Bible scholars are aware that Nazareth as a location or town did not exist and the first non-biblical sou rce to mention that town was by Sextus Julius Africanus, dated about 200 AD; the first biblically connected reference being from the Church Father Origen, aroun d the same time. A Nazarene comes from the word Nazir which actually means an untr immed vine, and refers to a Nazarite, a person with a conferred status rather th an hailing from a location called Nazareth which the Gospel writers had rendered thus, due to their misunderstanding and scant biblical reference. Thus Nathanie l is rendered as having remarked: "Can any good thing proceed from Nazareth?" (J ohn 1:46). There is no pre-Christian mention of Nazareth and it would seem that the Gospel writers dealt with the accusation of Jesus the Nazarene as bestowing a place of origin. The origin of this name in biblical reference actually derives from the blessing of Joseph, given in Genesis 49:26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of th e everlasting hills; they shall be on the head of Joseph and on the crown of the head of him that was separate from his brethren. Essentially a Nazarene (na-zir ) was accounted as a sober minded person who obeyed the law while at the same ti me literally conveying the sense of someone separated philosophically from the D avidic line yet compliant in the law, giving a sense of an uncut vine in juxtapo sition to the Davidic line that had been greatly nurtured and pruned, the story of which is recorded in the Bible narratives. Formerly as in Numbers 6:2 it was someone who was understood to have undertaken to vow a vow of a Nazarite, to sepa rate themselves to the LORD However, Jesus would not have learnt nor been able to challenge the Pharisees in their understanding of the Law in Jerusalem, if indeed he had not received inst ruction elsewhere nor was it by visiting Egypt, as is often thought,. It was obvio us who misunderstood the Law by Jesuss ability to confound the Jerusalem templesbe st accusers and sophists who asked between themselves the provenance of his wisd om. The Jews believing they had a monopoly on the interpretation of Law were dee ply puzzled by Jesus s interpretations asking: "How knoweth this man letters, ha ving never learned?" (John 7:15). Jesus had been away for most of his formative years being schooled in the Law and what the prophets had predicted. The three m ain reasons for thinking it was England is that the Grail stories once understoo d show that his coffin was brought to England Melkins prophecy emphatically states where the body is and Cornish tradition has always maintained that he visited Brit ish shores. The prophecies of the old testament were prognostcated during a period of nearly six hundred years prior to and during the Babylonian captivity. Jesus was well versed in the prophets as a cohesive body of insight and knew that the Prophets spoke on a higher plane which relate to the development of consciousness in man rather than their words been treated purely as an historical account. Jesus was not negating the Law by challenging it with new insight, but instead c

onfirming and fulfilling what the prophets had predicted and the Pharisees had m isinterpreted. Essentially the Law to the Jews or Pharisees in Jerusalem had bec ome as the law that lawyers rely on today. If the tenets of the law are not uphe ld by living life through the law, but instead by living the letter of the law, the law becomes corrupt and so it is today in our courts, that no man can be sure that the truth will be upheld. Precedent, previous case judgements upon which fu ture judgements are decided, over time has been so corrupted by those who profes s to search for the truth, that conscience and judgement in the courts has diver ged so far that even common sense does not prevail . The wise of Jerusalem were rendered incapable of such correct understanding of t he law by being subject to its corruption. Neither did Jesus get his teachings f rom Egypt, for it was only after the Jews came out of Egypt that they received t he Mosaic Law, so it would be impossible to conceive, Jesus, going back to Egypt to receive superior instruction in the Law. Jesus had also understood the concept of Time and knew that the prophets were not only historically accurate in their predictions but spoke to Mans spirit and were communicating the words of God spoken by the voice of men. Jesus knew he was fulf illing all the words of the Prophets in his time, even though much of the histor ical content of what they said was concerning the downfall of Jerusalem; but he was also cognizant of the fact that their words were bound by Time and were true f or The New Jerusalem. Jesus also understood that he had come to establish the prop hets predictions in the temporal Jerusalem but one also was to come to carry out the same task in the Times.(until a time and times and a half time) Daniel 7:25 , 12:7 and Revelation 12:14. Rather than going further off track we shall return to our initial enquiry conce rning the offspring of Zerah who lived the law, unlike the Pharisees and Sadduce es of Jerusalem. The Temple in Jerusalem at that time was like an empty shell, t he Ark of the Covenant, the life of the temple, had been secreted by the Temple priests five hundred years earlier, deep in the vaults, while being besieged by the Babylonian army at the first captivity or even before that due to the Egypti ans. Although the book of the Law was re-discovered on the Jews release from cap tivity, and their return with Ezra and Nehemiah, the Ark remained secreted and u ndiscovered. After the crucifixion, Joseph managed to obtain Jesus s body and supposedly coll ected his blood and sweat into one or two receptacles and brought them with him to England and for all the Grails multitudinous depictions, it is the connection with Jesus that is the one unchanging theme. The vessel or vessels supposedly no w lie with Joseph of Arimathea in an undiscovered sepulchre on mainland Britain. This may not be the whole truth but we will uncover the meaning of duo fassula la ter as a riddle for duplico fasciola which is a direct description of the Shroud o f Turin being a doubled body cloth, which as we know today is full of the blood and sweat of Jesus. What most scholars believe today is that Melkins prophecy is a fraud but it is in fact what the mythical status of Glastonbury is founded upo n. Without the gradual fraudulent transference of Glastonbury into Avalon maybe Gastonburys mythical status as the place where Joseph was laid to rest may purely have been based upon his church there. Was it this prophecy or some other writi ngs of Melkin that establishes the association with Joseph of Arimathea. Glaston bury is certainly not the Avalon of Melkins prophecy as the reader will become aw are shortly especially when Melkins adorandam virginem does not apply to the old ch urch. Glastonbury acolytes have always assumed it was this phrase which locates Avalon in Glastonbury because the chapel of the virgin Mary was located there. A s we progress through the evidence it becomes clear that Melkins prophecy applies to the old island of Ictis where Joseph chose to bury his Son and he subsequent ly would be buried. If we just follow the dots, it s not so difficult to conceive that the Cornish l egends have substance. If Joseph of Arimathea was Jesus s uncle and was a rich t in merchant who occasionally visited the South West of England, it would seem na tural to find a refuge after the crisis that had taken place in Jerusalem. The r efuge he sought was the Fabled island of Ictis. It seems Joseph had established a relationship with the people who controlled the island or more probably bought

it during his time as a tin merchant as it is this island to which Melkin leads us to but he calls it Avallonis. Joseph after the murder of his Nephew would wish to return to a part of the worl d where people were known for their good nature. This should be understood also in terms of Josephs recent enlightenment that his nephew or son was in fact the Me ssiahwhich had been spoken of by the prophets. However, there is always one conti nual thread in the various sources from Baronius, Melkin, William of Malmesbury and John of Glastonbury, to name but a few; and that is, that Joseph of Arimathe a arrived in Britain, whether on St. Philip s instructions, on his sons shirt, on Solomons ship or with Mary Magdalen. All this extraneous information can be acco unted as immaterial because all we need to accomplish is find his resting place and all will be revealed. The enquiry of this book does uncover the whereabouts of Joseph of Arimathea s resting place; however, there are several more aspects to our enquiry that need to be considered first. Joseph of Arimathea, who acted as a father figure to Jesus, realised that Jesus had fulfilled much that had been prophesied by the prophets of Israel and as the gospels relate, took it upon himself to ask Pilate for Jesuss body that he might take care of it. Joseph of Arimathea returned to Britain having being fully con verted by the outpouring of the Holy Spirit with the benefit of having understoo d the truth of the words that Jesus spoke in the temple and the relevance of his message. He returned as one of the main disciples to proselytise the British Is les and sited the first church in the British Isles at Glastonbury. The Jews of southern England, amongst whom Jesus had received his education did not dwell upon their heritage from Judah knowing that circumcision was of the he art and not of the body and their Jewishness in juxtaposition to the Pharez Jews was not consciously propagated by a pretence of obedience to Levitical law. Jew s who were already present in the South West were those who understood Gods law, but were no longer termed Jews. as we progress further we shall discover that we are still able to trace their heritage back through King Arthur. At the time of Jesus death or even earlier in the Maccabean revolt, Jews will hav e migrated to escape the Roman oppression some maybe through the metallurgy trad e that was then booming in Southern Britain or some learning of a different bran ch of Judah in Britain. These Davidic rather than separated Jews, who came to jo in their distant cousins in England are the Davidic Jews that have left their tr ace in place names in Cornwall today. What had transpired in the holy land with the fall of Jerusalem in 71AD had dispersed the Pharez line from what used to be the Promised Land, to eventually establish a presence in just about every major city throughout the world, but this migration had left them without a homeland. The Torah and the message of Jesus were to live together for 2000 years, but th e Promised Land was to be something entirely different from what the Davidic lin e had hoped. Gildas circa.540 AD, the earliest source for the arrival of Jesuss message in Bri tain attests, that Christianity first reached Britain when Tiberius was Emperor around 37AD. The Glastonbury tradition gives Joseph building the first church ci rca 67AD and both Tertullian 200 AD and Eusebius 280 AD, each confirm an early d ate for the first Christian message reaching Britain. Tertullian states that: For in whom else have the people of the world trusted, except in Christ who has a lready come?...How then the varieties of Gentiles and the many borders of the Mo ors, all the boundaries of the Spaniards, and the various nations of the Gauls, and the regions of the Britons, inaccessible to the Romans, but subdued by the t rue Christ. The Cornish these days cannot remember any of the words to continue the song tha t starts Joseph was a tin merchant. This song has helped perpetuate the legend of Jesus in Cornwall for 2000 years and more recently this same story has been brou ght into popular consciousness by Blakes anthem exposing the same legend at the o pening ceremony of the Olympics. There is another song associated with Joseph in Cornish tradition, which we know today as I saw three ships come sailing in. Toda y it is a popular Christmas Carol, but many in Cornwall seem to think it has ass

ociations with Joseph of Arimatheas voyages to the West Country but as we will un cover, this song stems from a completely different tradition, which also was to become the worlds second best kept secret. Joseph of Arimathea and his connection with the British Isles has been related b y many people, but there is none more responsible for putting him squarely in Br itish history than John of Glastonbury but some of Joseph of Arimatheas spurious associations with Glastonbury had already begun before he reiterated the prophec y of Melkin. It is not by accident that his opening lines about dispelling doubts regarding th e antiquity of the church of Glastonbury.. is the reason for to the confusion tha t mistakes Avalon with Glastonbury. If the church is not anciently connected the n the church that Melkins prophecy supposedly refers to along with the cratibus refer ence to its construction, is now voided even though William of Malmesbury says it was covered with lead. It is essential that the antiquity of the church be estab lished, otherwise Avalon cannot be established as referring to Glastonbury and t his is essentially done through the church references in Melkins prophecy, but th is shall be discussed at length later. John of Glastonbury is the main consolidator of the Joseph legend and from his w ork in the Cronica, he starts his treaties of St. Joseph of Arimathea, which he cl aims are taken from a book which the Emperor Theodosius found in Pontius Pilates council chamber in Jerusalem, and here he is quoted at length from a translation by David Townsend from James P. Carleys study of John of Glastonburys Cronica: Matters which admit doubt often deceive the reader; in order to dispel doubts re garding the antiquity of the church of Glastonbury, therefore, we have added som e undisputed facts gathered from the ancient sayings of historians. When the Lord had been crucified and everything had been fulfilled, which had be en prophesied of him, Joseph of Arimathea, that noble Decurion, came to Pilate, as the gospel story explains, asked for the body of Jesus, wrapped it when he ha d received it in linen, and placed it in a monument in which no one had yet laid . But the Jews, hearing that Joseph had buried the body of Jesus, sought to arre st him, along with Nicodemus and the others who had defended him before Pilate. When they had all hidden themselves, these two-that is Joseph and Nicodemus, rev ealed themselves and asked the Jews, why are you aggrieved against us because we have buried the body of Jesus? You have not done well against a righteous man, n or have you considered what benefits he bestowed upon us; instead you have cruci fied him and wounded him with a lance. When the Jews heard these words, Annas and Ciaphas seized Joseph, shut him up in a cell where there was no window, sealed the door over the key, and posted guards to watch over him. But Nicodemus they s ent away free, since Joseph alone had requested Jesus body and had been the princ ipal instigator in his burial. Later, when everyone had assembled, all through t he Sabbath they considered, along with the priests and Levites how they should k ill Joseph. After the assembly had gathered, the chief officials ordered, Annas and Ciaphas to present Joseph; but when they opened the seals on the door they d id not find him. Scouts were sent out everywhere, and so Joseph was found in his own city, Arimathea. Hearing this, the chief priests and all the people of the Jews rejoiced and glorified the God of Israel because Joseph had been found whom they had shut up in a cell. They then made a great assembly, at which the chief of the priests said, how can we bring Joseph to us and speak with him? They took up a piece of parchment and wrote to Joseph, saying, peace be with you and yours. We see that we have sinned against God and against you. Deign therefore, to com e to your fathers and your sons, for we have marvelled greatly over your assumpt ion. Indeed, we know that we have plotted evil counsel against you, and the Lord has freed you from our evil council. Peace to you, Lord Joseph, honourable amon g all the people. And they chose seven men who were friends of Joseph and said to them, When you reach Joseph, greet him in peace and give him this letter. When th e men had reached him, they greeted him peaceably and gave him the letter. Josep h read the letter and said, Blessed are you, O Lord my God, who have liberated Is rael, that he should not shed my blood. Blessed are you, O my God, who have prot ected me under your wings. And Joseph kissed the men who had come to him and took them into his house. The next day he climbed up on his ass and went with them u

ntil they came to Jerusalem; and when all the Jews heard of it, they ran to meet him, saying, Peace at your coming in, father. Joseph responded to them, saying, Pe ace be with you all. And they all kissed him, and Nicodemus received him into his house and made a banquet for him. The next day the Jews all came together, and Annas and Ciaphas said to Joseph, Make confession to the God of Israel, and revea l to us all that which you are asked. We quarrelled with you because you buried the body of Jesus and shut you up in a cell on account of the Sabbath; on the fo llowing day we sought you but did not find you. Therefore, we were greatly aston ished, and fear has held us even up until now, when we have received you. Now th at you are present, tell us before God, what happened to you .Joseph answered the m, saying, When you shut me up at evening on the day of preparation, while I stoo d at my Sabbath prayers, the house in which I was held was taken up in the middl e of the night by four angels, and I saw Jesus like a flash of light. I fell for fear onto the ground, but, holding my hand; he lifted me up from the ground and covered me with the scent of roses. As he wiped my face, he kissed me and said to me, Do not fear, Joseph; look upon me and see who I am. I looked at him and sai d, Rabbi Elijah, and he said to me, I am not Elijah, but Jesus, whose body you buri ed. Then I said to him, Show me the monument where I lay you. And taking my hand, h e led me to the place where I buried him and showed me the linen shroud and the face cloth in which I had wrapped his head. Then I recognised that he was Jesus, and I adored him saying, Blessed is he who comes in the name of the Lord. Then, ho lding my hand, he led me into my house in Arimathea and said to me, Peace be with you. Do not go out of your house until the 40th day. I shall go to my disciples . And when he had said these things, he disappeared. After all this, the noble Joseph of Arimathea, animated by an ardent faith, beca me the disciple of blessed Philip the apostle, and, filled to overflowing with h is saving doctrine, was baptised by him, along with his son Josephes. Later he w as appointed guardian of the blessed ever virgin Mary by blessed John the apostl e, while John himself laboured at preaching to the Ephesians: Joseph was present at the assumption of the same glorious virgin, along with blessed Philip and hi s other disciples, and he preached incessantly through many lands the things whi ch he had heard and seen of the Lord Jesus Christ and his mother Mary; finally, converting and baptising many, in the 15th year after the blessed virgins assump tion he came to Philip the apostle in Gaul, along with his son Josephes, whom th e Lord had earlier consecrated Bishop in the city of Sarras. For when the discip les dispersed throughout the various parts of the world after the Lord s Ascensi on; as Freculph bears witness in his second book, in the fourth chapter; Philip came to the kingdom of the Franks to preach, and he converted and baptised many into the faith of Christ. Since then, the holy apostle wished to spread the word of God, he sent twelve of his disciples to Britain to proclaim the good news of the Word of Life; over these he set his dear friend, the aforesaid Joseph, who buried the Lord, along with his son Josephes. More than 600 came with them, as i s read in the book, called the holy Grail (Sanctum Graal), men as well as women, a ll of whom vowed that they would abstain from their own spouses until they had c ome into the land appointed to them. They all made a sham of their oath however, except for 150, whom at the Lord s command crossed the sea upon Josephes shirt o n Easter night and landed in the morning. The others repented, and through Josep hes prayers on their behalf, a ship was sent by the Lord which King Solomon had a rtfully constructed in his time and which endured all the way to the time of Chr ist. That same day, they and the Duke of the Persians named Nasciens reached the ir companions; Joseph had earlier baptised Nasciens in the city of Sarras, along with the King of the city, whose name was Mordrain. The Lord later appeared to Mordrain in a vision and showed him his pierced hands and feet and his side woun ded by the lance. Taking great pity upon him, the King said, O Lord my God, who h as dared to do such a thing to you? And the Lord answered, the faithless King of N orth Wales has done these things to me, and he who has bound in prison, my serva nt Joseph and his companions, who were preaching my name, in his territories, an d who has inhumanely denied them necessary sustenance. You then, do not delay bu t hasten to those parts, girded with your sword, to avenge my servants upon the tyrant and free them from their chains.

The King, then awoke and rejoiced in the Lord because of the vision revealed to him, made disposition of the house and kingdom, began his journey with his army and coming to the place by God s guidance, commanded the aforesaid King to permi t Gods servants to depart freely. But the Welsh King, altogether refusing the com mand, indignantly ordered him to leave his land without delay. When King Mordrai n had heard this, he and the aforesaid Duke Nasciens came against him with their army, and Nasciens killed the Welsh King in a battle of just vengeance. Then Ki ng Mordrain went to the prison where the wicked King held Joseph and his compani ons under arrest, led him thence in great joy, and told him the vision which the Lord had revealed to him in order to free them. Then all were filled with great joy and thanked the Lord mightily. After this Saint Joseph and his son Josephes and their 10 companions travelled t hrough Britain, where King Arviragus then reigned, in the 63rd year from the Lor d s incarnation, and they trustworthily preached the faith of Christ. But the ba rbarian king and his nation, when they heard doctrines so new and unusual, did n ot wish to exchange their ancestral traditions for better ways and refused conse nt to their preaching. Since however they had come from afar, and because of the ir evident modesty of life, Arviragus gave them for a dwelling an island at the edge of his kingdom surrounded with forests, thickets and swamps, which was call ed by the inhabitants Ynswytryn, that is the Glass island. Of this a poet has said , The twelvefold band of men entered Avalon: Joseph, flower of Arimathea, is thei r chief. Josephes, Josephs son, accompanies his father. The right to Glastonbury is held by these and the other ten. When the saints then, had lived in that deser t for a short time, the Archangel Gabriel admonished them in a vision to build a church in honour of the holy Mother of God, the ever virgin Mary, in that place which heaven would show them. Obeying the divine admonitions, they finished a C hapel, the circuit of whose walls they completed with wattles, in the 31st year after the Lord s passion, the fifteenth, as was noted, after the assumption of t he glorious Virgin, and the same year in fact, in which they had come to St Phil ip the apostle in Gaul and had been sent by him to Britain. Though it was of uns ightly construction, it was adorned with the manifold power of God; and, since i t was the first church in the land, the son of God distinguished it by a fuller dignity, dedicating it in his own presence in honour of his mother. And so these 12 saints offered there, devout service to God and the blessed virgin, freeing themselves up for fasting and prayers; and, in their necessities they were reviv ed by the assistance of the Virgin Mother of God. When the holiness of their liv es was discovered, two of the Kings, though pagans, Marius, the son of King Arvi ragus, and Coel, son of Marius, granted them each a hide of land and at the same time confirmed the gift. Thus, to this day, the 12 hides take their names from them. When a few years had passed, these saints were led forth from the workhous e of the body. Arthur was buried among those men and Joseph and positioned on a bifurcated line next to the oratory mentioned before. Consequently, he occupies the same place that was the lair of wild beasts, which formerly was the dwelling place of saints, until it pleased the Blessed Virgin to restore to her oratory as a monument of the faithful. The consequences of such writings have helped to maintain Glastonbury as Avalon because in Avalon according to Melkin the Holy Grail is buried alongside Joseph of Arimathea. This twist of fate has now put King Arthur in Avalon and now at Gl astonbury but this is not the case. They are both interred at Burgh Island and t he evidence which proves this follows. Chapter 6 King Arthurs connection to the Pyramids at Glastonbury and the relation of those pyramids with the St. Michael ley line. The mythical exploits of King Arthur and the legend of Joseph of Arimathea seem to have been perpetuated by Glastonbury and the Grail romances and Melkin, the m onk who so little is known about is the source. The mythical Island of Avalon ha s its presence interwoven into many forms of folklore, whether it be the Grail R omances from France, Arthurian legend in Britain, or even in association with Jo seph of Arimathea. These stories have now been so interwoven over time, that it is difficult to divine their original source and many people today regard them a

s purely fictional. There is virtually no consensus of opinion when it comes to the subject of King Arthur, but many also think that he did live in a period bet ween 450 and 650 A.D. and is an historical figure. The name Arthur is extremely rare in Welsh writings as a Welsh name and as we wi ll try to elucidate, King Arthur s connections seem to be based upon a Cornish a nd Devonian background. However, the Welsh, mainly through the writings of Geoff rey of Monmouth and the Triads spread his fame abroad from a Welsh perspective. Arthur is portrayed as having battles against native Britons and as being the Pe n-Dragon of a consolidated force against the Saxon invaders. Arthur s Cornish he ritage is never very far, but the Welsh chroniclers by Celtic association appear to have made him into a more national figure as witnessed in this Welsh triad: Three Dishonoured Men who were in the Island of Britain: One of them: Afarwy son of Lludd son of Beli. He first summoned Julius Caesar and the men of Rome to th is Island, and he caused the payment of three thousand pounds in money as tribut e from this Island every year, because of a quarrel with Caswallawn his uncle. A nd the second is Gwrtheyrn [Vortigern] the Thin, who first gave land to the Saxo ns in this Island, and was the first to enter into an alliance with them. He cau sed the death of Custennin the Younger, son of Custennin the Blessed, by his tre achery, and exiled the two brothers Emrys Wledig and Uthur Penndragon from this Island to Armorica, and deceitfully took the crown and the kingdom into his own possession. And in the end Uthur and Emrys burned Gwrtheyrn in Castell Gwerthryn yawn beside the Wye, in a single conflagration to avenge their brother. The thir d and worst was Medrawd (Mordred), when Arthur left with him the government of t he Island of Britain, at the same time when he himself went across the sea to op pose Lles [Lucius], emperor of Rome, who had dispatched messengers to Arthur in Caerleon to demand (payment of) tribute to him and to the men of Rome, from this Island, in the measure that it had been paid (from the time of) Caswallawn son of Beli until the time of Custennin the Blessed, Arthur s grandfather. This is t he answer that Arthur gave to the emperor s messengers: that the men of Rome had no greater claim to tribute from the men of this Island, than the men of the Is land of Britain had from them. For Bran son of Dyfnwal and Custennin son of Elen had been emperors in Rome, and they were two men of this Island. Arthur mustere d the most select warriors of his kingdom and led them across the sea against th e emperor. And they met beyond the mountain of Mynneu [the Alps], and an untold number was slain on each side that day. And in the end Arthur encountered the em peror, and Arthur slew him. And Arthur s best men were slain there. When Medrawd heard that Arthur s host was dispersed, he turned against Arthur, and the Saxon s and the Picts and the Scots united with him to hold this Island against Arthur . And when Arthur heard that, he turned back with all that had survived of his a rmy, and succeeded by violence in landing on this Island in opposition to Medraw d. And then there took place the Battle of Camlan between Arthur and Medrawd, an d was himself wounded to death. And from that (wound) he died, and was buried in a hall on the Island of Afallach. The one thing that can be agreed upon is Arthur s association with the Isle of A valon or Affalach, but it is the term Hall that seems out of place at the end of t his last passage. Does the vault that the miners hewed on Ictis resemble a chamb er more precisely? It is worth pointing out regarding the dating of Arthur that Lucius is fictional appearing first in Geoffrey of Monmouth s Historia Regum Brit anniae.Lucius appears in later literature such as Thomas Malory s Le Morte d Arth ur, and the Alliterative Morte Arthure, and a Roman Emperor defeated by King Art hur appears in French Arthurian literature and also in the Vulgate Cycle. As we will cover, the source of this French material and the British sources derive fr om one man, Melkin, but the French and British literature was separated for a pe riod of about 3-4 hundred years before the wildly embellished French Grail roman ces met back up with the same traditions that existed in Britain . Because these two sources were separated but concur about Arthur living in a period of Roman and Saxon involvement we can assume that without dating specifically, both sourc es are not based upon fiction but more probably are the product of an historical account that has been romanticized. Again John of Glastonbury is quoted here saying; This passage is found among the

deeds of the Glorious King Arthur: the book of the deeds of the glorious King Art hur bears witness, that the noble decurion Joseph of Arimathea came to Great Bri tain, which is now called England, along with his son Josephes and many others, and that there they ended their lives. This is found in the portion of the book dealing with the search carried out by the companions of the round table for an illustrious knight called Lancelot du Lac, that is, in the part of the book wher e a hermit explains to Gawain the mystery of a fountain, which keeps changing ta ste and colour; in the same place it is also written that the miracle will not e nd until a great lion comes whose neck is bound in heavy chains. It is also repo rted practically at the beginning of the quest for the vessel, which is there ca lled the Holy Grail, where the White Knight explains to Galahad, son of Lancelot , the mystery of a miraculous shield which he enjoins him to carry and which no one else can bear, even for a day, without grave loss. We must discover the truths behind the fabric of the various tales, since the le gends have stretched over 2000 years. Accounts of King Arthur and associated Kni ghts run concurrently with Joseph of Arimathea who lived 500 years previously, b ut also involving Knights from the crusade era, shows that what might have been an historical account has lost all chronology. The Troubadours of the twelfth an d thirteenth centuries have embellished upon legend from the Dark ages and they have distorted historical fact so that the time frames in which the stories are related, only make less credible, what once was a true account. These might incl ude Mary Magdalene s passage through France , the arrival at Glastonbury of Jose ph of Arimathea, the legends of King Arthur and Merlin, all appearing in a rando m time frame from the days of Joseph of Arimathea, coinciding with tales of ques ting knights in search of an elusive Grail. All these combined to make a wondrou s source material for the artful troubadours which also seem to have involved ch aracters of courtly renown out of flattery. Basically what seems to be the solut ion is that Joseph arrived in Britain at Avalon with the Grail (Jesus body) and the Grail accounts of Perceval Galaad and Lancelot are based on historical acco unts of the Keepers of the Grail up until the time of King Arthur who was the last in this bloodline. It can be seen that Melkin who wrote the Grail book also incorporated occult information alongside an historical basis that involves a s piritual quest. The location of Avalon was lost in the mists of time and Joseph who originally landed in Devon left the Grail on Avalon and went to proselytise and probably did have an association with the Glastonbury church. However, Melkin the Prophet from the British tradition, predicts the discovery o f Joseph of Arimatheas tomb and how it will be found untouched, together with pre dictions of visiting pilgrims on a global scale, due to the wondrous miracles do ne at the Island of Avalon, all add to the aura of intrigue. Some of this materi al however, can be accounted as esoteric and occult knowledge disseminated circa 600 -700AD, and relates in part, to true historical fact compiled by Melkin. Me lkin, who as we shall discover named the Island Avalon after what he had witness ed there at the death of King Arthur also witnessed other astounding revelations . His knowledge of the arrival of the early Christians was recorded in ancient m anuscripts and he transcribed this history including events that had transpired in the intervening years up until Arthurs death in what became known as the book of the Grail. Melkins prophesy, as we shall uncover, is the root source for the perpetuation of the Joseph legend at Glastonbury, but his other writings were to have an even g reater effect. The account that went to France as an original latin text as the book of the Grail, became the source information known as the Matire de Bretagne. T he body of material that the French refer to as The Matter of Britain coincides wi th subject matter and material contained in Melkins prophecy about Joseph, which as we saw earlier, was written in almost untranslatable Latin, but is most commo nly translated thus: The Isle of Avalon, greedy for the death of pagans, more than the rest of the wo rld, for the entombment of them all, decorated beyond all others by the spheres of portentous prophecy. In the future, adorned shall it be by them that praise t he Most High.Abbadare mighty in Saphat, noblest of pagans, has found sleep with 104 other knights there. Among these Joseph of Arimathea has found perpetual sle

ep in a marble tomb, and he lies on a two forked line next to the southern angle of an oratory, where wattle is prepared above the mighty maiden and where the a foresaid Thirteen spheres rest. Joseph has with him in his sarcophagus two vesse ls, white and silver, filled with the blood and sweat of the prophet Jesus.When his tomb is discovered, it will be seen whole and untouched and will be open to the whole world. From then on those who dwell in that noble Island shall lack ne ither water nor the dew of heaven.A long time before the Day of Judgment in Josa phat; open shall these things be and told to the living. Although this prophecy does not mention Glastonbury, much of the purport of the prophecy has been conferred on Glastonbury. We will investigate how this has tra nspired later by the conscious fraud of the Glastonbury monks as we find that Gl astonbury has associated itself with Melkins prophecy falsely and also fraudulent ly uncovered the bones of King Arthur so that they may be thought of as being sy nonymous with Avalon. Before we do this let us see how Glastonbury ancient past does fit into the geometrical puzzle that seems to have been discreetly hidden b y churches dedicated to St. Michael. Glastonbury lays upon the St. Michael Ley line also known as the Dragon line by as sociation with St. Michael the dragon slayer, along with its dowsed serpentine n ature. It is here on this line in connection with King Arthurs supposed burial si te, we hear mention of two pyramids that were exterior to the old church in Glas tonbury, before it burnt down. There is even mention of the height of the two py ramids, one being 18 feet high and the other 26 feet high. One of the pyramids, between which King Arthur was supposed to have been buried, had inscribed upon i t, place names. Montacute, Brent Knoll, and Glastonbury which are all prominent hill sites which have, or have had in the past, churches dedicated to St. Michae l, built upon them. Giraldus Cambrensis in 1194 AD records that the tomb of King Arthur was found in 1191 between two "stone pyramids in the holy cemetery dedicated by St. Dunstan" . Giraldus is clearly referring to the two stone pyramids that were reported by William of Malmesbury as being located a few feet from the old wattle church. An inscribed lead cross was said to have been found in Arthurs uncovered grave, wit h the words Hic iacet sepultus inclitus rex Arturius in insula Avalonia; Here lie s interred King Arthur in the island of Avalon. Clearly, by finding King Arthurs b ody which was reputed to be buried in the Isle of Avalon it would naturally confir m the location of Avalon as Glastonbury especially if the body were found at Gla stonbury. Combining that with a corpse with an inscription stating here lies King Arthur, would seem to eliminate all doubt. It is here that Glastonbury has its b iggest problem because once decoded, Melkins geometrical instructions are part of a puzzle in the form of a Prophecy and these actually lead to Burgh Island, The Avallonis to which Melkin is showing us. Figure 12b Showing St. Michaels church Brent Knoll situated on the St. Michaels Mo unt, Marazion to Harnhill Ley line. This Church is the only one out of the marker churches set out by the Templars not to be built on a summit, or in this case th e Knoll. Although the prophecy, written by Melkin around the sixth to seventh century was somewhat untranslatable; by implication, it was inferred in that text that Jose ph of Arimathea was buried in the Isle of Avalon. The Grail romances also make t he same claim for King Arthur, but even before they appeared, much of the Arthur ian and Joseph material was commonly known in folklore, much of this stemming fr om the manuscripts that Glastonbury chroniclers attest that Melkin wrote. Joseph from an early time was renowned for building the first church at Glastonbury an d was acknowledged to have a connection with the tin trade in Cornwall. Arthurs n ame as a King that fought Saxons would have been widely known although not great ly recorded except in manuscripts written by Melkin left in Britain. Melkin wrote his attested book on Arthur and the Round Table after Arthurs death,(t o have knowledge that Arthur is buried in Avalon), but the fact that Joseph was known to be buried in a place called Avalon before Melkin wrote we are not able to establish, because as we will get to shortly, Melkin knew the Island used to be called Ictis. However, the village on the river Avon which flows to Avalon, was

known as Aveton before the Norman conquest, but we have no reference as to when it took this nameso the island does seem to have been named Avalon by Melkin. Als o as we shall find out later, this area was referred to as Venn in the period betw een 700 and 1066 as seen in a charter by Edward the Confessor. Since the locatio n of Avalon remained a mystery to all except the illuminate within the Templar organisation, we can only assume it was Melkin who named the Island, since he w as the person who gives account of who is buried there. Whether or not Arthur was widely acknowledged to be buried in the Isle of Avalon , prior to the proliferation of the Grail material is unknown but seems probable based upon the fact that it was Melkin who is responsible for the source from w hich Geoffrey of Monmouth proclaims Athurs burial place. We cannot be sure of the name of that Island at that date when Melkin wrote, but as will become clear Melkin knew it was the old Ictis of the Greek and Latin ch roniclers. He would hardly have created a puzzle naming the Island of Avallonis as the island in which Joseph and Arthur were buried, if the name of that Island had that particular appellation at that time. This would negate the purport of the riddle and for this reason we can assume that it was Melkin who is responsib le for the name Avalon. By the twelfth century, two of the greatest personages in ancient British histor y, Arthur and Joseph, are confirmed to lie in the same location at Avalon. Glast onbury s reputation however rested on rumour with neither tomb to exhibit, and p roof was necessary to encourage pilgrims to come to the Abbey. William of Malmesbury and Geoffrey of Monmouth in their respective writings as w e have mentioned do not make a connection between Avalon and Glastonbury, so evi dently, at the time that they wrote, no propaganda was yet employed in Glastonbu ry. Glastonbury may well have had the Joseph tradition from antiquity but the Ve nerable Bede who died in 735 who (if Glastonbury had had such a famed heritage), he omitted to mention it and strangely says nothing about Glastonbury itself. W illiam of Malmesbury however who only refers to Joseph as a report from a third party says in his Gesta Pontificum, circa 1125 that the monastery was founded by the Saxon king Ine (688-726) but then later becomes convinced that the monastery had been founded back in the Roman era. It is for this reason I believe he and H enry Blois may have been the first to sow the seed that Glastonburys Joseph trad ition is from Antiquity. It can be seen in Williams case any mention of Joseph is later interpolation. Geoffrey of Monmouth, Gildas and Nennius had all given a n account of King Arthur and his battles and there was generally a resurgence of interest in the British hero that also brought fresh reminders of the Isle of A valon into popular consciousness at the advent and proliferation of the Grail ma terials arrival in Britain. It was circa 1190 A.D that Glastonbury as an institu tion came up with the idea to establish unequivocally the location of the Isle o f Avalon as Glastonbury. It is from extracts in William of Malmesburys Gesta Regnum (copied into the margin) , John of Glastonbury and the Magna Tabula, that we hear of Melkins prophecy, whi ch speaks of the Isle of Avalon. The monks would have considered that if they we re to unearth Joseph of Arimathea, naturally there would have to be miracles, to coincide with Melkins prophecy. The Prophecy foretells of this, but to produce t he duo fassula (the vessel synonymous with the Holy Grail) might prove difficult, because no-one was quite sure of its form. Even the Glastonbury monks might have realized that a false representation of the Grail might be sacrilege. The Monks however would be attuned to that part of the prophecy that predicted the whole w orld would be in attendance and this would be good for the Abbey coffers. The fal lacious assumption of some commentators today that the Prophecy of Melkin is a 1 2th century fraud is based upon several erroneous assumptions which we shall get to shortly. The real practical problem that Glastonbury Abbey had, if they were to fabricate a discovery of Josephs tomb, was that they would have to reveal the Holy Grail t o the world, known then as the duo fassula or the Graal and not even the monks wer e certain what the Holy Grail consisted of, so there could be later catastrophic ramifications if it then got discovered. If they unveiled Arthur however, the p ractical problems of having to produce a Grail like object could be overcome. Th

ey would still be able to confirm Glastonbury as the Isle of Avalon, conferring on their Abbey, the even greater honour of having Joseph of Arimathea buried wit hin their grounds, even if he was never going to be located. Leland, who was an early writer partly responsible for the continuation of much of the Glastonbury polemicism, states that he actually held the cross found at A rthurs grave, in his hands. However, as we shall find out, the fact that Leland h ad in his possession such a cross in no way adds credibility to the ruse created by the monks of Glastonbury. The monks at the abbey, unveiling the tomb and pro ducing a cross does not prove that Arthur himself was buried there. After all wh o in their right mind would stipulate on the cross where the location was that l ater it was found in, (too much like stating the obvious). Its sole purpose is t o locate Arthur in Avalon which vicariously locates Joseph there by their eagern ess in the epitaph to locate the tomb in the Isle of Avalon. The pyramids however, marking "King Arthur s Grave," are shown on a plan display ed at Glastonbury Abbey today, which also indicates the site of the shrine to wh ich his remains and those of Guineveres were later relocated. The Grail material in general relate that King Arthur, had troublesome relatives , the worst of whom was his sister Morgan Le Fey, and his nephew Mordred. Arthurs sister wanted his throne for her lover, but Mordred, Arthurs nephew, (or as some romances relate), his son, by his other sister Morgawse, usurped Arthurs throne while he was off battling abroad. Whatever the family inter-relations Arthur whi le away has a usurper at work. Arthur returned and suffered serious injuries in a battle with Mordred to retake his throne, eventually killing Mordred, but King Arthur had been fatally wounded in the fight for his kingdom. It is said that h e was taken to the Isle of Avalon where it was hoped that he would be healed fro m his wounds. It is an important point to make that it was understood by the ori ginator of this material, that the Island of Avalon must have been a place on wh ich miracles took place. This concurs with the perception held by Melkin in his prophecy. What, it must be asked, would convey sanctity to such a place except a connection with Jesus or possibly Joseph of Arimathea? Arthur is said, as we ha ve mentioned, to be buried in the Isle of Avalon and that someday he would retur n to his people. This brief prophetic suggestion was probably caused by the fact that no-one knew what happened to him or where he had been taken and stems from rumour created in the interim before Arthur was declared to be buried in Avalon by Melkin. This rumour still existed to the time when Thomas Malory tells us th at some men say in many parts of England that King Arthur not dead, but had by the will of our Lord Jesus into another place, and men say that he shall come ag ain, and shall win the Holy Crosse. The fact that a Grail source, originating supposedly in France and Melkins Prophe cy from Britain, both confer on Avalon some miraculous status, would appear to s uggest that there is a common understanding between these works. What exactly do es it mean that Arthur would return to his people except that he was lost to the m and no-one knew where his gravesite really was. When Joseph of Arimathea is un covered, it will be discovered that Arthur is buried with himthen he will be return ed to his people, but only one man could know of his whereabouts, the same perso n who says who else is buried also in the Island of Avalon, from having seen the tin vault and what it contained. Let us assume for the moment that the Grail stories are based on elements of his torical facts about Arthur and not everything in the Grail stories is fabricated . Arthur, whose reputed castle lay at Tintagel, would have been fighting near th at location with Mordred, having just returned from abroad, suggesting this last battle took place down in Cornwall. Instead of thinking of Glastonbury as an is land because Monks have duped us into thinking Glastonbury tor is synonymous wit h the Island it is far better to appeal to the topography in the grail stories t hemselves to accurately locate Avalon. Glastonbury neither has beaches where ves sels can land,tides, a river close by or is surrounded by vales. Arthur was take n to the Isle of Avalon that is by the sea, as is attested in numerous places in our investigation. We may have a glimpse that this could not apply to Glastonbu ry but a real coastal island. Geoffrey of Monmouth says: It was there we took Arthur after the battle of Camlan where he had been wounded

, Barin thus was the steersman because of his knowledge of the seas and the star s of heaven. With him at the tiller of the ship, we arrived there with the princ e; and Morgen received us with due honour. She put the king in her chamber on a golden bed, uncovered his wound with her noble hand and looked long at it. At le ngth she said he could be cured if only he stayed with her a long while and acce pted her treatment. We therefore happily committed the king to her care and spre ad our sails to favourable winds on our return journey. Let us assert here, (as this point is relevant at the end of our investigation), that Camelot never existed. In fact in the Perlesvaus, as we will show, written by Henry Blois who is also not sure of its location, specify s that it exists i n two different places. The reason for this is that a however Henry first heard about Camelot it apllied to Arthur s court and this existed close to Avalon and at Tintagel. Camelot is a word romanticised by Chrtien de Troyes or even a previous troubadour . Chrtiens invention of Camelot came in Lancelot, the Knight of the Cart, when it wa s first heard of back in the 1170s and then only mentioned in passing. The name C amelot is completely allegorical for the steps of enlightenment toward spiritual attainment, as the reader will understand later and as a name, becomes the main affirmation of the Grails existence. The spiritual nature of the original Grail ha s long been recognized by scholars, but unfortunately little evidence of its ori ginal essence can be gleaned from the hundreds of Grail stories that have been f abricated upon it. The original writer of the book of the Grail was cognizant of a Divine Plan, but the Grail truly becomes a receptacle or even an object when ta ken in conjunction with its misinterpreted description in Melkins Prophecy. The w hole aura of the Grail was that it was not just an object originally,what has ma de it hard to identify is its duality. The Grail is the body of Jesus contained in the Grail Ark and also the objective understanding of a heightened consciousn ess that becomes aware of a divine plan. This sounds incomprehensible at first, but as we progress the reader will then understand why it has been so difficult to pinpoint what the Grail is in the past. It is the understanding of this divin e plan that explains the Grails appearance and disappearance and the Grail castle s construct becomes synonymous with the gradual steps to gnosis. Many readers wi ll think we are straying into the unreal at this point, but if we can produce th e body of Jesus the rest of the evidence will fit into place. A un jor d une Acenssion / Fu venuz de vers Carlion / Li rois Artus et tenu ot / Cort molt riche a Camaalot / Si riche com au jor estut. Upon a certain Ascension Day having come from Caerleon, King Arthur had held a v ery magnificent court at Camelot as befits such a day. This is the common translation that gives location to Camelot but here Chrtien de Troyes mentions it just in passing as King Arthur holds court after having come fr om Carlion, which according to Geoffrey of Monmouth was his main castle. However , Camelot originated from this French source that Chretien used and only later w as it developed as a city of consequence and then as an alternative location to Tintagel. Ma a lot is the plural of the Hebrew word Ma alah,which means "step", "deg ree" or "ascent. Psalms 120 through to 134 represent the cycle of ascension or pi lgrimage songs, in Hebrew Shirei ha Ma a lot. Chrtien de Troyesis using source mate rial, the significance of which he himself does not know, but has inserted it, a s it was in the original source. It would be extremely difficult to explain Shire i ha Ma a lot by not using the wordDegree Gradual or Grade from which Chrtien gets t he sense of Graalessentially describing the stages of mankinds and the individuals g radual steps to the Temple The goal of the divine plan being the completion of the third Temple which is the completion of full consciousness. The third temple is to be built in the New Jerusalem, and not in the present day geographical Israe l. This is a complicated subject that will be elucidated later. By Chrtiens own attestation, he is using a source for his romance, so let us assum e this source is called the Book of the Grail and this transliteration from Shir ha Ma a lot to Camelot was either made by the previous authors translation from the Latin to the French from which Chrtien was now using, or it might just have been fitted into the text due to Chrtiens or Henry Bois lack of understanding of how it fits in. However I think this is doubtful as I believe one of the earliest tr

oubadours made this mistake as he had no idea to what the word refers, and from that mistake all subsequent raconteurs have used it as being synonymous with Art hur s courts. Shir ha Ma a lot, said as shamaalot sounds like Camelot, but how is this ancient Jew ish practice from the days of the Temple in Jerusalem finding itself into the or iginal Latin translation from Hebrew script in The book of the Grail. This seems u nfathomable unless we understand as the Perlesvaus makes abundantly clear that a ll the original historical detail of the arrival of the holy family from Jerusal em stems from a record left by Joseph of Arimathea himself. This truth is appeal ed to many times in the Perlesvaus text, but then confuses the narrator of the s tory given a name of Josephus with the actual eyewitness account of Joseph of Arimathea. It seems that the Grail has the element of quest attached to it which is part of its essence in the search for it. It would appear that this (the Shir ha Ma a lo t relationship with the Grail) is the root of the element of quest that was weave d into the romances. One gets the feeling from the haltering of Chrtiens flow and the change in direction of his story, that he is following an unclear plot that he does not fully grasp. These psalms were sung on the occasion of the great feasts of pilgrimage Passove r, Shavuot and Sukkot on the way up to Jerusalem and while entering the temple o n the steps. They are also variously called Gradual Psalms, Songs of Degrees,and Songs of Steps. Allegorically it is relating the Ascension to the Temple, a rel igious rite carried out on holy days originally. There are only two people who a re eligible to have brought this depth of understanding to Britain (especially b eing conveyed in Hebrew); either Jesus or Joseph of Arimathea. The root of this word Shir ha Ma a lot can be seen in Strongs Hebrew Dictionary as being derived fro m ma alahwith the given meaning: elevation, i.e. the act (literally, a journey to a higher place, figuratively, a thought arising), or (concretely) the condition (literally, a step or grade-mark, figuratively, a superiority of station); speci fically a climactic progression (in certain Psalms), things that come up, (high) degree, go upward. This casual reference to Camaalot, translated from the original Latin Grail book into French relates to the Ascension of the Temple. This also has been confused with Ascension Day(instead of in manner ascending) by Chrtien and then subsequen tly, it has metamorphosed into a mythical castle by other Grail writers working from his work. Camelot subsequently became a city of architectural beauty becomi ng fixed (where the court existed) in Arthurian literature, eventually having ge ographical reference and thus the birth of a legendary city which was unable to be found. These songs of Degrees were written by King David and Solomon and were highly re garded, each song beginning with Shir ha Ma a lot(song of ascents) hence Chrtien de Troyes reference to Ascension. Chrtiens source material, as the reader will see a s we probe deeper, was written by Melkin in his Book of the Grail owned eventually by Eleanor of Aquitaine who was patron to Chrtien and related to Henry Blois. Th rough Eleanors Templar connections, the Troubadours romanticised and extrapolated v ersion upon version sometimes including the names of courtly figures. With all t he various Grail legends that originated from a common source, the sense of orig inal source material has become barely recognisable. This propagation was carrie d out mainly by the courts of Europe and the Templars that frequented them, but a body of illuminati hiding within the hierarchy of the order, who knew of the rea l truths that were held within this book were responsible for the St. Michael de dicated churches that lead to the tomb of Joseph of Arimathea. Not only did the Book of The Grail contain historical fact relating to Jesus and J oseph of Arimathea, but more strangely it is buried with them both, along with K ing Arthur, but we will have to go into much detail, before this becomes apparen t. It seems highly unlikely that a wounded King Arthur was laid out on a horse and cart and driven all the way to Glastonbury after his fight with Mordred or Medra wd, but more likely he was taken to the Island which topographically fits as rel ated in the very romances from which these accounts come from. The reason for ta

king him there is one, proximity to Tintagel and two, in the hope of a miraculou s recovery on the same Island that he knows contains the tomb of the person reno und for his miaculous deeds i.e Jesus. It was said that the death of Arthur was concealed for quite a time and a wild s tory was diffused among the populace that he had withdrawn to some magical regio n, from which at a future crisis he would suddenly reappear. What is more likely is that the legendary Island of Ictis which Joseph possibly owned and the Isle of Avalon are one and the same place. Arthur was taken there, where all his forb ears had been anointed as kings, touched with the oil of the Grail Ark. Arthur w as cognisant of who was in the Grail ark and those that brought him there were h oping for a miracle to cure his wounds. This assumption becomes all the more cre dible if Arthur, who was genealogically related to Joseph, knew that Jesus was b uried in the same place as Joseph. Would not the islands proximity to Arthurs batt leground just 40 miles away, make it a more likely resting place than Glastonbur y? It would seem far more plausible that Arthur was carried to the Isle of Avalo n (still living), in the hope of a miraculous recovery, where lore had it, even prior to Melkin, that great miracles would be or had been worked there. This belief in the miraculous, associated with the Island, was subsequently corr oborated in Melkins prophecy, although posited as happening at a future date when the location is discovered. Certainly this secretive repair to the Island of Av alon would explain the delay of Arthurs death being published abroad and why is i t that such an illustrious figure was not known by William of Malmesbury to be b uried at Glastonbury? King Arthurs supposed burial site under what used to be the main Arch. Melkin was held in such high regard by medieval chroniclers as we are informed a nd it is to the genuine Antiquity of his Prophecy that the whole of the Glastonb ury Myth is based.How modern day scholars think he is an invention is slightly u nravelled as his Geometry now points us to the Island of Avalon. Some say he liv ed prior to Arthur and Merlin but it would be difficult to write about Arthur be fore Arthur had lived. Gildas may make reference to Melkin under another name, b ut this name could be confused with Merlin if indeed the two are separate. As we shall see, if Melkin wrote the Book of the Grail (the source of the French materi al) and left manuscripts in Britain from which the Welsh material derived; he wo uld have been the one who supplied the information that Arthur was buried in Ava lon and it must follow that Melkin then lived after Arthur or latterly contempor aneously, to record this information. Geoffrey of Monmouths writings also relate much about Arthur, but this information would have come from Melkins other writin gs that remained in Britain as opposed to the Book of the Grail that went to Fra nce. By the last chapter the reader will understand that the book of the Grail r eferred to by Helinand may indeed have been written in France. King Arthurs tomb, stated by both of the twelfth century historians, Ralph of Cog geshall and Giraldus Cambrensis, and from the thirteenth century monk Adam of Do merham, is said to have been found in 1191 in the old cemetery of the monastery at Glastonbury with the leaden cross. Adam of Domerham even says that curtains m ay have surrounded the site during the unearthing which smacks of a fraudulent e ndeavour. He was said to have been found alone by Ralph of Coggeshall, Adam of Domerham an d the aforementioned Leland. He is said to have been found with Guinevere by Gir aldus Cambrensis, a Bishop alive at the time of the events, and with obvious int ent to link Arthur to Glastonbury: The memory of Arthur, the famous king of the Britons, is not to be suppressed, f orasmuch as of the excellent monastery of Glastonbury, of which he also was the patron, he had been in his days, a principal benefactor and magnificent benefact or, Histories much extol him : for, before all the churches of his realm, he mos t loved and promoted, the church of the holy mother of God, Mary of Glastonbury : whence, when the warlike man was alive, in the fore part of his shield, he had caused to be painted the image of the blessed virgin ; that internally, he migh t always have her, in the contest before his eyes, whose feet also, when he was in the moment of engagement, he had accustomed to kiss with the greatest devotio

n. His body however, which, as fantastic in the end and as it were, by a spirit, translated to a great distance, neither to death obnoxious, fables have been fe igned in these our burying ground, hid very deep in the earth in a hollow oak an d marked with wonderful, and as it were, miraculous tokens, was found and, into the church, with honour, translated, and to a marble tomb decently commended : w hence, also, a leaden cross, a stone being put under it, not infixed on the uppe r part, as it is wont, ought to be, rather in the lower part which we, also, hav e seen, for we have handled it, contained these letters, not rising up and stand ing out, but more within, turned to the stone : Hic iacet sepultus inclitus rex Arthurius in insula Avallonia cum uxore sua secun da wenneveria -Here lies buried King Arthur in the Isle of Avalon with his second wife Guinevere. Figure 13. Showing the cross found in king Arthurs grave shown in the 1607 editio n of Camdens Britannia. The inscription is not consistent with any known sixth ce ntury script and experts place the lettering as tenth century and this does not mention Guinevere. It certainly seems that Guinevere was a later invention, but even if Arthur did have two wives, why was there only one body found originally, as attested by oth er witnesses. It was Geoffrey of Monmouth in his history of the Kings of Britain who says that after the battle in Cornwall (river Camlann, Arthur was taken to Avalon for the healing of his wounds. Geoffrey in no way indicates where the Isl e of Avalon is, and William of Malmesbury who wrote before him said Arthurs resti ng place was unknown. It would seem however he was aware that Arthur was buried in Avalon, but did not know of the Islands location and this evidence negates Gl astonbury from being synonymous with Avalon until later. It seems as if we can ignore the witness of Giraldus Cambrensis as polemic, even if the monks had not stated that they had re-buried two bodies; then in 1278 ha d them disinterred again and put them on show with the two skulls for Edward I a nd Queen Eleanor as those of Arthur and his Queen Guinevere. The bones were, aft er this showing, then reinterred once more in a tomb in front of Glastonburys hig h altar. The high altar was eventually broken up in the dissolution of the monas teries and the bones are no longer to be found. It seems that the monks set out to convey upon themselves the burial site of such an illustrious figure, just as surely as they had done with their claims that Joseph of Arimathea was buried s omewhere within the Abbey grounds. The monks of course, could only do this by la ying claim to the fact that Glastonbury was an island at one time and thus makin g more credible their claim with much contrived ensuing etymology. Glastonburys t enuous association with Joseph of Arimathea is shown by the very fact that the m onks relied on the corroboration of this ancient prophecy .i.e they had to turn Glastonbury tor into the Island which, (as the subject of the prophecy) locates Joseph. The Church had to be made of Wattle which we shall cover shortly and a l ine must be found at Glastonbury, so the whole prophecy about the tomb being fou nd on a bifurcated line sounded convincing that it applied to Glastonbury abbey. The fact that the original church may well have been dedicated to the Virgin Mar y is of little doubt and is surely the only genuine common parallel with the pro phecy and may well have been the one solid association upon which the monks were t o base their fraudeven though the adorandam virginem part of the puzzle does not app ly to the virgin Mary, but gives specific directions on the island. This all goes to show that Glastonburys various attempts to mimic certain facts s upplied in the prophecy indicates clearly that it is the prophecy which would es tablish the authority(to the monks) of an association with Joseph upon which the Gl astonbury myth is based. It would be the prophecy that would supply the credibil ity for their claim as Avalon if other pertinent parts of the prophecy could als o be made to marry with Glastonbury. This also shows that the scholars who say t hat the prophecy was a later invention of the 12-13thcentury, designed originall y to prove the existence of Joseph of Arimathea within the abbey grounds makes l ittle sense. Up until the present, the prophecy has remained mute and largely me aningless except for the meaning that the Glastonbury institution has fraudulent

ly contrived, and led us to believe. Now the riddle is decoded, it points to a c ompletely different island in Devon with established connections to Joseph of Ar imathea an amazing coincidence for a puzzle supposed to be an invention. At The sa me time the geometry of Melkin s code(once decoded) is so precise that it confir ms Melkin as the Geometer that Glastonbury Chroniclers such as Bale had attested to. This makes Melkin less of an invention because now Scholars who, hitherto h ad been unable to unlock his Puzzle, can see his geometry on display. Once Geoffrey of Monmouth had written his Historia Regum Britanniae, King Arthur gained legendary status and thus any association to him would have been benefic ial to fraudulent monks that were perpetrating these mistruths. The original int ent however, was laying claim to Joseph of Arimathea s relics, which of course h ad direct links to Jesus himself. Much undue analysis as to whether the cross un earthed along with Arthurs remains is the genuine article or not seems completely out of place like so much other scholastic endeavour when the unequivocal answe r is revealed. Returning to our original geometrical form on the British landscape after a some what lengthy digression from the pyramids at Glastonbury between which King Arth ur was purportedly entombed, we should hear what the Rev William Henry Parr Gres well (1848-1923) says of evidence supplied by Sir H. Spelman (1562-1641): On one of the ancient stone pyramids that used to stand before the cemetery of th e monks at Glastonbury, the name of Bregden was inscribed and according to Sir H Spelman, this Bregden gave a name to " Brentacnoll and Brentmersh," just as a c ertain Logdor or Legder, (possibly an ancient chief), gave the name of Logderesb urg or Legdersbeorg to that other ancient possession of Glastonbury Abbey, known since the Norman Conquest as Montacute, (Mons Acutus). Both hills, like the fam ous Glastonbury Tor itself so having, Montacute claimed a chapel or church, dedi cated to St. Michael, that conspicuous saint of seafaring men. One of the pyramids had inscribed on it the names, Brent Knoll, Montacute togeth er at Glastonbury in association with St. Michael. The questions are, how old wa s the inscription, how old were the pyramids, and were the pyramids there before Joseph of Arimathea built his first church? Certainly the step pyramids were bo th covered with the names of Saxon Bishops and leaders from the seventh century, but these questions need to be asked and answered in the context of the more re cently discovered St. Michael Ley Line that becomes an integral part of our pyra midal structure. After all, a pyramid structure on the British landscape has mor e to do with the ancient culture associated with the Ley line than it does the G lastonbury tradition of Joseph or even the later St. Michael churches in our inv estigation, built by the Templars. The pyramids themselves were of great antiqui ty as we shall discover on further enquiry into the Judaic connections of the Br itons. However, the inscriptions related, are of a more recent date and the loca tions mentioned, have all had a St. Michael church built upon them, since 1307. Who was responsible for building churches on these hilltops and how is it that t hey are an integral part of the pyramidal shape that we have identified on the B ritish landscape? Who laid out this elaborate design, superimposed on a much old er design that was constructed by a different culture as shown in figure 14 and what are they trying to show us. Figure 14 Showing the St. Michael islands pointing out St. Michaels at Harnhill r unning through Glastonbury and Brent Knoll and the radius from which describes t he Pyramid. It is from this construct that the Jewish six pointed star is create d and later we derive the line that Melkin has sent us to find. If, for the moment we exclude Montacute as one of the names inscribed on one of the pyramids at Glastonbury(which becomes even more important in a moment) and c oncern ourselves with St. Michaels, Brent Knoll, and St Michael s Tor Glastonbury we can see that if one was to draw a line through Brent Knoll from St. Michael s M ount in Cornwall (one of the islands on the Lyonesse line), to where it intersec ts our vertical line, it finds a place called Harnhill, where there is another S t. Michael church. Similarly, if we draw a line from Michael s Rock (which is Bu rgh Island), the other island on the Lyonesse line, (one of the two St. Michael markers on the baseline of our diagram) and we continue it through Glastonbury;

it too also converges on the St. Michael church in Harnhill. St. Michaels church at Harnhill is Norman in origin. There is a carved tympanum o ver the entrance to the church, which depicts St. Michael fighting the dragon (s ee Figure 15). The small West tower has stone slated sides, an unusual feature i n the Cotswolds and more often observed in the Home Counties. It is surmounted b y an unusual weather vane of a dragon shown in figure 16. The chancel was built in the early 1300s with a plain chamfered chancel arch and the East window contai ns pieces of medieval glass constructed of fragments, collected from foundation works that were being dug nearby for the new Rectory. Figure 15 Showing the tympanum over the door of St. Michaels church Harnhill of S t. Michael slaying the Dragon. Christy Elvin, church warden, Harnhill These fragments seem to have come from the original window, which probably told the story of St. Michael and were discovered in 1840. A St. Michael church built precisely where the two lines converge to a point precisely located on an old L ey line with a depiction over the doorway of St. Michael piercing the Dragon (fr om which the surrounding moulding is missing), makes one wonder, what is the sign ificance of St. Michael in this entire design and why was he singled out by the people who designed it? Figure 16.Showing the windvane of a Slayed Dragon on St. Michaels church Harnhill . Christy Elvin, church warden, Harnhill The coincidence that other St. Michael churches have disappeared without trace w ithin the design we are investigating, makes one wonder if the destruction of th e windows and the mouldings was a deliberate attempt to obscure or distance this church from its St. Michael connections. On top of the tower however, there is also a weather vane portraying a pierced Dragon that is not typical anywhere els e in England. Figure 17 showing the unusual design of St. Michaels church Harnhill for this are a. Christy Elvin, church warden, Harnhill When a further feature of the spatial relation between the St. Michael churches is revealed, it becomes increasingly evident that they are not randomly located, but arranged in a geometric design. Thus, a circle centred on St Michaels church in Harnhill, with a radius that passes from Avebury, through Stonehenge, and Ol d Sarum to the baseline of our triangular diagram fits within the pyramid. Harnh ill is the only point from which a circle may be drawn that touches all three si des of the pyramid exactly. Certainly if one wanted to leave directions or marke r points on a map, this is the only point from which a circle might be drawn to construct a triangle with all three sides tangential to the circumference that m atches our investigation. This of course would only be helpful in the constructi on of the landscape pyramid, if by chance we had happened upon the discovery of this point before the outline of the pyramid. One of the mysteries still remaining about Great Pyramid of Cheops there is, whe re is the cap Stone? Did it ever exist? Was it stolen along with the outside she ll of the pyramid? It would have been an extraordinarily large object, if indeed it had at one time, been a whole and single capstone. There is no record of it ever having existed, and Herodotus, (around the time of Pytheas), the earliest G reek commentator to remark upon the pyramidions absence in 450BC, confirms the outs ide casing was still in good repair. It seems that the pyramid purposefully ends near the apex with a small, approxim ately 35 ft plateau. If one was to overlay an exact scale drawing of the pyramid of Cheops upon our pyramid that has become apparent on the British landscape, an d then one scribes a circle with a radius from our point at Harnhill to the plat eau of Giza where the pyramidon is lacking, the circumference passes through St. Michael s rock with the usual precision, as shown in figure 18. Figure 18 Showing the radius from St. Michaels rock as coinciding with the absent pyramidion of the Cheops pyramid. The reader may start to think that this is all a bit vague and tenuous, but soon

it will tie into Melkins prophecy which not only leads us to the Templar treasur e but the holiest relic in Christendom. What used to be an insignificant island, frequented by day-trippers and hikers i n the summer time, now seems to be appearing with regular frequency in the enqui ries we have made previously. It is called The island of Ictis by Pytheas, the i sland of Avalon by Melkin and the Grail writers, St.Michael s Rock by Camden, th e Isle of the Blest by the author of Vita Merlini, but it is known as Burgh island t o the modern world. More importantly it has also been referred to as the Island of Sarras which we shall discover shortly, but it certainly appears that the his tory of this island has been suppressed more than once but why and by whom? Referring back to our Templar ring which was purported to belong to a Grand Mast er, the design of which was described as two interlocking circles centred upon a line within a large amethyst stone; it would seem that figure 19 resembles this description. Could it be that the Templars or a part of that organisation, were responsible for mapping out this great design upon our landscape? This we will show shortly was their way of marking out not only where they cached their treas ure but also reiterated the same point to which Melkins prophecy leads. Figure 19 Showing the initial Perpetual Choir circumference along with the two H arnhill cicumferences, the design described on the Templar Grand masters Ring. The fact that we have found the Harnhill point from what was recorded on one of the two pyramids, seems like a direction to a further discovery. If the relevanc e of the 18 and 26 foot pyramids positioned at Glastonbury were known, it could be that there might be another large pyramid to construct on the landscape. Chapter 7 Establishing connections between the Grail material in Britain and the romances emanating from France. Finding the answer to why Melkins Prophecy and the Grail r omances both refer to Joseph and why the wattle church becomes a focal point for the proof of Glastonburys association with Joseph. John of Breynton was Abbot of Glastonbury from 1334 to 1342, and John of Glaston bury s Cronica suggests that he proactively advanced the standing of the Abbey a nd opposed moves by the Abbey of Wells to dominate over them. Breynton was the A bbot in charge of the Abbey archives while Glastonbury was enjoying a new resurg ence of interest in Joseph of Arimathea, due mostly, to the proliferation of the Romance stories and their own manipulation of the prophecy of Melkin so that it appeared to apply to Glastonbury. The romances had revitalized much interest in Arthur, which the monks previously and miraculously had found on the grounds of the Abbey about 150 years before hand. The next abbot Walter de Monington took over in 1342 AD and he was known to have kept the Abbey in profit, and continued during his time to carry out building p rojects on the estate grounds to improve its status and establish its ecclesiast ical precedence. John of Glastonbury s Cronica was finished just as Monington ar rived at the Abbey as Abbot. It was due to the amalgamation of all the prior sou rces of John of Glastonbury s Cronica, much of the content revolving around Jose ph of Arimathea s mission to Glastonbury, that in 1345 they applied for a Royal permit, to search Glastonbury grounds to unearth the body of Joseph of Arimathea . By this time the Glastonbury monks had begun to believe the propaganda of earl ier generations, but Joseph was not found. From when the next Abbot Chinnock arrived on the scene in 1375 until 1420, big c hanges happened at Glastonbury. In 1382 Chinnock restored the ruined chapel in t he cemetery and re-dedicated it to St. Michael and St Joseph of Arimathea, also adorning the Abbey with excerpts from John of Glastonbury s Cronica in the main church encouraging those who came into the Abbey to read of the legend. Anything that promoted the Abbey by associating it still further with Joseph of Arimathe a was acceptable. The end result of all this self-promotion of Glastonbury Abbey was at last, to be independent of the See of Wells, and through their associati ons with the illustrious Arthur and Joseph, the Abbey continued to gain primacy, wealth, and pilgrims. Figure 20 Showing the remains of Glastonbury Abbey and King Arthurs supposed rest

ing place in the foreground marked by the plaque seen in figure 21. The Abbey at last, through its own propaganda, had freed itself from the pressur es of royal taxes, interference from other Bishops and neighbouring landlords by its saintly supremacy, and its immoderate claim to an array of holy relics, tha t had been uncovered since the disinterring of Arthur s grave. Realistically, ov er this period of time, the chroniclers of Glastonbury Abbey had set out to incr ease the prestige of their own monastic order and this was mainly established by erroneous proofs of their past associations. In 1497 William Whyche wrote a conti nuation of John s Cronica and since John of Glastonbury very rarely wrote in his own words but mostly extracted from other sources, it is probably from this tha t some of the misrepresentations to Melkins prophecy really happened, if indeed t hey had not happened earlier. We know that John of Glastonbury recorded faithful ly what others had said, without too much interpretation, but we do not know if we have any other source for the prophecy and that other chroniclers did not use John as their source. It would seem by William Whyches lection,( his later inter pretation in his own words), that much of the errors of interpretation and inter polation from Melkins prophecy became even more exacerbated. In effect the Abbey chroniclers by degree, changed the purport of Melkins prophecy, but what we canno t be certain about is whether it was Melkins intention that later generations wer e to be misled into thinking that Avalon was Glastonbury. If it was known in the sixth century that the church at Glastonbury was originally built by Joseph, th en there is a possibility of Melkins conscious misdirection. However, as we have witnessed already this seems unlikely as early chroniclers saw no connection bet ween the unknown location of Glastonbury and Avalon. William of Malmesbury witne ssing in his time that no explicit records had survived on the subject and that it was, therefore, to no avail to speculate further regarding the Joseph Traditi on. After Chinnock died, Richard Bere 1492-1524, built a shrine to Joseph and establ ished the coat of arms of Glastonbury; using Evelaks shield as an associative emb lem, becoming Josephs shield, which depicted a green knotted cross with Golden ju g like beer vessels on each side of the cross on the shield, with drops of blood dripping down. This even further established the association of Joseph of Arima thea with Glastonbury, as it now became their heraldic shield and confirmed the Abbey s relationship with Melkins prophecy in that these jugs were synonymous wit h the duo fassula. Figure 19a, Sixteenth century Glass in the Chapel of St. John showing the arms o f Glastonbury depicting the green gnarled cross from the thorny bush that sprung from Jacobs staff which grows at Glastonbury. The heraldic shield is probably b ased upon Evalak s shield, but depicts the misinterpretation of the duo fassula as vessels containing the blood of Christ and the blood is depicted by the dro plets Basically John s entire Cronica is put together extracting verbatim from other s ources, but wherever possible the Glastonbury establishments tentative connection s with Arthur and Joseph were portrayed as more substantial than the previous so urces. John s main sources for his Cronica were William of Malmesbury, Ranulph H igdon, Giraldus Cambrensis and Adam of Domerham. All of his early Glastonbury re gurgitation came from Williams De Antiquitae Glastonie Ecclessie which was written in 1130. It can be seen from Williams later work, how his Antiquitaes was unscrupul ously meddled with, by a considerable number of interpolations by scribes from t he Glastonbury institution. Little by little, and at every turn, over time a fal se belief was established that Joseph was buried at Glastonbury. Showing partial ruins of the Abbey. In William of Malmesburys Gesta Regnum, this later work just referred to, he says the Britons would have come utterly to nought but for their new king Ambrosius t he sole survivor of the Romans, who kept the Saxons in check through the notable efforts of warlike Arthur. Then he follows on by saying this is the Arthur, concerning whom the idle tales o f the Britons rave wildly even today; a man certainly worthy to be celebrated no

t in foolish dreams of deceitful fables but in truthful history; John of Glastonb ury seeing things in a completely different light, promoted Arthur as being an i ntegral part of Glastonbury s history. It was Adam of Dommerham writing before John who gave the account of the annexat ion of Glastonbury Abbey to the See of Wells by Bishop Savaric and told of the v isitation to Glastonbury in 1278, of Edward I, when the tomb of Arthur was opene d for the second time and his bones were reinterred to the high altar. John of G lastonbury used many sources when on the trail of Joseph of Arimathea, and gave quotes from the gospel of Nicodemus, the Vulgate cycle of the Arthurian romances , which included Robert de Boron s Merlin, Lancelot, Le Mort dArthur, Le Queste d el Saint Grail, the Estoire and of course from Melkin. It is from the Estoire th at John tells us of Joseph s release from prison and of his arrival in Britain a nd the gift ofYnis witrin from Arviragus and of his building of the wattled church 31 years after the crucifixion. One can see with all the various sources that p rovided the Joseph and Arthur material from which John drew; that it was bound t o throw up conflicting information. It becomes muddled though when he himself ha d a hidden agenda. What few people realise is that much of this information had been revealed by the Book of the Grail and had been embellished and corrupted by the Grail writers in France, but the initial source for that book had been Melk in. The real reason that much of this distorted information had arrived in Glast onbury was due to a previous Abbot, Henry Blois and we will see what a large par t he played in this saga shortly. John of Glastonbury also used as source material Giraldus Cambrensis who wrote t wo books De Principis Instructione c. 1193-9 and his Speculum Ecclesiae of c. 1217 both from which, John sourced his material. It was from Giralduss first book that we hear of the original discovery in 1191 of Arthur s body, but then in his sec ond book 20 years later, he wrote a different version where he dates the inciden t to the reign of Henry II, but the king had died in 1189. In Giralduss first boo k he tells of King Arthur having had a special devotion to St. Mary of Glastonbu ry, of whose church he was a generous patron and whose image he painted on his s hield and kissed its feet in the hour of battle, as was quoted above, but prior to this time, there was no connection between Arthur and the church at Glastonbu ry. The root cause again for this fabrication is Glastonbury trying to gain an a ssociation between its church and Arthur, purely because of the adorandam virgine m mentioned in Melkins prophecy because it was Arthurs disinterrement that makes G lastonbury credibly synonymous with Avalon. When Giraldus talks of Arthur s body he says fanciful tales were told and that hi s body was carried off by spirits to remote regions, and was not subject to deat h but one day would return. After Arthurs disappearance he is reiterating the old rumours regarding what had happened to Arthur. How could such a famous figure ha ve no burial site except the one fabricated by the Monks. Giraldus goes on to sa y in our times it was discovered buried deep in the earth in a hollow oak between the two stone pyramids in the cemetery of Glastonbury and then goes on to quote another version of Arthurs burial with Guinevere. Giraldus says two thirds of the sepulchre contained the bones of the King. The remainder, those of his wife, wer e at his feet with a yellow lock of the Queen s hair that turned to dust when to uched by a monk. He then adds credibility for the find by saying that, the brethr en had become aware of the tombs location from writings, which they possessed and o ther information was gleaned from letters carved on the pyramids and then again through visions and revelations made to some of their order. But most of all, it was King Henry, who had plainly told them the whole matter as he had heard it f rom an ancient historical poet of the Britons. Giraldus is trying to infer that i t connects King Henry with Melkin and thereby Melkins prophecy (which relates to Joseph only), but by the inference now associates Arthur. However it should not go un-noticed that Henry was married to Eleanor of Aquitaine and as we shall see , she and her family were the owners of the Book of the Grail. Giraldus continues on to say how s that deep down, 16 feet below the ground, shoul d they dig, they would find a body not in a marble tomb but in a hollow oak. The r eference here to a marble tomb was in fact drawing attention to an association w ith the well-known prophecy intonating unlike Josephs tomb of marble. The word Marmo

re for marble from Melkins prophecy has a completely different meaning by the sea as the reader will be made aware, when we investigate the prophecy more deeply. Th e reason Giraldus offers for the secrecy of this tomb and the fact that it was b uried so deep, was apparently a desire to hide the body from Arthurs old enemies the Saxons. The rational reason for having to discover a body at such depths is most probably a gambit by the monks, covering the fact that previous searches fo r Joseph in the same place, had never uncovered Arthur. Then again Giraldus, establishes Avalon with Glastonbury for posterity by saying Glastonia was anciently calledInsula Avalonia, for it is an island surrounded by m arshes; wherefore in the British language it is named Inis Avalon, that is to say Island of Apples. Then he relates that Morganis, who was ruler of these parts an d who was allied to King Arthur by blood carried him there after the battle of Ke male for the healing of his wounds and now the island is called Glastonia. He also relates that the island had been called in the British tongue Inis Gutrinwhich is I nsula Vitrea which the Saxons who came after, changed its name toGlastingburi becau se Glas in their language is the same as vitrum andburi is like castrum, so rendering lastonbury. Giraldus adding further evidence to substantiate the Glastonbury claim, then goe s on to relate that King Arthurs bones were ofenormous size and his shinbone came some distance above the knee of the tallest man in this place, his head was prod igiously large and it had 10 wounds or more, all of which had healed up except o ne, which seemed to indicate Arthurs death blow. The date given by Ralph of Coggeshall, who wrote at the same time as Giraldus fir st account for the unearthing of King Arthurs bones was 1191. Ralph writes that t hey were found when a grave was being dug for a monk who had specially desired t o be buried between the two pyramids. He also gives an alternative inscription o n the leaden cross not mentioning Queen Guinevere. Since the Guinevere connectio n is only found in both of Giraldus accounts, it seems that he is the most guilty of Glastonbury s self-promotion setting its history records conveniently on cou rse to concur with information given in Perlesvaus regarding Guineveres burial wi th Arthur as we just covered. This makes the Perlesvaus Avalons location at Glast onbury and both Arthur and Joseph of Arimathea s burial ground. As startling as it is, that three Glastonbury chroniclers Ralph of Coggeshall, Giraldus and Lela nd all attest to having had the lead cross discovered with Arthur in their posse ssion, all three of them were unable to agree exactly what was written on it. Not only were there three different renditions of what was written on the cross unearthed with Arthur, one with Guinevere: cum wenneveria uxore sua secunda, but t here was another which came from Leyland, a witness who stated that he held the cross in his hand circa 1540 and actually measured it. There are later chronicle rs who give a completely different translation: hic jacet gloriosissimus Rex Brit onum Arturus (here lies the renowned British king Arthur) that it makes one wonde r what the cross, which the monks had obviously fabricated themselves, actually had written upon it. Now we know why Giraldus found it necessary to introduce Gu inevere, (for he quotes the epitaph twice) to fit in with more recent accounts o f Arthur emanating through the romances, both accounts differ which does highlig ht his invention. In the first quote, having cum wenneveria uxore sua secunda comi ng before in insula Avallonia and in the second place after it. Giraldus specifica lly says that he had read the quotes from the cross, so we will never understand why, having gone to the trouble to fabricate the cross in the first place, the Glastonbury chroniclers couldn t sing from the same hymn sheet. It actually make s little difference what was written on the cross, for its sole purpose was to e stablish Glastonbury as Avalon. Figure 21 Showing the plaque in the ruins of Glastonbury Abbey today still insis tent that Arthur is buried beneath. The situation of the plaque is shown in figu re 20. This era 1190, to 1230 when the Grail legends became prevalent, was the time whe n it became a necessity for Glastonbury to find a solution to its problem. To ma intain its independence and ecclesiastical standing, its status and primacy, it had to be three things; the burial place of Joseph, the burial place of Arthur,

and the Island of Avalon. As long as it could maintain to the world that these t hings were true it would always remain a sacred place. It was due to the prolife ration of the Grail romances and their connection with Joseph and Arthur that at this time it shone a light on Avalon. Just to recap thenafter Geoffreys book had reached popular consciousness stating th at Arthur was buried in the Isle of Avalon; it was necessary for Glastonbury to produce King Arthur. (Geoffreys source for this information was one of the books left in Britain by Melkin). The discovery of Arthur in the Abbey cemetery in 119 1 established that Glastonbury was the Island of Avalon, the island that is the subject of Melkin s prophecy. The obvious inference was that Joseph was buried t here also . This quick transmutation, has been pointed out already because when William of Malmesbury looked through Glastonbury s records in 1120 and from the time when Geoffrey of Monmouth wrote his history of the Kings of Britain in 1135 , neither of them up to that date had ever associated Avalon, with Glastonbury a nd as we have covered already, William of Malmesbury asserting that King Arthurs burial place was unknown. It is for this reason most scholars believe the prophecy to be a fake of the twe lvth or thirteenth century. Why, one must one ask, are the monks so keen to asso ciate the abbey with this prophecy if it is merely a fabrication? Why, if it is a fabrication do the three clear instructions contained within it, point to the place where Joseph is buried? As William wrote a comprehensive history of Glastonbury De antiquitae Glatoniensi s ecclesie around 1130 which related many legends in connection with the Abbey, b ut made no mention of either Arthur s grave or a connection of Glastonbury to th e name Avalon, it becomes plain that Glastonbury is not Avalon. So it would seem that between the dates of 1135 and 1191, the plan was hatched t o produce Arthur probably taking place due to necessity straight after the Abbey fire. The contemporary authors of the time of the discovery gave different reas ons for Arthur suddenly being disinterred. Giraldus in his de Instructione Princi piswritten in 1193, relates that King Henry had been informed by the Welsh Bard t hat Arthurs body would be found in this exact location 16 feet beneath the ground . However, Ralph of Coggeshall writing a few years after the disinterment says t hat Arthur s grave was found haphazardly as a grave was being prepared for one o f the monks of the Abbey, who had asked to be buried between the two pyramids th at existed just outside the Abbey. Both of these writers seemed to be relating i nconsequential narrative, but one wonders why it was so essential to proffer a r eason for having uncovered Arthurs bones, and like so many polemicists, they are seen to be entrapped in their own guile. Where there is a connection there is often a grain of truth that lays behind the rumour. In 1152 Eleanor became engaged to Henry II who became King in 1154. Ele anor had a strong connection to Melkins Book of the Grail as we shall find out an d since no one knew at this stage where Avalon was, it seems likely that the Que en having come from France had informed King Henry of the Matter of Britain. King Henry died in 1189 two years before Arthurs supposed unearthing. The only place i n England to have a Joseph tradition was Glastonbury. Eleanor knew both Arthur a nd Joseph were buried in Avalon, so are Henry and Eleanor with their proprietary knowledge from the Book of the Grail, responsible for emboldening the Monks to make the connection between their tradition of Joseph and that of the emergent K ing Arthur from the Grail stories, both buried in Avalon. Joseph could not be pr oduced for reasons given already, so the monks duly uncover Arthur out of necess ity, requiring funds from pilgrims to rebuild. Arthurs body was never discovered and as we shall reveal shortly, it is still bur ied in the Island of Avalon. Even though, in all probability, Joseph had in fact established the first church at Glastonbury, the real reason for the inventions propagated by Glastonbury, were due to the fact that in 1184, the Abbey had bee n burnt down. What does again seem a little convenient to fit with Melkins adorabl e virgin translation is the consecration in 1186 of the Lady Chapel at Glastonbury Abbey straight after the fire which Dugdale says was better known as the chapel o f Saint Joseph. This tends to show the churches traditional connection to Joseph but implies a later wish to carry that association further to comply with Melkins

adorandam virginem which puts theoratori in Avalon. The ancient manuscripts that would have provided Glastonbury with evidence of it s illustrious past had been burnt along with other books Melkin had written that remained in Britain. One however, the Book of the Grail had left for France in th e Saxon era after the death of Arthur; the historical content of which was slowl y filtering back into Britain, but it was now transformed and barely recognisabl e as the same Joseph heritage upon which Glastonbury had its reputation before t he fire. The version was now mixed with arcane ancient knowledge derived from th e Jerusalem temple that had been intermingled with historical accounts of Jesus d eath that involved Josephs journey with his body in an oil filled coffin to an i sland and allegorical accounts of the illustrious bloodline that followed. This was all accomplished by troubadours who were not aware of the substance of the source from which they composed their tales . These troubadours encouraged a nd commissioned by European courtiers, most of whom at this time were either Tem plars or were connected to them, were at the centre of court entertainment. How flattering if one of their names were weaved into these tales as the rest of the court listened on. This Grail material concerning Joseph as it filtered into Britain must have triv ialised what the Glastonbury institution had previously viewed as their monopoly, by virtue of possessing the wattle church. By association with the wattle church and Joseph, they needed a quick fix to re-establish themselves as the only seri ous location to have direct historical associations with Joseph now these foreig n romances had infiltrated and told of Avalon the same as Melkin had done. The p loy worked and the discovery of Arthurs body, accompanied by the Leaden Cross found with it, not only spelled out the location it was found in but was immediately accepted as genuine. The Glastonbury institution gained enormously from this pro motion and from that date forward Arthur and Glastonbury were inextricably linke d. Establishing Josephs connection with Glastonbury however, remained a little more elusive. It was through William of Malmesbury who tells us how St. Joseph was se nt over by St. Philip, and how a king of Britain, (to who he gives no name), gav e Joseph and his companions the island called Ynyswitryn, where, by admonition of the Archangel Gabriel appearing to him in a vision, he built a chapel which he d edicated to the Virgin but this could of course be later interpolation. After wh ich two other kings, whom again he does not name, gave the twelve holy men the Tw elve Hides of Glastonbury. It was through William relating that St. Philip had se nt Joseph of Arimathea to proselytise the British that Glastonbury (if genuine) had written precedent and this was only by way of an ut ferunt meaning as is report ed. So after William had casually alluded to Joseph, it was not until St Patrick s Charter was fortuitously found in 1220 in the chapel at the top of the tor tha t Joseph s name was concretely linked to Glastonbury. It seems apparent that thi s was in fact a fabrication of a non-existent document, supposedly burnt in the fire, which had been fortuitously duplicated and therefore saved for posterity. For every monastic order, church or Abbey, it was essential to have as its head, a patron saint and Joseph was Glastonbury s, by a long-standing tradition not a ble to be substantiated except by a now fired wattle church. After the first fir e, the re-establishment or firming up of Josephs connection with Glastonbury came mainly through John of Glastonbury s Cronica, which was written in 1340 and thi s as we have seen, consolidated all the previous chroniclers to concur that Glas tonbury was the Isle of Avalon. Geoffrey of Monmouth established the Welsh Arthurian tradition and Merlin prophe cies which must have come from a Melkin source originally(as it tells of Arthur in Avalon), while England had an already established Joseph tradition based upon Melkin s manuscripts and especially latterly through the massaging of the proph ecy of Melkin. Arthur was king of Dumnonia, the Belerion of Pytheas that nowaday s constitutes most of Devon and Cornwall, as is attested in the Life of Gildas r elated by Caradoc of Llancarvan. He states that the King of Somerset had carried off King Arthur s wife, Guinevere, so that King Arthur brought up the whole for ces of Cornwall and Devon to affect her release. It is not known how widely Melkins works had permeated into other monasteries bef

ore the dissolution but it would appear there had been a suppression of his work in Saxon times. Melkin s manuscripts or even fragments of them, could still hav e existed before the dissolution, at the Abbey, as is attested, however the mate rial extrapolated from them is scantly recorded. Melkin arrived in popular consc iousness at the production of John of Glastonbury s Cronica quoting directly fro m the book of Melkin. It seems likely that Geoffrey of Monmouth s British book of great antiquity which he says is his source, could have been one of Melkin s man uscripts but Geoffrey had flights of fantasy and may have used Melkins work for i deas that eventually metamorphosed Arthur into a consolidated British king. The other reference we have that there was a Book of Melkin, is from John Hardyn gs English history and he tells us citing Melkin as the source, that Joseph of Ar imathea baptised King Arviragus and that Scotland was named after Scota the daug hter of a Pharaoh, indicating by this new detail that he had seen another source quoting Melkin or a copy of his book was still extant after the fire. There is no reason to disbelieve Hardyng and it is interesting to note that Melkin probab ly understood more about a connection with Egypt, than is commonly accepted but the subject is related in a muddled fashion by the Grail romances. Hardyng also says, as if he were quoting Melkin directly, Galahad created the order of the kni ghts of Saint Graall, and was made King of Sarras, and that Galahad would achiev e the Grail, and mentions the configuration of the table of the Knights. Where thenne he (Galahad) made twelve knightes of the Saint Graal,in full signify cacyon of the table which Joseph was the founder, at Avalon, as Mewyn (Melkin) m ade relacyon; in token of the table refyguracyon, of the brotherhede of Christes souper and maundie, afore his death,of highest dignytee. Not only did Hardyng introduce previously unrecorded information from Melkin but refers to him directly in the above text. This does imply that a book written b y Melkin mentioning Avalon apart from Melkins prophecy had survived in Britain be cause one of his books is said to have been about Arthur and the round Table. Ho wever the very mention of Saint Graal means that Hardyng has definitely sourced Fr ench material also. Hardying has a problem with Scota however and calls her(and therby the Scots) Dou ghte and bastard of kyng Pharao. To Hardying the belief in the story of Joseph of Arimathea and the Holy Grail fitted in with his political agenda of the right o f the English to rule Scotland which may have been just a reaction against a Sco ttish aspersion that Arthur was a Bastard. Mewynus the cronycler in Britayne tonge full fine is mentioned only in Hardyings s hort Chronicle as if he were newly discovered. Hardying definitely had heard of Melkins prophecy because he refers to Joseph being buried at Glastonbuy along wit h his two fyls as mentioned in the long version, but Mewynus does not get a mention by name in that earlier long version. In the short version however melkin is ref erred to five times, but he does not mention the phials in this version which mi ght suggest when writing the long version he had not known of the derivation of the information regarding Joseph and the two phials. He seems to have come acros s a book in the interim and that book was written by Melkin. Hardyngs first reference in the short version to Mewynus was as his source for J osephs conversion of King Arviragus: Joseph converte this kynge Arviragus By his prechynge to knowe the lawe devyne And baptised hym as wretn hath Mewynus The cronycler in Britayne tonge full fine. Scholars seem to think Melkin did not exist because why would he have written su ch a strange puzzle. It is easier to think that he and his prophecy are an inven

tion but then why are chronichlers always appealing to him as a sound and acient witness. It is even posited that Hardyng in this last extract is using the word Mewynus to rhyme with Arviagus which is extraordinary. I think the gift of Avalon by Arviragus to Joseph is confused with the twelve hides that may have been giv en at Glastonbury. If we assume Hardyng has just got this book since the Long ve rsion came out and this new information concerning the Shield of Evalak and Aval on is genuinely exposed in this British book and has not come from Grail literat ure. This cannot be proved but to think that there was no Melkin and there was n o book that Hardying is referencing is plain ridiculous. Just because scholars c ant work out the puzzle it does not mean that it is a twelveth or thirteenth inve ntion. Why invent something no-one understands? Anyway, Scholars tend to think that- because Hardying does not have Arviragus co nvert in the first long version and then susequently convert in the later shorte r version, Mewynus is a fabrication. Mewynus is just a devise used for a rhyme w ith Arviragus to add credibility to the conversion story and therefore Mewynus a s a source not genuine. Melkin is Mewyn because the name Mewyn pops up only two verses later in Hardyngs text on the subject of the red-cross shield which Joseph presents to Arviragus yet we know it was Evalaks shield and as we will discuss later this was an ancie nt source that provided this material and so it reiterates the fact that Melkin is Mewyn. The Armes were used in all Britayne For comoun signe eche man to knowe his nacioune Fro his enemyse which nowe we call certayne Seynte Georges armes by Mewyns ynformacioun Which armes here were hade after Crist passioun Full longe afore seynt George was generate Were worshipped hee of Mekell elder date. If Hardyng had invented his source to substantiate his theory (substantiating pr imary establishment of Chrisianity over Scotland) and proof derived from antiqui ty; why appeal to Mewyn, if as most say, he was a fabrication or even his prophe cy was. Hardyng was accessing information from a Melkin Manuscript because by ap pealing to Melkin he makes credible his claims of ancient English association wi th Joseph as his critics would know that there is no older source to appeal to. Now the next reference to Mewyn comes when Hardyng again casts aspersions on the antecedents of the Scots and after referring to an account in the Historia regnu m Britannie which states that the Scots are descended from intermarriage of the p icts and the Irish.clearly here he is referencing Melkin as a respected source as he says Melkin is contradicting this view. But Mewynus the Briton cronyclere Saith in his cronycles other wise. In his first and longer version he had simply followed Goeffrey of Monmouths acco unt, but now he had come across Melkin who he respects so he then goes on to rather give his more correct account that the Scots had descended from the marriage of

Gadolus and Pharaohs Daughter Scota as we mentioned before. This Scota was as Mewyn the Sage saith Doughter and bastarde of Kynge Pharao that day. We know that Melkin wrote a book and it deals with King Arthur in connection wit h the Siege Perilous. Which Joseph saide afore tyyme full longe In Mewyns boke the Britouns cronyclere As wreytn is the Brritouns Iestes amonge That Galahaad the Knyght and virgyne clere Shuld it escheue If Mewyns book were being confused with Merlyns from Geoffrey how does this foll ow then in the next verse But the Knyghtes all thanof the Rounde Table Conseived well and fully than beleued He was the same person incomparable Of whom Merlyne said ever shuld be well cheued This has to be the Melkynus of John of Glastonbury . Hardying says that Joseph was endowed with Avalon and Joseph baptizes Arviragus and shows him a figure of Cristes pyne and gives him a shield bearing a red cross o f his own blode whiche from his neck did rynne Hardyngs real intent is more engaged in letting the reader know that.. from ancien t antiquity is this story of the establishment of the cross of St George. Of cou rse the primacy this would establish of having been connected with Joseph of Ari mathea is the goali.e comoun signe eche man to knowe his nacioun/from hys enemyse. thus establishing from antiquity St. George as patron saint of the Garter and of England. Hardyng reveals that Galaad travels to Avalon to get Josephs Shield with the red cross which he takes to the Holy land but when he dies his heart is brought back to Avalon : It to entere at Avalon anente The sepultur and very monument Whare Joseph lyeth of Aramathy so gode This could well be the Avalon as an Island by the Sea that we are seeing as the one meant by Melkin rather than the fictitious one at Glastonbury created by the Monks. This whole scenario has duped investigators into thinking that Glastonbu ry is Avalon that we have scholars such as James Carley stating:

The Facts of the story- that is that Josephs relics were never located-seem incontes table, although it is difficult to understand why this is the case. Why would th e later medieval community at Glastonbury not undertake some sort of exhumation, the finds of which could be associated with Joseph? Why did Melkin prophecy put the unearthing of Josephs grave squarely within an apocalyptic tradition? Surely it would have been more convenient to have physical relics on display to corrob orate the so called ancient writings and to stand as an ecclesiastical parallel to the Arthurian relics. The fact that Joseph was never disinterred there, is because he is on an Island in Devon. They could not take the risk like they had done with Arthur for where was the Grail. Of course it would have been convenient to have relics on show bu t their corroboration in regards to complying to details in Melkins prophecy is t he very fact that establishes its antiquity and thus proves that Melkin existed and his Prophecy was understood to be profound even though it at that time was n ot decipherable. It is modern scholarships presumption that Avalon is Glastonbury and the fact that no corpse has been found; which gives rise to the questionabi lity of whether Melkin existed but as we shall find out, Josephs body is still ye t to be discovered in Avalon. Hardyng stands out as an independent source and not part of the Glastonbury brot herhood of polemicists. The only other citation, that is said to come directly f rom Melkin, is in CapgravesNova Legenda Angliae, where Melkin s original prophecy i s so reduced, (most probably because of the difficulties with its meaning) that the whole thing could have been prcised from John s Cronica. John Hardyng writing a chronicle, starts the provenance of the English through Brutus the Trojan, fi rst born of Locrinus and heir to that part of Britain now called England, then con tinuing his chronicle through Arthur to the end of his history. The interesting thing is that Hardyng comments that he follows the tradition of Mewn the Britayn chronicler thereby confirming that Melkin was a collator who drew from an ancient source. This tradition which he is following, we must assume is contrary to tha t in which Geoffrey of Monmouth has embellished Arthurs Welsh and British role as opposed to a more historic southern tradition and Arthurs genealogical connectio n to either Joseph or as we shall cover shortly, Jesus. John Leland relates that he came across fragments of Melkins Historiola De Rebus B ritannnicis in the Glastonbury library and it is from these fragments that Leland tells us, that Melkin was the most famous and erudite of British writers, wellrespected and was renowned since great antiquity. It is implied also by Leland, that Melkin thinks Arthur is buried at Glastonbury. This surely must be Leland s conclusion based upon the connection of theoratori in Melkins prophecy because in his Assertio Arturii, Leland names Glastonbury as Arthurs burial place, yet as we k now Arthur is buried in Avalon and Melkin knew this since he has left specific i nstructions to show us where it is. Leland who wrote around 1530 says that the d ocument here quoted is a very treasured possession in the old Library of the Abbe y. He calls it a fragment of history written by Melchinus an Avalonian . The pas sage below from his Nova Legenda Angliae, is from a translation by Skeat and ind icates the interest that Melkins prophecy generated and the seriousness with whic h it was treated was a reflection of its hidden veracity. It was taken seriously as a venerated ancient text but no one really understood what it meant and why it was made so ambiguous. The Isle of Avalon, hungry for the burial of the pagans, once adorned, above al l others in the world, by oracular circles ( sperulis vaticinantibus ) of prophe cy, will for the future also be furnished with worshippers of the Highest. Abbad are, mighty in judgement, noblest of natives, with one hundred and four knights ("milibus" for "militibus") fell asleep there. Amid whom, Joseph of Marmor, name of "Armathia", found his perpetual rest. And he lies inside the forked line nea r the southern angle of the oratory erected there (of wattles prepared before),

over ("super potentem adorandam virginem") the powerful adorable virgin, by that circle of thirteen inhabiting the spot. Joseph forsooth, has with him in his to mb two cruets, white and silvery, filled with the blood and sweat of the prophet Jesus. When his sepulchre shall be found, it will be seen in future years compl ete and undamaged, and it will be open to the whole world. Thenceforth, neither dew nor rain shall ever fail those who inhabit this most noble island. Long befo re the judgement day in Josaphat, these things will be open and manifested to li ving people. It is evident from the time Melkin lived (sometime after Arthurs death) up to the 11th century, that Melkin had played a big part in perpetuating the Joseph trad ition in English history and had, single-handedly and effectively altered the En glish psyche by his occult riddle that gave directions to Joseph s resting place . This riddle somehow implied or transformed the finding of his tomb into a ques t, that interchangeably became a quest for the Holy Grail. This seems to be rath er circuitous because it was through Melkins mention of the duo fassula in associat ion with Joseph that we are made to assume a receptacle (or two) and this eventu ally become synonymous with the Grail that originated in France from Melkin. The French Grail romances perpetuated a connection between Arthur and Joseph that h ad derived from Melkins Book of the Grail and shows no sign of acknowledgement of the Glastonbury connection. This is typical of the French vulgate cycle and sho ws that Melkins intent for his Book of the Grail was to convey historical informa tion about the arrival of Joseph and the arcane information which arrived with h im. Much of this arcane or occult knowledge lodged within the book, clearly went over the original Grail writers heads but we shall see what vestiges of Historic al truths are left, when we look at the Middle English poem called Joseph of Ara mathie the Alliterative poem written supposedly and dated by its meter around 13 30 but its content shows it is highly original and unique in that it adheres to w hat Melkin knew as fact and should be regarded as a more accurate portrayal of J osephs arrival in Britain. Although the Estoire, the book of theSanctum Graal is cited as a source from which John drew much of his Joseph material; the early writings at Glastonbury distan ce themselves from association with the Graal from France because they seem to b e trivialising what Glastonbury had always assumed was its monopolistic heritage of Joseph through its church. Overtime, the French Grail becomes a vessel from the obvious connection with (va ssula) and the fact that Joseph had purportedly brought both (the vassula and th e Grail), and thus they become inextricably entwined. The Graal in the French ve rsion of Melkins work was originally based upon Arcane knowledge and the duo fassula in Melkins English prophecy was understood to hold liquid, but this was only due to Melkins subtlety in constructing his riddle. The Duo fassula is the Turin Shro ud,(duplico Fasciola) which we are getting echoes of in Perlesvaus: Joseph himse lf placed the shroud of Christ in the Perilous Chapel and after his death his ow n body was buried outside the Grail castle. This misconception eventually transformed the Graal into a receptacle which coin cided with Helinands description as a plate. Melkins understanding of the Gradale and the knowledge he was trying to convey, had to do with processional stages or the three grades to gnosis which shall be elucidated later. The processional of the Grail is a misunderstood romanticised version of a divine plan that was ori ginally conveyed in its Hebrew form by Joseph to Britain. This accompanied with references to the bleeding spear in the French Grail book and the fact that the ve ssel purported to hold Jesus blood collected from the spear wound, got mixed up w ith Jesus role in the Divine plan which really was the substance of the French ma terial. The Menorah also being alluded to in the French material from the origin al Book of the Grail, plays a definite allegorical part in this processional or gr adual steps as the Divine plan unfolds. This arcane knowledge, as relating to th e candelabra of the Grail processional, is confirmed in Zechariah 4. Most of the information within Melkins manuscripts in the intervening years from his death to the 11th century had initially been suppressed by the Saxons, proba bly in a bid to deny national pride and therefore his works were not widely know n. It is also probable that those that understood and had knowledge of these tra

ditions rather than being repressed themselves, eventually found safer haven wit h their Breton brothers, rather than living under Saxon rule, hence moving these traditions and original Latin Book of the Grail into France which eventually tr iggered the proliferation of the Grail romances. The Melkin prophecy as we have seen did not locate Avalon at Glastonbury but a c ontinual polemical transformation was in progress as is apparent from John s Cro nica when he interprets part of Melkins prophecy, he states that Joseph sepultus e st et positus in linea bifurcara iuxta oratorium predictum. Joseph is buried, an d positioned in a line that bifurcates where the oratory was. It appears that bec ause of John s inference and reference that the linea bifurcata is a dividing line associated to the position of the old wattle church; John has for ever more, lo cated Joseph in Glastonbury. It could have been a scribal change of the latin wo rd orari an adjective meaning of the sea, or sea shore(where Avalon actually is loca ted), or even ora tor to oratori in Melkins original text that has prevented Joseph s resting place from being discovered. It is possible that the amendment occurred in Melkins original work by a scribe, to be followed by all subsequent chronicle rs. This cannot be stated unequivocally, but this would seem to be the case if o thers who have borne witness, to having seen Melkins manuscript, did not pick up on this discrepancy. Conversely Melkin played a deliberate double entendre on the words ora and tor knowing that by association to Josephs established church at Glasto nbury, everyone would conclude he was near the oratori. This conundrum, we will never know as he could never have foreseen the active po lemicism that was carried out by Glastonbury at a much later date. He might have assumed that if Joseph was never found at Glastonbury someone would keep lookin g for Avalon until it was found, but he could never have conceived that Glastonb ury would become Avalon. The fact that the word oratori is followed by the word cratibus, meaning wattled would tend to unhinge the supposition that it was not intentional obfuscation, unless of course Melkin had originally written orari crater preparatis, which would sugg est a pre-prepared cave by the sea. We will see just how many scenarios and permu tations there are when we dissect Melkins prophecy, but it would seem that the in clusion of adorandam virginemin addition to oratori and cratibus preparatis; if no scr ibal changes took place, is a direct attempt by Melkin to perpetuate an associat ion with the wattled church at Glastonbury. This leads to the question of how could Melkin know that we would find the St. M ichael Ley line. However, we will deal with this point when disentangling Melkins prophecy shortly. If there had been a scribal correction, the total misundersta nding of the location of Avalon is compounded in the Lection which prefaces John s Cronica, that tells of St. David, adding a new chapel at the West of the old wattle church and at the point where the two chapels joined, a pyramid on the ext erior to the northern part on the outside and the platform (raised step) on the inside in the South, a straight line divided them, according to certain of the a ncients, St. Joseph lies buried along with a great multitude of saints. Relevance for the inclusion of this information was to act as a conduit for redirecting p eople s thoughts back to the original triangles and squares that were associated with the mystery inferred by William of Malmesbury. Plainly, Joseph being joine d by a multitude is a reference to the 104,000 saints which is how many exegetes translated Melkins riddle. It was William who had intonated that the solving of the geometrical puzzle would reveal Joseph s burial place within the Abbey groun ds. It is because of these various assertions and possible interpolations that J osephs resting place has remained undiscovered until the present day. Before moving on we should quote William of Malmesbury for the respect he confer s on the old wattle church as pertaining to the relevance of the word cratibus-wat tle, which initially confines any search for the Holy Grail, or Joseph s grave t o Glastonbury by its association with the old church: The church of which we are speaking, from its antiquity called by the Angles, by way of distinction, "Ealde Chirche," that is, the "Old Church," of wattle work, at first, savoured somewhat of heavenly sanctity even from its very foundation, having breathed it over the whole country; claiming superior reverence, though the structure was rudimentary. Hence, here arrived whole tribes of lower orders,

thronging every path; here assembled the opulent divested of their pomp; and it became the crowded residence of the religious and the literary. For, as we have heard from men of old time, here Gildas, a historian neither unlearned nor inel egant, to obtain among other nations, captivated by the sanctity of the place, t ook up his abode for a series of years. This church, then, is certainly the olde st I am acquainted with in England and from its circumstance, derives its name. In it are preserved the mortal remains of many saints, some of whom, we shall no tice in our progress, nor is any corner of the church destitute of the ashes of the holy. The very floor, inlaid with polished stone, and the sides of the altar , and even the altar itself above and beneath are laden with the multitude of re lics. Moreover in the pavement may be remarked on every side stones designedly inter-l aid in triangles and squares, and figured with lead, under which if I believe so me sacred mystery to be contained, I do no injustice to religion. The antiquity, and multitude of its saints, have enhanced the place with so much sanctity, tha t at night scarcely anyone presumes to keep vigil there, or during the day to sp it upon its floor: he who is conscious of pollution shudders throughout their wh ole frame: no one ever brought hawk or horses within the confines of the neighbo uring cemetery, who did not depart injured either in them or in himself. Within the memory of man, all persons who, before undergoing the ordeal of fire or wate r, there put up their petitions, exulted in their escape, one only excepted: if any person erected a building in its vicinity, which by its shade obstructed the light of the church, it forthwith became a ruin. And it is sufficiently evident that the men of that province had no oath more frequent, or more sacred, than t o swear by the Old Church, fearing the swiftest vengeance on their perjury in th is respect. The truth of what I have asserted, if it be dubious, will be supported by testim ony in the book which I have written, on the antiquity of the said church, accor ding to the series of years." We should look at an extract from Dugdale s Monasticon Anglicanum, who plainly bel ieves the legend of the arrival in Britain of Joseph of Arimathea, and who also attests that it was Joseph who built the first church, but he like other sources are overly keen to stress its construction to match in with MelkinsCratibus ."Here St Joseph, who is considered by the monkish historians as the first abbot, erec ted, to the honour of the Virgin Mary, of wreathed twigs, the first Christian or atory in England." And again from the same source: The ancient church of wood or wicker, which lege nd spoke of as the first temple reared on British soil to the honour of Christ, was preserved as a hallowed relic, even after a greater church of stone was buil t by Dunstan to the east of it. And though not a fragment of either of those bui ldings still remains, yet each alike is represented in the peculiar arrangements of that mighty and now fallen minster. The wooden church of the Briton is repre sented by the famous Lady Chapel, better known as the chapel of Saint Joseph ; t he stone church of the West-Saxon is represented by the vast Abbey church itself . Nowhere else can we see the works of the conquerors and the works of the conqu ered thus standing, though but in a figure, side by side. Wherein is proved by a ll kinds of testimonies, and authorities, that for certain, S. Joseph of Aramath ia, "with divers other holy Associates, came into, preached, lived, dyed, and wa s buryed in Britayne, at the place now called Glastenbury in Summersetshire." However John of Glastonbury waxes lyrical about the old church saying; No other human hands made the church of Glastonbury, but Christ s disciples founded and b uilt it by angelic doctrine; an unattractive structure, certainly, but, adorned by God with manifold virtue; the high priest of the heavens himself, the maker a nd Redeemer of humankind, our Lord Jesus Christ, in his true presence dedicated it to himself and his most holy mother. On account of its antiquity the English called this church, the ealdechirche, which is the old church, and it is quite evide nt that the men of that region hold no oath more sacred or binding than one on t he Old Church and they shun nothing through fear of punishment for their crime m ore than perjury. Glastonbury originally built of wattles, is first and eldest o f all churches in England. From it the strength of divine sanctity gave forth it

s scent from the very outset and breathed upon the whole land; and though it was made of unsightly material, it was nevertheless esteemed greatly in worshipful reverence. The real puzzle here is to find out whether it was in fact Melkins intention for the world to believe (for a time) that Joseph was buried at Glastonbury or was i t later scribal changes of Melkins prophecy just after the fire, followed by late r gradual rationalisation of interpretation, that eradicated any other location as a possible contender for Josephs resting place. We should not forget that for Melkin, Glastonbury was never synonymous with Avalon. In Archbishop Usher sBritan nicarum Ecclesiarum Antiquitates he provides us a Chinese whispers variant of Mel kins prophecy, which he says was found in the margin of Matthew Westminster s Flor es Historiarum which plainly shows the prophecys evolution: Joseph ab Arimathea nobilis decurio in insula Avallonia cum xi. Sociis suis som num cepit perpetuum et jacet in meridiano angulo lineae bifurcate Oratorii Adora ndae Virginis. Habit enim secum duo vascula argentea alba cruore et sudore magni prophetae Jesu perimpleta. et per multum tempus ante diem Judicii ejus corpus i ntegrum et illibatum reperietur; et erit apertum toti Orbi terranum. Tunc nec ro s nec pluvial habitantibus insulam nobilissimam poterit deficere. Joseph of Arimathea, the noble decurion, received his everlasting rest with his eleven associates in the Isle of Avalon. He lies in the southern angle of the b ifurcated line of the Oratorium of the Adorable Virgin. He has with him the two white vessels of silver which were filled with the blood and the sweat of the gr eat prophet Jesus.And for a long time before the day of judgement, his body will be discovered whole and undisturbed; and will be opened to the whole world. At that time neither dew, nor rain, will lack from that noble island. "Nobilis decurio" is St. Jerome s translation in the Vulgate of St. Mark s"honou rable counsellor" and also Rabanus Maurus 776 856AD the archbishop of Mainz, in The Life of St. Mary Magdalene uses the same appellation along with Helinand. If, (as we shall show later) Helinand is copying directly from his source, then this term of Decurion was used in connection to Joseph, all prior to 800AD, so this is not of the Grail writers invention, but a genuine appellation from diff erent sources. Many have taken it to mean that he was a member of the Jewish San hedrin. Some commentators assume Joseph was a member of a provincial Roman Senat e as decurions are reported as being in charge of mining districts. The Glastonbury propaganda machine was able to firmly establish Glastonbury as a n island but it could not by any distortion, render its location by the sea. If Melkin did not write the words orari or ora andtor, the addition of letters to make or tori brings the Island of Avalon away from the sea and into the Abbey grounds. Ag ain an unlikely set of events is set out by John in his Cronica to convince the sceptical, that Avalon is in Glastonbury: This Glasteing (a person) pursued his sow through the territory inland of the An gles near the village called Escebtiorne all the way to Wells, and from wells by a trackless and watery path which is now called the Sugewey, that is the sows way. He found her suckling her piglets next to the Old Church on the aforesaid island, b eneath a fruit tree; hence it continues down to our own day that the fruit of th at tree are calledealdechirchiness-apple, that is apples of the old church. This Gla steing, then, after he had entered the island, saw that it was rich in all manne r of good things and came to live on it with his whole family. And since at the first, he found apples of the most precious sort in those parts, he called it th e Island of Avalon in his own tongue, that is island of apples,and he spent his life there and from his family and progeny, who succeeded him that place was origina lly populated. Finally, the Saxons who conquered it called the land Glastonbury in their own tongue, by translation of the former name, that is Ynswytryn, for in En glish or Saxon glas means glass and bury means city. Now, in Melkins prophecy he had mentioned the word cratibus, loosely meaning a hurd le, wattle or interwoven sticks, precisely the method employed to construct the old wattle church which seems quite a coincidence as the rest of his clues are t elling us to look elsewhere. The reader might note from the references above tha t the construction method of the old church suddenly became unduly highlighted, after the miraculous discovery of Arthur s bones while fiction upon later ration

alisations became embedded in popular history. It was from this time, that it was repeatedly mentioned as part of an intentiona l confirmation and reassertion that, the original church dedicated to St. Mary w as built from wattle by St. Joseph. It is however the adorandam virginem which con vinces every investigator that Melkin was referring to the oratori at Glastonbury; as this spells out the association with the Old Church. Melkin is in fact givin g us the most precise detail of the whole puzzle in these words, which lead us t o the entrance of the underground vault. Melkins prophecy ultimately is what re-establishes Glastonbury Abbey, but it is t hrough the prophecy that the British people believed that Joseph s burial site e xists somewhere. The theme perpetuated through a combination of the Grail Romanc es and Melkins prophecy, that alludes to the island of Avalon. This, coupled with the mystery of Joseph of Arimathea s resting place has somehow become a quest o r endeavour of occult meaning that has today entered the psyche of the British p eople and Jesus visit to Britain is now celebrated in the anthem Jerusalem which was broadcast abroad at the opening ceremony of the 2012 olympics. Figure 21a Showing the Ley line from Avalon to Harnhill, where it crosses the St . Michael Ley line at Glastonbury Tor. Chapter 9 The relationship of Melkins prophecy to the French Grail material. Father William Good, a Jesuit priest, born at Glastonbury, served mass in the Ab bey at Glastonbury as a boy just before its dissolution. This was before Queen E lizabeth I changed the religion of the country to Protestantism. He also held a secret as to the whereabouts of Joseph of Arimatheas burial place. Father William was educated in Glastonbury, and later attended Corpus Christi College in 1546 where he became a fellow in 1548, and studied for his Master of Arts in 1552. Th roughout all the early days of his life while he studied and before he came to t he priesthood, he carried around with him the information that was passed on to him by Abbot Richard Whiting at the time of the dissolution of the monasteries i n 1539. As was usual in those days, secret knowledge was handed down to chosen choirboys or likely candidates for the priesthood, by Bishops and Abbots rather than writ ing it down and running the risk of having it discovered by persons who were not privileged. Just before Richard Whiting was about to be hanged on Glastonbury T or at the start of the dissolution, he related to the young William Good, that J oseph of Arimathea was carefully hidden in Montacute, most probably with the added instruction to say nothing to anybody. Father Good, while Queen Mary reigned in the interim, obtained the benefice of Middle Chinnock in Somerset, the prebend of Comba Octava in the Church of Wells, and was given the head-mastership of a s chool in Wells. When Elizabeth I came to the throne, he travelled to Tourni where in 1562 he was admitted into the Society of Jesus, thereafter travelling to Ireland to become a missionary for many years. Afterwards he travelled to Belgium, where he met Ro bert Parsons, who persuaded him to become a member of the Jesuit order, while th e rest of his days were passed as confessor to the English College in Rome. It was during this time in Rome that he passed on the message to alleviate himse lf of the burden he had carried with him since he was a boy. He left to posterit y at the English college in Rome the information conveyed to him by Richard Whit ing with the added addition of his own prcis of the last part of Melkins prophecy, indicating how important he felt it was; The monks, never knew for certain the p lace of this saints burial (Josephs) or pointed it out. They said the body was mo st carefully hidden on a hill near Montacute and that when his body would be found , the whole world would wend their way there, on account of the number and wondr ous nature of the miracles worked there. In Archbishop Ushers account describing the Arms of Glastonbury, he quotes from a n account given by William Good, and refers to him as a Jesuit born at Glastonbur y in the reign of Henry VIII: "Antiqua arma Glastoniensis Monasterii sunt hujusmodi. Scutum album, in quo per longum erigitur stipes crucis viridis & nudosas,& de latere ad latus extenduntur

brachia seu rami crucis stipiti consimilia. Sparguntur guttse sanguinis per oni nem aream scuti. Utrinqwe ad latera stipitis, & sub alis crucis, ponitur ampulla inaurata. Et haec semper denominabantur insignia Sancti Josephi, qui ibi habitu e pie credebatur,& fortasse sepultus esse. Such are the ancient Arms of the monastery of Glastonbury. A white shield in whic h, for a long time, a green and gnarled stake of a cross sticks out, and from si de to side stretch branches or boughs as if they were the beam of the cross. Dro ps of blood are spattered around the whole expanse of the shield. And at the sid es of the stake, under the beam of the cross, is placed a gilded flask. And thes e were always referred to as the tokens of St Joseph, who is believed to have li ved piously, and perhaps to have been buried there. The Reverend Walter Skeat makes his own remarks on Father Goods passage; The knott ed cross evidently refers to the legend of St Joseph s thorny staff (from which a tree had sprouted at Glastonbury until recently cut down by vandals), the drops of blood denote his receiving the blood of Christ in the Holy Grail, and the two cruets are the "duo fassula" mentioned in the book of Melkin, which resulted fr om the duplication of the Grail of the original legend.We can conclude from this, that Father Good had read Melkin while in the British Isles and had been privat ely engaged investigating the whereabouts of the sepulchre of Joseph. It would s eem that Father William assumed that within the Heraldry depicted on the shield, there could have been a clue to where Joseph lay. It would also appear that he was probably taking this line of investigation, having previously read the Seint Graal, and its associations with Joseph, where "a white knight relates to Galah ad the mystery of a certain wonderful shield." It is fairly evident that Father Good had tried to locate the burial place of Joseph having been motivated by the possession of a clue, but unfortunately he didn t piece together the relevance of Montacute. Figure 22 Showing the Folly tower where there once stood a chapel dedicated to S t.Michael on this hilltop marker site. Geoffrey of Monmouth writing in 1130 makes no allusion to the Graal, or to Lance lot or Gawain, or to the prophecy of Melkin and does not say one word about Jose ph of Arimathea in his popular Historia Regum Britanniae. Geoffrey wrote many wo rks, all in Latin, but in his History of the Kings of Britain, he writes about A rthur, Merlin and Vortigern at length, but draws nothing from Melkins genealogy o f Arthur, yet includes the previously unknown prophecies of Merlin. Geoffrey cla ims in his dedication that his book is a translation of an "ancient book in the British language that told in orderly fashion the deeds of all the kings of Brit ain", given to him by Walter, Archdeacon of Oxford. Much of his material was inv ented, but the main body of manuscript text was supplied by the Archdeacon of Ox ford, which mainly came from Welsh sources, most probably from a Melkin source. These were embellished upon and subsequently they place Arthur in a Welsh backdr op. Geoffrey s works seem to show acquaintance with the place names of the regio n and most commentators think Geoffrey was Welsh and spoke Welsh. He seems to ha ve come from the French-speaking Welsh border country and was probably educated in a Benedictine monastery. There were probably many French speaking Bretons in this region from the monastic houses that were to influence the likes of Gerald of Wales (Gerald de Barri), who is half Welsh, half Norman and Walter Map. Maep or Mapes was born on the Marches of Wales and calls the Welsh his countrymen, an d England our mother. It is posited that the Bretons and the Welsh spoke a similar language and it was from this connection that the Grail stories were easily ass imilated with a similar Arthurian tradition that existed in Wales. William of Ma lmesbury the product of intermarriage between Norman and Saxon noticed but a sli ght difference in his time between Welsh and Breton: Lingua nonnihil a nostris Br ittonibus Degeneres and Giraldus calls the Breton an old-fashioned Welsh. : Magis antiquo linguae Britannicae idiomati appropriato. This tradition could have existed in Wales through copies of the works of Melkin that remained in Britain but as we have covered, it seems that the Book of the Grail went to France caused by the Saxon invasion and later returned to revitali se and mix with Welsh legend after having come from a French romanticization of

original, yet overlapping historical Material. The route of this information hav ing probably travelled to Mont- Saint-Michel near St. Malo and Avranche which of course would have had links with the tin traders since ancient times. We will c over in a later chapter the probable landing point of Melkin and show why Helina nd is the first to mention the account of the Graal and the supposed apparition to the Hermit (in Britain), taking place in 707 or as Walter map has it as 717AD . It becomes apparent later that Melkin probably took this book to France in his old age and thus an account of a British monk experiencing an angelic apparitio n was known in France. Geoffreys omission of the Joseph material, despite his book s popular success, me ant that the French tradition linking Arthur to Joseph was not as widely known. This did not seem to appear into popular culture until the arrival of the Grail material after Geoffreys death in 1154. If there was an early tradition that incl uded the Nicodemus and Joseph stories at Glastonbury or anywhere else, it was ig nored by William and Geoffrey, but then it proliferated at the advent of the Fre nch Grail material as if in response, to set the record straight and counter the more Welsh and strictly Arthurian material. That s not to say that the legends had not persisted about Arthur and his connection with Joseph before then, this being evidenced by St. Augustin s argument with the Britons, "who preferred thei r own traditions before all the churches in the world", which of course is a ref erral to the Joseph tradition and possibly the bloodline ties of Arthur to Josep h. Helinand, the Cistercian Abbot of Froidemont or in latin Frigidus Mons on the ri ver Tera near Beauvais, wrote a chronicle and the date provided for the first me ntion of the Graal. Found among manuscripts in the library of Froidmont were acc ounts of the lives of St. Bernard and St. Thomas of Cantorbery, but most importa ntly La Chronique dHelinand written around 1215AD. Here in the diocese of Beauvais was a Cistercian monk who died circa 1220, who wrote a chronicle of events in hi story which terminates with the year 1209 and seems to have heard an account of Melkin having had an apparition of an Angel. Coincidentally, this account seems to relate to the Grail and matches the date when Melkin possibly visited Mont-Sa int-Michel in Normandy around 700AD. John of Tynemouth, writing later quotes an extract from Helinand (below) referri ng to the Graal for the first time by its name at a date given in his chronicle as 707A.D. As the chronicle was laid out by date and it was at this point in tim e where the extract was inserted in the chronicle, it infers that the Graal was so named at this date. There has been much discussion about the early date of th e insertion of this reference to the Graal and due to preconceived ideas of theGraa l being an invention of the Grail writers commentators have looked for reasons to sh ow this date to be inaccurate and a fabrication of a later date. The extract from Helinand: De loseph centurione: Hoc tempore in britannia cuidam heremitae demonstrata fuit mirabilis quaedam visio per angelum de loseph decurione nobili, qui corpus domi ni deposuit de cruce, et de catino illo vel parapside in quo dominus cenavit cum discipulis suis; de quo ab eodem heremita descripta est historia que dicitur gr adale. Gradalis autem vel gradale gallice dicitur scutella lata et aliquantulum profunda, in qua preciose dapes divitibus a solent apponi gradatim, unus morsell us post alium in diversis ordinibus. Dicitur vulgari nomine greal, quia grata et acceptabilis est in ea comedenti, tum propter continens, quia forte argentea es t vel de alia preciosa materia, tum propter contentum ordinem multiplicem dapium preciosarum. Hanc historiam latine scriptam inuenire non potui sed tantum galli ce scripta habetur a quibusdem proceribus, nec facile, ut aiunt, tota inueniri p otest. At this time a certain marvellous vision was revealed by an angel to a certain he rmit in Britain concerning St. Joseph the noble decurion who deposed from the cr oss the body of our Lord, as well as concerning the paten or dish in which our L ord supped with his disciples, whereof the history was written out by the said h ermit and is calledOf The Graal (De Gradali). Now a platter, broad and somewhat de ep is called in French gradalis or gradale, wherein costly meats (with their sauce) are want to be set before rich folk by degrees (gradatim), one morsel after anot

her in divers orders, and in the vulgar speech it is called graalz, for that it is grateful and acceptable to him that eateth therein, as well. For that which c ontaineth the victual, for that haply it is of silver and other precious materia l, as for the contents thereof, to wit, the manifold courses of costly meats. I have not been able to find this history written in Latin, but it is in the posse ssion of certain noble written in French only, nor, as they say, can it easily b e found complete. This however, I have not hitherto been able to obtain from any person, so as to read it with attention. As soon as I can do so, I will transla te into Latin, such passages as are more useful and more likely to be true. The fact that Helinand could not find a copy of an early French source indicates to the contrary as most commentators have proposed. The commentators have suppo sed that the reason that Helinand is unable to locate a French copy is because o f its recent popularity and production. The opposite is probably true, in that i t is not widely copied and those bits that have been obtained derive from the or iginal Latin version held by the noble family that have had it translated into F rench. It could be that parts of this French version were distributed to troubad ours to expand upon and thus would part explain the erraticness of most of the earl y versions storylines. It is more likely, the reason for the books scarcity is t hat it had been in possession of an un named French noble family from a very ear ly date and from which troubadours close to that family accessed and romanticise d its material, possibly picking bits and translating them into the French. The fact that Helinand is not finding (but has heard of the Latin original) shows us that he has come across Grail extracts in French from which he understands are derived from a Latin source. If a whole French version exists is unclear as it a ppears it only exists in certain extracts and not as a complete version. The fac t that it is purportedly only fragmentary or not easily found complete, adds to the veracity of this supposition that early an Grail writer or writers were comm issioned by this noble family to make sense of its obviously difficult story. Th is may also have been exacerbated by Melkins different form of Latin. Was the sense of the Graal as assumed by Helinand and elaborated upon as relatin g to a Dish, originally conveying the sense of a container of the Graal and can th is container be the Grail Ark or box that contained the Grail that Joseph of Ari mathea conveyed to Britain. Let us assume that a French noble family possessed a manuscript of Melkins origin al compilation of ancient Joseph material written in Latin and later had it tran slated into French, to be called or referred to as the Book of the Graal. The reas on behind this assumption is, we know definitively that Melkin has knowledge of Josephs whereabouts around six hundred years after his death. He knows also of th e place where Arthur is buried because it is the same location at which Joseph w as buried and Melkin is the only one who appears to know where Avalon is. Melkin was said to have written a book about Arthur entitled De Regis Arthurii me nsa rotunda,(which stayed in Britain) and indicates he lived contemporaneously wi th Arthur or soon thereafter. Given Melkins understanding of directions to the to mb and his accuracy in describing what will be found within it, we must conclude he entered it at Arthurs death. It must be remembered that Melkins description of the duo fassula (which applies to the Turin shroud) shows long before Perlesvaus, he is saying the Shroud is where the Grail is. Long before the shroud form was known or its appearance 600 years afterward, Melkin describes it perfectly. It would also seem probable that Geoffrey sourced the location of Arthurs burial as being in Avalon from Melkins work that remained in Britain and Geoffreys Arthu r s grave is nowhere seen, whence antiquity of fables still claims that he will return , is either based upon Melkins knowledge that Josephs grave would be found thus uncovering Arthur or as we covered earlier it was a response to the unexpla inable fact that such an illustrious figure had suddenly vanished. The probable scenario is that Melkin, witnessed Arthurs interment in Avalon, but it is still unfathomable how Melkin was able to give us such accurate co-ordinat es to Burgh Island not only geometrically but topographically describing the loc ale, in a clearly well-constructed puzzle, if he had not visited the site. The inclusion of the Grail in French, Welsh, Irish and English variations of the romances, makes it virtually impossible to divine its substance, provenance, or

essential meaning and most elucidations are fraught with supposition and contra diction. So, digressing slightly, let us assume as we posited earlier, that the book of the Grail was written in Latin. It used as its material a source that in cluded Hebrew arcane terminology and also used an account of Joseph and his asso ciates journey to Britain with the Grail Ark. It was expanded upon, with informa tion of a bloodline that existed from Joseph (or possibly Jesus through the Magd alene) down through Arthur inclusive of his exploits and that of the family from Ro man to Saxon times. This book was originally written as a compilation of this bo dy of knowledge, giving the origins of the religious nature of the Grail. This r eally has two aspects to it, 1) the gradual steps or degrees to the enlightenmen t of Man, that conveyed a higher notion of honor and righteousness expressed in knightly endeavour and should also be understood as the meaning behind the proce ssional and 2) The Grail as an artefact directly relating to the death of Jesus. This as we shall cover shortly is his body preserved in Cedar oil contained wit hin the Grail Ark. Hardyng, Leland, Capgrave and Bale all cite Melkin as an ancient authority on Ar thurian and British history and of the four titles he is supposed to have writte n that are referenced by these later chroniclers, let us assume a crossover of m aterial between these manuscripts and the Book of the Grail. Melkins Grail book in France not only contained a historical account of Josephs journey to Britain but also occult temple knowledge having come directly from Jerusalem that explained or gave meaning to the original purport of the Grail. Let us also assume that th is Gnostic material from the Temple contained an account of the Divine plan, the striving of man for spiritual enlightenment and its history through the Davidic heritage. Over time the Grail metamorphosed into an object and this transformat ion was partly due to Melkin who had written his riddle which included a descrip tion of the duo fassula. Now this misrepresentation of the duo fassula as a vessel o r vessels was said to contain liquids of blood and sweat and thus the necessity for a receptacle to hold a liquid or two containers. This puzzle or prophecy sur vived in one of his four British books or was duplicated in other manuscripts to be reproduced by John of Glastonbury. Melkins bookArthurii mensa rotunda obviously supplying much of the early Arthurian material for Welsh manuscripts that would, of necessity be void of the specific Grail material that was to emanate from Melkins Book of the Grail that had wound up in the hands of a noble family in France. The Welsh Greal material however, contains the adventures of Gwalchmei Peredur a nd Lancelot, and of the Knights of the Round Table; but these are not found in M alorys "Morte d Arthur". The Peniarth manuscript is dated to Henry VI, the earlie r part of the fifteenth century. This is similar to that of the "Mabinogion of t he Llyvr Coch Hergest", which is of that same date, but it is probably transcrib ed from an earlier copy and it is not known when it was first translated into We lsh some scholars saying it was written around 1070 or in Henry Is time, but this is debatable. Whatever the date of the Welsh version, the translator had no great mastery of the original French from the source and the Welsh scribe by his own v olition chose not translate portions, because the French was difficult to transl ate and the story was itself erratic and for the most part misunderstood by the French collator. It can be seen that some of the Welsh versions have been assimi lated from French sources and sometimes changed or interpolated or polemicized c onferring a Welsh perspective to names places and events, as can be witnessed in the early Welsh versions, which gives a differing outlook from those in the Fre nch and can be seen by these next examples. Perceval in the Welsh is called Pere dur. Perceval s father, Alain li Gros, is in the Welsh Earl Evrawg, and his sist er Dindrane becomes Danbrann. King Arthur becomes Emperor Arthur while Queen Gue nievre becomes Gwenhwyvar and so on. This leads to a comparable lack of rigour w ith place names; Cardoil becomes Caerlleon on Usk, Pannenoisance, Penvoisins; Ti ntagel translates into Tindagoyl and Avalon becomes Avallach. These are examples of deliberate alterations, and it is probable that those capable of such practi ce would have been prepared to usurp Arthurs Cornish heritage. This passage in the History of Fulke Fitz-Warine, originally written around 1260 is the first to mention the Graal from Welsh sources

And when Kahuz was awake, he put his hand to his side. There hath he found the kn ife that had smitten him through, so telleth us the Graal, The Book of the Holy Vessel. There the King Arthur recovered his bounty and his valour when he had lo st all his chivalry and his virtue Thus it seems that "The Graal, the Book of the Holy Vessel" to which the Welsh b iographer of Fulke refers is from a French source. It would seem that because he uses the definite article, it indicates that he thought this book to be the ori ginal authority on the subject, either having heard about it from a different so urce or seeing this in his written source. Melkins works had been in amongst olde r books at Glastonbury now lost, burnt or dispersed which John of Glastonbury de scribes asVetustissimi. The Vetustissimi were the books of very ancient scribes, c opied before the Norman Conquest, so copies of Melkins original Arthurian materia l had plenty of time to be transformed to a Welsh arena. In around 1280, the tro ubadour Sarrazin also refers to The Graal as li Graaus with the same definite articl e, when he was trying to assert a confirmation of established fact that King Art hur was at one time Lord of Great Britain. The references to The Graal or Book of the Graal as being the established authority or source for all the Grail literature even before Chrtiende Troyes, is further evidenced by Sarrazins following statemen t the Romance that Chrestien telleth so fairly of Perceval the adventures of the Graal. The statement tells us that Chrtien had used a source and had portrayed or conveyed the contents with clarity and it commends him for doing so. Let us assume the Grail (apart from its physical aspect) is an account of a reli gious rite or process of which a written explanation came to Britain with Joseph . Because what he brought was connected with Jesus, what was originally an accou nt a of spiritual nature became synonymous with the box, Grail ark or receptacle that Joseph was believed to have brought to Britain. This gets even more confus ed if the French Troubadours heard news of the British account of aVessel buried w ith Joseph, which at least would have given them something physical to romantici se rather than what seemed to be some kind of unexplainable processional religio us quest and hence the very erratic nature of the early Grail stories. If Helinands date is correct it would explain the lack of continuity and provenan ce in the early French versions. It would also allow for Melkins Arthurian materi al to be corrupted in Wales, but we must not forget that Melkins intention was to obfuscate. It is clearly the Glastonbury institution who must be responsible fo r putting together the misinterpreted duo fassula as receptacles that were buried with Joseph from British sources, rather than the French sources that were a Pro cessional and was described as a singular plate or receptacle. The turning point of the Grail is when it became a physical object that singularly tried to encap sulate Jesuss body, the Turin Shroud and an account of occult meaning and this wi ll become clear shortly. If there was knowledge of the Ark of the covenants whereabouts in Melkins Book of t he Graal, coming directly via Joseph (a Sanhedrin member), there could be some su bstance in the rumour that the Templars possessed the Arc. It could have been El eanor of Aquitaine during the second crusade, who could have made use of this kn owledge as she was one of the wealthiest and most powerful women in Western Euro pe. As well as being Duchess of Aquitaine in her own right, she was queen consor t of France (11371152) and of England (11541189) but more importantly she was patr on to Chrtien de Troyes. Eleanor of Aquitaine is the only woman to have been quee n of both France and England and as Queen of France, she participated in the uns uccessful second crusade but may also have been the personal owner of Melkins Boo k of the Grail as Helinands noble family may suggest. Eleanor had two Daughters by Louis VII, Mary who in 1164, married Henry, the great Count of Champagne and Alix, who became Countess of Chartres by marriage to Theobald. This same Theobal d earlier had made Eleanor, while travelling, avoid Blois in 1152 because of his eagerness to have Eleanor as wife, after her divorce from Louis. Henry and Theo bald were brothers whose sister Alix had married Louis VII in 1160, eight years after Eleanors divorce. The family ties that were forged were fantastic, especial ly for Queen Eleanor, who, besides her two French daughters, had eight children as Queen of England. Her second son, Richard Coeur-de-Lion, born in 1157, was af fianced in 1174 to a daughter of Louis VII and Alix, a child only six years old,

who was sent to England to be brought up as future queen. Eleanors son Richard t he Lionheart could also have found opportunity to recoup the Arc on the third Cr usade if anyone did in fact achieve this goal. The name of the original author of the Book of the Grail is recorded nowhere, bu t we know that Melkin had knowledge of Joseph who brought and was buried with a relic of Jesus. So the probability that Melkin wrote a tract specifically coveri ng this same subject matter of Grail material, that disappeared to France is hig hly likely. What has made it difficult to work out how this common subject matte r came from different directions is because Melkin left evidence and crossover m aterial that existed in other works in Britain. The concurrence of two existing bodies of information that were to re-emerge and confirm their united theme at t he advent of the gradual release of French material, through the Troubadour trad ition, gives us an answer as to why British history was emanating from France. Many have thought that the originator of the French material is referred to in t he "Elucidation", prefixed to the rhymed version of "Percival le Gallois" under the name of "Master Blihis" and this pseudonym seems to refer to Henry de Blois who in French circles would have been known as Monseigneur Blois, but in British circles as Henry of Blois (11011171). He was often known as Henry of Winchester and was Abbot of Glastonbury Abbey from 1126, and Bishop of Winchester from 1129 to his death. Henry de Blois was the nephew of King Henry I, and he was one of five sons of St ephen II, Count of Blois, by Adela of Normandy(daughter of William the Conqueror ) and the younger brother of King Stephen. Henrys father died in the Crusade at R azes when Henry was only two years of age. After an exeptional education and at the young age of 23, Henry was appointed Prior of Montacute in Somerset which be comes relevant later in our investigation, where his uncle Henry I, was planning to create a royal abbey and it is for this reason we can be assured that the in formation which Father Good gave us about Montecute could only have come from Me lkins book in France through Master Blihis. The poem of Chrtien de Troyes is the earliest surviving literary version that men tions the Grail and Chrtien, as he himself admits, was not inventing, but re-tell ing, an already popular tradition concerning the matire de Bretagne. The process of romanticising arcane knowledge contained in Melkins book had already begun wit h various degrees of interpretation and misunderstanding which had built layer u pon layer of variant versions from the core relevance of the original purport of the Gradatim as a spiritual pattern or divine plan laid out for mankind. If Hen ry of Blois is the author of the High history of the Grail it would explain the re verence with which he treats the subject even if he had to uncomprehendingly int erpret the depth of information revealed by Melkins original and certainly he wou ld have been in a position to correlate this evidence with extant material at Gl astonbury. It would appear that he is one of the causes that Avalon was thought to be at Glastonbury, because of his intonation in the High History that Glast onbury is Avalon, but not even he knew where it was. It would appear that corrup tion of Melkins text into the French had taken place already. It was probably Hen rys understanding of the duo fassula as a vessel; understood certainly as a recepta cle(s) in Britain, that might have transformed the religious rite, processional or quest of the French material into an eventual reliquary or Chalice. Henry of Blois does know however that Melkin the Hermit is recounting what Joseph as an e ye witness 500 years earlier had written down as an account that becomes the bas is for the story of the Graal coming to Britain. This high story records and testifies that Josephus, (Joseph) who records it for us, was the first priest to sacrifice the body of our lord and we should theref ore believe in his words. Gawain is told you will be told the meaning of anything you wish to ask about, by the testimony of Joseph the good clerk and good hermit (Melkin) that tells us t hese things and his(Melkins) knowledge of them comes from the pronouncements of t he Holy Spirit and the Angel. Hear ye the history of the most holy vessel that is called Graal, wherein the pr

ecious blood of the Saviour was received on the day that He was put on rood and crucified in order that He might redeem His people from the pains of hell. Josep hus set it in remembrance by annunciation of the voice of an angel, for that the truth might be known by his writing of good knights, and good worshipful men ho w they were willing to suffer pain and to travail for the setting forward of the Law of Jesus Christ, that He willed to make new by His death and by His crucifi xion. The High Book of the Graal beginneth in the name of the Father and of the Son an d of the Holy Ghost. These three Persons are one substance, which is God, and of God moveth the High Story of the Graal. And all they that hear it ought to unde rstand it, and to forget all the wickednesses that they have in their hearts. Fo r right profitable shall it be to all them that shall hear it of the heart. For the sake of the worshipful men and good knights of whose deeds shall remembrance be made, doth Josephus recount this holy history, for the sake of the lineage o f the Good Knight that was after the crucifixion of Our Lord. Good Knight was he without fail, for he was chaste and virgin of his body and hardy of heart and w ith courage, and so were his conditions without wickedness. Not boastful was he of speech, and it seemed not by his cheer that he had so great courage; Nonethel ess, of one little word that he delayed to speak came to pass so sore mischances in Greater Britain, that all the islands and all the lands fell thereby into mu ch sorrow, albeit thereafter he put them back into gladness by the authority of his good knighthood. Good knight was he of right, for he was of the lineage of J oseph of Abarimacie. And this Joseph was his mother s uncle, that had been a sol dier of Pilate s seven years, nor asked he of him any other favour of his servic e but only to take down the body of Our Saviour from hanging on the cross. The d elight to him seemed full great when it was granted him, and full little to Pila te seemed the favour; for right well had Joseph served him, and had he asked to have gold or land thereof, willingly would he have given it to him. And for this did Pilate make him a gift of the Saviour s body, for he supposed that Joseph s hould have dragged the same shamefully through the city of Jerusalem when it had been taken down from the cross, and should have left it without the city in som e mean place. But the Good Soldier had no mind thereto, but rather honoured the body the most he might, rather laid it along in the Holy Sepulchre and kept safe the lance whereof He was smitten in the side and the most Holy Vessel wherein t hey that believed on Him received with awe the blood that ran down from His woun ds when He was set upon the rood. Of this lineage was the Good Knight for whose sake is this High History treated. Adela of Blois, wife of Stephen, Count of Blois, Henrys father who had fled from the Siege of Antioch in 1098, was so ashamed of her husband that she would not p ermit him to stay athome. Henry s father died in 1102 while on crusade. He left, leaving an estate with more than 350 castles and large properties in France inc luding Chartres which as many will know is a shrine of sacred geometry, which ha s Arthurian overtones mentioned in Lois Charpantiers account of The Mysteries of C hartres Cathedral. Coincidentally the town of Chartres was under the judicial and tax authority of the Counts of Blois. The current cathedral, mostly constructed between 1193 and 1250 just after Henrys Death, is one of at least five that have occupied the site since the town became a bishopric in the 4th century. Henry of Blois was educated at a monastery in Cluny in the region of Bourgogne i n eastern France. This was a Benedictine Cluny Abbey, founded by Duke William I of Aquitaine in AD 910 which adhered to the principles of Cluniac reform, includ ing a sense of intellectual freedom and humanism, as well as adherence to a high standard of devotion and discipline. Here Henry studied in the seven liberal ar ts; trivium (rhetoric grammar, and logic), quadrivium (geometry, arithmetic, mus ic and astronomy) along with architecture and he was essentially renowned later in life, with all this schooling, as a sage. It was, probably while in France du ring his formative years, that he heard of these early tales of the Grail and la ter while at Glastonbury he combined later material to comprise the High history of the Grail. It is interesting to quote from Miss Jesse Laidlaw Westons reveali ng book From Ritual to Romance as this gives a clear impression of the early Grail writers development.

while the poem of Chrtien de Troyes is our earliest surviving literary version, t here is the strongest possible evidence that Chrtien, as he himself admits, was n ot inventing, but re-telling, an already popular tale. The Grail Quest was a the me which had been treated not once nor twice, but of which numerous, and conflic ting, versions were already current, and, when Wauchier de Denain undertook to c omplete Chrtien s unfinished work, he drew largely upon these already existing fo rms, regardless of the fact that they not only contradicted the version they wer e ostensibly completing, but were impossible to harmonize with each other. It is of importance for our investigation, however, to note that where Wauchier does refer to a definite source, it is to an evidently important and already fam ous collection of tales, Le Grant Conte, comprising several Branches, the hero of the collection being not Chrtien s hero, Perceval, but Gawain, who, both in p seudo-historic and romantic tradition, is far more closely connected with the Ar thurian legend, occupying, as he does, the traditional position of nephew, Siste r s Son, to the monarch who is the centre of the cycle; even as Cuchullinn is si ster s son to Conchobar, Diarmid to Finn, Tristan to Mark, and Roland to Charlem agne. In fact this relationship was so obviously required by tradition that we f ind Perceval figuring now as sister s son to Arthur, now to the Grail King, acco rding as the Arthurian, or the Grail, tradition dominates the story. The actual existence of such a group of tales as those referred to by Wauchier derives conf irmation from our surviving Gawain poems, as well as from the references in the Elucidation. On a couple of occasions in the re-telling of these Gawain tales Wauchier refers to what he thinks is the original author by name and calls him Bleheris the first time. On the second occasion he states specifically that this Bleheris was of W elsh birth and origin, n et engenus en Galles. He says this in connection with a tal e being told to a certain, Comte de Poitiers, whose favourite story it was, sayi ng he loved it above all others, which would infer that it was not the only tale t he said Bleheris had recounted to the Count. Even though it is posited that Henry was born in Blois Castle in France, this ca nnot be substantiated but if Henry is the composer, he used much Arthurian mater ial for the Elucidation which might have made others think he was Welsh. Henry c ould possibly be the Link that combined Arthurian Welsh and Glastonbury Joseph m aterial with the French source of Melkin Joseph and Nicodemus material owned by El eanor of Aquitaine. TheElucidation prefaces its account of the Grail Quest by a so lemn statement of the gravity of the subject to be treated as God moveth the High Story of the Graal. And all they that hear it ought to understand it, and to fo rget all the wickednesses that they have in their hearts. These stark warnings are said to have come from a certain Master Blihis, concern ing whom we hear no more but the warning does seem to derive from a firm believe r with an understanding of the Grails sanctity in connection with a divine plan o r the mysterious Grail. A little further on in the poem we meet with a knight, B lihos or Bliheris, who, made prisoner by Gawain, reveals to Arthur and his court the identity of the maidens wandering in the woods of the Fisher King and the G rail, and is so good a story-teller that none can weary of listening to his tale s. This in a form, is autobiographical by Henry speaking of Blihis as other than himself and is confirmed by the Count of Poitierscommendation of Blihiss storytel ling. Monseigneur is an honorific appellation in the French language and it would seem t hat it has been mistranslated or wrongly scribed for Monsieur and then master by lat er translators from the French. It has occasional English use as well, as it may be a title before the name of a French prelate, a member of a royal family or a ny court dignitary; all of which might be applied to Monseigneur Blois. It would s eem that having studied rhetoric and Grammar, Henry would qualify in some degree as a raconteur of Grail material to William X, Count of Poitiers between (1126 - 1137), Father of Eleanor of Aquitaine, just as it was said that Master Blihis had done and not forgetting, Henry apart from being Eleanor s cousin would have been abreast of the Glastonbury material since 1126. Now if we take Blihos as an anagram, remove the H and reverse the Iand the O ,we get H. Blois.

William IX, known as the Troubadour, 1071 - 1126 was Duke of Aquitaine and Gasco ny and Count of Poitou between 1086 and 1126. He was the son of William VIII of Aquitaine by his third wife Hildegarde of Burgundy. He inherited the duchy at th e age of fifteen. In 1088, at the age of sixteen, William married his first wife , Ermengarde of Anjou the daughter of Count Fulk. It is interesting to note that the biographer of Fulke in the History of Fulke Fitz-Warine the first to mentio n the Grail in Welsh literature and more importantly the book of the Holy vessel , is Eleanor of Aquitaines Grandmothers family name (Fulke). What can be deduced f rom this is the fascination of the Welsh from their own Arthur material provided by Melkin is now being re-hashed from early French Grail material. William IXs greatest legacy in history was his renown as a poet. He was the first known troubadour or trouvre, a lyric poet employing the Occitan or Languedoc tong ues. Eleven of his songs survive and they are attributed to him under his title as Count of Poitou. This seems to have become a family tradition as the first Ro mance poets of the Middle Ages emerged as founders of the troubadour tradition beca use like his father before him, William X, Eleanors father was a patron of trouba dours, music and literature. He was an educated man and gave his two daughters a n excellent education. Henry of Blois was obviously entirely fluent in French an d had family ties to Eleanor (His cousin Theobald was married to Eleanor of Aqui taines daughter, Marie) who also was a patron to Chrtien de Troyes and thus makes the Aquitaines the most likely noble family (from Helinand), to possess Melkins Book of the Grail and to provide Henry with the French source material. Another associ ation is that Theobald V of Champagne, (Henrys older brother) took part in the we dding ceremonies between Eleanor of Aquitaine and the future King of France, Lou is VII. In the fragmentary remains of Thomas s Tristan we have a passage, in which the p oet refers, as source, to a certain Brri, who knew "all the feats, and all the ta les, of all the kings, and all the counts who had lived in Britain." With Henrys privileged education and fascination with books he would have found available at Glastonbury, in conjunction with his royal connections; he does appear to be th e obvious person to correlate British and French sources that had been temporari ly separated. Blois became Bleheris or Bliohis which was mispronounced as Blihis which got Latinised into Bledhericus and far from the bounds of our enquiry at the moment one can trace Henry in other writings. Strangely enough one wonders i f Robert de Boron (who is most notable as the author of the poem Joseph d Arimat he) knows about a master blihis as the priest Blaise: Id like you to set it down i n a book Merlin tells Blaise for many people who hear my words will benefit from them and then he assures him that the Book of the Grail will be heard most gladly. The accounts in The Vulgate Cycle appear to be derived from Blaise s texts. Merl in brings Blaise (In the Didot-Perceval ) to the Grail Castle to pass the time t here while in the Vulgate Merlin, Blaise takes up residence in Camelot just prio r to Merlin s death. As we will investigate shortly the Grail castle on Avalon i s just opposite what became known as Kamaalot in Perlesvaus. Briefly, Giraldus Cambrensis refers to the famosus ille fabulator, Bledhericus, wh o had lived "shortly before our time" and whose renown he evidently takes for gr anted and was familiar to his readers not necessarily for his personage, but rat her for the material said to have been written by him. Now if Gerald of Wales wa s writing around 1210 this would be when the High History of the Grail was at it s most Popular. Although Henry employed his own pseudonym in his work, it would seem that other appellations from other writers; the Bleheris who, according to Wauchier, had told tales concerning Gawain, and Arthur s court, one of the tales of which was certainly the Grail adventure; the Master Blihis, who knew the Gra il mystery, and gave solemn counselling about its revelation; the Blihos-Bliheri s, who knew the Grail, and many other tales; the Brri, who knew all the legendary tales concerning the princes of Britain; and the famous story-teller Bledhericu s, of whom Gerald of Wales speaks, are not separate people, or mere inventions o f the separate writers. It would seem as if Henry, may well have deserved the ti tle famosus ille fabulator, but he was only accounted as the originator of the Gra il because people thought Monseigneur Blois wrote the original. However ,he was just the consolidator of Melkin material and as we now know, Melkin was the writ

er of the original book of the Grail. It was however the coincidence of his bein g privy to knowledge from British and French sources that led to his reputation and renown as master Blihis, but it seems as if we can account Henry in some way responsible for the Grails evolution as an object.In 1126 at the age of 29, Henr y was appointed Abbot of Glastonbury and would certainly have come into contact with the works of Melkin which were extant at that date. He joined the Abbey in a state of decline when the monks lived in penury. Abbot Henry took immediate ac tion, proving himself as an excellent leader and architect. He renovated and res tored the monastery and it was through his efforts that by 1143, Glastonbury Abb ey is noted in the Doomsday book as the wealthiest in England. Henry definitely wo uld have profited if he could persuade others that Glastonbury was Avalon. Henrys brother, King Stephen with Queen Matilda were two of the greatest benefactors t o the Templars and it is through the Templar connection of Eleanor and her proxi mity to the Crusades that threads of Templar material got embedded in the romanc es and as we shall find out became the main guardians of the truths behind the G rail. It would seem therefore that Henry can be accredited for having written one of t he first compilations of Grail Romances called The High History of the Holy Graal. It appears to have been collated sourcing fromChrtien de Troyes work(or common mat erial) and from sources which Eleanors family owned because of his family connect ions and the likelihood of Henry and Chrtiens paths crossing. Henry is however ver y faithful in describing the Geography of the surrounding Vales around Avalon bu t Has no idea at least 400 years after Melkin wrote where Avalon was. King Arthur is alive in the story, so how is it we know where he is buried espec ially when we see Lancelots visit to the Isle of Avalon were he sees Guineveres gr ave. The person who told this story had seen Guinevere s Grave and knew it was o n Avalon and the only person who could have known this is Melkin. Henry was just a consolidator of the original book of the Grail but all seem to think Henry wr ote it. If our assumptions are correct, the Book of the Grail was written by Melkin which approximately concurs with Helinands date. Henry of Blois was also aware of Melki ns other writings at Glastonbury, adding to the fact that it is also credited in the Latin version of the High History of the Holy Graal to have been written by a monk at Glastonbury who, incidentally must have been fluent in some dialects of the French. Melkin appears to be single handedly responsible for coalescing the Joseph tradi tion in Britain and the Grail literature that emanated from France but it is Hen ry in the Perlesvaus that knows this information about Joseph s arrival in Brita in is from Joseph himself but makes out he is just a narrator called Josephus, j ust as he has a cameo part as the first man conquered by the knight known as Gau wain, was named Blihos Bliheris. Thus to make a delectable tune to your ear, history goes masking as fable. (R. W ace) Melkin, through the construction of his riddle, kept alive a tradition from grea t antiquity through conjoining the Quest of the Grail (from French literature) w ith a search for Joseph and what was with him in his tomb. It would seem also th at Henry de Blois (as a later propagator) was the famous fabulator named Master Bli his in the prologue called the Elucidation of Le Conte Del Graal where it says, M aster Blihis is one who knew all the stories of the Graal. Chrtien de Troyes working for Eleanor of Aquitaineand her daughters states that h e had been given a Grail book by them, to be romanticised, (inferring a more his torical or factual account), so that it could be read out at court to provide pl easure for its listeners. It would appear therefore, that the French noble famil y in possession of Melkins work which contained the historical Joseph account inc luding the gospel of Nicodemus (which Chrtien was aware of), and the various tale s up to king Arthur were all derived from Melkins Book of the Graal in the possessi on of Eleanor. Henry of Blois was uncle to Theobald V, Count of Blois and Troyes who was marrie d to Alix de France, daughter of Louis VII, King of France from his first wife E leanor dAquitaine. Theobalds brother Henry was married to Marie, Eleanors other dau

ghter, so through the Aquitaines possible ownership of Melkins book of the Grail, it is not difficult to see how Henry of Blois, appraised of the fact that Melkin was the originator of these truths, and being acquainted with the Glastonbury t radition could have been the one responsible in part for the British re-emergenc e. This helped through Crusader and Templar influences of the Joseph and Arthuri an histories, couched and propagated as popular troubadour tales. In addition, the Count of Blois court in Troyes became a renowned literary trouba dour centre. Walter Map was among those who found hospitality there along with C hrtien. We should not forget that Melkin was probably the hermit (pious monk) referred t o by Helinand and that Melkin had to have been aware of arcane Joseph material, to have portrayed the Joseph and Grail material as the base for his Prophecy. As we shall see further in our investigation, it is through Melkins thorough unders tanding of the essence of the Grail that he can link its discovery with the unve iling of the tomb with a specific point in time. It is partly due to this predic tion of the unveiling that subsequent commentators referred to his extract about Josephs tomb and the duo fassula, as a prophecy. Henry for reasons regarding his ecclesiastical position, would not wish to be as sociated with the more romanticised and plainly embellished Grail material proli ferating at the time. Henry understood the Grails sanctity in that it was a relic of Jesus in some form and may have been aware of its more arcane meaning as an expression of Gods work in man as he clearly sets out his three Grail heroes in B ranches as were the Grades set in the Divine plan. He knew that it was a subject (although not fully comprehended by him) that should not be treated irreverentl y and so the Perlesvaus and then The High History of the Grail,was written and all uded to himself by a pseudonym or nickname. Henry was brought to England by King Henry I, to be Abbot of Glastonbury. On 4 O ctober 1129, he was given the Bishopric of Winchester but allowed to keep his be loved Glastonbury Abbey. He was consecrated as bishop on 17 November 1129. He ha d ambitions to become Archbishop of Canterbury but was thwarted. However he did not abandon his work at Glastonbury. Except for a few brief months in 1141 when he changed his alliance to Empress Matilda, when he thought he would be on the w inning side, Henry supported and advised Stephen his brother and is credited as one of the clergy who helped convince William of Corbeil, the Archbishop of Cant erbury, to crown Stephen. Soon after his appointment to the See of Winchester, H enry came to resent his subservience to Canterbury. Henry was the patron of grea t writers one of whom was Archdeacon, Gerald of Wales who later unwittingly refe rred to him as Bledhericus or Blesiness as a storyteller in the court of Eleanor of Aquitaine. Through his family connections Henry had links to the Templars an d the Crusades and was well acquainted with William of Malmesbury. One of the finest buildings Henry had constructed, was the Hospital of St. Cross on the outskirts of Winchester. A few years after completion, Henry was to assi gn the guardianship over to the Knights Templar. In William of Malmsburys work, De Antiquitate Glasttonie Ecclesie, (which he dedicated to Henry), he tells us that the monk he knew personally and in fact whom he served was shy, learned and a grea t writer. Henry of Blois gave some sixty books to the great library at Glastonbur y and had ancient books copied, such as Plinys Natural History, the book of Enoch , and several other books of Origen, St. Jerome and St. Augustine which probably would have been lost except for his efforts. Mostly he will be remembered for s ponsoring the Winchester Bible, the largest illustrated Bible ever produced (whi ch was still unfinished at his death). It is in 1155 though, that Master Robert Wace completes his "Roman de Brut," a v ersion of Geoffrey of Monmouths "History" in French. Wace dedicated his work to E leanor of Aquitaine his patron, and is remembered as being the first writer to i ntroduce the concept of the "Round Table" to the Arthurian cycle. Was it Eleanor who had provided him with a source containing arcane geomatria supplied by Melk ins book mixed with the information from British sources found at Glastonbury sup plied by Henry of Blois that were to be included in the Architecture of Chartres then under the jurisdiction of the Counts of Blois. Of King Arthur Robert Wace says,

"I know not if you have heard tell the marvellous gestes and errant deeds relate d so often of King Arthur. They have been noised about this mighty realm for so great a space that the truth has turned to fable and an idle song. Such rhymes a re neither sheer bare lies, nor gospel truths. They should not be considered eit her an idiot s tale, or given by inspiration. The minstrel has sung his ballad, the storyteller told over his tale so frequently; little by little he has decked and painted, till by reason of his embellishment the truth stands hid in the tr appings of a tale. Thus to make a delectable tune to your ear, history goes mask ing as fable. As we mentioned John Leland, in the 16th century, claimed to have seen manuscrip t material by Melkin in Glastonbury Abbeys library and John Bale, writing in 1548 , says that Melkin was a geometer and an astronomer specialising in Comets which infers a grasp of Time, as those comets that recur, do so infrequently. Melkin anyway was a geometer, which was not only borne out by his Prophesy, but also if we take into account information regarding Montacute as a marker. This informat ion may have been derived from the Grail book originally and passed on by Henry of Blois through the Glastonbury chain to Father Willian Good. Henry could howev er have gleaned this from another work of Geomatria by Melkin. Henry was probabl y the first Abbot to pass on this clue that seems to have come down through the ages to Father Good. It was generally understood that Joseph was hidden within some geometric puzzle, all the clues of which seem to emanate from Melkin, the one man who knew the wh ereabouts of Joseph. It also seems a little suspect that he chose to be appointed at the young age of 23, as Prior of Montacute. The one person we suspect of having read Melkins Grai l book and who most likely discovered that there was a connection between Montac ute and finding Joseph just happens to be prior there. Henry had come across thi s Montacute information regarding the burial site of Joseph. material from a sourc e that Melkin must have written, since the line that he is sending us to find (t he 104 nautical mile line from Avebury to Burgh Island), runs right through St. Michaels hill Montacute. Since no-one at the time knew it was a confirmation clue o r knew where the Island of Avalon was, it obviously did not help Henry. Since th is piece of material evidence was not spoken of or referenced in the Grail liter ature that emanated from France, one would assume that this information was foun d in a Melkin manuscript that existed in Britain before the fire. The only reaso n for not thinking this is that why at such a young age had Henry come straight fr om France to Montacute? This indeed would be an extraordinary coincidence if he had not come across this clue while in France. Strangely enough, it was Eleanor who married King Henry II, the same King Henry who was supposedly told by a sage the exact place to start digging at Glastonbur y Abbey to find King Arthurs bones there between two pyramids. As we have covered Henry II was already dead when Arthur was unearthed but the story could have a grain of truth, if indeed Henry had learnt of Arthurs burial in Avalon from Elean or or her material. If it was widely accepted that Joseph was buried in Avalon a nd because of Josephs Glastonbury connection to the church there it is possible that the King, learning Arthur was also buried in Avalon also from the French source , may indeed have put this very idea of Avalon being equated with Glastonbury in to the monks heads. It is possible that subsequently after the kings death, they eventually (having lost their patron), decided to carry out the bogus unearthing of Arthur citing him as a witness. Although John Leland, in 1534 says that the book he saw of Melkins dated to 450AD we do not know how he arrived at that date. The passage from Helinands chronicle relates the angels appearance to Melkin occured in 717,(and we will cover later how this date is probably accurate) so somewhere in-between both Arthur and Melkin lived. One can only deduce that Helinand is referring to Melkin, as Melkin deals with t he same two subjects, that of Joseph and the Grail in his Prophesy. It will beco me apparent to the reader, as we progress, that Melkins Book of the Graal or Of the Grades or by Degrees had express knowledge of what the Gradatim was, as a series of grades toward spiritual enlightenment and this revelation of the Grail was know

n and understood by Melkin. He knew that it would be marked by an event in time, i.e. the unveiling of the tomb at a predestined point in time, but we will deal with this explanation of Time later. One cannot be certain if Helinands extract is the first passage which refers to t he Grail directly at this early date, but the same date was quoted by Walter Map , an early Grail writer in reference as a source. If it is genuine, it is the cl osest we get to the original source of Melkin the consolidator of material found in the tomb. This is the point at which it becomes a question of faith for thos e who believe in Angels or for the pragmatic to answer from where did Melkin receive instruction? If we consider the Grail as arcane knowledge linked to a Divine Pla n then divine intervention by apparition should not be excluded especially when we consider Melkins link to an apparition by St. Michael that is attributed to St . Aubert at Mont-Saint-Michel discussed in a later chapter. Because Melkin state s in his Prophecy precisely what was in the vault on Burgh Island and gives a de scription of the Turin Shroud long before it was supposedly first shown in publi c. it seems more probable that he visited the vault or cave given the precise dire ctions to the entrance. Who imparted the knowledge for the original arcane source material, if it was no t an angel that indeed gave Melkin his insight? More importantly, how were they or he able to leave behind such exact geometrical and geographic instructions wi th surveying pin point accuracy? One must remember that if Melkin did live aroun d 450 to 700AD then where was this source and in what language, before Melkin tr anscribed all its information into the Latin book of the Grail? This source and the Grail book will be found at the unveiling of the tomb the Grail book being retu rned when the Templars hid their treasure there. The arcane source material will have remained in the tomb but certainly the Grai l book was returned to the tomb by the Templars as by now it would have surfaced . From the testimony of Helinand regarding the possession of the French book (on ly existing incomplete) makes one think that the original was only translated piece meal and the parts translated and woven into a story were those parts that inspi red individually the original transcribers. There must be a an arcane source boo k for Melkin to have transcribed from Hebrew to render Shirei ha Ma a lot, becaus e to understand and relate in the Grail book about the Grades of Enlightenement would indicate some exterior source or divine inspiration. In Helinands chronicle, he derives graal from gradalisand sets the date for the Briti sh hermit s vision of the Grail at 707 or 717 A.D, but we are told that Melkin w as before Arthur and Merlin. This proposition now seems inaccurate if we take this date and the fact that Melkin knows where Arthur is buried. It is still not cer tain how this transition of the Grades evolved into an object except from obvious misinterpretation, but Helinand s gradalis did not resemble a chalice but rather a dish on which meats were served. This semantically fits with the other descript ions of the Holy Grail as a receptacle, since Joseph of Arimathea uses the Grail to catch blood and sweat from French tradition and alluded to by Melkin (in the misunderstood British prophecy) and implies that it is a vessel that holds liqu id. Helinand states that Gradalisor Gradale means a dish, wide and somewhat deep by definition, in which rich meats are served to the rich in degrees- gradatim. This is the point where I am sure that I will loose many readers as the duality of the Grail is on one side derived from arcane understanding. Is this not a mis understanding of the transcribers and the original purport of the processional a lluded to the spiritually rich as opposed to the waste-land or dearth which is c ured on attainment of the Grail in the romances. This is a complex subject as th e consciousness of man is refered to in Biblical expression through the prophets as land. The waste-land is an allusion to a spiritual state. The singular Chalice is often thought of as the receptacle used at the Last Supp er or is a relic of the Passion in which both blood and sweat were contained. So me scholars posit that the concept of the Grail as a platter preceded the notion of the Grail as the "Kiddush Cup" from the Last Supper positing that primarily it was a Paschal Dish and not the Eucharistic vessel used by the twelve disciple s. The physical Grail is none of these, because Melkin describes it so accuratel

y, he leaves no doubt as to its composition. When Chrtien de Troyes refers to the Graal in le Conte du Graal, Chrtien refers to hi s object not as the Grail, but as un graal, a grail, implying that in the source docum ent it was used in context as a common noun and that there were more than one. M elkin alludes to the Grail as either the body of Jesus in Grail ark or the shrou d that was formed in it but he also is recounting in the book of the Grail about Grades or Degrees to enlightenment, which is the whole essence of the other hal f of understanding what the Grail is an objective description of the Divine Plan and the romances have in a way achieved a heightened awareness or preparation in rea dying the world as a form of pre-cognition. It is difficult to ascertain whether Melkin, did survey the angles and distances that we will be elucidating when we investigate Melkins prophecy, because this a rt was supposedly lost in the sixth century Dark Ages, when European mapping tec hniques were still very crude. Melkin, however, passes on precise and accurate i nformation given in his riddle, so where did he get it from? If it was not Melki n who surveyed the British landscape by his own skill, which points to where Jos eph and Jesus were buried in the Island of Ictis, then how was it that he could leave us such precise directions? Was it truly by divine intervention as Helinan d posits, or was there original ancient mapping instructions which indicated and marked Ley lines from which Melkin compiled his prophecy? The reason for consid ering this is that Mons Acute or Montacute was the place Henry of Blois went to lo ng before the Templars built the marker St. Michael churches. So was Mons Acutus the mount that marked out the thirteen degrees from the ley line from Avebury a nd got named as such long before the Templars built their St. Michael edifice to m ark their treasure hoard. If one considers that an entire body of knowledge may have existed since very ea rly days from the offspring of Zerah through a line of Kings that ended with Art hur, then Melkin could have had access to this when he buried King Arthur. Was h e, like Father Good, just the messenger, perpetuating a tradition and preserving directions to Josephs resting place to be found in a future generation? The hard est question to answer is who did the original surveying and at what stage in histo ry were the coordinates of these Ley Lines recorded and surveyed as pertaining t o what was hidden in Ictis? If we assume that the Templars possessed knowledge of this Ley line system (which will become apparent), then French Book of the Grai l may also have been contained this geometry. If this assumption is correct then it might explain where Henry of Blois got the information about Montacute that was passed on to Father Good down through the ages by the Abbots. The argument a gainst it being divine intervention leaves only two options, one being Melkin di d survey the lines but how is this then linked to the Geometry of the pyramid. T he other option would be that the Island was surveyed long ago as part of the py ramid construct but to what purpose and what part does the island play in relati on to the original St.Michael Ley line before the Templars put their stamp on it and named it as such. If the extract that gives account of the Grail noted by Helinand was written in Latin around 707AD, it indicates that, before the five main romance writers, Gui ot le Provencal, Chrtien de Troyes, Walter Map, Wolfram von Eschenbach, and Albre cht von Scharfenberg, began their works, there was a Latin original which would explain (given his connections to the noble family), how Henry of Blois might ha ve made the Montacute connection that was passed to Father Good. If it was not p icked up to feature in any of the French transcripts by the French writers, mayb e Henry had gleaned it from the original. But then one has to question whether H enry actually saw the French original translation of the Grail book (if there ev er was one) or the original Latin from Melkin. It seems that if there ever was a complete transcription of the whole Grail book the various varients would concu r more in their subject matter. As Helinand bears witness there probably was no complete French volume but the French material existed as seperate extracts or e xerpts compiled by the original writers allowed to see the latin text. As regards to when the original was written given the Saxon connection to Arthur , it would seem soon after Arthurs demise and possibly even written in France alt hough Helinands source seems to indicate an Apparition as taking place in Britain

. The original Latin version written by Melkin we should guess at around 650 AD to be followed by the French excerpts translations and the French volume that He linand presumes exists, never did. Because Eleanors father and Grandfather were c aptivated by these stories and the fact that Chretien is working off anothers wor k what we think all became a tradition at one time probably had much earlier strai ns as well. It is with this family that the troubadour tradition concerning the Grail commenced, to evolve into the various forms of romances. Before any of the early named Grail writers mentioned above came on the scene, there was most pro bably a more oral court tradition and it would seem these early troubadours reco gnised at this early date that the Grail book contained sacred information. The Grail books appearance was either then ascribed the date by Helinand or more probably given the date of when his source wrote of the Latin originals first a ppearance at court. Because of the books profundity, knowledge and the nature of its material, it may only have been assumed that it could only have been deliver ed by an angel to the hermit. (better known as Melkin). In a later chapter we wi ll cover the possibility that Burgh Islands association as a Tomb in connection w ith St. Michael preceded even the Templars and if indeed it is the cause for the naming of Mont- Saint-Michel as Mons Tomba and its association with an angelic apparition by St. Michael to a monk. It was Robert de Boron circa 1170 who relates the story of the shield that was l ater to become the template for the Arms of Glastonbury, that had probably inspi red Father Goods investigation to find a clue to Josephs burial site. The shield g iven to Evalak by Josaphes, Joseph of Arimatheas son, had a red cross on it that was also to become the symbol of the Rosicrucians and the Templars. Robert tells us that, following Evalak s victory over Tholomer, the red cross upon it disapp eared, then Josaphes, just before his death, asked Mordrains to bring the shield to him. Continuing the story he then recounts that Josaphes with his own blood inscribed another cross on the shield and gave it back to Mordrains, and afterwa rd it was placed upon the grave of Duke Nasciens, until Galahad would come and r etrieve it. Galahad then posseses a sword which had belonged to King David, the hilt of which was covered by King Solomon with precious stones and the story ens ues with an adventure with the holy bleeding lance, and Galahads eventual achieve ment of the Saint Graal, followed by his death at Sarras. Now here is the quirk. If the sword of Solomon was brought by Joseph then If he left Jerusalem with it , would he not know where the Arc is,presuming they were cached in the same plac e beneath the temple. Is this why these Knights originally wound up at the Templ e Mount rather than the ruse of protecting the way of pilgrims? Thomas Malory s Morte DArthur has very much the same elements within his story with his own additions, the early French tradition keeping links with the Holy Land threaded throughout the narrative. Is Solomons swords iconic appearance in the ori ginal sources hinting at the inter-relationship of the two twins Pharez and Zera hs separate bloodlines, as far back as King David, Solomons father, but somehow im puting the transference of kingship to Britain. The shield obviously being trans formed in the tale with blood marks on it, to a Rosicrucian emblem and an associ ation with the Templars, who not only were probably at this stage in possession of the Latin source in France after Eleanor but were now releasing their source material in response to the new interest shown in Geoffrey of Monmouths widely re ad history of the kings of Britain. Evalaks shield then by close association with Joseph was adopted as the Arms of G lastonbury. Glastonbury substituted the knotted wooden cross from the staff plan ted by Joseph at Glastonbury and then added the two vessels each side to coincid e with the duo fassula while the blood inscribed cross of Evalak also become the T emplar emblem. The subject matter of our investigation seems so wide, and interrelated from Ict is to Avalon via Glastonbury and the Grail stories. Evalak king of Sarras, Knigh ts looking for the Graal in the East, Egypt, Jerusalem, the Templarscross, storie s of Jesus in England, Joseph of Arimathea being buried with the Grail, Arthur, the oil with which Josaphes was consecrated, being kept in the Grail-ark. This o il with which a line of Kings are consecrated, while being kept at Sarras, sword s and ships from Solomon, pyramids at Glastonbury, and prophecies in riddle form

, but all of these having a link to Jesus. Man from the dawn of consciousness, has advanced and gained a large amount of kn owledge from stories recounted by previous generations that sometimes lived mill enia before him while the individual has to learn and judge the validity of this corpus of knowledge in his short 70 years of life. The relevance of the stories in this enquiry are for mankind as a whole, as if we are being prepared for a r evelation occult information couched within the Grail stories some of it derived f rom understanding the Prophets of Israel, and bardic prophecies, without which, we would not comprehend a coming of heightened consciousness, and the proof that mankind needs. A proof that aligns with scriptures held as sacred by the Abraha mic religions i.e. the Prophets. The proof that is necessary for Mankind to prog ress in consciousness is the knowledge that there is some form of divine interve ntion which directs events. If Man were to have a more intellectual knowledge of God rather than wholly Faith based, there would be a shift in the consciousness of Mankind. There is understanding of this expectation even outside the arena o f our investigation in the prophecy of Paracelcus, and the reformation of the wh ole world order. Quod utilius Deus patefieri sinet, quod autem majoris momenti est, vulgo adhuc l atet usque ad Eli Artist adventum, quando is venerit. "God will permit a discovery of the highest importance to be made, it must be hi dden till the advent of the artist Elias." He also states; Hoc item verum est nihil est absconditum quod non sit retegendum; ideo, post me veniet cujus magnale nundum vivit qui multa revelabit. "And it is true, there is nothing concealed which shall not be discovered; for w hich cause a marvellous being shall come after me, who as yet lives not, and who shall reveal many things." In Malachi 4:5 See, I will send you the prophet Elijah before that great and dre adful day of the LORD comes. This passage comes straight after an admonishment t o obey the Law of Moses the very subject the Archangel is supposed to dispute wi th the Dragon. Jehosaphat mentioned in Melkins prophecy, is the same day to which Malachi refers; so is St. Michael synonymous with Elijah? It would seem that th e different religions would need a proof of provenance of some sort to reunite t hem, especially those of the Abrahamic tradition, as all have been derived from one heritage and been guided by one divine plan. Of course, in Jewish, Moslem an d Christian traditions this unifier is Michael the Archangel, attested by Enoch first and then confirmed later by the Biblical prophets. The very purpose of pro phecy is realisation or gnosis and if St. Michael is to bring together these thr ee Abrahamic faiths there will be a need to eradicate religion in all its divisi ve forms of theological dogma and creed. The very reality of what was foretold by these prophets needs to actually transp ire and then there will be the proof needed by mankind. The problem is that gnos is of an omnipotent God needs be re-cognised.The Grail stories with what they reve al, when aligned with the prophets are just the vehicle to bring about this para digm shift of consciousness. After all, the Kingdom of Heaven is at hand and has been for 2000 years, but it is only a heightened consciousness that recognises this fact until the time comes when this shift in consciousness occurs and this is at the discovery of the Tomb and what it reveals to mankind. Chrtien de Troyes poem tells of the passages through life of a young knight calle d Percival, but it is written in an uneasy form and suddenly goes from a story a bout Percival into the adventures he has on the way to being a knight. Percival is the first of the three Grail stories to be published and in the narrative it describes the vessel of the Holy Grail as a golden dish and also speaks of a Lan ce dripping with blood that appears with the Grail conveyed ceremoniously at tim es throughout a meal he is having. The Grail romances cover too many variations to be discussed here, but as we focused on the essential information provided by Pytheas that led us to the Island of Ictis, so too, must we look at the essenti al core of what the Grail romances have in common, to understand their meaning. It is evident that the Grail writers were not really concerned with historical t ime or anachronistic chronology as they interwove their various versions from a core body of material.

The essential threads of information that align themselves even semantically and allegorically seem to consist of Joseph of Arimathea, the Grail, Knightly pursu its and a quest, but essentially it was a British matter. Joseph has a connectio n to Jesus and most of the Grail heroes have a connection to Joseph and so it wo uld seem a bloodline or inheritance is inferred. The Grail seems to be an object with direct connections to Jesus having been brought to Britain by Joseph. The quest appears to be, to find the Grail but the Grail seems hard to define and th us looking for it makes it all the more difficult. The Grail although greatly co nnected to Jesus (who was the one responsible for a major part of Mans enlightenm ent) is also synonymous with the developmental stages of enlightenment in the in dividual, referred to as grades in the Book of the Grail and allegorised as the righteousness of knightly pursuits. Melkin having prior knowledge of this process or divine plan would in effect equ ate him as having equal standing with Biblical prophets, informing us of future events in Time but also having knowledge that his prophecy relates in part to degr ees of Spiritual enlightenment which are set in a finite timespan. Chapter 10 The Montacute connection to the Glastonbury Pyramids and the Ley line, that Melk in has shown us leads to Avalon. Father William Good, died at Naples in 1586, and was buried in the college of th e Jesuits in that city. Father Good wishing to pass on the small nugget of infor mation said that Joseph of Arimathea is hidden carefully in Montacute. It is possi ble that another such young protg was confided in and entrusted with pertinent inf ormation about Brent Knoll as a marker also being on a line that intersects at H arnhill as does the St. Michaels Rock through Glastonbury line. This intersection point on the pyramid axis, is the only point defining the size of the pyramid, with a circumference that is tangential to all three sides. However, had it not been for what was inscribed on one of the pyramids and the supposition that Arth ur was reportedly buried between them, we would never have found the St Michael s Mount through Brent Knoll, to Harnhill Ley Line, as this information would hav e disappeared with the pyramids, without anybody remarking upon what was inscrib ed upon them. Let us look however at the connection with Montacute and the actio ns taken by previous unknown people that must have heard of this same informatio n that Father Good had been trusted to pass on. It becomes clear that before Father Goods time, an attempt had been made to estab lish Montacute as the most holy site by the finding of a holy relic. This seems to be a completely arbitrary act unless an Abbot or monk had prior information a bout the sanctity of who was purportedly laid there. The only certain informatio n passed down to us, was that Joseph of Arimathea was buried, very carefully in M ontacute. It becomes apparent that the inclusion of Hamdon Hill being named after Montacute as the precise location was probably a later interpolation following the discovery of the Black Rood of Scotland, otherwise known as the Holy cross o f Waltham. The coincidence of this find having great similarities to the discove ry of the leaden cross that was fabricated to establish King Arthur s Avalon as Glastonbury. Holyrood Abbey, founded in 1128 by King David I of Scotland, once possessed a fr agment of the original holy cross from Calvary brought by St. Margaret to Scotla nd from Waltham Abbey and known thereafter as the Black Rood of Scotland. Suppos edly the right hand man of King Canute 1016-1035, a man called Tofig had a visio n and found a large black flint crucifix -The Holy Cross, on a Hill at Montacute , he then took it to Waltham. The story goes that he put the cross on an ox-cart , but the oxen would only go in one direction and would not stop until they reac hed Waltham and there it was housed in the Abbey. It was then re-appropriated ba ck from the Scottish by the English in 1346 to Durham Cathedral as one of its ho ly relics. The Black Rood of Scotland disappeared at the Reformation, while at t he same time, the same fate befalling Waltham Abbey s Holy Cross. The reason for relating these points is, firstly, the Holy Cross of Waltham, ori ginally found buried at Montacute, seems to have been transformed on its journey to Scotland from a flint object into the actual Cross from Calvary, and secondl y, that coincidentally becoming intertwined, Scotland s Holy Rood and the cross

which was dug up at Montacute were both black, thereafter leaving for posterity a complete muddle of fake relics. However, to have located such a holy relic in Montacute in the first place would have certainly added credibility to the possibility that Joseph of Arimathea al so was buried there. Probably what really transpired was that one of Father Goods predecessors from Glastonbury, (Montacute being a possession of the Glastonbury Monastery), while in possession of the same secret information as William Good, tried to find Joseph of Arimathea in Montacute, and not wanting to turn up empt y-handed, enacted very much the same deception as his other brothers of Glastonb ury had done by fabricating a lead cross for King Arthur. Somebody within the Gl astonbury institution at some stage knew of the connection, with Joseph of Arima thea and Montacute a deception of a discovery was organised, but it did not have t he desired effect of finding Joseph. The deception did not materialise as intend ed and instead, a cross was found, with stories of miraculous circumstances and then an early date apportioned to the find, so that Pilgrims could be persuaded of Montacutes sanctity. In fact it would not be going too far to postulate that i t was the same Abbot responsible for both deceptions. This was most probably Hen ry de Sully, Richard Is nephew, Abbot of Glastonbury, who was the perpetrator of the Arthur fiasco. This in the context of not forgetting Richard was Eleanors of Aquitaines son who appointed Henry de Sully not so many years after Henry Blois de ath. It was probably Henry of Blois, as we have covered, who originally obtained this nugget of information however, from Melkins geometry contained in Eleanors G rail book and it was passed on to Henry de Sully. There is a small possibility t hat this clue was given in extant Melkin manuscripts at Glastonbury and kept qui et so as not to detract from Glastonburys monopolisation of Joseph. There is thou gh, partial evidence for the Grail book having contained geomatria that has come down in the form of the Grail tables, these of course found in the geomatria of Chartres Cathedral and the three tables connection in relation to Arthur obvious ly been woven in to the Grail romances. These shapes of the tables are round, sq uare and rectangular possibly reflecting or acting as icons for the different ap proaches toward Gnosis or full consciousness and are expressed in a dimensional form. This can be expressed in many ways but the simplest would be that the roun d spiritual and the square intellectual both fit within the rectangular expressi on of finite or Biblical time, which we will get to shortly. The one fact that we can draw from this Geomatric clue of Montacute is that the Montacute connection to Joseph of Arimathea was prior to the time that there was a proliferation of St. Michael dedicated churches. This seems to indicate that the present day St. Michael s Hill at Montacute on which a St. Michael church wa s built has only had that appellation since the early 1400s and hence the referen ce to Hamden hill or confusion with Ham hill. Archbishop Usher in his Antiquitates, who quotes from Maihews Trophea ;Quod autem ad montem illum Hamdenhil nuncupatum,in quo aliqui S.Josephum ab Arimathea sepul tum perhibent spectat habebatur sane olim sacellum in illo monte constructum int er sacra et veranda angliae loca. As for the mountain called Hamden hill, in which some claim Joseph of Arimathea is buried, clearly from the looks a chapel was once located here, built on that mountain, among the sacred and revered places of England , ..shows that the Hamden Hill, mentioned in this text, is referring to the one we h ave already established that is called St Michael s Hill today, which, as the qu ote reports had a Chapel on it. However, this is clear for two reasons, the firs t being that the proliferation which makes up the design of St. Michael churches that we have previously established, did not appear until the very late 13th, a nd early 14th century and was not mentioned at the time when the holy cross of W altham was fabricated. St. Michael s Hill was not named, and was thus called Ham den Hill at the time. Hamdon Hill today is an Iron Age hill fort and nowhere nea r as outstanding in conical prominence as the present-day St. Michael s Hill, no r could it be termed revered. The line we have been sent to find by Melkin tange ntially touches St.Michaels hill at its base, 200 yards from where the chapel sto od as we can see in figure 24. The Ley lines length of 104 miles runs from Avebu ry to Burgh Island as seen in figure 23. It now becomes obvious that the intende

d meaning of hidden carefully, relates only to St. Michael s Hill as part of the L ey system acting as a marker on the ley line, for the long awaited discovery of Joseph of Arimatheas tomb on the Island of Avalon in Devon. Figure 22a Showing the follytower, built in 1760 which now occupies the hill-top , known as St. Michael s tower. It stands on Mons Acutus which first had a woode n clamshell fort with motte & bailey later replaced by a stone castle. A church or chapel dedicated to St. Michael later replaced the castle of which all eviden ce has disappeared although the stone in figure 56 was found at the site. There are other observations worth noting from the passage left by Father Good f rom his manuscript in the English College at Rome. The original Latin for the br ief passage quoted above was printed by Archbishop Usher in his 1687 edition of A ntiquitates quoting as his source Edward Maihews Congregat Anglican ordinis Benedic t. Maihew, while he was a student in the English College in Rome after Father Goo d s death copied this following text from the signed manuscript which Father Goo d had left for posterity. It is unclear which copy of Maihew, Archbishop Usher u sed as his source, but there appears to have been an attempt to cover up this fo llowing passage from being widely made public, since the copies of Maihew s Trop hea in the British Museum, in the Bodleian library and in the library of Trinity College, Dublin are all missing this specific passage. The passage quoted here actually comes from Stillingfleets private collection that was sold to Archbishop Marshs library in 1704. It is interesting to note that there remains no trace of the St. Michael church at Montacute and it also seems as if an attempt with the same aim, has been made to cover-up the clue to Joseph s whereabouts left by Fa ther William Good. Maihew writes: For this man (Father Good) was situated until now in the same monastery (Glaston bury) in a flourishing position, a boy brought up as a priest to devote himself to sacrifice for the mass, after the overturning of the rule of the Catholic Que en Mary; however, while Queen Elizabeth was persecuting the Catholics, he was ma de a member of the clergy of the Fellowship of Jesus. And when the church of the Anglican college was decorated with pictures, he was the first to assemble in t hat place an enumeration of the distinguished holy men of England, with him as l eader, to ensure that the appearances and deeds of those very men in that place were portrayed with a faithful likeness to the truth. However, concerning the co nvent of Glastonbury and Saint Joseph of Arimathea, he leaves behind the followi ng, written in his own hand and signed in that place with his own name: at Glastonbury there were bronze plates as a perpetual memorial, chapels, crypts, crosses, arms, the keeping of the feast(of St Joseph) on July 27, as long as th e monks enjoyed the protection of Kings by their charters. Now all these things have perished in the ruins. The monks never knew for certain the place of this S aints burial, or pointed it out. They said the body was hidden most carefully, e ither there (Glastonbury), or on a Hill near Montacute called Hamden Hill, and t hat when his body should be found, the whole world should wend their way thither on account of the number and wondrous nature of the miracles worked there. Amon g other things, I remember to have seen, at Glastonbury, a stone cross, thrown d own during this Queens reign, a bronze plate, on the which was carved an inscrip tion relating that Joseph of Arimathea came to Britain 30 years after Christ s P assion, with eleven or twelve companions: that he was allowed by Arviragus the K ing to dwell at Glastonbury, which was then an island called Avalon, in a simple and solitary life: and that he had brought with him two small silver vessels in which was some of the most holy blood and water which had flowed from the side of the dead Christ. This cross, moreover, had been set up many years before to m ark the length of the Chapel of the Blessed Virgin, made by Saint Joseph with wa ttle. The length was measured by a straight line from the centre of the cross to the side of the chancel afterwards built of hewn stone, under which also there was of old, in a subterranean crypt the Chapel of St Joseph. Outside, in the wal l of this Chapel of the blessed virgin, there was a stone with the words Jesus, M aria, carved in very ancient letters. The old arms of the monastery of Glastonbur y confirm (the traditions). These arms are a white shield on which is placed ver tically the stem of the green cross, and from side to side the arms of a cross i

n like manner. Drops of blood are scattered over the field of the shield; on bot h sides of the upper right and under the arms of the cross are set golden ampull ae. These were always called St Joseph s insignia for he was piously believed to have abided there; and even perhaps to have been buried there. There was in tha t same place (at Glastonbury) a long underground sanctuary where a very famous p ilgrimage was established to the stone statue of that saint there; and there wer e many miracles done there, even while I was a boy, who was born there (in Glast onbury), and I served mass in the sanctuary as an eight-year old, and I saw it d estroyed by the impious man, William Goals, under Henry VIII. Thus far go the words of that man (Father Good); as I said, he signs his name in his own hand under these things: I copied them down from the manuscript itself when I was a pupil of the same Anglican college in Rome, and always I kept them safe with me, across sea and land, amid the most savage persecutions of heretics . Nevertheless, it points towards that mount named Hamden Hill, on which some cl aim the tomb of St. Joseph of Arimathea to be, the sanctuary on that mount was k ept safe for some time, built among the sacred and revered places of England. In fact I remember when sometimes I myself would traverse that mount, a certain ol d man who lived not far from that place would receive me through trust in my wor thiness, often, during the reign of Elizabeth the heretic, to visit that place, and there, in a particular place he was accustomed to pray on his knees. It is interesting to note that the quotes The monks never knew for certain the pl ace of this Saints burial, or pointed it out, and even perhaps to have been buried there tend to denote a certain acquiescence in Father Goods day that previous gen erations of monks had fabricated the whole legend. It would seem that the subter ranean chapel in Glastonbury might have been an attempt at establishing a place of worship where Joseph was supposed to be buried. However, as we posited earlie r, without the discovery of the Grail for all to see, this would lack credibilit y with pilgrims. As Father Good bears witness, the miracles which were prophesie d by Melkin and which were supposed to happen at the unveiling of the grave, wer e already taking place at this underground chapel, but not even Glastonbury woul d have the effrontery to fabricate the Grail. Father Good, although he attests t hat Glastonbury is Avalon as we have seen previously, is unconvinced that Joseph is actually buried there, thus his investigation into the Arms of Glastonbury. The fact that Maihew went to Montacute circa 1620 and witnessed a man on his kne es praying indicates that maybe the chapel was still standing then and his refer ence in a particular place is meaning St.Michaels hill as opposed to Hamden hill al so known as Ham hill. Possibly subsequent searchers being newly appraised of this hitherto un-publishe d clue, dismantled the chapel to search beneath for the Grail. This does seem li kely as all the copies of Maihews Trophea were meddled with, to avoid this inform ation being spread abroad. The very fact that the monks did not point out the si te in Glastonbury and that there was equivocation as to whether Joseph s remains were in Montacute or Glastonbury (even by the possessors of the Montacute clue) , leads one to deduce that there could have been a general suspicion of fabricat ion even by the monks. It would surely seem as if an attempt had been made, prio r to Father Goods days, to establish an underground Chapel to bring pilgrims into close proximity with Joseph believed to lie within the grounds. John of Glastonbury relates in his Cronica about the two pyramids; There are also two pyramids there which, placed some feet away from the old church, border the monks Cemetery. The one taller and closer to the church has five levels and is 26 feet high. Although it threatens to fall because of its great age, it still p resents several wonders of antiquity, plainly legible though not wholly intellig ible. He then goes on to mention the various names of people mentioned on the dif ferent levels of that pyramid. Afterwards he relates that the other pyramid is 1 8 feet tall and has four levels on which, as we mentioned before, the names Mont acute and Brent Knoll are inscribed. It then goes on to assert that he assumes t hat the bones of those mentioned on the outside are probably buried within. He t hen says these men built no whited sepulchre, nor constructed lavish monuments, b ut gloried rather that they could be buried in the humble turf of this holy land . And although their places of burial are not visible, nevertheless, they appear

worthy of internal memory in this site of the Lord. How old were these pyramids and who was originally buried in them, and why were the markings on them, plainly legible though not wholly intelligible? John of Gl astonbury, always ready to promote the Abbey and its holiness then goes on to re late a story of Rainaldus who, to escape persecution in the Holy Land by a Sulta n, has to return to Glastonbury and collect a glove full of earth to give to the Sultan, to relinquish him from his debt and punishment. So John has the Sultan say those who live there do not know what virtue there is in that earth, anyone, however great a sinner among 1000 men, if he is buried there, will hardly suffer pains of hell. This continual self-promotion has continued to the present day wi th apocryphal, untrue claims. Here again, is an instance of England s connection with the East and it makes one wonder if there is a prior knowledge or acceptan ce of Glastonbury anciently being hallowed ground with an eastern connection. Wh at were two pyramids doing in Glastonbury and what was written upon the largest that was so unintelligible yet clearly written(plainly legible)? Was it hierogly phics or Hebrew? Before we delve into the relationship between England of the pr esent-day, and that of Neolithic man with the East, we should look at the very p rophecy and the man that wrote it, that has become a large part of our investiga tion. Figure 23 Showing the Joseph line running through Montacute from Avebury to Bur gh Island which is precisely 104 Nautical miles. Melkin, Melkinus Melchinus or Maelgwyn, for those wishing to associate him with the Welsh bardic tradition, we are told by Capgrave, lived just before the time of Merlin and King Arthur circa 550AD. Pits in his De illustribus Britanniae scri ptoribus circa 1620, describes him as an Avalonian , and calls him a British bar d, historian, and astronomer. He dates him with assurance to 560 AD. Leland call s Melkins prophecy a fragment of history written by Melchinus an Avalonian. Melki o r Melchi having a biblical derivative Melkizedek which means priest King while Mel ki, meaning King, and the sons of Zadok being those charged with serving in the inner sanctum of the Temple. There is so little known about Melkin that it is qu ite possible that Melkin and Merlin may be one and the same, or that Melkin hims elf was descended from the royal line of Kings that existed in Southern Britain from the time of Belerion. Melkin as we have mentioned was held in such high reg ard by chroniclers from mediaeval times, through to Elizabethan times and was re ferred to by some as an erudite scholar. Since most of his works are lost and th e trail of his life seems to have been covered over, it seems highly likely that he was the last of the noble line descended from, Joseph of Arimathea and there fore expunged from popular cult status as a relative of Arthur s in the Saxon er a. The power of prophecy or the ability to prophesy, especially that of the biblica l prophets such as Isaiah and Jeremiah was not an attribute that was sought afte r, but often conferred on persons close to the royal line. Certainly biblical pr ophets endured much hardship speaking Gods words as if emanating from themselves and when they prefixed their words Thus saith the Lord, their peers were sceptical . They incurred the ire of their contemporaries who had contrary opinions or vie ws to those which were being foretold that which would come to pass. The most im portant question in this expos which only the reader will be able to decide at th e finish of these pages is whether there is such an ability as prophecy. Obvious ly, most people have had the experience of Dj vu and would conclude that time is n ot really understood, if one could glimpse events before they happened. Biblical Prophets, on the other hand are divinely inspired and rely upon divine interven tion that can see across time. A divine voice speaks through those Prophets, so it is not actually the Prophets faculties that are capable of future prediction, but God speaking through them, as the force behind the prognostications. In the case of Melkin we are told by Helinand that he was informed in a vision b y an angel concerning the Grail and through this method he was able to pass on t he Grail information. If one was to exclude this avenue as being an unacceptable explanation of his possession of arcane knowledge of Ley lines, surveying techn iques and the ability to write a book on the degrees toward enlightenment then the re ader must conclude that a body of knowledge existed which contained this informa

tion. If this is the case, are we to look on Melkin as a mere collator passing o n ancient history and occult knowledge? The answer would seem to be that Melkin understood profound knowledge, the essence of which, the Grail was a reality. A divine plan existed for Melkin and he understood it. The Grail writers alas, onl y picked up certain facets of the truth to which the Grail related and thus we a re left with a fractured mess of processionals, quests, strivings and searchings, all of which empathise with the lot of man, yet do not convey the original trut hs that the account was meant to convey. Prophecy is one of the most misunderstood concepts of the modern generation and certainly most theologians have not paid much attention to what the essence of p rophecy is, but have tried to rationalise the words that the biblical prophets s poke only in a historical context. Plainly the whole of Christendom is based upo n the biblical prophets, as Jesus concurred by coming to fulfil much of what the y had prophesied and thereby his Messianic position was confirmed. Many view the biblical prophets as purely relating to that which is now historical but it is the understanding of Biblical Time that will put prophecy in perspective. Howeve r, we will come across this later in our enquiry, but for the moment we need to establish if Melkin was of this same prophetic tradition. Did he actually have p rior academic knowledge of the whereabouts of a bifurcated line before he wrote hi s Prophecy related by John of Glastonbury? Was it entirely prophetical without a ny conscious knowledge of the directions contained within his prophecy? The second half of Melkin s prophecy is assuredly prophetical, in that it speaks of the future unveiling of Josephs sepulchre and the events that will accompany the discovery. It deals with the consequences of unveiling Joseph s tomb and inf ers a global reaction, the veracity of which, will only been known when it is un veiled at an appointed time in 2012 on a set date. However Melkins prophecy might be partially divinely inspired and partly instructional. If Melkin had been pre sent at Arthurs burial he would certainly know the lay of the land around the gra ve site of Avalon. This is described in his puzzle but does not explain how he w as able to survey 104 miles across the landscape and take an angle from an invis ible Ley line. So is his riddle less prophetical than instructive as if relating fa cts from a source? We can only conclude that it is both for he knows the outcome of the discovery and yet describes not only its geographical location but physi cal features of the island. If we assume that the passage giving the genealogies in John of Glastonburys Cron ica is also from Melkin and from an ancient source, then this same source relati ng the Ley line information could be very ancient. Is it that Melkin had availab le three bodies of Knowledge? One British, from Neolithic man regarding Ley line s possibly derived from Zerahs offspring, another involving Jesus and Joseph whic h included information relating to the Jewish heritage from the Temple with an a ccount of Josephs arrival in Britain with the Grail ark and lastly an account cov ering the period from Joseph to Arthur. We can assume that the second-half of the prophecy is prophetical. Prophetical i n the sense that it is foretelling of the global reaction, but maybe not divinel y inspired as it could be asserted that anyone could predict a stir at the unear thing of Jesus s bones as Abbadare in Melkins Prophecy is a pseudonym for Jesus. It is Melkins references to biblical time which should convince us that he understood the purport of the material that Joseph brought with him concerning the Divine p lan and later laid out, in his Book of the Grail. Apart from his now famous prophesy, which, shortly we shall discuss and dissect at length, it is worth looking at what other references are made to his lost boo ks. John Leyland says he saw fragments of Melkins work, even a volume of great an tiquity while Bale, Capgrave, Hardyng and Pits either give the titles of the boo ks, supposedly written by him or incidental added information. The three books w hich John Pits sites, De antiquitatibus Britannicis, De gestis Britannorum and De Reg is Arthurii mensa rotunda, could have been written by Melkin and within one of th ese three the prophecy probably existed and Bale confirms that it was Melkin who wrote the Arthurii mensa rotunda which surely could be just an abbreviation of Pi ts title. It is unclear how much of the historical information that we have today regarding Arthur and Joseph was derived from the works of Melkin but these titl

es seem to concur that Melkin wrote a manuscript about King Arthur and the Round Table and also of British history to his time. None of these later chroniclers mention the more important Book of the Graal. So it would seem our assumption that the Book of the Gradali was the source for the French Grail stories which left Britain in the Saxon era. The source for the Arthurian material that supplied Ge offrey and the Welsh tradition we should assume stayed in Britain, but both orig inate from Melkin. Melkin then was the common source to both and hence the overl ap of material. This would explain the Welsh corruption of Arthurian material un til the advent of the French material. It would also explain another piece of ev idence that appeared at the time of the Grail material in Britain. The Acts of Pi late are different from the Gospel of Nicodemus for they had been around since at l east the fourth century and were originally written in Greek. The Gospel of Nico demus seemed to surface around the time that Henry of Blois came from France; so was the Nicodemus material gleaned from Melkins Grail book? If so it would add t o the evidence of the Graal material (that which explains the Divine Plan) origi nally having come from the Holy land with Joseph. The passage below, quoted in John s Cronica giving an extract on the genealogy f rom Joseph of Arimathea through to Arthur is most probably derived from Melkin, as this passage is next to that of Melkins prophecy in John s work and others rel ate it is from him. It also testifies to the proximity in relationship between t he Grail stories and the material found in Melkins prophecy, and should go a long way to convincing the reader that, Melkins manuscripts and the Grail romances ha d a common source. Hae seriptura testatur, quod rex Arthunts de itirpe Joseph descendit, This passage bears witness that King Arthur descended from the stock of Joseph. Helaius, nepos Joseph, genuit losue. losue genuit Aminadab. Aminadab genuit Caste llors. Castellors genuit Manael. Manael genuit Lambord & Urlard. Lambord genuit filium, qui genuit Tgemam, de qua rex Uterpendragun genuit nobilem & famosum reg em Arthurum; per quod patet, quod rex Arthurus de stirpe Joseph descendit. Item de eodem, Petrus, consanguineus Joseph ab Armathia, Rex Oiganise, genuit Krlan. Erlan genuit Melianum. Melianus genuit Arguth. Arguth genuit Edor. Edor genuit L oth, qui duxit in uxorem sororem regis Arthuri, de qua genuit quatuor filios, sc ilicet Walwanum, Agraneyns, Gwerehes & Geheries. Helians, Joseph s nephew, begat Josue. Josue begat Aminadab. Aminadab begat Cast ellors. Castellors begat Manael. Manael begat Lambord and Urlard. Lambord begat a son, who begat Igerna, of whom King Utherpendragon begat the noble and famous King Arthur, by which it is evident that King Arthur descended from the stock of Joseph. Again on the same subject; Peter, cousin of Joseph of Arimathea and Kin g of Organiana begat Erlan. Erlan begat Melian begat Arguth begat Edor. Edor beg at Loth, who took to wife King Arthur s sister, of whom he begat four sons, name ly Gawain, Agravains, Guerrehes, and Gaheriet. The first thing to notice is that the genealogy starts with Josephs Nephew and th is raises the question of what relation was Helians to Jesus? We might find the answer when we look at Leonardo da Vincis connection to Avalon in a later chapter . Helians would indeed be Jesuss cousin, being Josephs Nephew also. Joseph already had a son Josephes so why start the genealogy with Josephs Nephew? Now here is t he twist that most scholars are unsure about and that is, if there ever was a Jo sephes as Josephs son or is this a corruption of Joseph and the source was talkin g about his son. Jesus brothers were in Jerusalem with James, so what if this gen ealogy starts with Helians because he is Josephs son from Mary but Joseph was in fact a very rich Merchant from England. Helians son Josue, gives his offspring a decidedly Hebraic name because Amminadab was the father of Nahshon in the Davidi c geneology. This is all speculation but if it was true, it would be the thread that joins the Pharez to the Zerah line genetically after a long period of separ ation in Elaines (Magdelaine) marriage to Jesus as Elaine was the King of Sarras da ughter. The subject matter and proximity of this text to that of the prophecy itself in Johns Cronica, tends to evidence that John was quoting directly from one of Melki ns manuscripts. However, this genealogy is found also in the Estoire from the Frenc h source, but what seems likely is, that because the two extracts are so close t

ogether , it might indicate as if they both came from a book that contained Melk ins prophecy in Britain and the geneology and could be the evidence of such cross over material mentioned earlier. John of Glastonbury ends his quotation from Melkin with the words thus far Melkin. He then continues on to say that also in this island of Avalon, which is called the tomb of saints, rest, Coel, King of the Britons, father of St Helen, mother of the great emperor Constantine, and Caradoc Duke of Cornwall. He then follows o n to say King Arthur rests there with his Queen Guinevere; in the year of the Lor d s incarnation 542, Arthur was fatally wounded by Mordred in Cornwall near the river Camlann, was brought to the island of Avalon for the healing of his wounds , died there in summer, around Pentecost, and was buried in the monks Cemetery. We are able to see here in this last caption how John had ended, quoting directl y from Melkin but continuing with most of Melkins material except for and was buri ed in the monks Cemetery,and King Arthur rests there with his Queen Guinevere, whic h evidences clearly another example of his polemicism. The information about the tomb being occupied by Arthurs forebears from Cornwall fits with the account tha t all the Kings were anointed from the Grail Ark which is also in the Tomb. It i s interesting about Johns inclusion of St Helen, mother of the great emperor Const antine, because it was Constantine whodeveloped the Edict of Milan which stated tha t Christians should be allowed to follow the faith of their choosing which of co urse is what Augustine had complained about the Britains, as we covered earlier. This passage however, does highlight that there was essentially an early souther n tradition built upon later by the Welsh. Caradoc, who seems to feature more pr evalently in the Silurian tales of knights, has his roots and those of King Arthu r firmly fixed in Cornwall according tom genuine Melkin material. After all, Art hur was the son of Uther Pendragon and Igraine. Igraine was wife to Duke Gorlois of Cornwall, at the time she conceived Arthur and therefore Arthur was illegiti mate, but Cornish. How much John of Glastonbury has interpolated this additional information as is seen in reference to Guinevere, the time of year, the date for king Arthur and h isburial in the Monks cemetery after having thus confirmed here ended Melkinwe shall not know. Almost all of Christendom laid claim to St. Helens relics and her inclusion by Jo hn, could be his own interpolation mixed with Melkin s factual account. The St. Helen legend, made popular by Geoffrey of Monmouth, claims that Helena was a dau ghter of the King of Britain, Coel of Camulodunum. She gave birth to Constantine , but as history spells out, Constantine did not spend much time in Britain. How ever, Caradoc seems to have been supplied by the Melkin source, the same source that would have left Arthur with the southern and Cornish tradition, and Caradoc as Duke of Cornwall. Just to reiterate, when William of Malmesbury wrote his De Antiquitate Joseph of A rimathea was not included in the text, except that some annotations in the margi n by a later hand, related that he and twelve of the disciples had been sent fro m Gaul by St Philip. This annotation had been made sometime in the middle 13th c entury and tells how Joseph built the wattle church at Glastonbury and that the church was dedicated to St Mary, (vital points to make by the polemicist). The C hurch then fell into disrepair and was then renovated by two Roman missionaries called Phagan and Deruvian, the same tale of events being told in St. Patrick s charter much later, with barely a mention of Joseph of Arimathea before that tim e. John of Glastonbury writing later included these annotations from a later hand i nterpolated into Williams work quoting from it as if it were all from his hand. J ohns intention here is to have us believe that his source is entirely Williams wor k only and not that of interpolators to add credence and historical weight to Gl astonbury propaganda. In fact John is swaying our opinion by saying this is the William of Malmesbury who wrote an account of the Abbey from the coming of St. Jo seph down to the time of Henry of Blois. Had it not been for the annotations, Jos eph of Arimathea, leader of the band of 12 would have barely received a mention. There is another later marginal annotation that states that Joseph of Arimathea,

the noble councillor, with his son Joseph and many others, came to greater Brit ain and there ended his life and is attested to by the book of the deeds of the famous King Arthur, and then again, another reference referring the reader to the fourth and fifth books of Geoffrey of Monmouth. This is quite strange since Wil liam of Malmesbury did not know the location of the Isle of Avalon and chose not to include any part of the Joseph story. John of Glastonbury is primarily responsible for putting the whole legend togeth er as we know it today, conglomerating the Gospel of Nicodemus and the Acts of P ilate, Joseph s connection with St. Philip, being extracted from the charter of St. Patrick, Josephs arrival in Glastonbury, and the building of the wattle churc h. The wattle church substantiated and overstated in its method of construction purely based upon rationalising it with Melkins cratibus. William of Malmesbury s book On the antiquity of the Church of Glastonbury has not reached us in its original form, suffering many interpolations at the hands of the scribal polemicists at Glastonbury, the forged book which must necessarily a nd manifestly have been composed fifty years after his death. Luckily we can see this by William of Malmesbury s third edition of his Gesta Regnum which he rele ased circa 1140 in which he repeated verbatim much of which was in his Antiquitat es, related by Adam of Domerham, and through this, we can detect later interpolat ions. William of Malmesbury tells us that the Bishop of Rochester after fleeing from Y ork covered the wattle church in wooden boarding as a repair. This quite possibl y was how William of Malmesbury viewed the repaired church when he visited Glast onbury, after having been repaired once by Phagan and Deruvian and then again by St. David, so was it ever wattle and is this the fixing point that allows no fu rther indecision. Cratibus,oratori and adorandam virginem are the glue that ties the p rophecy to Glastonbury. The Rhygyfarch a Welsh text, relates that Glastonbury wa s one the churches St. David founded; this contradicting the Joseph tradition, b ut William aware of this assertion and being able to peruse many of the ancient manuscripts at Glastonbury was aware that it had a history prior to 500 AD. Will iam wrote that David only visited Glastonbury intending just torededicate the abbe y, as well as to donate a travelling altar as well as the Great Sapphire while e n route and passing through and while there, he fortuitously had a vision of Jesus , who said that "the church had been dedicated long ago by himself (Jesus) in ho nour of His Mother, and it was not seemly that it should be re-dedicated by huma n hands". So instead, St. David, we hear, commissioned an extension to be built to the Abbey, east of the Old Church and he was probably not responsible for any rebuilding of the old church. The old church, with its wooden boarding is proba bly the state in which William witnessed it, even though in the Antiquitates there is an account that it was covered from top to bottom with lead, but this could have been referring to the roof only or a protection of the wattle which like Co b crumbles when soaked. Whatever light the construction of the church may be vie wed in, it seems likely that even before William of Malmesbury wrote, which was before the fire; the churchs construction became a focal point to concur with Mel kins cratibus in the time even prior to finding Arthurs bones as this was physical e vidence of the wattled church dedicated to the adorable Virgin and hence the ver y place of which Melkin prophesied that Joseph would be found. Certainly the churchs construction had already been overtly publicised, but after ward through John of Glastonburys repeated confirmation of its construction being made from wattle, it seemed like overcompensation to marry cratibus to wattle. It was theMagna Tabula that Archbishop Usher refers to, that would have publicly a ssociated Joseph s name with the chapel at Glastonbury other than the fabricated St. Patricks charter. The Magna tabula was a folding wooden frame containing two wooden leaves like the pages of a book and all six interior faces were covered in parchment manuscript that used to hang in Glastonbury Abbey, which for the mo st part, quotes John of Glastonbury. It was put there for pilgrims to view and t o confirm to public awareness, the heritage of Glastonbury. In the last section of this Tabula, after following John of Glastonbury s work, there is new material added and is headed, of the Chapel of Saints Michael and Jo seph, and all Saints, who rest in the cemetery, followed on by a commentary that

Abbot John Chinnock in 1382 had repaired this Chapel that stood in the midst of the cemetery. This Magna Tabula related the tales of King Arthur, St Patricks cha rter, Joseph of Arimathea and the translation of the body of St. Dunstan, among many other things, bringing into the public domain and to all pilgrims, the asso ciation with Joseph of Arimathea. Not only were the pilgrims now made aware of t he original church that Joseph had built, by the mystical instructions on the bro nze plaque but the placing of the Tabula within the abbey, publicised its propaga nda to every visiting pilgrim. To the North of the Lady Chapel stood a column (Father Good relating that it was a Cross), close to the site where the pyramids used to be, the column foundatio ns being uncovered in 1921. The function of the bronze plaque placed on the colu mn was duly following the Glastonbury tradition of self-promotion and propaganda . The column ostensibly being built to indicate the exact site of Joseph s churc h. The existence of the column still standing with the bronze plaque can be trac ed back to the second quarter of the 17th century, and relates the story of the arrival of Joseph of Arimathea, the dedication of the original church by our Lor d in person, and how the church was built to honour his Virgin mother. It also related the vision of St. David, the positioning of the Chapel added by him, and a gift from him, of the sapphire. The plaque then goes on to relate; and lest the site or size of the earliest church should come to be forgotten by rea son of such additions, this pillar is erected on a line extended southward throu gh the two Eastern Angles of the same church, and cutting off from it the chance l of the aforesaid. And its length was sixty feet westward from that line; its w idth twenty six feet; the distance of the centre of this pillar from the middle point between the said angles, forty eight feet. The plaque seems to have carried out its intended function J.Blome on 10th June 134 5, having obtained his royal permit, set out to search for Joseph within the Gla stonbury grounds, most probably making full use of the information provided by t he plaque, thinking this is relevant to Melkins instructions of a Bifurcated line , to find Joseph. So it was after the fire of 1184 that the stories of Joseph blossomed and a pres umption that he would be buried close by his own church was generally assumed. T he Isle of Avalon having found its geographical position at Glastonbury, was all part of Glastonbury re-inventing itself. When we add these facts with the leade n triangles and squares on the church floor, the circles of portentous prophecy, bifurcated lines, a southern angle and a meridian from Melkin, together with, l ines extending southwards through two Eastern Angles indicated on the plaque it all leads one to believe that these are purposeful directions, intended to lead the quester to Joseph s burial site, which of course held the Holy Grail. The placin g of the plaque, not only confirming for pilgrims in posterity, the longevity an d the veracity of Glastonbury s long-standing association with Joseph, but also for evermore, keeping the questers gaze firmly fixed within the confines of the G lastonbury Abbey grounds. Continued on: http://templartreasure.blogspot.co.uk/ Showing the Island described in the Perlesvaus Copyright 2011 Michael Goldsworthy This blog follows the previous ten chapters that provide evidence of the discove ry of the Isle of Avalon. The Vaus dAvaron of the Grail stories is where King Arthu r, the Holy Grail and the body of Joseph of Arimathea are secreted. This sacred Island is clearly indicated in the Prophecy of Melkin in a geometrical puzzle th at he wrote after the death of King Arthur. This Island is Burgh Island off the south coast of England. So why not start at the beginning of this huge Treasure hunt and read the evidence which leads into this blog at: Chapter 11

Unravelling the Medieval Latin of Melkins prophecy. The reader must now be aware of the impact that Melkin has played in British his tory, 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 manife st the whereabouts of Joseph of Arimathea s entombment, leaving specific and pre cise instructions within that prophecy. For the last 600 years researchers have tried to interpret, disentangle or make sense of this riddle from the obtuse Lat in 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 t hat Melkin wanted us to understand this riddle, the clues in it are extraordinar ily accurate. The Latin is archaic and grammatically incorrect, so, not only is it necessary t o establish the geometry that lies beneath the riddle and the meaning of individ ual words on different planes, but we need to try and unravel Melkins intended pu rpose, while also attempting to understand the mind of the man who wrote it. Melkins puzzle is literary genius conveying information on different levels and o ne can only wonder what his thoughts were as he constructed this riddle. Let us briefly recap the current situation so that the following elucidation of Melkins words will be fully understood to relate to a different account of what t ranspired immediately after the crucifiction. The unknown location Ictis, where tin was exported from, had a vault within the Island because Diodorus says cartloads of ingots were taken to the Island and it acted as a market place up until the Roman era. Joseph of Arimathea was a wealt hy tin Merchant in this era. He was said in the Grail stories to be buried on an Island of Avalon, but the Grail was also on the Island of Sarras. Joseph was bu ried with duo fassulacontaining the blood and sweat of Jesus which was thought to be the Grail, but it turns out to be the Shroud of Turin. Joseph is said to have brought with him what has since become known as the Holy Grail to Britain, but th is is in fact the body of Jesus in a casquet of Cedar oil known in the Grail sto ries as the Grail Ark. Since the advent of the Romances, the duo fassula and the G rail have become one and the same. Many commentators have assumed that Joseph was buried near the Old Church, in th e grounds of Glastonbury Abbey and for many years the institution at Glastonbury Abbey has proactively encouraged such a position. It seems, that Melkin has req uired us to solve a riddle for which he may have intended us to keep searching a t Glastonbury until now. If this was the case, how could he be sure that Joseph would be found eventually because he would never have guessed that the Monks at Glastonbury would convert the Glastonbury Tor into the Island of Avalon? Did his confidence lay in the fact that he was cognisant that the Grail was a Gra de 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, bu ilding 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 sCronica is based upon a body of information concerning Devon and C ornwall (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 Ti me.This historical source information was partly used by the French Grail writers who were not aware of Jesuss body in Avalon, but knew something to do with him w as brought from the Holy land to England. In the true prophetic tradition, Melki n 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 ha s been accurately planned out and surveyed. Melkin has knowledge of the Ley syst em 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. Since Me lkins prophecy was written, Avalon, where Arthur and Joseph are buried has been s hrouded in mystery, but Melkin is responsible for renaming Ictis as Avalon. Aval on connects Arthur and Joseph, both reputed to be buried there and Melkins geneal

ogy recorded in Johns Cronica, connects them in a bloodline. Joseph is a blood re lative 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 Ava lon 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 b ack in the sixth century and know that Jesus is buried in Avalon and also have i nsight into occult knowledge concerning Gods divine plan and a grasp of Biblical Time? Were Jesuss remains witnessed by Melkin at the burial of King Arthur? The a nswer has to be yes, since he gives such an apt description of the Turin Shroud. So let us look at this small fragment of his understanding that has miraculously steered events and 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 and this whole story will be understood. John of Glastonbury fortuitously has preserved this prophecy: 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 al tissimum laudantibus. Abbadare, potens in Saphat, paganorum nobilissimus, cum ce ntum et quatuor milibus domiicionem ibi accepit. Inter quos ioseph de marmore, a b Armathia nomine, cepit sompnum perpetuum; Et iacet in linea bifurcata iuxta me ridianum angulum oratori, cratibus praeparatis, super potentem adorandam virgine m, supradictis sperulatis locum habitantibus tredecim. Habet enim secum Ioseph i n sarcophago duo fassula alba & argentea, cruore prophete Jhesu & sudore perimpl eta. Cum reperietur ejus sarcofagum, integrum illibatum in futuris videbitur, & erit apertum toto orbi terrarium. Ex tunc aqua, nec ros coeli insulam nobilissim am habitantibus poterit deficere. Per multum tempus ante diem Judioialem in iosa phat erunt aperta haec, & viventibus declarata. Hucusque melkinus. The Isle of Avalon, greedy for the death of pagans, more than all others in the w orld, 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 mai den 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 uncove red, it will be seen whole and undisturbed, and will be opened to the whole worl d. 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 Josap hat, 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 chant ing spheres of prophecy and for all time to come, adorned shall it be by them th at 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 h e lies on two forked line next to the southern angle of an oratory, where the wa ttle 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, fille d with the blood and sweat of the prophet Jesus. When his sarcophagus is discove red, it will be seen whole and untouched, And will be opened to the whole world. Thenceforth those who dwell in that noble Isle will lackneither water nor the d

ew of heaven for a long time before the day of judgment in Josaphat and open sha ll these things be and declared to the living. Rendered below is probably a more accurate translation (Melkins intended meaning) , with reference to an abridgment of Ainsworth s English and Latin dictionary, b y Robert Ainsworth, Thomas Morell and John Carey and the Glossarium Mediae et I nfimae Latinitatis by Domino Du Cange. The first part of the prophecy we shall cover as a whole so the sense is not los t before we dissect each phrase. This first half of the prophecy is the instruct ional part, where pertinent facts are relayed as to the confirmation of the tomb s location and entrance. The second half of the prophecy is assuredly divinely i nspired as it speaks in Timewith biblical metaphorical language and will be elucid ated in the following commentary when we disentangle the various layers of meani ng. Island of Avalon, coveting the pagans in death, above all others (places) in the world for their entombment there, it is before the circle of portentous prophes y (Avebury) and in the future will be adorned by those that give praise to the h ighest. The fathers pearl, (Jesus) mighty in judgement (or virtuous through new w ine), the noblest of pagans, sleeps 104 miles from it (Avebury), by whom he rece ived interment by the sea from Joseph named from Arimathea, and has taken his et ernal rest there, and he lies on a line that is two forked between that and a me ridian, in an angle on a coastal Tor, in a crater, that was already prepared and above is where one prays which one can go at the extremity of the verge, high u p in Ictis is the place they abide to the south at thirteen degrees. Showing the bifurcated line or two forked where it splits in Avebury runs thro ugh Montacute at an angle of 13 degrees for 104 nautical miles. Any commentator on this passage will find it impossible to transliterate, simply because Melkin is concealing information sub textually, word clues rendering th e passage as a whole incapable of fluid translation. The puns and double meaning s are carefully thought out, but obtuse by deflection. The only way to understan d the difficulty he must have had, conveying his message in layers of meaning an d grasp what he has achieved, is to evaluate his choice of words. What follows i s 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. Th e 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 declension and one may be lacking other scribal clue s 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 spl its, may be interchangeable with other root words and thus a cipher could be dis entangled if an original copy was extant. Melkin formulates his prophecy in a combination of blurred Latin incorporating T eutonic and low Latin, purposely entangled double entendres, sometimes leaving l ittle to be comprehended from the text that has survived. If one adds to this mu ddle any scribal changes made at Glastonbury, we are left with a collection of m eaningless word strings, in effect rendering Melkins intended riddle as mute throug h the ages as it has remained and brings into question the validity of his exist ence. He was known as a geometer but until now we have had no proof of his exist ence; the geometry given by his puzzle gives credence to those who attested that he was a geometer and to his very existence. The most powerful thing about this prophecy, now we have decoded it, is the late nt truth that it holds, by pointing to an island and a tidal island in the sea a s described in Grail literature. Its ability to have survived down through the c enturies while muted, to convey its intended message, a message of mystery and e xpectation that has entered the psyche of the British people, is an extraordinar ly fortunate event and may possibly be responsible for changing the outward expr ession of religion throughout the world if what it pertains to uncover is allowe d to be opened.

Insula Aualonis avida funere paganorum: island of Avalon,where both Arthur and Joseph are said to be buried, coveting (g uarding preciously) pagans in death. Either named because the Island stands at t he exit of the river Avon or is named after Aveton the village at the tidal exte nt of the river subsequently known as Aveton Gifford after the Norman Conquest. However Percivals cousin in the Perlesvaus was son of an Alain d Escavalon or Eli nant of Escavalon, but since Melkin is responsible for the source of all origina l Grail material, this name still comes back to him. Avide; an adverb or avidus, an adjective-Greedy, Hungry or Covetous. The sense t hat Melkin portrays by use of this word is essentially, not relinquishing, norrelea sing (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. paganin classical Latin " villager, rustic, civilian, but in the medieval religious sense not Christian-of the old religioni.e Jews. The word Pagan has many connotations and could mean, not of Britain. Overall a very difficult sentence to cobble together, possibly rendering the sen se of a pagan island, rather than the bodies of pagans buried there. The pagan i sland scenario would concur in conjunction with Ley Lines, and would indicate th at Melkin was aware of the existence of the Ley Line system and the island s int er-relation with Avebury, Montacute and the Lyonesse line. This word string also could give a sense of pagan island that is guardian over t hose buried, and the pre ceterisrefers to their pre-eminence in all the world. Alt ernatively it could be referring to the island, coveting the bodies in plain vie w (before) the rest of the world. Island of Avalon hungering after (looking afte r, 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 re ady). As the reader will understand shortly, Melkins use of the word sperulatis or sperulis, twice in this prophecy, is rendered with two completely different mean ings, even though Melkin ostensibly refers back to its first meaning as being th e 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 paga n island (part of the old religion), yet the second use of the word after Abbada re, has a completely different sense. Remember that Melkin is directing our thou ghts toward an Island in the true sense of the word (unlike Glastonbury) and thi s island is by a river (the river Avon) and tidal as described in the Perlesvaus . Presumably this was the rivers name when Melkin was alive, but the etymology o f Avon is river,thus the explanation of so many River Avons in Britain. Figure Showing the river Avon at the heads as it exits by Avalon in the hazardou s tidal waters that surround the island as described in the Perlesvaus 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 honou red 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 ther e is no greater tomb (of importance). Melkin refers to the sepulchre twice in co njunction 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 u nveiling. sperulis prophecie uaticinantibus decorate: Sperulis: Firstly let us look at the etymology of the word pearl. The Arabic langu age called it a dar, a term which was then translated by the Greeks as "Pinna s st

one", thus identifying its origin from the Mediterranean pearl mollusks. The pea rl 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 ext remity of the nose was called pirula nasi from its resemblance to the form of a pe arl. 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 Melkins allusion to Avalon acting as a marker in our Pyramidal shap e. From Du Cange sperula is given as; parva rotunditas volubilis, sicut solet, in s phr 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 sperulat issecondarily, 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 vaticina ri from vates meaning a prophet + canere to foretell. However this could be Melk ins 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 mi ssion entailed and the suffering (proved by the Shroud) that he was about to end ure and was not about to be dissuaded from it by Peter, and said to him "Get beh ind me, Satan! You are a stumbling block to me; you do not have in mind the thin gs of God, but the things of men." The Roman Church is built upon Peter and in n o way is Peter at fault, but Jesus knew that the Popes would usurp his legacy fo r this world and not the heaven that Jesus spoke of. The Grail keepers would certainly have precedence before Papal pretensions passi ng 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 P ontiff the first Bishop of Christendom deriving his claim by hypothesis from St. Peter, who only by Roman self-profession was episcopus primus et Pontifex primor dialis. Melkin knew of what lay in this tomb and therefore was aware of the inacc uracies peddled by the Roman Church. Melkin understood the Divine plan and of th e true meaning of Jesus reference to the Temple being rebuilt upon the third day (or within three days) and hence the story of Peters denial of Jesus three times being equitable with the three Grades to enlightenment. 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 w hich 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 globa l inheritance set forth in a Divine Plan by the God of Israel? What is certain i s 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 could be aslo r ead as before if one split the word to de coram i.e lays before or faces. This sentence is generally translated assoothsaying spheres of prophecy or porten tous circles of prophecy. It is essential to remember that Melkin is actually dir ecting us on this quest from a starting place that is a stone circle namely Aveb ury. His description of the circles or spheres having been set forth or adorned, m ight 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 mans 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 Melkins pr ophecy through our initial investigation into the Perpetual Choirs and scribing ci rcles on the landscape, gives rise to even more perplexity. Could Melkins sense b e that, Avebury adorning the British landscape, from which Ley line s interconne ct 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. Micha el Ley line; so is he imparting to us through this statement that these stone ci rcles have some effect on, or direct our thoughts for the future collective bene fit. No one today has an idea of the stone circles proper function, but recognis ing that Melkin probably understood the use of stone circles (as he certainly kn ows about the St.Michael ley line); is he implying some sort of telepathic syste m ordering the thoughts of the collective? Melkin knew of the existence of the S t. Michael Ley line, yet we have only recently rediscovered it. We should not ig nore the use of two words which essentially mean looking into the future. So are t he circles physical attributes on the landscape for channelling thought from ind ividual communities or interlinking them in some way as their prevalence and con formity 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 refe rence 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 ye ars 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 Ha lf 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 t he impression that when Joseph s tomb is discovered, the Island of Avalon will b e arrayed by the mass of new converts, giving praise to God. This sense does con cur with the final part of the prophecy that indicates that Joseph s sepulchre w ill be opened to the whole world, giving an impression that the island will beco me a pilgrimage and a new religious re-awakening will occur globally on the disc overy of Jesuss body. There will be a new cognitive view of the world order and a n 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 pr aise to the most high. This could also be a reference to Britain rather than Ava lon specifically as the last sentence of the prophecy infers. Abbadare, potens in Saphat, paganorum nobilissimus: Abbadare, has given rise to much speculation about the words provenance and mean ing, but it would seem to be a reference to Jesus, meaning The father s pearl, (Ab ba- father, Dar- pearl from the Arabic, Aramaic, and Hebrew). As is intonated i n the Grail romances, added to Joseph s connection with the importation of the H oly Grail, this reference would seem to indicate the presence also of Jesus s bo dy 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 refe rs 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 a nd its beautiful and precious substance remains long after the flesh that made i t, has died. This is a profound reference to the spirit being a precious object born by an organic body, yet remaining after the flesh has died. Not a metal, no r a gem but a pearl of great price.a spiritual soul created through Gods divine plan as in Mathew 13:46. As the reader will be aware the word Abbadare would have bee n used by Melkin to avoid direct reference to Jesus s body to avoid adverse reac tion from fundamentalist sensibilities. The Holy Grail, having a direct connect ion with Jesus, but in direct reference to his body at times but in the Glastonb ury tradition the Grail being misunderstood for the Turin Shroud as the Duo Fass ula. The references to the Grail in the romances being of a different order invo lving a spiritual quest, the likes of which cannot be found by searching or by h astening its occurrence in a lifetime. The Holy Grail is a derivative of the Lat in gradus meaning by degree , by stages , applied to a dish from a transliteratio n by Helinand. This dish was brought to the table in different stages or service

s during a meal in the Chrtien de Troyes poem. Essentially the pearl of great pri ce is Jesus through whom by the will of his Father spiritual enlightenment is at tained, hence the Fathers 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 Jehosaphats meaning as judgement day or Gods judgement. Shaphat in Hebrew trans lating as judge or judgement . Melkin could possibly be giving us a double enten dre in Sapa, translating as New wine. potens in saphat could then give the sense of vi tuous 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-emine ntor as Du Cange has it, having pre-eminence rendering having pre-eminence in the ne w 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 hav e 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(otherwise Sarras would not have been named after Zarah) and his refer ence to paganorum is the old religion or even Jewish; Jesus preeminent in the new w ine, the noblest of the Jews. The most poignant transliteration ofpotentem in Saph at should be understood as he whos might is in spiritual awakening which we shall se e in connection with Jehosaphat. Without getting too ingenuous it could even be the result of a Glastonbury scribal change from Sarras rendering Jesus the mighty of Zerah, but this will only make sense once we understand that Joseph may well have been British. 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 Mil le, a thousand; but Melkins real intention is mille passuum which gives a thousand paces which equals one mile or miles even though he is referring to Nautical mile s. 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 em ployed 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 rekoned on the 90 d egrees of the four quadrants, as was evident by Pytheass calculations in Latitude . Melkin was aware (being attested a geometer and astrologer and now vindicated as one) of this unit and probably named it after the Roman or statutory unit. Th e 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 varian ts.. a modern statute mile measuring about 400 feet longer. Most translations have used the wordKnights from the Latin word Militus with the assu mption that it refers tothe others that are said to be buried in Avalon. Other tra nslators have opted for the word saints assuming a scribal error for 104. Some com mentators, while not replacing the number, have assumed that a mistake has been made and that Melkin is referring to the 144 thousand saints in the Book of Reve lation 7:4,14:1 & 14:3. This misrepresentation has been highlighted by later int erpolators as in the case of Capgraves Nova Legenda Angliae,which renders the sens e of Melkins words to milia dormientium accepit which has 104,000 sleeping with him. while some translators have added the wordSaints. In place of the common translat ion error rendering 104 thousand, Melkin is telling us that it is 104 nautical m iles from Avebury to the Island of Avalon. This measurement is precisely 104 mil es from a point, just right of centre within the Avebury circle, to the Huers hut o n Burgh Island as seen in figure 25. The Joseph line drawn from Avebury to the r esting place of Joseph is confirmed by Father William Good, as it passes directl y over St. Michaels Montacute. Figure 24 Showing the Joseph line tangentially touching St. Michaels hill Montacu

te. The Joseph line forming the acute angle of 13 at Avebury, between the St. Mic hael line and Mons Acutus (Montacute). domiicionem ibi accepit;conveying the sense took his sleep there or received his rest there. This sentence is usually translated asAbbadare, 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 wit h, so that Abbadare is appearing to be taking his rest with 104,000 others, especia lly when the first words of the next sentence are inter quos which translates as am ong whom. The real information which Melkin is trying to convey here is that Jose ph 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 Arimat hea received eternal slumber in a marble tomb. In the previous word string Melki n used domiicionem ibi accepit and here he is using cepit sompnum perpetuum immediat ely afterwards. Aware of Melkins cleverness and the fact that he is confounding n ormal thought processes, it would appear, as if he is clearly speaking of two di fferent 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 amon g but Melkin has his derivative from interrare "put in the earth, bury or interrament um. Inter quos most researchers have as among whom but here Melkin is using a play on wo rds and his meaning is Interred orInterred with whom also inferring two people. The implication of this is; that it now establishes Abbadare as another separate sub ject and the translation becomes, interred with whom is Joseph, named from Arimat hea 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 Ainsworths dictionary. It was said that King Arthur, when he was fictitiously found, was not in a marble tomb to distinguish it from Josephs (again showing the weight this prophecy had in determining Glastonbury as Avalo n).and confirming 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, t hen immediately followed by sopnum perpetuum, referring directly to Joseph of Arim athea, does clearly indicate that Abbadare and Joseph are two different entities especially since the mighty in Judgement is referring to Jesus. This example of Melkins 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 infor ming us that Jesus has received his rest there. This he has done by not offendin g Christian sensibilities during the intervening years until the present, while at the same time in the same sentence, preparing his readers for the appointed t ime. It is strange to contemplate that Joseph has buried Jesus twice in a hewn to mb that is owned by Joseph himself. Once with a fasciola as related by the Gospel a ccounts and the second time with adoubled fasciola which of course fits with the des cription 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 sour ce for Melkins book of the Grail was obviously Joseph. Joseph brought the Grail t o Britain and so affirms that he was responsible for depositing Jesus relics in A valon 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 M elkins prophecy, the usual translation being, and he lies on a two forked line nex t to the southern corner of the oratory. Et iacet in linea; renders and he (or the y) 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 linked with adorandam virgine m. Bifurcata; to bifurcate literally means to divide into two branches or forks. Melk

in 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 M elkin obviously felt confident that this information would be hard to unlock. Wi thout a St. Michael ley line and a point at which the two lines cross inside Ave bury, the information given quite clearly, would be irrelevant. Melkin also coul d 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 c entre 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 tryin g to show the reader that the Joseph line isImaginary or conceptual much like a tr ue 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 Ba le 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 t hat the mention by Bale of these two topics (the book, then the observation abou t geometry) would indicate Bale saw either Grail table geometry or landscape geo metry 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 Go od by two sources; Henry of Blois as already discussed or out of this possible g eometrical source that Bale refers to. It is however strange that after the puzz le has been decoded and very accurate geometry is displayed how researchers can still hold Melkin s prophecy as a fictitious twelvth or thirteenth century inven tion. Melkin was well aware of what a meridian was. Most probably though the reference i s giving the clue to look for a line that is similar to those found on a Map. Al though 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 distort ion, it clearly shows Melkins great grasp of technical issues such as these, thro ugh his precise surveying Data. Meridianus, in Ainsworth, is described aspertaining to noon or noontide, referring to the Suns change in longitude at its daily zenit h. Ainsworth also has another translation which gives Southern Meridional which wo uld only be an accurate description if viewed from the northern hemisphere, so i t is technically not a definitive translation. This somewhat oblique definition would be derived from the declination of the sun to the horizon viewed and defin ed by observers north of the equator which (with tables) defines Latitude. Howev er, it is from this translation that most commentators have derived Southern angl e from Melkin s text. It is also worth noting that meridianum anglum could be trans lated 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 if the Southern is part of his meaning. More likely he is refe rring to the angle at 13 degrees to the St Michael Ley line. Essentially the word meridianum is conveying the sense to us, of an imaginary line and this was surely Melkins intent. It could however be a word that he used to s ubstitute for another descriptive word, known in his day, which would convey a s ense of a Ley Line. The recent nomenclature of Ley or Ley line must have had an ea rlier 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 informat ion given in another text that he sourced that may have been old Judaic, from Zera hs descendants.. This presents a confusing set of circumstances where a Megalithi c site is referenced by a Monk who lived anywhere from the fifth to the eighth c entury 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 divin e 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 be fore Zerahs 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, wa s it Michael the Archangel? We arrive back at the same circuitous dilemma of whether Melkin was the actual s urveyor and the reader will only be able to make his own judgement at the penult imate sentence of the prophecy, where Melkin is giving directions within the loc al 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 b y 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 dismantle d. This leads to another puzzle, who did the dissembling of the St. Michael chur ches and who tried their hardest to hide Father Goods message from Rome by eradic ating Maihews reference. Is this group, society or order still actively suppress ing through the ages? The most intriguing puzzle (second only to Melkin and his riddle) is the Megalithic usage of sites and Leys and the surveying of such a con struct 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 l ines and stone circles be widely known today. Oratori; fromoratorium in late Latin meaning a small or private chapel of prayer w hich would fit the description of the wattle church or the later wooden clad bui lding in Glastonbury. The question of whether Melkins prophecy has had scribal ch anges 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 at tentions 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 Glas tonbury into Avalon. Although his manuscripts were read by several chroniclers a t Glastonbury, we do not know if he was a Glastonbury acolyte and therefore woul d have wished to concentrate the gaze of the quester toward the grounds of Glast onbury, 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 u nderstanding. We do not know if he set out deliberately to misdirect enquirers from locating t he 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 asAppointe d time. It would seem that following the wordoratori with cratibus, which all commentators h ave 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 Melkins original text however i f we start on this investigation we will be none the wiser. Cratibus fits descript ive clues in the local vicinity of Burgh Island and so does ora tor. It is as if M elkin 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 Melkins original text could have read orari from Orariusgiving sea shore and an addition of t he letters t and o to the middle of the word by a Glastonbury scribe would have rend ered the word oratori. This is a possibility having already seen the interpolation s 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 t or fromtorus were split. Ora translates asthe border or coast of a country; particular ly the sea coast or maritime district, while the Latin word oralis translates as mou th, entrance or mouth of the River. The word tor from the Latin torus meaning a knoll or high mound of earth, orfrom 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 m outh of the river or Tor by the sea which has been pre-readied (this could either r efer to the tomb which used to be the tin depository or the island within the le y line network. If Melkins intention was to give us the sense of a tower (dedicat ed to the Virgin Mary) by the sea, this would admit to a previous building (mayb e part of a monastic building) before the other St. Michael chapel was construct ed that existed prior to 1307. The previous building is alluded to in the Perlea svaus as where the latin book of the Grail became the source for the High Histor y of the Grail. L auteur du Haut Livre du Graal affirme mme que son texte est cop i d un manuscrit latin qui a t trouv en lIsle dAvalon en une sainte meson de religion qui sit au chief des Mares Aventurex, la oli rois Artuz e la rone gisent. The author of the High Book of the Grail even claims that his text is copied fr om a Latin manuscript which was found in the Isle of Avalon in a house of holy r eligion which sits at the head of hazardous tides where King Arthur and Queen Gu enievre lie . If we accept the holy house is a monastery which we will show existed in the las t chapter and we take Mares as meaning mare which translates as tide or tidal waters then take Aventurex as aventur which in old French has the same meaning as hasard, hasardeux, we surely are looking at Burgh Island surrounded by tidal waters as the Island of Avalon that used to have a monastery on it. The word Ma res could of course refer to the sea in old french as le Mar equated with le Mer and the sense could just be the Island in the adventurous seas. We shall return to this in the last chapter where it is clear that St.Michaels mo unt in Cornwall has been confused with Burgh Island in a Norman charter by Edwar d the Confessor. We will also show that the High History of the Grail portrays B urgh island in Devon as Avalon. Oratorii cratibus preparatis does lead the inquirer to conclude it relates to the wattled oratory in Glastonbury yet theprepared in that sense has little relevance. As an oratori is a religious hymn and an oratorium is a place of prayer, there ap pears an obvious association with choir, thus an association with the Perpetual Choirs, of which, as we have seen Glastonbury is undisputed. The translations th at have written chanting spheres of prophecy, when vaticinantibus has little to do w ith chanting; is realistically just a case of the mind associating oratori(religio us hymn) with church (wattled) where monks chant; giving rise to an association with Perpetual Choirs singing an oratori. However it was this association of spheres, chanting and perpetual choirs that i nitiated 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 Josephs burial site being within the grounds of the Abbey and subsequently enforced by geometric informat ion supplied on the bronze plaque. The pupose of which was to trick the enquirer b y the measurements displayed thereon; into thinking it had some association with the bifurcated line. This plaque as we have covered was purportedly to save for posteritys 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, that Malmesb ury had indicated some mystery lay within the design. 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 Malmesb ury who first mentions the business of wattle. What is the relationship of this mans ut ferunt in reference to Joseph on the one hand, then Josephs wattled church b eing described by him on the other and the corruptions of association we have se en so much of in the intervening years between when Melkin wrote and the obvious associations made from Melkins prophecy regarding cratibus and Joseph. Oratorii cra tibus preparatis would seem to be best translated as a tor on the coast with a pre pared crater. Cratibus preparatis, Cratibus: cratesfrom which we derive the modern word crate (originally from a wicker

basket for transporting) gives the Latin form cratibus, which translates as a bund le of rods wattled together literally, wicker-work or hurdle, wattled or interwov en. Cratibus as an adjective, literally means wicker, but cratitiustranslated means wattle and daubed. It would translate as Wicker, as in woven strands of straight po les giving hurdle. It 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. Cra tis 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 Melk ins prophecy or indeed this was the construction method and a small scribal chang e establishing a direct link to Glastonbury. Because of the words proximity to Su pradictis 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 e ntrance. Part of the ruins of Glastonburt Abbey Preparatis from parate, set purpose, by design, givingpre parate predesigned or Para tum 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 Melkins understanding of the old Neolithic networks supernatural power in as much as we are still ignorant today of its effect but this seems far -fetched. Yet at least he knew of the existence of Ley lines and may have had co mplete or partial understanding of their function. Melkin could also be using th e term Craterto 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 bu t assuredly the cave was pre-readied because without the cave Ictis function of a n Emporium would be redundant and the Island would not be specifically pointed t o as the place where the tin was taken to. Now we know that Melkins puzzle works on many planes and if we use the word potenter as meaning effectually or Judiciousl y from the next line in conjunction with cratibus preparatis and super potentem a dorandam uirginem,we could contrive the meaning The Tor by the sea with a pre-pre pared crater over which effectually is the Adorable Virgin. This again is tentati ve. There is a long standing tradition on the Island that a monastery once exist ed, so when Melkin wrote his riddle, did he know of a previous building dedicate d 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 prepa ration, referring to the embalming fluid contained within. This will become clea r when we investigate the cedar embalming fluid surrounding Jesusbody .There is h owever on another level a completely different meaning that can be extricated sp ecifically relevant to the tunnels entrance. This seems to be the real clue to t he Tombs entrance with specific localised instructions assuming in Melkins day t here 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 ca pable, 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 al so means to pray, as in this examplead orandum vero et communicandum ..which transl ates as in truthful prayer and communication. Is Melkin sending us toward where on e prays ? Ora as we have seen translates as by the sea coast, but also has another s ense giving extremity, brim or edge, so with virge is this Melkins meaning extremity o f the verge because already the Marmore has told us that the island is by the sea . The Vera historia de morte Arthuri, provides a tradition for the burial of Arthur and most of these traditions have an echo of truth. Here Arthur s body is taken to be buried in a certain chapel dedicated to the Blessed Virgin Mary,(Adorable

Virgin) but since the entrance is too narrow to get the body into, it is tempora rily left outside while a storm comes and fog obscures everything. When the fog clears the body has disappeared and in its place there is a sealed tomb. Some say that this is where the body resides; others claim that it was mysteriously carr ied off to an unknown destination during the storm. Are we talking here of a coas tal location where storms and fog occur where we know the entrance to be on an I sland....... with a sealed entrance that might once have had a monastery or chap el dedicated to the virgin Mary situated upon it. Is this Melkins meaning of ador andam virginem Virginem derived from Virga giving virginalis with an obvious reference to the Vir gin Mary. adorandam virginemmeans The adorable virgin or maiden. This sentence essen tially is intonating precise local instructions to the entrance of the vault, gi ving its relation in the local vicinity to the crater and where an old church us ed to be situated. Diodorus Siculus who leads us to Ictis in the preceding chapt ers, 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 say s that Latona was born there and for this reason, the inhabitants venerate Apoll o (the Sun God) more than any other god. They are, in a manor, his priests (Drui ds), 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), ador ned with many consecrated gifts(Ley lines). Latona had to give birth to Apollo and Artemis the twins of Zeus on an Island no t accounted as land and not attached to the sea floor; Procopiuss Otherworld which existed in Britain. However, it would seem as if Melkin is giving direct instructions as to where th e entrance to the sepulchre is. If we split adorandam into ad orandam it renders in p rayer 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 supradic tis as a whole whilst splitting supradictis intosupra ad ictis, we get the sense upwar ds one is able at the edge of the verge up high in Ictis. supradictis : Normally translates as aforementioned. Melkin is clever here with th e word supradictisto make it look like he is relating to the sperulatis, as if suprad ictis 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 onl y 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 re ndering,above ,aloft or on high. This may be an indicator of Melkins confidence a t 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 is synonymous with Av alon and is responsible for changing the name as well as obscuring the location of both. We will investigate further in relation to Leonardo Da Vincis connection to this Island and the subliminal messages he has left for posterity and the way that wo rds and paintings are used to allude to concealed meanings. The most striking re velation about this obvious reference to Ictis is; how does Melkin know it was c alled Ictis? Had Melkin indeed read the Greek and Roman accounts of Ictis and de duced himself, that the place is synonymous with Josephs burial place or was the history explained in a manuscript that expressly gave an account of Josephs conne ction with Ictis. The latter seems most probable as even in Melkins era Ictis wher eabouts was lost to classical chroniclers. Even if Melkin did witness Arthurs bur ial and saw Jesuss remains, there would have to be some form of writing explainin g why this Island was chosen by Joseph and related the islands historical name s ix hundred years after Josephs burial. It is this body of writing that would appe ar to be part of the source for Melkins Book of the Grail. It would also seem tha

t the Templars that built the St. Michael church design returned the Book of the Grail to the sarcophagus; otherwise this book would have come to light. From th e quote above in the High history of the Grail it would seem that Henry of Blois who derives his knowledge from the French material was informed that the Grail material was from a religious house on an Island but he had no idea where Avalon was. It is the opinion of the Author that Melkins Book of the Grail was deposite d 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 a pplies to the external crater dug by the original operators of Ictis so that the y could get their cart to the tunnel entrance leading to the storage vault: crati bus praeparatis, super potentem adorandam virginem, supradictis meaning in a prepar ed crater at reaching the verge toward where one prays up high in Ictis. Showing the Cove stone within Avebury stone circle where the bifurcation or fork occurs between the St .Michael Ley line and the Joseph line at 13 degrees. sperulatis locum habitantibus tredecim: sperulatis: Most translators have rendered this word string where the aforesaid 1 3 spheres rest but with the word sperulatis, Melkin has set out to baffle the reade r. 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. Me lkin 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 convi nce the reader that the two words sperulis and sperulatis have one and the same mean ing. However his use of the word for the second time has not the same sense as i n circle or sphere, but rather in its composition, being comprised of degrees. M elkin 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 instructi ons, it is possible Melkin imagined that one would associate the word with its c omposition or definition and derive from it the enumerated angle. It might appea r that Melkin has used a play on words assuming that the reader would know that s peraulus means to be looked for. The word locum is rendered as where by most commentators but this same word also t ranslates as tomb or sepulchre in Ainsworth. Locum generally understood by transla tors as locus, refers to a place such as the location or place being discussed. The word habitantibus rendering to dwell orabide, seems very out of place in this se ntence 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 just as we toyed with V atican Antibus. We could arrive at antiboreus which translates as looking towards th e north or from anticus translating as the fore part or southward. It is only becau se 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 ha ve the locum as a sepulchre abiding in the fore part or southward of the 13 degree s, 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 precis e 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 accoun ted as a rounded up 13 degrees. Figure 24a Showing the exemplified three sides of the right angle triangle givin g 12.84 degrees Tredecim: translating as thirteen. Sperulatis may give the translation degree by i ts 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 c onveys as long as the sense is understood, i.e. a tiny sphere or circle as the s ymbol used for degrees. However the angle of 13 between the Joseph and St. Michae l 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 Melkins dire ctions would be difficult in the extreme but it is oddly quaint that a crop circ le nestles comfortably in the opposite angle to that indicating the 13 degrees j ust to the right of the Avebury circle as shown in figure 25.

Figure 25 Showing the 13 formed between the St. Michael Ley line and the Joseph l ine that Bifurcate at Avebury. Habet enim secum Ioseph in sarcophago duo fassula alba & argentea, cruore prophe te Jhesu & sudore perimpleta: Habet enim secum, literally translates as for he has with him, secus giving nigh to o with. This sentence usually translates as Joseph has with him in the sarcophagus t wo vessels, white and silver, filled with the blood and sweat of the Prophet Jes us. Melkin in this second-half of the prophecy seems to get less obtuse but his u se of words indicates he is still supplying occult information. One assumes thes e 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 origina lly in the Grail stories was corrupted into two beer jug like vessels on the Gla stonbury Arms. Ioseph in sarcophago: in the sarcophagus or sepulchre or tomb, Joseph. has with h im. Duo Fassula: twofassula before the Grail stories were written, must have confused th e monks when the singular Grail appeared around 1150AD. At least this might have prevented a falsified find of Josephs remains, being totally unable to produce s omething so sacred as the blood and sweat of their Lord. It is not clear if ther e is an exact translation of fassula and it seems a direct obfuscation. Commentato rs have assumed that the Grail is a receptacle and it would seem that even Helin and is trying to rationalise three threads; 1) two vessels that he must have hea rd 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 si tting 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 s ounds 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 G raal. 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. Thi s will be elucidated later, when we will see that the Graal from Gradatim are th e degrees or stages of spiritual enlightenment in Biblical Time, rather than the p hysical 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 wor d white by most translators. In fact it directly refers to a white cloth. This of co urse would confirm the assumption of the white grave cloth otherwise known as th e Turin Shroud of which there was mention in all four Gospels. argentea from argenteus meaning of silveralso translating as clear or bright but usua ly to do with silver, a mass of bullion, coin or money. It also has another mean ing of plated(as in silver plated) or overlaid. Argentatus giving silvered, over pla ted or againoverlaid. Is this the heart of Melkins 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 fr om that Latin word for blood, cruore then led to cruet and from blood to vessel. Man y researchers have chosen to translate as two cruets, leaving outfassula as the vess el and converting the blood supposedly contained in the vessel into the vessel i tself, 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 theduo fassula in that fasclaa swathe or breast cloth and fasciola swathing cloth, is meant as a doubled white cloth covered in sweat and blo od 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 f irst to exhibit the Turin Shroud, had removed it from the tomb it would explain its sudden appearance in the 1350s. Perimpleta; has always provided the word for full, in the context of filled with th e 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. c ompletely 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 Melkins misdirectiona l intention. However there is no evidence of the word existing as written here, so one can co nclude it must be part of the riddle to be solved. peri is a Greek word meanin g around and is usual as a prefix meaning "about, enclosing," as in the word pe rimeter .. a "line or outline around a figure or surface. Pleta,literally giving, I pl it in English, meaning to fold or as the definition gives, "to bend cloth back ov er itself. This seems to show that Melkin has a message to convey that Jesus is i n an enclosed fold or enclosed in a fold. It appears to confirm and describe the Tur in Shroud as the article that Melkin is describing; that is the white cloth that covered Jesus while he was in Josephs tomb in Jerusalem (if he ever was). The di fferent accounts regarding the cloth after the tomb was found empty, can largely be regarded as padding for the justification of a first-hand account,(all Gospe l accounts differ) and each individual account given by the Gospel writers addin g credibility to their personal explanation of the resurrection. There is no dou bt that Melkin is letting the world know that a doubled grave cloth, covered with blood (from wounds) and sweat from the prophet Jesus..and it was Jesus who was e nclosed in this folded cloth just as it is shown by the image on the Turin Shrou d. The explanation of how the outline was formed and when the shroud left the se pulcher will be elucidated shortly. The prophete Jhesu is a poignant appellation, many researchers linking this expr ession 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 Jesuss comi ng forth but also that he was the fulfilment on one level of understanding, of w hat they had predicted and thus, was one of their Genre and part of the Divine p lan. We now have Melkins intended meaning of; Joseph has with him in the tomb a do ubled white folded cloth that was laid over the prophet Jesus and outlined by hi s sweat and blood. Melkin again by naming Jesus in this way is making us believe th is is just a reference to him and not that we are Talking about the Turin shroud and his body. Cum reperietur eius sarchofagum integrum illibatum, in futuris videbitur et erit apertum toto orbi terranum: Cum reperietur eius sarchofagu; translates aswith the discovery of his sarcophagu s . Integrum; from integrates translating as entire or whole. This is in reference to th e 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 w orld. The translations of this sentence appear for the most part as; once his sarcophag us 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 undef iled, 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 prai se to God at the island so is this sentence referring to that same point in the fu ture. 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, in dicating that it will be a change in the religious system with global ramificati ons. Open to the whole world; indicating, not a Christian world, but an all-inclus ive world of Muslims and Jews of the Abrahamic traditions, but also including al l 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 translation, by inference, is indicating a point in time i.e. with the unveiling of the sarcophag us. This is the commencement of a 1000 year period spoken of in Revelation 26:6 Bl essed and holy are those who have part in the first resurrection. The second dea th has no power over them, but they will be priests of God and of Christ and wil l reign with him for a thousand years. Melkins understanding of Time is what most qu alifies him as a prophet and why such great importance should be attached to thi s 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 10 00 years which are to follow . A fuller explanation of time, times and half of ti me will come shortly. Ex tunc nec aqua nec ros celi insulam nobilissimam habitantibus poterit deficere . Ex tunc; 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 d ew of heaven. Melkin starts the sentence ex tunc or literally from that time, indicat ing again the expectation of change at the point of time when the tomb is unveil ed. What Melkin understands is that religion in general with its multitudinous d ead 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 contr ive their modus operandi nec aqua nec ros celi; this is again confirming God-given blessings from that ti me forward. Rain and dew are metaphorical for spiritual blessings sent from heav en and from thenceforth, never failing those who are converted in that island. H owever, 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 nekr osis "a becoming dead, state of death.Now the reader may find this next bitincomp rehensible but it is based upon the correct interpretation of the prophets and t his is Melkins reference to the spiritually dead. It shows that he is fully aware o f thedegrees of spiritual progress of Man set within the finite parameters ofBiblic al Time. This expression Spiritually dead is encapsulated throughout the prophets a s those who come out of spiritual Egypt and do not obey the Law engraved within th em i.e. the denial of the testimony of Jesus. Those that do this are accounted sp iritually dead but those that accept his testimony are accounted as alive-or livi ng. This is overcoming the first death spoken of in Revelation. However those th at accept the testimony of Jesus by coming out of Egypt yet afterward with the pre ssures of life, and the innate qualities of corruptness that are the lot of the human conditionthey fall away into non-compliance with conscience or disobedience to that engraved upon their heart. These then undergo and experience the analagousF all of Jerusalem. This is referred to throughout the prophets and of course is fo llowed by the seven years of compliance (known spiritually as the captivity), a pe riod 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 a cknowledgement and compliance, spiritual peace is found,(the goal of the Divine

plan) and this is the overcoming of the second death also mentioned in Revelatio n. Failure to comply in the spiritual captivity period, results in the second deat h i.e. spiritual death (non peace). The three periods or degrees of Gnosis; firs tly the coming out of Egypt, secondly the return from the Captivity (in the Spir itual sense) and thirdly the heavenly state of spiritual peace, are synonymous w ith the three days that Jesus speaks of, when he refers to the rebuilding of the Temple. This is how this Shir ha Ma a lot fits in as the Grades or steps toward t he 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 arefor death to death; and such as arefor captivity t o 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 ca ptivity 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 sovereig n over the kingdoms of men and gives them to anyone he wishes. Daniel 4:32. Danie l 4:25. The evidences for Melkins double meaning here rely on elucidation in a later chap ter as a digression here is not opportune and the explanation involves the issue ofBiblical 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 prophec y and the Island of Avalon we have been trying to locate. This scribal alteratio n was most probably innocently changed before or by John of Glastonbury when tra nscribing Melkins prophecy. Melkin wrote originally the word insalem as a pun becau se with this word the purport of his occult meaning is passed to the initiated b ut also the mundane sense is conveyed. Melkins original would have read; Ex tunc n ec 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 fro m that time there is no water for the dead but those that live in (heavenly) pea ce, 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 seve n 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 peo ple. Isaiah 11:11. insulam nobilissimam; ostensibly translating as noble Island in the one sense as M elkin intended but as we have seen, this originally would have been written as t he non existant Latin word insalem, which when split gives in peace the very objecti ve 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 la nd, is the key to the understanding of the vast body of knowledge incorporated i n the prophets. A difficult concept to grasp, but the rest and peace, that the pro phets speak of is spiritual and not historical. However like so many words in Melkins prophecy, the outward word suggests a mis-s pelt meaning, yet when uncovered, the occult sense is revealed just as in Ushers version giving Judioialem instead of the modern corrected or assumed form of Judi cialem to conform with Saphat. Judioialem was probably a corruption or conscious sc ribal correction and almost certainly the original word that Melkin would have w ritten was Judiosalem. The reason that this assumption can be posited is because i t is a certainty that Melkin understood the message of the Biblical prophets. Th is can be assumed by his understanding of Biblical time which can only be gleane d from the prophets of Israel. habitantibus poterit deficere habitantibus from a root of habitatio , habitator ,habitatus or habito giving to d ive in, or abide. Melkins choice of words is exact and precise to convey the sens e of a spiritual place where one lives at peace, much as today the modern expres sion 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) becomes by mental transformation.. as Melkin comprehe

nds, a mental landscape of peace within which one can potentially live. This ess entially is the Kingdom of Heaven that is referred to by Jesus as an earthly att ainable state the likes of which he proclaimed to be at hand or attainable. Unfort unately the opposite state being equally attainable. The subject requires an elu cidation 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 set point, in that time. Poterit; from a root describing drink or drinking which again has biblical connota tions. Drinking is synonymous with acceptance of the divine plan or Gods word and of what is revealed by the prophets of Israel. The real sense of spiritual drin king can by association be equated with the satiation of spiritual thirst as in Jeremiah 49:12This is what the LORD says: "If those who do not deserve to drink t he cup; must drinkit, 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 t he nations will drink continually; they will drink and drink and be as if they h ad never been! Here again in Mark 10:38 Can you drink the cup? But Jesus said to t hem, "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 tran slators have it. Per multum tempus ante diem Judioialem in iosaphat erunt aperta haec, & viventib us 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 declar ed to the living. Per multum tempus ante; translates as a long time before and relates as we have al ready seen to the 1000 year period from the time the tomb is unveiled before the day of Judgement i.e from the time that Josephs and Jesus tomb is unveiled. This is the last period of the seven day period of 7,000 years that constitute the fr amework of Biblical Time. diem Judicialem. diem Judicialem which is purely conforming to the notion of its c onnection to judgement day may have undergone a scribal change. This has been du e 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 de pendant upon how the prophet is referencing the subject, this determining the un it time measure expressed. Melkin here most probably wrote Judiosalem which obviously is word play on Jerusal em as well as being a subliminal joining of Judah (Judeo) and Salem which has be en changed to judicialem because of its connection with Judgement day. Exactly w hat Melkin intented is most likely to have beenJudeosalem The day of Judahs peace or p eace of the Jews referring to the spiritual peace of those coming out of spiritua l Babylon which takes place on the day of Jehosaphat, as long as the thousand ye ar period is understood as a day being the seventh day of the one week of Biblic al time. Melkin is using the word Salem from which Jerusalem is derived from Uruali mum , Foundation of Shalem; Salem coming from the word shalem, shalom, shalim or s alam meaning peace; the city of Jerusalem which dates back to the early bronze a ge, where Abraham and Melchizedek met. Judahs 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 Egyp t primarily and then subsequently returned from the Babylonian captivity, (Babyl on the Great in the spiritual sense) and then found peace through adherence to t he Law and acknowledgement of the existence of God. This view of the prophets be ing not only historical, seems newly contrived, but is the essential perception although not intellectually or theologically comprehended, that unites and is pe rceived by the Abrahamic faiths in iosaphat: Melkin has steered the reader into assuming a place, by prefixing Jo saphatwith in, when he is quite aware of Jehosaphats meaning as a period of biblical time (which is the 1000 years of The Times halved) and accounted as a degree of s piritual awakening being the third day of the three time periods, time times, an d 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. Judiosal em, became Judioalem and was then changed toJudicialem because of its association w ith Jehosaphat being commonly associated with the last Judgement. The rendering of Saphat as judgement in the previous passage is incorrect, when potens in Saphat, sh ould be understood as he whos might is in spiritual awakening in direct reference t o 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 nation s". It is from this passage that Christians derive Jehosaphat as the last judgeme nt, which is exactly what Melkin is alluding to. Due to its attachment to a valle y, theologians have assumed it has a geographical location, but like mountain in b iblical 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 i n Biblical Time that has become a blueprint for a spiritual landscape, this transl iterable approach to the comprehension of the Prophets words becomes clearer. Th e prophets speak of the nations and their attributes dualistically applying to r eal 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 Jehosaphats meaning is captured with the passage in Matthew. 25, a nd bears witness that the voice of Jesus can be heard by everyone that spiritual ly 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 c ontrived but we will come to this when discussing Biblical time but the point is t hat Jesus did not only come for the Gentiles but all the children of Israel. Evi dence 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 p eriod 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 gl ory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32And before him shall be gathered all nations: and he shall separate the m one from another, as a shepherd divideth his sheep from the goats: 33And he sh all set the sheep on his right hand, but the goats on the left. 34Then 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: 35For I was an hunge red, 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. 37Then shall the righteous answer him, sayi ng, Lord, when did we see you hungry, and fed thee? or thirsty, and gave thee dri nk? 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 i t unto one of the least of these my brethren, ye have done it unto me. 41Then sha ll he say also unto them on the left hand, depart from me, ye cursed, into everl asting fire, prepared for the devil and his angels; 42 For I was an hungered, an d ye gave me no meat; I was thirsty, and ye gave me no drink; 43 I was a strange r, 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 s ay unto you, inasmuch as ye did it not to one of the least of these, ye did it n ot to me. 46 And these shall go away into everlasting punishment: but the righteo us into life eternal. erunt aperta haec, & viventibus declarata; usually translated asopenly shall thes e 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 spiritua

l awareness. Viventibus, the living or alive, has the same connotation as in prophe tical literature, as those not spiritually dead. Throughout the prophets this no tion 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 r espector 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 unc overing of Jesus body. The reason for this is obvious in the proofs it will provi de for the future, not only of the veracity of his prophecy but substantiating t he words of the Prophets of Israel these confirmations and the realisation of a Div ine plan will cause a paradigm shift in consciousness. Jesus and the Archangel M ichael 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. Figure 25a Edward Burne Joness Tapestry ofThe Failure of Sir Gawaine & Sir Uwaine at the Ruined Chapel showing St. Michael the Archangel as the one entering into t he Grail chamber to ask the fabled Question; Who does the Grail serve? 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 vers es, only that an of an angel on whose forehead was written Je sui apieles forche del trs haut signour, I am called the strength of the Most High God; and as related in Revelation the leader of Gods 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 se cond witness in Biblical time as Daniel speaks of his arrival at the end time of what he instructed as being encapsulated within the parameters of Biblical time . It would seem by the Templars dedication of all the St. Michael churches within our design that 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, M elchizedek and the Archangel Michael are one and the same and there is undoubted ly 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 afte r him specifically. It is through the Archangel that the Dragon is killed .The A rchangel being inextricably linked to accounts in Revelation and the Prophets, s howing Biblical inter-relation with the spiritual quest of the Grail romances all i ntegrally linked to Jesus the Archetypal son of the God of Israel. It is HE who sp oke through the Prophets, who mankind calls God, whose plan it is, to elevate th e Consciousness of Man, and this is also allegorically replicated as the ascensi on of the steps by degrees to the Temple. It is God that carries out his Divine Plan in Time, but the Archangel Michael wh o seems to have lived throughout time is inescapably linked to all aspects of ou r investigation. His name is linked with the Island, with the Grail and as the prote ctor of Gods 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 th e lord lives, in whose sight I stand, I do not stop one day or night praying inc essantly for the human race, and I indeed pray for those who are on the Earth, b ut they do not cease committing iniquity and fornications; and they do not do an y good while they are placed on earth and you have consumed in vanity the time i n which you ought to have repented. Figure 25b Showing the St. Michael Ley line...... the Joseph line relative to th e Island of Ictis which Joseph visited as a tin merchant. This shows the ingot w reck sites proximity to the the Island of Avalon. Chapter 12 The connection between the Pyramid on the British landscape and the Grail storie s. We will now return to the geometrical pyramidal shape that has been central to o ur investigation so far. In southern England, Neolithic man had much the same ai

m as the Pyramid builders in Egypt. When we consider the amount of man-hours employed to build just one feature such as Silb ury Hill, this design or device made up of nodal points and Ley lines, like the purpose of the pyramids, must have been thought by their constructors to carry o ut a specific function. The Egyptian pyramids seem, to have been built ostensibl y as funerary monuments and current opinion for their existence varies widely. O ne can assert that there was a gradual technological advancement in the construc tion methods of pyramids, because of past failures, collapses and mistakes on an gles during construction, culminating in projects such as the six and a half mil lion tons of limestone being used in making up the Cheops Pyramid. Figure 26 Showing Silbury Hill, where archaeologists calculate that the hill was built about 2,500 BC and that it took 18 million man-hours, or 500 men working for 15 years. The modern theory, without any other viable explanation, is that the pyramids we re built purely for the satisfaction of the Pharaoh. This theory is based upon m ans supposed urge attested to in Genesis 11:4. Let us build us a city and a tower, whose top may reach up to heaven; and let us make a name. If they were used for funerary monuments in Egypt, why was it that in Mexico they were used for human sacrifice and yet the Mayans used their pyramid structures for both purposes? Wh y were the Mayans and the Aztecs building structures the same shape as the ancie nt Egyptians were building 3000 years earlier? The Pyramid of the Sun at Teotihu acan has exactly the same base area as the great pyramid of Cheops yet uses only two and a half million tons of rock due to its lesser angle and step constructi on, yet this too is astrologically aligned like Cheops, so one must ask, how are these similar constructions related? Why are the bases of the two pyramids so s imilar? How did the Egyptians achieve such accuracy with the ratio of height to circumference in the Great pyramid, which represents the squaring of the circle 1/ 2? Did the Aztecs and Mayans lack the technological know-how, not having had t he revious construction trials? Basically, the Egy tians built yramids according to sim le gradients of 3:1 and 4:1, the 3:1 gradient giving 43.5 degrees and the 4:1 giving the 51.52. The latte r is very close to the yramid on the British landsca e. This is very nearly the same height ratio between the two 18 and 26 foot yramids that existed at Glast onbury. The Egy tians could have used a sim le method of measuring long horizont al distances by counting the revolutions of a cylinder with the same unit as dia meter. Creating the British yramid in this fashion would have been a real achie vement. Just how is it ossible to roll a cylinder across the landsca e and how did Melkin know with such recision that it is 104 nautical miles from Avebury t o Burgh Island and how did he know of an angle of 13 between two invisible lines? Across the millennia a similar sha e has re-occurred in the sha e of the yramid , so what do they have in common, and why are they constructed? The yramid dis lays certain mathematical truths. These constructions are astrologically aligned. Huge amounts of Labour have been s ent in their construction. The essence of a yramid reflects, for its builders the harmonies of mathematics which surround mankind daily within a four dimensional understanding. This is r e resented by its four sides rising from Mother Earth under the daily influence of the lanets, being reflected by the alignments in its construction. The commu nity of builders in a s ecific locale is re resentative as a microcosm of mankin ds em irical quest that rises and as ires to the analogous yramidion of full consc iousness through the s irit, which started with Adam 6,000 years ago. From the earliest dawn, when man s as irations were thwarted in building the tow er of Babel, so that he might be as high as God there has been left on his syche (co llective s iritual understanding), an indelible residue of this ex erience. Even if this story is allegorical, in essence it ortrays a truth in conce tual under standing that without mans acce tance of God, no structure will be achieved and th e construct of the yramid is subliminally re resentative of that growth to full consciousness. It is this sub-conscious im rint underlying in the syche of the various communi

ties that has attem ted by means of construction, to satiate this desire or subl iminal otential. It would seem that for this reason we have been left these var ious earthworks today. The likeness of huge s iritual endeavours, are built to h onour their King or Pharaoh, yet to enshrine their mortality. The yramid builders likened their construction to the life of a man and mankind , influenced by the heavens while on earth (bound by time in four dimensions), y et urged by the indelible im rint to leave behind him a re lica of his s iritual endeavour. The Pharaoh in death left behind him hysical evidence in structure of this innate struggle that the Pharaohs had against what was a re-set lan of God. These yramid forms became subliminally re resentative of the overall s iri tual endeavour of mankind. The modern mind cannot gras the fact that at Gods int ervention in Adams awareness, disobedience occurred in mankind in not wanting to hear Gods voice and this is borne out in Biblical stories of the Pharaohs lack of obedience. This form of disobedience came more from lack of awareness as a rece tor until of course the Mosaic Law was established. It is this initial s ark of Consciousness, im lanted in Mankind that has seen his meteoric rise over the las t six thousand years. The yramidal structure is an icon or testimony to man s four dimensional interr elatedness with the rest of the universe, that bears witness to his em irical u ward growth and rogression to the high oint of his achievement. Each man s lif e is insignificant, yet art of the em irical structure of humankind s eventual s iritual achievement. As we shall cover shortly the Em ires in this em irical yramidal structure and their leaders such as Pharaoh, Darius and Alexander the G reat feature in Mans rogression as witnessed in the Biblical ro hets. It become s clearer that these Em ires and their leaders act as icons and are art of this construct of Time and as such are referenced by the ro hets. It is for this reason, that in the biblical scri tures, we hear subliminal refer ences to this yramid structure, in the stone that the builders rejected, referrin g to the yramidion that rests u on the em irical structure and Jesus as a simil e for the yramidion, the head of the cornerstone. Those who don t acce t Jesus as art of a definitive Divine Plan, are the builders who reject that there is a G od. The Pyramid builders form, on one level of understanding, is re resentative of an individuals work toward Gnosis in Biblical Time. On another level of unders tanding the yramidal structure is a re resentation in form of Man s full develo ment in consciousness and this consciousness, being based on form and structure (em irically built). This develo ment is being built em irically over time by G od according to a lan in this world, in a re-set time structure and this work has only one aim, the elevation of Consciousness. It stands to reason that if th ere was no lan or structure, how could there be ro hecy? Pro hecy, by its very nature is the roof of structure, redicting in time the verifiable outcome of that lanned structure in a different time, the understanding only being cognisa nt of these roofs through s iritual elevation. Alternatively one could osit that ro hecy is guesswork and reliant u on inter retation, but if this is the case, why is it that the three Abrahamic religions, are all based and believe in the biblical ro hets? Presently not understanding yet erceiving the truths of the Pro hets. How is it ossible that such contrar y bodies of dogma that have been contrived by the Abrahamic faiths all agree or sub-consciously recognise the rofound revelations and truths contained within t he words of the ro hets of Israel? Moreover is it not more astounding that Moham edbased his own truths on the ro hets of Israel and the enmity between Islam and the Jewish and Christian faiths is based u on one or others better understandin g of how to inter ret the ro hets. All the Abrahamic faiths believe in the ro hets because they recognised the truth of what they said on an unconscious level , but did not have confirmation of the truth of what they ro hesied because all three believe these scri tures truths only a ly and relate to the time in hist ory in which they refer. This is because they did not understand the nature of t ime. Yet it is these very roofs that are about to be unveiled and as Melkin for esaw, at a s ecific oint in time. The ro hets not only s oke historically, of Gods lan concerning the Jews and Je rusalem but across time to all of mankind. Again we will delay this to ic as we

Figure 27 Showing the Great yramid of Cheo s overlaid on the British landsca e with the alignment to Cheo s from the air shaft. The reader will notice that in figure 27, those which are commonly referred to a s the airshafts to the king and Queen s Chambers within the overlaid yramid of Cheo s, exactly align to the oints on which the St. Michael Ley Line and the Jo se h Line exit the yramid on the right hand side. This could of course be coinc idence, so let us extend southwards the air shafts, from what has now become the left-hand side of the fli ed yramid image. Another remarkable coincidence seems to occur, which shows the airshaft from the Kings chamber running straight through Avebury and landing recisely on the to of the Great Pyramid of Cheo s, 1,950 miles away (figure 28). This would seem m ore than just a coincidence, when one considers the fact that we have just overl aid the drawing of the Great Pyramid onto a yramidal sha e originally started b y Megalithic man. If we consider that this may have been architecturally designe d and finished by British Neolithic man this seems farfetched. But these eo le may in turn have been descendants of Judah coming from Egy t. Dont forget it was Melkin who informed us that Scotland was named after Scota, Pharaohs daughter. This design, embodying hysical features on the British landsca e, a ears to ha ve existed since the Neolithic age but in the early fourteen hundreds, it become s a arent that another rebuilding or renovation of the design took lace with t he a earance of the St. Michael churches. The accuracy of this design seems to correlate with other ancient man-made features on the globe. It should be noted that, if the angle of the line had been off by 1 over the dist ance of 1,950 miles; this line drawn within the to air shaft, running through t he centre of Avebury across Euro e into Africa, would have assed 35 miles dista nt from the Great Pyramid. It, in fact runs exactly to the centre of where the yramidion of the Great yramid would have been. It is also interesting to note at this oint, the relationshi between Avebury a nd the Great yramid of Cheo s. Figure 28 Showing the Great circle route from Avebury to the Great yramid of Ch eo s at Latitude 30. Geogra hically, the line drawn between Avebury and the Great Pyramid, constitute s the Great circle route between the two oints, and at these oints, subtends at an angle with the horizontal line of latitude. At Avebury, the Great circle rout e creates an angle of 30 with the horizontal latitude line at 51 north. At Cheo s however, conversely, an angle of 51 is created with the horizontal latitude line at 30 north as seen in figure 28. Another extraordinary coincidence is the fact t hat the base angles of the yramid on the British landsca e of 51. 25, are recis ely the latitude of the centre of Avebury which is 51 25N. If one was to carry out the same rocedure with the lower air assage that conne

have already diverged too far from our resent enquiry on the yramidal structur e. Nearly all de ictions of cross sections of the great Pyramid of Cheo s today are drawn from a ers ective of the artist standing on the eastern side of the yra mid. Taking note of the similarity of osition of the St. Michael Ley Line and t he Jose h line which are now art of the British yramid construct, and which ex it the yramid on the right hand side one can see that there is a similarity to the air shafts on the Great Pyramid. If we lace an overlay of a technical drawi ng of the Great Pyramid of Cheo s on to of our yramid, we can then see if ther e are any similarities. It seems ertinent that this British Pyramid being in the West should be viewed from a Western ers ective. One can observe from the overlay of the Great Pyrami d, (viewed from the West), on to of our constructed Pyramid u on the British la ndsca e, some astonishing similarities between them in figure 27. However, there are some limitations to this overlay and in attem ting a similar exercise, we s hould be aware that it is im ossible to bend a ane of glass around a s herical object. There is some distortion at the corners of the overlay in that, they a ear u turned against a curved earth.

cts with the Queen s chamber on the left of the yramid and to follow its rogre ss across the English Channel into France, one would find that it falls exactly on the Old Tem le site of the Knights Tem lar in Paris, just north of Notre Dame Cathedral, right in the heart of the ancient city of Paris. Notre Dame Cathedral, as well as Chartres Cathedral were built by the same guild of Masons who ossessed the arcane and occult knowledge that was embodied and b ecame infused into the Tem lar organisation. This occult architectural knowledge was handed down through the centuries. The Tem lars in effect, ooled arcane an d scientific knowledge which existed across Euro e from the aristocratic estates and laces of learning including of course material tro hies from foreign lands . It was the Tem lars, or the residue of the disbanded organisation, as we shall discover shortly, who were res onsible for the construction of all the St. Mich ael churches that have acted as markers on the British yramidal design. The oth er coincidence is that, if we look for more alignments involving the Archangels n ame, it a ears to coincide with the overlaid Cheo s yramid. At the bottom left -hand corner of figure 29, the u er red line running arallel to the assage le ading to the underground chamber beneath the yramid of Cheo s runs, directly to the hermitage island of Skellig Michael from Michaels Rock, now called Burgh Isl and. Skellig Michael translates from Irish asMichaels Rock and from there, we can s ee another alignment that runs also from Skellig Michael through St. Michael s M ount in Marazion and onto Mont St. Michel in France, but we shall return to inve stigate these alignments further on. Figure 29 Showing the St. Michael alignments from Skellig Michael through St. M ichaels mount to Mont St. Michel. If we have a close look at figure 29 we can also see that St. Michaels Rock (Isla nd of Sarras) is in the assage to the underground chamber Figure 30 Showing the airshaft alignments and the underground assage to the Is land of Sarras. It is also a coincidence that the Jose h lineruns directly through Dragon Hill whe re the Uffington horse is found. Dragon hill is the su osed site of where St. G eorge killed the Dragon while the Archangel Michael erformed the same deed in t he Book of Revelation. Herodotus records a legend which refers to an island in the vaults of the Great Pyramid of Cheo s, which is said to be surrounded by water brought from the Nile by underground canals. It is known today that there never were any such canals, but it is another remarkable coincidence that, in our overlay, the legendary is land of Ictis (Burgh Island, fig 30) is located in the subterranean assage that leads to the vault beneath the yramid. This quiet little island known as Burgh Island today, has featured at different oints in history with different names but is best known as the Island of Avalon where we now know that Jose h of Arimatheas and Jesuss bodies were laid to rest. Could the island of Ictis also be the island of Sarras that features in the Grai l stories? The Lancelot-Grail laces Sarras in association with Egy t. Is this yramid over Great Britain built u on that same island of Sarras at the very oin t that the underground assage asses through the island? Sarras is a mystical i sland to which the Holy Grail is trans orted in some of the Grail romances. In t he Lancelot-Grail cycle, Jose h of Arimathea and his grou visit the island on t heir way to Britain. As a first ort of call, why would they not be using the sa me island as Jose h of Arimathea used as a tin merchant? The Romance story goes that, while there Jose h s son Jose hes, is invested as a bisho and shown the m ysteries of the Grail by Christ himself. The grou wins many converts, and moves on to Britain where they establish a great line of kings. As we have covered, allegory lays a big art in the Grail romances, the Lancelo t Grail story making reference, from the ancient Grail book written by Melkin to the line of kings as being kings of Sarras. This island in the Grail stories mo st robably deriving its name by long association with the Zarah line not forget ting it was Sarragosa in S ain where Zerahs youngest was last documented. This se ems to agree with Melkin s genealogy of a royal hereditary lineage involving Jos e h and ossibly as we shall see Jesus. The Egy tian connection to Sarras howeve r can be understood to be arrived at from two ossible inter retations. One for

the misunderstanding of S iritual Egy t as ex ressed by the meaning of the Grail, or the other from the Island of Sarras allegorically existing within the confine s of the base of the British yramid. The British connection of Sarras with Egy t would only have been made if the ear liest Grail authors (the original translator/s from Latin to a French version) h ad seen, Melkins Book of the Grail, that su lied the congruity to each of the Gr ail stories. This is the book from which, each of early French Grail writers all egorised the substance. The connection between Sarras could be from a direct lin k to Zerah from information derived from the original Grail book while the assoc iation with Egy t could only be a muddled inter retation of assing out of Egy t a s art of the degreesto s iritual enlightenment. Mr W. D. Nash a commentator on the" Seynt Graal," states that the story is not o f British origin, as it relates to the Graal. From the Seynt Graal text we can r ecognise little of Melkins understanding of what the Graal as a religious rite, o riginally meant to him. Mr Nash confirms the date 717 AD as given by Helinand, a s the time when the story was first revealed to a certain hermit. He then goes on to say that an astonishing assertion is elsewhere made (referring to Helinands te xt) that the Latin book, the true original, was written by no mortal hand. He the n continues I forbear to quote the blas hemy further but we may acquit Walter Ma , I ho e, of daring to originate such a lie himself. So it would seem that because Walter Ma (an early Grail writer) confirms this d ate there indeed was discussion about whether he was the inventor of this story. Th ere are few other Grail romance commentators who believe this extract from Helin and to be from such an early date but the fact that a hermit (monk) wrote it in Latin, first witnessed in 707AD, about events that trans ired in England, but a earing in France, would seem to concur with Melkin being the Author and the boo k travelling abroad. It is ossible that Lancelot is an allegorical name, given ersonality from the sa me material. As we saw, Camelot became a city from an allegory of a Jewish ract ise that is art recognition of the quest of the Graal. So too might Jesus be r eferred to as, the one hidden from the east, in lunceloc, from celare, meaning to hide or conceal, or from cella as an underground room in which he rests and this might e ven be the cause of the lake a earing in grail literature as in Lancelot du Lac instead of loc meaningfrom the occident. After they achieve the Grail the knights Galahad, Percival, and Bors return the Grail to Sarras aboard Solomon s shi . As Jose h of Arimathea was known to be Je wish, robably from Jerusalem, and es ecially if he came from the Davidic line, why would he not be using, what came to be recorded locally as, Solomons shi in allegory. The Grail stories are all allegorically interlaced with historical eve nts and truths, where Jose hs offs ring are interchangeable with Jose h, and even ts occur in an anachronistic manner. The Welsh term for Avalon is Affalach, but it is also the name of the Celtic God dess and Modrons father, who was said to rule an otherworldly island. William of Malmesbury uts Modrons fathers residence at Avalon. It is no coincidence that his name sounds like Evalach, king of Sarras, since the islands of Avalon and Sarra s are one and the same. Once the connection has been made between the island we associate with Jose h of Arimathea as a tin merchant going to Ictis, the interch ange of names in the Grail stories becomes less confusing. Now it becomes a little clearer why Jose h of Arimathea found king Affalach, kin g of Britain s Otherworld, in Egy t, if the British Pyramid became the Kings tem oral Castle. In the Grail romances, the Fisher King came from Corbenic. The Gra il king, known as the fisher king, (Jesus being the fisher of men and king of th e Jews) or Roi esheor lay with dolourous wounds in his Grail castle corbenic. T he references in the Grail stories to the corner stone, Eygy t and Babylon as we will cover are scri tural allegories which will become a arent as we rogress. The stone which the builders rejected (the head of the corner stone) is in effec t Jesus being synonymous with the yramidion, from where it is missing on our la ndsca e yramid 3.2 miles below Whitelow cairn, that oint on the overlay yrami d where it would sit and cross the axis, we find the radius scribing through the Island of Sarras where the body of Jesus is located as seen in figure 18. The F

isher King s dolorous woundis most robably a meta horical reference to Jesus s e ar wounds, or erha s a misconstrued reference to Arthur, after he was taken to the Isle of Avalon to recover from his wounds following his final battle in Corn wall. It would not be by coincidence that, if one was to change one letter from, Roi e scheor, the Fisher King becomes the king of the sinners as Roi Peshor. The allegory is so owerfully mixed in, that the Grail castle is somehow in Egy t, yet at th e same time found in the island of Sarras which exists on another lane and is n ever found by looking for it. It should be remembered that the main hall of the castle where the Grail manifests itself is square, this seemingly correlating wi th the base of the yramid assing through Burgh Island but only in one lane. Again it might a ear coincidental, that this meta hor in language of fire in the midst or yr-amides in the Grail castle seems to correlate with the objective in the construction of the main Pyramid at Giza, which was to send that Pharaoh in to the afterlife. . The Fisher King s Castle, being calledCorbenic translates erfectly without any ch ange in ronunciation in the French to cors-benit meaning sacred corner and the y ramidal structure being the ultimate corner stone. A yramidion is the u ermost iece or ca stone of an Egy tian yramid. They were called benbenet in the Ancient Egy tian language, which associated the yramid a s a whole with the sacred Benben Stone, in Egy t s old kingdom. The Benben stone i n the yramid texts was the original mountain that rose out from the rimordial waters Nu and on which the God Atum settled. Does this hark back to the beginnin gs of self-awareness, Mans ast and otential being, subconsciously reflected in the form, creating the need to form or construct. Atum himself occasionally is r eferred to as the actual mound in these texts; so is the mound rising out of ri mordial waters, the dawning of the structure of consciousness which would also c orrelate with the story of mankinds s iritual elevation as Gods work as related in the Bible? The Benben stone was a sacred stone in the Solar Tem le of Helio olis in ancient Egy t. It was the recursor of Ca stones and Obelisks. To an Egy tian mind the Benben stone sat on to of all yramidal structures in Egy t. The Phoenix was al so known as the Bennu bird which lives on the Benben stone. Jesus the resurrecte d one, like a Phoenix is also referred to as the head of the corner, thus synonymo us with the ca stone of the cornerstone. Did this Pyramidion ever exist ato the great Pyramid or was it the exam le and rimordial stone that the builders reje cted? The yramid is meta horical of the u ward em irical growth of each soul in every lifetime, the ultimate goal of which would be illuminated ato , by a Golden Pyr amidion. To ut it another way, the yramid is indicative of s iritual growth in the four dimensional world, the oint of which is the em irical construct benea th, holding aloft the head of the cornerstone, i.e. s iritual attainment. To fol low this through meta horically, the Phoenix is the bird which burns by fire and is afterwards resurrected. Pyr-amides being another way of saying fire in the m idst; fire being substituted or transliterated biblically as judgment, the bird being a meta hor for the s irit; which finally renders the consolidated sublimin al message; the s irit is resurrected by Gods judgement in the structure of the Di vine lan. On a subjective level, the ancient Egy tians objective in making these yramids was to urify their Pharaohs souls by fire in the afterlife. (The s irit if it is not killed or deadened during life while in the flesh, fuses with the soul during our lifetime, thus carrying the soul alive into the afterlife. It is theologicall y osited that those who have not ke t their s irit alive during their lifetime; will have their soul ermeate down to Sheol, to await rebirth in the flesh. Thi s cycle continues until flesh and soul are fused during a lifetime (Gnosis), to gain entrance to what we can only assume as heaven. The gos el writers bear witness through the words of Jesus and most religions at test also that this Heaven exists on different lanes. The yramidal structure being emblematic of the four dimensional world, em irica lly constructed and understood, as synonymous with a ersonal lifetime or likewi

se as the overall travail to Gnosis of Mankind. The sole aim, meta horically s e aking, is to be ca ed with a Pyramidion, the all seeing eye, or knowledge of God s creation (self-awareness), becoming the com leted construct s iritually; the e ssence of life itself and the objective of our sojourn in Time. So returning to the other yramids in question, why is it marked on an ancient yramid in Glastonbury s ecifically the names of Brent Knoll and Montacute? From Burgh Island (St. Michaels rock) one line defines the Jose h line through Montacu te to Avebury. However from the same island on the base of our yramidwe can draw a line through Glastonbury to Harnhill as it crosses the St. Michael ley line se en in figure 21a. The other line from the other island of St. Michaels Mount also on the Lyonesse line through Brent Knoll, defines a oint where they intersect on our yramids axis again at Harnhill. It is from this same oint from which we drew a circle tangential to all sides of the yramid at Harnhill, if we were to increase the radius to the lateau where the yramidion su osedly stood on Cheo s, that same circumference comes right back through Burgh Island as seen in fig ure 18. It would be coincidence exce t, the line derived from Avebury through Mo ntacute, (the other named lace on the yramid at Glastonbury), is where Father Good also sent us to find the Jose h line and this leads us recisely to the Huer s hut on Burgh Island, exactly 104 nautical miles from Avebury as Melkin directed . Figure 31 Showing Avebury stone Circle within which the St. Michael and the Jos e h line Bifurcate according with Melkins ro hecy. CHAPTER 13 How Leonardo da Vinci says he will show us the same Island we have been looking for. Leonardo da Vinci was born on A ril 15, 1452 and died on May 2nd, 1519. He was w idely regarded as a genius and was res onsible for much of the rogress made in what is known as the Renaissance eriod. He was rimarily a ainter, but also a mathematician, a scul tor, an architect, a musician, an inventor, a geologist an d a botanist. Much is known about his early life, but we are mainly concerned wi th his later life, when he worked for the King of France, and his relationshi w ith the fabled island of Avalon. He s ent most of his final years in France in a home that had been given to him by King Francis I. Prior to his leaving Milan in 1499, he was commissioned to a int the Virgin of the rocks for the Confraternity of the Immaculate Conce tion, but the second battle of Italy forced him to move, at a time when he lost his long-t ime atron Sforza. In 1501, Fra.Pietro, (an art agent) informed Isabella dEste th at Leonardo was ainting the Madonna of the Yarnwinder for Florimond Robertet, s ecretary of King Louis XII. As we will see, both these originals seem to have be en mis laced, but there are four aintings that exist toda that will interest us in our discovery of Avalon. There are two of each subject, the Virgin and the R ocks and the Maddona of the Yarnwinder, which ex erts say are by the hand of Leo nardo. We will show that both sets are giving hints which indicate that Leonardo knew all about the Island of Avalon and are late co ies of original aintings b y the same name. Figure 32 Showing the Buccleuch version of The Madonna of the Yarnwinder. The ba by Jesus is ointing to Avalon and Leonardo is subliminally indicating that the Island is in a bay but more im ortantly Leonardo has ortrayed it with the same rofile. In October 1515 Francis I reca tured Milan. Leonardo moved back to Milan and the n to Florence. Around 1516, he was working in the Vatican in Rome with Ra hael a nd Michelangelo. In the same year Leonardo was resent at a meeting between Po e Leo the 10th and Francis I, after which he entered the service of the French Ki ng. He took u his residence in the manor house Clos Luce, close to the kings res idence at Chateaux dAmboise. Here he would have met French courtiers, who were in awe of his genius, which was now renowned throughout the Renaissance world. Her e he would have heard about the Matiere de Bretagne which was made well known in a ristocratic circles since the days of Eleanor and the Crusades.

Earlier in 1506, Leonardo took on another u il, Count Francisco Melzi the son o f a Lombard aristocrat, who by all accounts was known to have been his favourite student and rumoured by some to have been his homosexual artner. Francisco Mel zi travelled to France with Leonardo, and remained with him until the latter s d eath. Leonardo s ent the last art of his life with his good friend and a rentice Cou nt Francesco Melzi while receiving a sizeable ension from the King. Melzi arti ci ated in the four aintings we will investigate in the last three years of Leo nardo s life. U on Leonardo s death, Melzi, Leonardos confidant, inherited the ar tistic and scientific works, manuscri ts, and collections of Leonardo. He also d utifully administered his estate after his death while Salai, Leonardos other gre at friend received his vineyards and some aintings. It has been osited that Leonardo at some time was the leader of a secret grou called the Priory of Sion. In recent books such as The Da Vinci Code, it was bro ught to the attention of the mainstream ublic that the Priory s main mission wa s to reveal at some later date the secret of Mary Magdalene and her marriage to Jesus or some such revealing news. The Holy Blood, Holy Grailwritten by Michael Baigent, Richard Leigh and Henry Lincoln in the early 1980 s was the beginning o f a long trail of similar theories. Holy Blood, Holy Grailgives a list of Grand ma sters and a date for Leonardo s time as Nautonier in the secret Priory of Sion. Thes e were from documents de osited in the Bibliotheque Nationale in Paris. The docu ments showed evidence su orting the existence of the Priory su osedly de osite d by Pierre Plantard, and have since roved to be an elaborate hoax. The list u r orted to show Leonardo with an illustrious array of luminaries such as Bottice lli and Isaac Newton, Grand Masters also as art of the hoax. However, with the evidence we have uncovered regarding the dece tion carried out at Glastonbury, l et us not for the moment discount the likelihood of Leonardo being entrusted wit h knowledge ertaining to Jose h of Arimathea, the Magdalene, or the whereabouts of Jesus s body, all of these having storylines that seem to a large extent to emanate from France. Most of these also flying in the face of Catholic dogma are all stories likely to have been re ressed, running contrary to the Catholic acc ount of events surrounding Jesus. Most of the ainting commissions that Leonardo undertook were either from a reli gious institution or they contained material of a religious nature. It is lain to see in most of Leonardo s later work what could be construed as total irrever ence toward the Roman Church, and towards the version of historical events that it romoted. The Roman Church had created an infallible man, the Po e, as art o f its own self- romotion and its own version of events to claim a lineage throug h St. Peter. Meanwhile Great Britain had its own version of events which, if ro ven, would shake the Holy Roman Em ire to its core. Let us assume for a moment that while at the French court, Leonardo was made ri vy to some such version or even an early non romanticised French version of the Grail Book. By the time the sixteen hundreds arrived the Grail stories were wide ly known and had been ro agated throughout Euro e and in them might be sublimin al information regarding who might be in the tomb that noone knows who occu ies it and the mention of scented cedar oil and the oft mentioned shroud or cloth in the Perleasvaus. Don t forget Leonardo was the master of transferring informati on in a subliminal way. Had Leonardo become enlightened by information from this source at some stage be cause it would certainly go some way to ex lain the irreligious iconogra hy ort rayed in his aintings for his Catholic atrons. If King Louis had come into ossession of Eleanor of Aquitaines book while marrie d to her, then the chances are that Phili would now ossess the co y. Phili an d Leonardo became close friends in the last years of Leonardos life. In fact in t he circles that Leonardo mixed, this knowledge could have come from various sour ces. If Leonardo learnt of these ancient traditions of the Magdalene s resence in France and of Jose h of Arimathea s arrival on the British coast, let us assu me that Leonardo as a ilgrimage or out of curiosity would have wished to behold such a sacred Isle as heralded throughout the Grail stories that existed in Eng land in the Vaus d Avaron . After having voyaged on such a ilgrimage and with

a sense of some urgency in old age, was it a case of Leonardo wishing to convey to osterity, the secret whereabouts of Jose h of Arimathea s burial location by including its geogra hical features into four aintings? There are two Madonna of the Yarnwinder ictures, both have the same subject which are the Madonna with the baby Jesus, but the two of them have com letely differe nt backgrounds. The two Virgin and the rocks aintings however, have the same subje ct and background for both. The central two subjects, are known to have been don e as revious studies that were worked on by Leonardo for the two com ositions w hich are not known today. There was an original Virgin and the rocks ainting and a lso an original Madonna of the Yarnwinder, but instead the four extant aintings t oday are re roductions of the original studies, but with ertinent information ointing to Avalon contained within their new background com ositions. Although Leonardo in 1480 had received ayment for his commission for the Virgin and the rocks, it had not been com leted, while the two side anels for the Confr aternity of the Immaculate Conce tion in the church of San Francesco Maggiore in Milan had been com leted by the Predis Brothers. This, later on, circa 1506, le d to lengthy negotiations over its com letion and final ayment. This a ears to have ha ened, as a sum was aid to him in 1507. There are accounts of the clie nts being unha y with the subject or treatment of the aintings but this is sur ely here say based u on the two surviving versions. It would seem that the Confr aternity received a first version that is now unknown today or by some accounts this ainting had never been started and was robably finished during the eriod that Leonardo was with Count Melzi at Clos Luce. No one can really understand h ow there are two versions of the same ainting. Is it a coincidence that there were two Virgin and the rocks aintings, while the only other exam le of this du lication of com osition verified to be of Leonardos brush, is of the Madonna of the Yarnwinder. It is these four com ositions that sh all com rise the subject of our investigation. The sketches or study for the Virgin and the rocks com osition, were in Leonardo s notebooks for a time rior to its delivery and this can be evidenced by his agre ement to finalize the original after the lengthy dis ute. It would seem as if hi s cartoon was com lete and his studies finished, and thus his acquiescence to ag ree to com lete the ainting within a two year eriod. The ainting was originally to be done in conjunction with the De Predis brother s and was to fill a large com lex altar iece, already constructed. There is conj ecture however that the ainting which they received has not come to light as ye t in the modern era. For the Confraternity, Leonardo had discussed and chosen to aint an a ocry hal icture of the infancy of Christ, when the infantJohn the B a tist, in the care of an angel, met the Holy family on the road to Egy t. Figure 33 Shows the London version of the Virgin and the rocks The Virgin and the rocks ainting seems an odd choice of subject and subject matte r to du licate. Most ex erts today believe that the Virgin and the rocks relates t o the Virgin Marys flight into Egy t. It would be fairly obvious even to the Ital ian clergy that the geology of the rocks in the ainting has little resemblance to any structures in Egy t or the Holy land and there is no evidence of a story in which the Virgin Mary finds herself in the cave by the sea. Let us assume that the subject of this a ocry hal icture might have been ro os ed earlier by Leonardo to his atrons, but the final content of the two ictures extant today were based u on what he and Melzi had seen on a tri across the En glish channel which included a few irreverent additions from the original. Even the Italian clergy would have immediately seen the sexual innuendo of the backgr ound featured central to the ainting if it had been in the original. The sublim inal message here is male enetration of the womb with two offs ring. The Virgin and the rocks is almost certainly a de iction of Mary Magdalene s arr ival on the British coast and we shall leave aside the subject of the two childr en for the moment only noting that the angel de icted is robably not Gabriel or Uriel but Michael. Suffice it to say that the visually older face of the child on the right could be construed as the later a earing St. Michael in human form rather than angelic as the hand from the Angel links them.

After Leonardos death it is robable, that Melzi sold one of the aintings and u on hearing that such a scandalous and irreverent re lica was ainted by the same artist as their original commission, The Confraternity set out to buy the other one. One of the later co ies, stayed with the king of France and is now known a s the Louvre version and Gavin Hamilton ended u with what is now known as the L ondon version in 1785. Leonardo s enchant for visual uns is blatantly a arent in these four later a intings. Vasari, who wrote biogra hies of several artists of the eriod, comment s on Leonardo and says that his cast of mind was so heretical that he did not adh ere to any religion. It is understood that he retracted this comment because thro ughout Leonardo s aintings there is in fact evidence that he is a believer, but it is blatantly evident in his later work that he had no res ect for religion o r for the clergy, even though they had been his atrons. It was erha s with his su erior knowledge and genius that he relied u on his atrons ignorance, and fil led his aintings with a ocry hal iconogra hy. There is no doubt that his de icted tangible geogra hical features are found at or near Burgh Island, at Thurlestone rock and the outcro of rock on the oint o f Bantham beach. On one level they are masquerading as vaginal enetration. On t he other they are de icting the surrounding features of a s ecific locality. It would be quite ridiculous that the Confraternity would acce t a ainting where t he Virgin Mary was de icted as flat-chested and sitting in a dank cavern, surrou nded by hallic rocks and womb images with a twenty year old face on the baby St . John when all of Leonardos other children are ositively cherubic. The Confrate rnity of the Immaculate Conce tion u on hearing of this other version of their o wn commissioned master iece after Leonardos death, would have made efforts to ur chase the London version sold onto Gavin Hamilton. This would have muted any den igration of their own original and was robably sold chea ly to them by Melzi or his son. One can see the similarity of the central rock feature in both versions of the ainting, re licated by the large outcro of slate that is just behind the cave f ound in the Mermaid ool on Burgh Island. Figure 34 Showing the same vertical rock formation and fallen rocks as seen in b oth versions of the Virgin and the rocks aintings. The Mermaid ool is art of the Burgh Island hotel from where both aintings der ive their location and setting and has exactly the same geogra hical features. T he fallen slate and the fauna in figure 34 are coincidentally very similar to th at which is de icted in both versions. The whole, when combined with the feature s of the cave and Thurlestone rock and the local directions given by Melkin to t he entrance of the tunnel should leave no doubt that Leonardo visited the Island of Avalon. Leonardos as ect de icted many of the local features, some as far awa y as Thurlestone and conglomerated them all into one scene with the additions of his own artistic license and iconogra hy. Co yright The Francis Frith Collection Figure 35 The only known hoto of the cave in 1925 de icted to the left of both the London and Paris versions of the Virgin and the rocks, situated in the Mermaid ool. In broad strokes the su osition is that, Leonardo and Count Melzi, took a voyag e by boat across the channel to what was then known as St. Milburga (Michaels Roc k), now the modern day Burgh Island, on which stood St. Michael s Cha el built 2 00 years before hand and erected as a guardian rotector and marker, over the to mb of Jose h of Arimathea and the relics of Jesus. Although the first mention of the cha el was in 1381, it would almost certainly have been constructed at the same time, as the flurry of other St. Michael churc hes. In a survey of the Parish of Bigbury in 1752 there is only a brief mention of a ruined cha el on St. Michael de la Burr island. The cha el was said to be of semi-circular form, five aces long and four broad with a small window at the Ea st end and one at the South side.

A art from Melkins testimony and the Grail stories, in none of the earliest refer ences to Christianitys arrival in Britain, is Jose h of Arimathea mentioned. The first literary connection of Jose h of Arimathea with Britain is in the ninth ce ntury Life of Mary Magdalene attributed to Rabanus Maurus, Archbisho of Mainz; an d the earliest authentic co y of the Maurus text is housed in the Bodleian Libra ry of Oxford University. Rabanus states that Jose h of Arimathea was sent to Bri tain by Phili , and then informs us of who travelled with him as far as France; "the two Bethany sisters, Mary and Martha, Lazarus, who was raised from the dead , St. Eutro ius, St. Salome, St. Cleon, St. Saturnius, St. Mary Magdalene, Marce lla (the maid of the Bethany sisters), St. Maximin, St. Martial, and St. Tro him us or Restitutus." Rabanus Maurus continues with their voyage to Britain: Leaving the shores of Asia and favoured by an east wind, they went round about, d own through the Tyrrhenian Sea, between Euro e and Africa, leaving the city of R ome and all the land on the right. Then ha ily turning their course to the righ t, they came near to the city of Marseilles, in the Viennoise rovince of the Ga uls, where the river Rhne is received into the sea. There, having called u on God , the great King of all the world, they arted; each com any going to the rovin ce where the Holy S irit directed them; resently reaching everywhere. We now have an account from around 800AD concurring with the information su lie d by the Grail writers that Jose h had gone to Britain. The Book of the Grail ha d obviously arrived in Euro e by this time but it is ossible that the informati on about Mary Magdalene was being ignored for reasons to do with her relationshi mentioned in the original Latin book or urely because the account of her move ments after she disembarked at the landing oint in France are recorded by Frenc h tradition and Melkin in his Grail book mentions her no further. As many have osited before, was the marriage where Jesus turned water into wine in Cana, real ly a record of Jesus marriage to Mary Magdeleine? Why is there enmity between her and Jesus disci les and is it because Jesus was married to a women that came fro m Great British stock known as Mag delaine? Mary s city, Magdala, is mentioned only once in scri ture, in Matthew 15:39 and is not roven to have existed as a lac e in the Holy land or anywhere else and is only osited as existing on the edge of the sea of galilee because of Lukes account 23:49 as "women who had followed h im from Galilee" standing at a distance or from Luke 23:55 where he describes th e witnesses merely as "the women who had come with Jesus from Galilee". According to Luke 8:2 and Mark 16:9, Jesus cleansed Mary Magdalene of "seven dem ons". This may be a misinter retation and will be better understood when we cove r the seven year Sabbath of Biblical time in a later cha ter. If the marriage in Cana was at the beginning of Jesuss ministry Mary Magdalene does not feature unt il the time of the crucifixion and resurrection when she comes to the fore in th e gos els as someone close to Jesus. Uniquely among the followers of Jesus, she is mentioned by name as a witness to Jesus crucifixion, his burial, and the dis covery of his tomb being em ty. Mark 15:40, Matthew 27:56 and John 19:25 mention Mary Magdalene as a witness to the crucifixion, along with various other women. Mark 15:47 and Matthew 27:61 both name only two witnesses who saw where Jesus w as buried by Jose h of Arimathea, Mary Magdalene and "the other Mary", who in Ma rk is "the mother of James" Jesuss mother. John 19:39-42 does not mention Mary as a witness to Jose h s burial of Jesus but instead mentions Nicodemus. However, John 20:1 then names Mary Magdalene in describing who discovered the tomb to be em ty. Mark 16:1 says, Mary was accom anied by Salome and Mary the mother of Jam es. Luke 24:10 says the grou who found the em ty tomb consisted of "Mary Magdal ene, Joanna, Mary the mother of James, and the others with them". We can be sure with this level of resence and concern over Jesus body by the Magdalene she wo uld have known of the whereabouts of Jesus body. When the body was removed (if it ever was) from the tem orary grave site mentioned in the Gos els, Mary was goin g to know where his body was, es ecially if she were his wife. As we shall uncov er shortly, Mary was certainly aware that his body had been swaddled in the clot h that surrounded his body (the Turin Shroud) and that he had been laced in the Grail Ark. It is surely her that would have s rinkled flowers on his body and w ould have accom anied it on its Journey, but Rabanus is ignorant of what travele d with this com any as only the rivileged few actually knew that Jesus body had

been trans orted to Sarras. In the Greek translation Jesus is mentioned as the son of a . H wever i he Hebrew f Mar 6:3 Jesus is p si ed as a carpe er r s f a carpe er. He is me i ed as he s f a craf sma . A craf sma ca ei her be f w d me al r s e. The verse i Mar 6:3, "Is his he carpe er, he s f Mary a d br her f James a d J seph a d Judas a d Sim " is ac ually wri e i Hebrew: The Hebrew w rd ac ually mea i g "s f he craf sma " s Mar 6:3 sh uld be re de i E glish as "Is i him, s f he craf sma ?. Is his m her s ame M ary a d his br her s Jac b, Y sef, Sim a d Yehuda?". N w here we have G spel wri ers a d la er R ma ap l gis s ryi g despera ely square a fa her called J seph wi h a irgi bir h c cur wi h he pr phe s ha w uld valida e Jesus Messiahship. Is i mere c i cide ce ha J seph he elusive fa her has he same ame as J seph f Arima hea. If J seph f Arima hea was i fac he me al craf s ma wh had re ur ed Jerusalem wi h his s wh had br ugh al g his girlfri e d a d wh was sh r ly be married, ma y f he l ud sile ces a d discrepa ci es, c cer i g he H ly Familiys mari al circums a ces s ar s ma e se se espec ially Jesuss br her bei g called J seph, he J saphes f Grail lege d fame. Elai e fC rbe ic h wever is ide ified as "The Grail Maide " r "Grail Bearer" a d is a charac er i he early Grail r ma ces. She is he daugh er f Ki g Pelles , he Fisher Ki g a d he m her f Sir Galahad by Sir La cel . She firs appea rs i The La cel ulga e Cycle bu fully emerges as a charac er i Mal ry s la er Le M r e d Ar hur. Her firs sig ifica ac i is sh wi g he H ly Grail S ir La cel . Elai e s fa her, Ki g Pelles be er w as he i g f Sarras e w ha Sir La cel w uld sire a s wi h Elai e, a d ha he child w uld be Si r Galahad, w as " he m s bles igh i he w rld". M re ver, Ki g Pelle s f re ells ha Galahad will "achieve he H ly Grail". Are we seei g here ech e s f wha Mel i rela ed as he j i i g f Judah fr m he Pharez Davidic li e he Zerah li e hr ugh he Ki g f Sarras daugh er. Le ard has depic ed Mary Magdale e arrivi g he Bri ish c as as s me f h e lege ds have i , pr bably af er la di g i Marseille, a d he ravelli g N r h hr ugh Carcass e a d Re e le Cha eau, arrive a a des i a i which J s eph f Arima hea had visi ed ma y imes previ usly r p ssibly eve w ed. Cer a i ly if Jesus had spe his f rma ive years i Bri ai , he w uld have had ample ime f rm a frie dship wi h Mary a d hus he deafe i g sile ce f he G spel wri ers which has give rise heir rum ured cl se rela i ship. She w uld wa acc mpa y Jesus his fi al res i g place i her w c u ry bu av id he Bay f Biscays ri us wea her, ravelled he verla d r u e, which is he m s p pular radi i , especially held by he Fre ch. If she was i deed Jesus w ife here w uld be every reas f ll w he Cas e r Ar ha c ai ed he b dy f Jesus E gla d a Isla d rigi ally w ed by her Fa her. Le ard has purp sely placed Mary Magdale e ge graphically, as arrivi g a Burg h Isla d, wi h w childre , bei g gree ed a d u der he wa chful eye f S . Mic hael he Archa gel which sugges s ha Le ard is appraised f he S . Michael c ec i . I cide ally, he r c s which he Ph e icia cap ai led he R ma ship, re la ed by S rab a he m u h f he Erm es uary, are s ill called Mary s r c s d ay. The r c s depic ed i he bac gr u d f his irgi a d he r c s pai i gs a re ac ually h se viewed hr ugh a w bl c ed up cave he isla d. This cave (fig 35) bears a remar able resembla ce, he alm s ide ical cave depic ed he lef f Le ard s w pai i gs. Whe viewed i he su ligh i was c mm ly w give ff a gree ish blue hue caused by he Dev sla e, which c i c ide ally is he gree ish hue als depic ed i he L d versi . U il rece l y he r c s ha are c mple ely u c vered a l w ide, less ha 100 yards away were als called Mary s r c s. M der char s mar hem w as Murrays r c s. I was duri g his brief peri d bu u rec rded i bi graphical w r s f his life , ha Le ard a d Melzi u der he ver igh sail by b a Burgh Isla d w hile his ry rec rds ha he was i Cl s Luce i Fra ce. The Pri ry f Si lis s Le ard as Gra d Mas er f his secre s cie y i 1510 . This lis c uld be a par ial represe a i f a her such secre ive s cie y

r sec r eve a c i ua i f Templar r mas ic c ec i s, bu i d es disc u he evide ce ha Le ard seemi gly had have visi ed Burgh Isla d a d he Ave Giff rd es uary, i rder have bee able pai such a li e ess f i f r p s eri y i he w ex a Yar wi der pai i gs w have be e pai ed by his ha d. By ma i g w separa e depic i s f he same l ca i , i is safe assume ha , he was d ubli g he cha ce ha hey w uld survive f r p s eri y, heref re he l ca i f he H ly Grail a d mb f J seph f Arima hea w uld be l s p s eri y. The pr fs f Jesus crucifixi ha were lef i Bri ai w uld be f u d, bu whe his was ccur, Le ard w uld rus f r u e. Si ce he crusades i he 11 h ce ury, he Templars had bec me a very p werful i s i u i hr ugh u Fra ce. I is rum ured ha much f heir weal h was deri ved fr m he emple i Jerusalem a d he br ugh bac Fra ce bu realis ical ly i was derived fr m he aris cracy j i i g heir ra s fr m acr ss Eur pe. D ue heir imme se weal h, hey amassed arca e a d ccul wledge fr m lder i s i u i s which already pre-exis ed i Fra ce, s me f i bei g derived fr m he Grail b ha had raversed he cha el fr m Bri ai . Secre s cie ies li e he i s i u i s f he religi -mili ary rders f he H spi alliers, he Temp lars, a d he Teu ic K igh s, which rigi a ed i he crusades, gave rise her s cie ies such as he Freemas s which migh have mai ai ed heir c re ill umi a e, ( he cus dia s f arca e wledge), eve m re i he shad ws, as he s cie ies ev lved. I has ever bee qui e u ders d h w he hierarchical s ruc ure f he Templars pera ed bu i w uld seem as regardi g heir e d, a d he dea h f Jac de M lay ha he rga isa i al s ruc ure s ill c i ued af er he dea h f he Gra d Mas er. As Ic is ev lved i wha is pr bably he prim rdial ba r firs safe vaul , by i s pr ximi y a d ideal radi g l ca i he i i dus ry up Dar m r, s , was ha radi i f ba i g la er ev lve as a Templar i s i u i . I was w ha a y repu able pers wi h a le er f rec mme da i fr m e u p s f he Templar Empire, c uld rely i bei g h ured as a guara ee f his credi w r hi ess i a y her c u ry where hey were es ablished. Such was he p wer f he Templar rga isa i ha , Oc ber 13 1307 he Fre ch i g, i c ju c i wi h he Papal See, se u des r y ha i s i u i . Le ard bei g e rus ed wi h imp r a wledge fr m a s urce which was ei her he Fre ch c ur r p ssibly a residual cell f illumi a i fr m he Templars, p u his fai h i Lady F r u e(as will bec me appare ) a d his re ur Fra ce pai ed The irgi a d he r c s a d he The Mad a f he Yar wi der, w f each versi wi h small differe ces a d i fac e f he irgi a d he R c s Pai i gs remai ed u fi ished. He used pa els which were half s ar ed wi h her w r hem i his s udi as s as he re ur ed Cl s Luce. These were des i ed f r her w r s already s ar ed i his w r sh p, bu hese were he pa els he w uld use ac as a ge graphical hi he whereab u s f J seph f Arima hea s res i g place f r fu ure ge era i s. U li e he E glish versi f eve s c cer i g J seph, Ar hur a d he isla d f Aval , Le ard may have i deed bee a ware f a m re Fre ch radi i i v lvi g he arrival f he Magdale e a ha s ame isla d which is why he ch se his subjec . I is a leap far, assume (si ce Le ard was ryi g c vey us hr ugh his pai i gs) ha here was w him a specific l ca i , where Jes us s relics were a d which was he fi al res i g place f J seph f Arima hea. M el i s pr phecy le s us w ha Jesus was i he same l ca i wi h J seph a d si ce Mel i buried Ar hur a d amed his place Aval i is qui e p ssible h a Le ard was f ll wi g a Fre ch Magdale e radi i ha ames he same isla d. This i a y case, w uld cer ai ly be a g d e ugh reas f r Le ard re ur his s udi a d pr duce he f ur pai i gs e af er he her preserve Aval s l ca i . Le ard may h wever, have ch se he Magdale e as a subjec b ecause f he prevale s ries i Fra ce ha were e irely separa e fr m he G rail s ries. The J seph ma erial ha came fr m Fra ce had li le ass cia i w i h he Magdale e bu as we have see by Raba us, he radi i ass cia i g her ravel wi h J seph exis ed bu was largely r ma icised by he Grail wri ers u less Elai e is u ders d as Mary Magdale e.

F r p s eri ys sa e, Le ard i up himself pai pic ures wi h cer ai ge graphical fea ures ha w uld i dica e he isla ds whereab u s r he subjec s c ec i i . I is qui e feasible assume ha he did wa his wledge be l s , bei g u aware f Mel i s s ric ly E glish pr phecy a d believi g ha he was he s le pers , (e abled by his ale ), perpe ua e his imp r a wledge. His s ill i pai i g he f ur pic ures was replace a y verb al ra sfere ce f he secre i f rma i . Whe Le ard re ur ed fr m Burgh isla d, havi g ly rece ly pai ed he irgi a d he r c s pai i g f r he C fra er i y f he Immacula e C cep i , i w uld have bee grea eff r repr duce w her ide ical pai i gs, bu wi h differe ge l gical a d ge graphical bac gr u ds. The clues w hidde i h e pai i gs f r p s eri y w uld be visible i w separa e pai i gs ha w uld c firm he l ca i . The ge l gy f he pai i g ( e f Le ard s special fie lds f i eres ) ca be f u d have ma y fea ures ha s ri e a remar able res embla ce fea ures f u d Burgh Isla d. By p r rayi g wha is supp sed be he irgi Mary am gs hese r c s wi h he Archa gel Gabriel, he baby S . J h a d Jesus; Le ard is sh wi g his c mple e c emp f religi a d irrevere ce f r his rigi al pa r a d his belief i he s ry f Mary Magdale e ravel li g hr ugh Fra ce a d arrivi g he Bri ish c as , i c rp ra i g his ewly u ders d belief ha Jesuss ac ual remai s are buried i Burgh isla d. These w her pai i gs were ac as a s ub he C fra er i y f he Immacula e C cep i af er a le g hy dispu e. This dispu e was ly res lved i 1508 bu as whe he C fra er i y ac ually b ugh he L d versi is rec rded. I is highly pr bable ha he rigi al supplied he C fra er i y f he Immac ula e C cep i be wee 1508 a d 1516 was he s ld Lud vic Sf rza Le ard s ld- ime pa r .

The fea ure sh w i figure 36 is he re ai i g wall ha w f rms par f he Mermaid p l Burgh Isla d. The i er al par f where he cave was is als br ic ed i a d is w fl ded wi h sea wa er as sh w i figure 37. Figure 36 Sh wi g he bric ed up wall f he cave fr m he seaward side. The cav e is sh w i b h versi s f he irgi a d he r c s. Figure 37 Sh wi g he cave fr m he Mermaid p l w ac i g as a wa er re ai er f r he idal p l. Figure 37 sh ws he cave which was bric ed up i 1939 f rm a dam c ai he mermaid p l which l ed u wards wha was he w as Mary s r c . The r c is very pr mi e a l w ide jus ff Burgh Isla d a d w uld have bee h e ly small craf aviga i al hazard i he days f Ic is. The cave was said be filled i f r safe y reas s bu by c i cide ce, w helps re ai wa er i he Mermaid P l. This was c s ruc ed as a seawa er swimmi g p l f r he Burgh Isla d h el. The bridge f rmed a urally by he r c ver he p f he cave s ill exis s a d is similar ha bridge li e f rma i he righ f b h irgi a d he r c s pai i gs.

C pyrigh The Fra cis Fri h C llec i FIG 38 The cave bef re deep c s ruc i f Mermaid p l circa 1930 The her s ra ge fea ure i Le ard s irgi a d he r c s pai i g is a d lme li e r c ha alm s bec mes he mai fea ure f he pai i g a d which exis s he her side f he bay a Ba ham. If e was g he ex beach al g he c as a d l hr ugh a a ural fea ure called Thurles e R c ( hr ugh his s e r H les e), a he d lme li e s a di g S e which is a a ural fea ure a he f f he cliffs a Ba ham, e w uld fi d ha i li es up wi h he e ra ce he harb ur. The same harb ur, which as we have disc vered, was busy radi g i i g s bu m re imp r a ly, was he same e ra ce ha he Tem plar reasure ships used.

Figure 39 Sh wi g Burgh Isla d

he lef wi h he Grea whi e palace ab ve

he

Sh wi g he idal wa ers a he heads where he river Ava exi s jus be ea h F lly hill a d e ca see he er ical c lumb he headla d ha fea ures i he ph l i g hr ugh Thurles e r c Figure 39 sh ws he i e i f Le ard p r ray ass cia i be wee hree hi gs sublimi ally i.e agi al pe e ra i , Mary Magdale e a d ge l gical fea ur es cl se Burgh Isla d, i e cap i . The w Yar wi der pic ures h wever ar e ac ually ge graphically i dica i g he l ca i f he isla d f Aval , while he irgi a d he r c s pai i gs ac m re as a i dica r f he exac wherea b u s a d l ca i f he e ra ce he vaul he isla d. Is he Archa gel Michael, p i i g his isla d i he Paris versi , while Jesus is p i i g up high i Ic is, as Mel i direc ed us earlier hr ugh he w rd supradic is, he l ca i f he vaul . If Le ard did see s me f Mel i s ge me ry fr m he Grail b , he hree circles as hal s i he L d irgi a d he r c s pai i g c ul d be hi i g a he same hree circles eeded l ca e he isla d f Aval i ur ge me ric c s ruc i f he pyramid. The firs circle f u d fr m he perpe ual ch irs defi i g he p f he pyramid, he sec d circle defi i g he size f he pyramid, a d he hird circles circumfere ce bei g defi ed by he pla eau f he Che ps Pyramid, a d passi g righ hr ugh Burgh isla d. We will l a his p ssibili y f Le ard bei g aware f ge me ry i he Yar wi der pic ures sh r ly, bu hese circles a d J h he Bap is s s aff are said be la er addi i s by m der Le ard exper s. Le ard da i ci is bes remembered as he pai er f he M a Lisa rec rded as bei g pai ed circa 1506. Bu he s alm s equally fam us f r his as u di g arr ay f mul iple ale s: he scribbled ma y f his h ugh s a d i ve i s i hi s vari us eb s, which have w bec me w as C dex wi h vari us ames, s r ed r displayed i differe i s i u i s r priva e c llec i s acr ss he gl b e. He made de ailed drawi gs f huma a a my, machi e i ve i s a d a imals, w hich are s ill highly regarded day. Le ard is s me imes c sidered as bei g fully sa e by cri ics because, i his eb s are e ries i mirr r reverse scrip , a ric which pr bably ep ma y f his bserva i s fr m bei g disc vered u il years af er his dea h. A her pe cha he had was crea e small pic ures which c veyed w rds, phrases a d eve se e ces, w as rebuses. These rebuses, a series f visual pu s, were m re ha jus a whim f r Le ard a d he l ed hem as a mea s f c veyi g r e capsula i g a exac phrase by graphics. All f his pic graphs, i cludi g he wi ged ca a d his series f pic grams wi h he blac Yar wi der, are f u d jus e d uble sided page, ep i he R yal Library a Wi ds r Cas le. F r he m me h ugh, le us f cus ur e quiry he her w pai i gs ha Le ard lef behi d, wi h a view sh wi g p s eri y he whereab u s f he r elics f Jesus. Figure 40a Sh wi g he La sd w e versi f he Yar wi der wi h he Ave Giff rd idal r ad a d bridge he river Av leadi g d w s ream Aval . There are w pai i gs f he Mad a a d he Yar wi der which are widely accredi ed Le ard , he La sd w e a d he Buccleuch versi . Tw versi s f he sa me subjec ass cia ed wi h Le ard a d s ude are said be he ly ex a c pies f he rigi al subjec . The ar is was d cume ed as w r i g a small p ic ure f his subjec i 1501, af er his re ur Mila fr m Fl re ce, f r he Fre ch Secre ary f S a e, Fl rim d R ber e , wh is said have a e p sses si f his pic ure i Bl is i 1507. The heme f he pai i g, which is li ely have bee agreed up by R ber e a d Le ard , he same mai subjec as he rigi al, f cuses he m hers l ve f r her child, sh wi g her, l vi gly ad ri g her s . The gravi y f b h f he pai i gs wi h ear ide ical subjec s is based up fu ure c empla i f h e crucifixi f Jesus. The baby Jesus is c mple ely pre ccupied wi h a blac ya

Figure 40 Sh wi g he irgi

a d he r c s Paris versi

idal causeway, bu als l i g hr ugh Thurles e r c a he large r c a ham, f rmi g he same image as i he irgi a d he r c s.

ff B

r -wi der which, by vir ue f i s similari y a crucifix, is largely regarded as a ic f his dea h. M s ar exper s day c cur, ha b h f he Mad as i he pai i gs were d e i par , by he ha d f Le ard , wi h i pu fr m e r m re s ude s. The resul s f rece cri ical exami a i i dica e ha he verall desig f he w r is li ely be he w r f Le ard , as are s me ar eas f he c mp si i , such as he fi ely m delled head f he baby Jesus a d he def ly pai ed ge l gical fea ures i he f regr u d. The r c s i he bac gr u d are a represe a ive depic i f he Burgh Isla d r c s i he Buccleuch v ersi , as see i figure 32. I ld age, Le ard ch se hese w subjec s f which he had previ usly made a s udy, as he mai fea ure f f ur pai i gs desig ed perpe ua e he whereab u s f a l ca i . I seems ha much li e Mel i , Le ard i ri sically u ders d ha i i s app i ed ime, J sephs mb w uld be u veiled a d he clues lef behi d by him w uld be e ugh f r i s disc very. These f ur w r s, he w ir gi a d he r c s a d he w Yar wi der pic ures are fr m he same pai i g s y le era, i which Le ard pai ed his M a Lisa, a d sh w he shad wy quali y wh ich e c mpassed much f his la er w r fr m Fra ce w as "sfuma " r Le ard s sm e. This ech ique, perfec ed ly much la er i Le ard s life, sugg es s ha all f ur f hese pai i gs were w r ed while livi g a Cl se Luce, while i is li ely ha he rigi al f r he C fra er i y may als have bee c mple ed here r s me ime jus pri r. Figure 40b Sh wi g he similari y f perspec ive a d r c f rma i as see i he Buccleuch versi . Le ard da i ci was a ma u li e Mel i i his mi d-se ; a defi i e believ er, as Mel i was, bu as is evide f b h, sligh ly irreligi us. H wever, i w uld seem ha hey b h pleasure i i ve i g, c mp si g a d yi g wi h riddles, Mel i s riddle h ugh, bei g f a e irely differe c mp si e s ruc ur e, bu wi h he same purp r as a rebus. There are ma y examples f Le ard s r ebuses he d uble-sided shee a Wi ds r bu especially, here is a elab ra e e ha i cludes a image f a blac Yar wi der. Over ime, Le ard s i eres i visi a d percep i i creasi gly became fuse d wi h his li erary i quiries a d recrea i s. His esse ial e quiry was a searc h f r he differe f rms f c veyi g ideas. Fr m he very begi i g f his ar is ic career he was aware ha sublimi al messages a d ideas c uld be ra sferre d he c sci us ess f ma i d by ma y mea s. He expl red ma y ave ues f hi s ype f c mmu ica i , pr bably i a eff r recall h ugh s ha he had; i s ead f rememberi g he h ugh pa er precisely a he ime i we hr ugh his mi d. He experime ed wi h h ugh pic ures much as a sava w uld view a d recall i f rma i fr m his mem ry i his fashi . O e such rebus, he upper lef ha d side f a page i his C dex a Wi ds r Cas le i he R yal c llec i , Le ard drew a series f humb ail s e ches, ge her wi h descrip i s, ha p r ray, fr m righ lef ; a pear ree pare, a saddle sella, a lady wi h a sailf r u a, a pers ifica i f lady f r u e; w es a musical s ave mia d fa, (as i he S u d f Music); a fer felce, he le ers T A a dL ; a face vise, a d m s y a blac Yar wi der asp er . Whe read fluidly ge her, Le ard s pic ure f rmi g w rds, elab ra e i he phrase i I alia , Per se la f r u a mi fa felice al vise asp er , which li er ally reads; H wever, if f r u e ma es me happy, I will sh w such a face . A dd c h ice f ermi l gy experime wi h i pic ure f rm a d a phrase e w u ld ch se prac ice mem ry recall. A he e d f he se e ce he w w rds a sp a d er fl w ge her s u d he phrase asp er mea i g I will sh w bu a ls li he phrase he w rd Yar wi der. Jus wha is i ha Le ard wishes sh w us by his Yar wi der? Why is i ha he w Yar wi der pic ures defi i i vely a ribu ed Le ard p r ray a Isla d i e a d a serpe i e river wi h a r ad ru i g al gside wi h a bridge i he her? These are he same se f fea ures as f u d i Ave Giff rd, as he river fl ws Aval .

Figure 41 Sh wi g he idal r ad a d bridge as see i he La sd w e ersi .

Figure 42 Sh wi g he bridge, a d idal r ad ru i g al gside he river as ca be see i figure 47a I ce ra spired ha Carl ecce whe p sed he ques i , wha was he s ra ges i ellec ual experime f Le ard s life; replied he c mpila i f his re buses r series f pic graphs. I was really Le ard s f ray i sublimi al c mmu ica i a d i s vari us f rms. The big ques i is, why a d wha was Le a rd s i e by experime i g wi h such a s ra ge phrase, if i was i a i g ha he wa ed sh w r ma ifes s me hi g hr ugh his Yar wi der pic ures. L e ard da i ci has lef evide ce i his eb hr ugh his rebus, ha we c a deduce he was l i g a ways f c veyi g hidde messages sublimi ally cache d i his pai i g f he Yar wi der. He was ac ually yi g wi h he h ugh ha was g i g i his head a d he message which he was ryi g c vey. The r a sli era i s f his h ugh w uld be;by wha ever mea s i migh be disc vered, I will rely fa e sh w i s whereab u s i he pic ure f he Yar wi der, r perhaps, h wever i may happe hr ugh f r u e I will sh w i s face. The sub le y f i fere ce which Le ard is c veyi g is he Yar wi der, f rge i g ha a asp er is a blac Yar wi der a d whe said wi h u he c rrec sy ax, he s u d f asp er said all a ce, gives he mea i g, I will sh w r ma e ma ife s . Le ard s rebus ar was cer ai ly ew he 16 h ce ury ar sce e bu ma y pa r s l ved he pu s a d hidde mea i gs bu hers h ugh i was f a dull a ure aimed a he dim-wi ed. Ou wardly his f rm f c mmu ica i d es seem u ecessary whe here are m re f rmalised me h ds. Le ard s f rm f es ericism a s we shall see, has his w message impri ed wi hi hese pai i gs. A expla a i h wever, f s me f rm f pu a pa r f r i s a ce, while he a d Le ard s d side-by-side admiri g a ew w r , migh pr ve be he re al a d ge ui e expla a i ha Le ard migh pr ffer. A y such d uble mea i g ha a pa r migh have s a ed w uld have bee me wi h Le ard s appr val a d a greeme a he pa r s viewi g a d his w uld have bee especially applicable he w Yar wi der versi s i which Le ard had already impri ed his hidde age da wi hi he pai i gs. The secre ary f s a e L uis he 16 h, R ber e , had c mmissi ed his w r f he rigi al which was bec me w as he Mad a a d he Yar wi der. R ber e w uld have accep ed a y expla a i ha Le ard migh have give him as he ic graphy f he pai i g. Wha ever expla a i Le ard gave a d wha c s i u ed he bac gr u d f he rigi al, e will w, u less i is redisc v ered. Fra Pie r da N vellara, Isabella d Es e s ar age i Fl re ce ce rema r ed whe he saw he rigi al Yar wi der f r he firs ime i 1501, ha he i rgi , i fulfilli g her ma er al du ies, was i e di g spi s me yar a d ha he child appeared desir us f he crucif rm bjec , a d was u willi g yie ld i his m her. The blac Yar wi der which he Chris Child h lds, is c mm ly u ders d by admirers as b h a symb l f he irgi s d mes ici y a d Jesuss pri r wledge as a child, f he pe di g crucifixi a d i is pr bable ha s me such ba al expla a i was give rigi ally a R ber e s viewi g. I seems ha he refere ce i 1501 was his rigi al c mp si i ha is w l s r was m re pr bably i refere ce a prelimi ary car . There are a few her ld c mp si i s f his pai i g, a leas five ld versi s are i priv a e c llec i s, w f hem i he U i ed S a es bu i is he Buccleuch versi a d he La dsd w e Mad a which were pai ed by Le ard a d Melzi af er heir vi si Burgh Isla d he Bri ish c as , ha c cer us m s i ur fur her i ves iga i . They were cer ai ly pai ed i a dem as he j i ge graphical de ail sh w i figure 44a w uld be c i cide ce i he ex reme i he fac ha g e her hey ge graphically p r ray he Isla d f Aval , he very mys ery we are

The bridge as sh ard s arrival a der. The arches away i he bac i g. As e has s riddle, s

w i figure 41 was fi ished i 1440 ab u 70 years bef re Le d has he same pr file as i he La sd w e versi f he Yar wi ha are visible are w dry la d, wi h he river ru i g gr u d a d he idal r ad is f ll wi g he river as i he pai already bserved wi h Mel i s sub le ar is ry i c s ruc i g hi Le ard da i ci was equally i ge i us.

ld l f r i he Yar wi der pai i gs by Le ard himself. The Buccleuch versi has he irgi s middle fi ger p i i g he fac ha Jes us is circumcised. This same p ig a fea ure, rigi ally prese i he La sd w e, was rece ly sh w up by i frared reflec l gy (as see i figure 43), b u a he ra sfer fr m pa el ca vas he fea ure f he fi ger a d he ge i a ls has bee c mple ely erased. The m s fam us f he her c pies, pai ed wi h a garde bac gr u d acce ua es he he p i i g fi ger u circumcised ge i a ls a d his par icular es eric fea ure may have bee i he rigi al. Apar fr m he exaggera ed fi ger, s ra gely b h he Buccluech a d he La sd w e versi s depic s a gr up f hree r f ur pe ple i fr f a arched s ruc ure which ca be see plai ly i he i frared reflec gram m saic. The fac ha b h f hese versi s have his similar image ha has bee pai ed ver i b h versi s i dica es ha Le ard had her i e i s f r hese pai i gs which were b vi usly bei g c s ruc ed a he same ime i he s udi . L gically he w uld ma e he same u der drawi g wice, he pai ver i . The ly reas ha he w pai i gs f he La sd w e a d he Buccleuch have hese same fea ures is ha hey were bei g pai ed i a dem as replicas u il Le ard cha ged his m i d a d decided p r ray a si gle l ca i spli i g he ge graphical de ails be wee he w versi s. H wever, s me cri ics have p si ed ha e f he h er lder versi s ha are ex a migh be R ber e s rigi al bu his seems u li ely due he pr p r i al irregulari ies a d lac f s ill, as wi essed i he Buccleuch r La sd w e versi s. I seems m re li ely he rigi al is s ill c me ligh r has bee des r yed. The fac ha s much is made i he lde r versi s f his verly e larged f refi ger p i i g a physical fea ure ha w uld defi i ively dis i guish every Jew fr m he u circumcised a i s seems p ig a . O e w uld hi ha si ce he La sd w e a d Buccleuch has his gr up f pe ple (albei pai ed ver) a d his fea ure is f u d i her versi s; i w uld i di ca e ha his fea ure was pr bably i he rigi al f r R ber e . Si ce his sam e fea ure is pai ed ver i b h versi s hey were bvi usly des i ed be re plicas a d were bei g repr duced a he same ime. Le ard s Aval j i ge graphic al depic i s are pai ed ver pre-s ar ed w r s a d sh ws ha he bac gr u d w hich ly w r s i a dem i figure 44b was he desired g al i leavi g a clue f r p s eri y.

Figure 44 Sh wi g he disappeara ce f he middle fi ger ha is sh w exaggera edly i he Buccleuch versi a d eve m re s i he priva e versi ( il ca vas) wi h he garde sce e as bel w.

Figure 44a Sh wi g he u circumcised Jesus wi h he fi ger p i i g ha fac . Oil Ca vas, h ugh be by a Le ard pupil ha w uld have see he rig i al. H wever , he earlies repr duc i f u d f he La sd w e pai i g is he e f r he New Gallery Exhibi i , L d i 1893/94. I sh ws h w he pai i g l e d bef re i u derwe he ra sfer fr m pa el ca vas ar u d 1910 a d he fi g ers he Mad as lef ha d as she grasps her Child seem be here bu hey w ere eradica ed af er i s ra sfer fr m a pa el ca vas supp r . I be wee 191 1 a d he New Y r W rlds Fair 1939 Jesus ge i als were rem ved al ge her as see i figure 44 a d he Ca al gue f Eur pea Pai i gs a d Sculp ures fr m 1300-1 800 c mpiled by Ge rge He ry McCall. There were her cha ges made he La sd w e i his ra si i bu i is he fac ha i ma y versi s f he Yar wi de r his exaggera ed fi ger p i i g a Jesuss ge ials seem be a p i g a fea ure. These pic ure puzzles, largely misu ders d, c uld u wardly mea wha ever a y e saw i hem, bu i seems Le ard was i e i ally c mmu ica i g p s eri y, hus his refere ce, I will sh w a face f i . A ma s charac er is f e disc vered by l i g i his face a d he visage f e p r rays ha which e w u

Figure 43 sh wi g by i frared reflec graphy, he fi ger ha has bee lef f he fi al versi f he La sd w e pai i g as see i figure 44

Figure 44c1 Sh wi g he similar perspec ive a d rela i al pr p r i s f he w merged bac gr u ds as sh w by G gle Ear h. N e he r a i al shif f he Yar wi der S em ha sublimi ally i dica es he J seph li e as sh w here as i cr sses he la dscape Aval , 104 au ical miles fr m Avebury. I 2003 he Buccleuch versi was s le fr m Drumla rig Cas le, he Dumfriesshi re h me f he Du e f Buccleuch a d Quee sberry. While he hieves climbed u f he wi d w hey assured w passi g uris s ha hey were he p lice a d h is was a prac ice hef ! The pai i g was rec vered agai i 2007. This li le p a el is similar e described i a le er da ed 14 April 1501 fr m Fra Pie r da N vellara, me i ed previ usly, head f he Carmeli e rder i Fl re ce, Isabella dEs e, wh was a ar c llec r. The pic ure which he alluded ha L e ard was w r i g was specifically s a ed be a li le pic ure. I fac Fra Pie r me i ed ha he w r bas e fea ured i Le ard s rigi al had Jesus wi h e f i a d his is evide u der rece scie ific e xami a i r whe highligh ed i a y pe ime i which adds crede ce ha ei h er f he prese examples are he rigi al. The Mad a is als described as sea ed as if she w uld dise a gle he yar fr m he spi dles he Yar wi der a d his is bvi usly evide i a y w ex a examples ye here is a prepar ed spi dle f spu yar i he Edi burgh versi . H wever if e l s very cl s ely i he La sd w e versi here are very fi e crims hreads a d hese hrea ds are p r rayed as hi red s ra ds. Wha l s be f he same fi e brush i he same c l ur is accide as here appears be wri i g he ver ical f ace f he r c . U li e he purp seful hreads ha lie he h riz al r c here are wha appears be hese same crims s ra ds cli gi g a ver ical r c face. Figure 44c Sh wi g he w rd Aval is wri e wi h jumbled le ers i rue Le ard c de, jus as a ra d m ge era ed spam bl c er wis s he alphabe e sure huma ra her ha r b ic rec g i i ur c mpu ers. I is eve cer ai whe her his par icular pai i g referred i he le e r was ever ac ually delivered R ber e a all, r if perhaps he received he

Figure 44b Sh wi g exac ly replica i g i al dis a ce f hly Ph sh pped

he merged pai i gs f he La sd w e a d Buccleuch versi s he perspec ive f heir ge graphical l ca i s i.e he rela he river Av a d Ba ham Burgh Isla d. This has bee r ug sh w he small c rrec i s ecessary l ca e Aval .

ld li e remai u discl sed. Le ard was hi i g by refere ce a face r fa ce ha he i e ded sh w hr ugh he Yar wi der pai i gs, his sublimi al me ssage. Li e a pu , Le ard s pic ure puzzles relied up he ch ice f w rds ha have m re ha e mea i g. U der a rebus image he same d uble page i Wi ds r, is Le ard s drawi g f a ca wi h wi gs; he wr e pia ga a v la which mea s pi us ea flies which, whe said quic ly, s u ds li e pia g a av la r, i E glish, pai ed pa el . I is h ugh ha ma y ge iuses li e sava s are juve ile i heir hum ur, hus i is difficul imagi e Le ard a i g grea pleasure i as i g s me re ligi us pa r , if he w uld li e his pai i g pa el, while a he same ime h avi g a quie chuc le a his ig ra ce, all he while, verbalisi g his h ugh s pe ly i w rds, bu his i e ded feeli gs. I eres i gly b h irgi a d he r c s pai i gs by Le ard a d b h versi s f he Yar wi der were rigi ally execu ed pa el. Exac ly wha i f rma i did Le ard leave i his pai i gs f r us ide ify J seph f Arima hea s a d Jesusfi al place f res a d why did Le ard ch se h e symb l f a Yar wi der? Was he spi i g us a yar r elli g us a s ry r usi g he Yar wi der s em as a subs i u e f r he hidde direc i s f Mel i ? Did he really w ha e day we w uld fi d his rebus wi h he Yar wi der me i e d i i ? Did he spli he ge graphical i f rma i c ai i g he isla d s where ab u s i w separa e pai i gs mai ai i g he same pri ciple subjec , e i dica i g he Isla d f Aval a d he her he river Av leadi g i , s h a he area w uld be i s a a e usly rec g ised?

versi wi h he garde r la dscape sce e w i a c llec i i New Y r . This c uld well be he small pic ure by his ha d ha has rece ly arrived here (i B l is) rec rded i c rresp de ce fr m he Fl re i e Ambassad r he Fre ch c ur . S me exper s believe ha Salai w ed e f ur w Yar wi der versi s as up his dea h i was ecessary divide his es a e be wee his w sis ers a d a pai i g me i ed i a lis c mpiled by a aire as Mad a wi h child was p r bably he Mad a Li a said have bee pai ed ar u d 1910. Figure 44e Mad a Li a The similari ies f u d i he u derdrawi gs f he La sd w e a d Buccluech versi s b h have a gr up f pe ple ha is als p r rayed i he Edi burgh versi . This e ds i dica e ha he Edi burgh versi which is plai ly by Le a rd is c pyi g a gr up a e ive a baby ha exis ed i a rigi al by Le ar d . The reas f r hi i g his is ha Le ard was i he pr cess f replica i g his gr up fea ure i he w ex a w le ard s which were des i ed b e replicas ha were bei g pai ed i a dem i his w r sh p bef re he lef f r Aval . B h have he arch s ruc ure als i he u derdrawi g ha has bee pai ed ver. The fea ures f he fi ger a d he gr up f pe ple lead e c clud e ha hese f ll w a pr ype pa er . The La sd w e a d he Buccleuch were de s i ed resemble his f rma as pr duc i replicas bef re a cha ge f mi d. Figure44f Sh wi g he Arch fea ure a d he gr up f pe ple i he i frared refle c gram he lef f he Buccleuch versi where als Le ard had als a emp ed he arched bridge. All were pai ed ver leave a remar able resembla ce f he cliffs a Ba ham. Figure 44g Sh wi g he reflec gram image f he arch i he La sd w e versi u der a p r ic s ruc ure. Bac gr u d desig fea ures were pai ed ver af er he rip wi h a ew i e , b u he bridge i he Buccleuch versi als see i he u der drawi g was als p ai ed ver. I w uld seem ha he Buccleuch was (af er he cha ge f mi d) ri gi ally p r ray he isla d a d he bridge i e pai i g bef re Le ard dec ided spli he bac gr u ds. This is evide as he gr up fea ure a d he Arch fea ure f u d i he Reflec gram f b h he La sd w e a d he Buccleuch versi s were c mple ely ig red, bu he bridge i he Buccleuch versi (which als g pai ed ver), c uld have w r ed wi h he gr up f pe ple. This mus ha ve bee a rial desig af er he visi Aval , s is evide as a i i ial a emp c vey he Aval ia fea ures i e Pai i g. Our w Aval Yar wi de rs are f a la er da e ha ha which hey were rigi ally des i ed replica e. O e mus c clude hey were already w r s i pr gress as c pies ( r par ial r eplicas) f his rigi al, as he Edi burgh versi has fea ures ha were me i ed exis i he rigi al which ha ar is ( he pai er f he Edi burgh ver si ) mus have see .

The Buccleuch versi depic s Burgh Isla d as if i a c mpressed Bigbury Bay, wi h bvi us ar is ic lice ce a d cha ge i dep h perspec ive. H wever he La dsd w e versi s p r rayal is pai ed fr m a perspec ive fr m he p f he l cal vi llage church wer i Ave Giff rd a d gives a bac gr u d Serpe i e river ru i g u sea. Al h ugh his is a s ra ge bac gr u d f r Le ard , i is c i cide ce ha he river is depic ed fl wi g ward he m u ai s f G d,c sideri g Le ard a d Melzi ew wh lay i he Isla d a he head f he river. The b ridge, which was buil a he p f he idal a d avigable ex e f ha rive r where he village is si ua ed, may have bee visible fr m he church wer, wh ich was ab u a hird higher he , ha i is w. I is w sh r er, af er i w

Figure 45a by swi gi g he camera wi h u m vi g p si i ve he lef ha dside f he pai i g.

e ge s he perspec i

Figure 45 Sh wi g he perspec ive he lef f he pai i g.

f he Buccleuch versi

he Isla d f Aval

Figure 46 Sh wi g he view f he river Av wi h he cre ula i s f he sh r e ed church wer i he f regr u d; he J seph Ley li e ru s ver he hill i h e bac gr u d f he ph al g he river Burgh Isla d. I he R yal c llec i a Wi ds r here is a brillia red chal drawi g f he Mad a s head, p r rayed i he Yar wi der pic ures. This was par f he s ud y f he rigi al f hese w pai i gs pr bably execu ed ma y years bef re. I is e f he m s c mprehe sive examples f a previ us s udy, excep m re fam usly his s udy f h rses f r he Ba le f A ghiari c mp si i . Apar fr m he i rgi a d Child, which is ce ral b h Yar wi der pic ures, he bac gr u ds i b h vary dras ically. Bu is i merely c i cide ce ha he irgi s ha d i a ll f ur pai i gs is arres i gly held bac as if wai i g f r he righ ime. The La dsd w e versi is very brillia blue i c l ur wi h wha seems be a wi di g river f life leadi g he m u ai s f G d, while he Buccleuch versi is dar i he f regr u d wi h he gree Isla d f Aval si ua ed jus ff he i dal causeway described rigi ally by Py heas. I fac i is s ra ge give hese f ur pai i gs c ec i s because i is as if hey were paired up. The La sd w e blue Yar wi der a d he blue L d versi f he irgi a d he r c s, while he her pair are gree . The r c f rma i ha he Mad a a d child are sea ed i b h Yar wi der p ai i gs, are clearly see as ge l gically i c gru us agai s , he r c s sh w i he bac gr u d, as see he beach a Bigbury. This depic i adds he s upp si i ha he r c , which he Mad a si s, is a duplica ed s udy f r b h versi s a d was desig ed f r he rigi al versi . We w ha Le ard wa s a ge l gis a d he r c s are plai ly a misma ch a d such a i c grui y he w uld rmally p r ray. Le ard made s udies f ma y childre wh appear i his pai i gs. They are all ude a d u der w years ld a d m s ly depic ed as Cherubic. The La dsd w e ch ild h lds a Yar wi der e degree fr m ver ical, while he Buccleuch versi is 2 fr m ver ical. A r a i f 2 fr m he base f he Yar wi der i he Buccleuch versi w uld have he child Jesus p i i g direc ly a he isla d f Aval . As we w ha Camde had remar ed he S . Michael chapel bei g prese i his day we ca ly assume ha Le ard c sidered i was rec g isable repr duce. I is ew r hy here ha ma y her pai ers fr m he Re aissa ce a d B ar que peri ds, use s raigh -li e s affs ha , havi g u derg e a r a i , p i u cer ai p ig a fea ures i he sub ex f he pai i g a d he Yar wi de r s em p ig ia ly replica es he Ley li e wi h sligh r a i . The spi dles are affixed he Yar wi der s em a differi g a gles i b h vers i s. If e was draw a li e parallel he p edge f each spi dle i he La sd w e versi . They mee a a p i crea i g a a gle f 26.5. Figure 47a Sh wi g a a gle f 26.5, he a gle crea ed be wee he spi dles h e La sd w e versi . This is he same as he a gle be wee he Ly esse li e sh w i figure 23 a d he Ley li e ha ru s be wee S . Michaels M u , Marazi , hr ugh S . Michaels B re K ll S . Michaels church a Har hill, which defi es he ce re f he ci rcle i side he pyramid. I he Buccleuch versi h wever, drawi g he same w li es parallel he p f each spi dle crea es a a gle f 21.5. This agai is he a gle crea ed fr m he baseli e f he pyramid (Ly esse li e) where he S . Michael Ley li e cu s i . Figure 47b Sh wi g he a gle f 21.5 crea ed by he spi dles f he Buccleuch ver si f he Yar wi der, he same a gle as be wee he S . Michaels Ley li e a d he Ly esse li e as sh w i figure 23.

as b mbed i he Sec d W rld War. Al gside he river ru s he idal r ad as p r rayed i he La sd w e versi , w here, si ce 1000 BC, i had bee ra sp r ed fr m high up Ugb r ugh a d Harf rd m rs, he s u her edge f Dar m r a d was he carried by car al g his r ad he a cie emp rium Isle f Ic is.

Figure 47c Sh wi g a her early versi f he Yar wi der La ierge au fuseau ( irgi wi h he Yar wi der) which gives 34 degrees be wee he spi dles, he exa c a gle be wee he J seph li e a d he Ly esse li e1.e he li e Mel i se u s fi d ha leads up fr m M acu e hr ugh Avebury. All his busi ess wi h he a gles is pr bably jus c -i cide ce bu he reccure ce f similari ies ur i ves iga i s far i v lvi g his Isla d seem ee p p ppi g up. The mai c mp si i f ur w Yar wi ders, ar cri ics have es ablished is defi i ely Le ard s w r , bu he bac gr u d la dscapes, bei g ypical i a y f Le ard s her c mp si i s, have bee ascribed a her ha d, m s pr ba bly, as we have pr p sed previ usly, ha f Melzi. Melzi was b r i Mila , ab u 1490 a d died i 1568. His ry rela es li le ab u his charac er excep ha he was a frie d f Le ard , while asari s a es ha he was a Mila ese blema , a exceedi gly ha ds me y u g ma . Scie ific exami a i has revealed la dscape fea ures a d figures be ea h he p ai layers f he La sd w e a d Buccleuch versi s ha are l ger visible i he fi ished pr duc which i dica es ha hese par icular pa els were des i e d p r ray a her pai i g. The cha ce f havi g w yar wi der pai i gs h ugh by exper s be by he brush f Le ard ha b h have arch u derdrawi gs seem i dica e hey were bei g prepared i a dem. Af er all y u w uld ma e he same experime al u derdrawi gs i b h pai i gs a d he c mple ely p ai ver hem if hey were d e a differe imes. The fac ha hese w yar wi ders he wi h similar u derdrawi gs he merge p i u he Isla d f A val is a frea y c -i cide ce (if i is e). I l s as if, af er Le ard s a d Melzis v yage he w pai i gs (par ially s ar ed) were used i s ead p r ra y f r p s eri y J sephs a d Jesus whereab u s, (especially whe merged). This e d s c firm he pr p si i ha Le ard , havi g made previ us s udies f he Mad a a d child f r R ber e , pai ed b h f h se himself hese ewly app i ed pa els ( ha were already g i g p r ray similar bac gr u ds as a c py f a rigi al) a d lef Melzi depic he bac gr u ds ha ge her p i Aval . Le ard ew af er his s udies f he ra sfere ce f sublimi al i f rm a i ha e day hese pai i gs w uld u l c his secre . I Ju e 2005, i fra-red reflec gram imagi g revealed he L d ersi f he irgi a d he r c s a previ us desig be ea h he visible e. This is belie ved p r ray a w ma eeli g, p ssibly h ldi g a child wi h e ha d wi h he her ha d u s re ched. S me researchers believe ha he ar is s rigi al i e i was pai a ad ra i f he i fa Jesus. Bu i bec mes i creasi g ly bvi us ha here was s me urge cy jus p r ray wha hey had see a d we re pr bably usi g pa els fr m half s ar ed pr jec s. Af er all why c mme ce a pa i i g f r R ber e r he C fra er i y wi h a used pa el if e was c rac ed s far i adva ce a d es i e i s were clear. I he Buccleuch versi , Le ard sh ws he isla d ha hey had b h viewed fr m he perspec ive f Ba ham, i c rp ra i g als a perspec ive fr m Bigbury Sea a l w ide wi h ar is ic lice ce sh wi g he ide hidi g he causeway. Af e r all here ca be ma y Isla ds wi h his pr file s cl se he mai la d wh ich are i a pai i g by a fam us ar is a d i which he i e ds sh w s me hi

Did Le ard w he basic ge me ry f he Templar desig r is his all c i ci de ce? I d es seem s ra ge ha he w isla ds which he baseli e f he pyram id ru hr ugh, f rm he Ly esse li e which b h have S . Michael churches hem. Fr m his li e we have mar er churches dedica ed S . Michael fr m which we f rm Ley li es ha crea e w a gles ha ma ches he ly w remai i g Yar wi der pic ures by which Le ard said he w uld sh w us s me hi g. The we have w li es ru i g hr ugh w p i s fr m hese w S . Michael isla ds, b h p i s amed he l s pyramid a Glas bury as see i figure 23. The fac h a hey he c verge a S . Michael church ha defi es a ce er p i whi ch, if a radius is draw ha same base li e; i he crea es he circumfere ce f a circle ha is a ge ial all hree sides f he pyramid. This w uld seem be by desig a d cha ce a d ye Le ard is als givi g us he a gle fr m he base f ur pyramid he S .Michael Ley li e.

Figure47d Sh wi g he view d w he Av river as i appears i he La sd w e ve rsi f he Yar wi der wi h he idal r ad he righ f ll wi g he river w ard Ic is. I frared reflec l gy r reflec grams sh w similar fea ures f u d i b h versi s all wi g e see he subs ra es f he pai i g. The La dsd w e versi s h ws a buildi g s ruc ure ha ce s d he lef f he pai i g wi h a ad di i al arch wi hi a arched d rway wi h a gr up f hree pe ple i fr f he s ruc ure. The side view f par f a d ey ca be see he righ f he upper par f he Yar wi der. The fi gers ar u d he Yar wi der have bee m ved , as have Jesuss arms; he lef leg was ce cl ser a eeli g p si i a d h e righ leg was rigi ally m re u s re ched. The Yar wi der was rigi ally p si i ed wi h he upper spi dle ur ed m re wa rd he viewer while he l wer s ru was ce much fur her up he wi der. Did Le ard y wi h he idea f reveali g he J seph li e which w uld have bee a grea er a gle fr m he Ly esse li e? There were als spi dles already w u d wi h wi e he r c which were pai ed ver a d i cluded i he fi al pr duc . He lef he e ire shaf f he Yar wi der exp sed i his fi al w versi s, he cr ss me aph r remai ed pr mi e s ha he u i i ia ed w uld remar he Mad a s d mes ici y a d her i abi li y cha ge his c urse wards crucifixi . The real i e i f r such a s r a ge ch ice f ic has ever bee made clear, excep whe viewed as a i s rume able perpe ua e i f rma i f a already crucified Jesus a d i dica e where his remai s are. There has bee c siderable specula i as h w Le ard s eb ma erial arr ived i Bri ai . H w, did pr vide ce r F r u e e sure ha a huge guil le ered b (b u d a d c vered i Mila i he six ee hu dreds), w uld e d up i he sam e c u ry i which Le ard , by his humb ail s e ches, i dica ed ha he w uld sh w he whereab u s, hr ugh his Yar wi der pai i gs, he l ca i f he m s imp r a h ly relic i Eur pe. Eve day he R yal library a Wi ds r Cas le is as much i he dar as he res f us as he pr ve a ce f wha migh be c sidered Bri ai s grea es ar reasure. We fi d he firs refere ce Le ard s ma uscrip i E gla d i 169 0. H w is i , (c sideri g all his ha db s a d remai i g ar pieces were lef wi h Mel zi), ha hey fi ally e d up i he R yal c llec i acr ss he cha e l i E gla d. Mel zi, his re ur I aly, af er he dea h f Le ard , married, a d fa her ed a s , Orazi . Duri g his ime Mel zi was resp sible f r selli g a few w r s f Le ard s. Bu whe Mel zi passed , he lef every hi g his s Orazi . Orazi als w uld have bee resp sible f r selli g s me f he mas ers w r s i eres ed a d persis e par ies. Whe Orazi died his es a e i apri d Adda, his heirs s ld he remai i g c llec i f Le ard s w r s. O he b c ver which ce c ai ed hese drawi gs, wri e i guil le ers i I alia , is he i leDrawi gs by Le ard da i ci res red by P mpe Le i. I seems ha m s pe ple are s mewha a a l ss as h w hey g fr m P mpe i a ches a Wi ds r be re-f u d i he 18 h ce ury. The pages f u d i he

g. I bec mes eve m re f a c i cide ce ha he clue f a Yar wi der i his r ebus he reveals a isla d i a pai i g by ha ame a d his same isla d has bee s ugh by vari us pe ple hr ugh u his ry. Bu ly his, i s c mplim e sis er pai i g a ch rs i s ge graphical l ca i whe viewed as a merged pi c ure, usi g he ce ral fea ure b h alig he w pai i gs. Melzi was a es ed be a acc mplished mi ia ure pai er a d s me w r s have b ee accredi ed him, bu e defi i ively. Le ard may have s ar ed he ce ral fea ure f he c mp si i earlier a d de ermi ed a a la er da e i clude he ge graphical varia i s af er his v yage he Bri ish c as . I he R yal c llec i a Wi ds r, Le ard wr e ha he bega he w Mad a pic ures i 1478, bu hese w uld have bee prepara ry s udies m s pr bably f r he i e ded w rigi als. Le ard havi g carried u hese prelimi ary pre para ry s udies, w uld have facili a ed b h he La dsd w e a d he Buccleuch v ersi s, be fi ished much la er i Fra ce.

ches were fr m P mpe s b , he b rum ured have had i s c e s cu u af er i s arrival i Bri ai . I he Ambr sia a museum i I aly,is a e gravi g i marble s a i g ha i he 17 h ce ury, C u Arc a i, preserved f r I aly The C dex Ambr sia by payi g m re ha a E glish i g had bid. N bei g successful he firs a emp , i w uld seem Charles I, we hu i g purchase a her se f drawi gs. Melzi ha d ried rga ize all f Le ard s eb s a d drawi gs i s me sembla ce f rder, presumably pu i g a a mical drawi gs ge her a d i ve i s ge her , bu - e is qui e sure wha cri eria were used. Orazi w uld have s ld s me f hese l se leaves he I alia sculp r P mpe Le i wh he b u d hem i a lea her v lume. Pr bably hr ugh Orazi s ig ra ce P mpe c uld have pic ed u he ch ices f he drawi gs. P mpe pr bably, w uld have u ders d he c mplexi y f Le ard s a emp ed rebuses, a d w uld have c sidered hem facile, eve juve ile c mpared wi h his her s udies. The Wi ds r c llec i is ably e f he fi es a d i may well be ha P mp e was able pic he w r s he li ed bu i ac ually seems u li ely, c mpared wi h he her ma erial, ha he w uld ch se he page f rebuses. Why w uld he have i cluded hese i he same b u d v lume as s me f his grea es drawi gs? We w ha Le ard was w rried ab u he fa e f his drawi gs bu we shall pr bably ever w whe her specific i s ruc i was give priva ely Melzi, c cer i g cer ai drawi gs bef re Le ard died. Why did Le ard a emp his Yar wi der rebus bac wards, ma i g i s decipheri g m re c mplica ed a d p e ially re deri g his riddle u i elligible p s eri y? Why a d f r wha her reas c uld e p ssibly imagi e ha Le ard da i ci w uld a emp such a ar icula i , bu he wish c vey a se se? This was a ra d m phrase he was yi g wi h. As we shall see s me f he her rebuses ha he experime ed wi h c uld be applied i cer ai circums a ces, bu his message was highly specific i h a , he was g i g sh w us a facade a d i was g i g be hr ugh his Yar wi d er pai i gs. H wever, Lady F r u e did shi e up Le ard , his rebus bei g preserved i he ve ry c u ry he was direc i g us i b h Yar wi der pic ures, exp si g a l ca i which he wa ed sh w. The c e s i his a cie ba vaul h ldi g he grea es reasures ear h, relics fr m he Temple f Jerusalem re rieved by h e Templars, p ssibly eve he Ar f he C ve a a d cer ai ly he mass f Temp lar reasure. The Templar reasure ly c sis i g f g ld a d jewels, bu a b dy f wledge passed d w hr ugh he ge era i s u il he f ur ee hu dre ds. Chap er 14 The Grail s ries c firm wha Mel i i f rms us; ha he b dy f Jesus is i A val , bu i is he Templars r le i he rem val f he Turi Shr ud ha expla i s i lac f pr ve a ce r his rical f pri . O Oc ber 12 h 1307, hree Templar reasure ships were m red i La R chelle ha rb ur, he ex day hey had va ished. M s f he mys ique c cer i g he Templ ars day s em fr m he fac ha hey ccupied he Temple M u i Jerusalem a d are rum ured have re rieved fr m i , The Ar f he C ve a a d her Temple reasures such as he Me rah. The H ly Grail quic ly became ass cia ed wi h h e Templars, eve i he welf h ce ury, Evala s shield bec mi g he Templar embl em as he red cr ss. O e f he firs Grail r ma ces, Le C e du Graal, was wri e ar u d 1180 by Chr ie de Tr yes. Perhaps we y years la er Parzival, W lfram v Esche bach s versi f he ale, refers igh s called Templeise r i he Fre ch Les Templiere wh were guardi g he Grail Ki gd m. I bec mes clearer h a he Templars r a secre ive hierarchy emb died wi hi he rder, p ssessed ar ca e wledge, a d were resp sible f r ema a i g he Grail s ries a d he Tem plars wi h c ec i s such as Elea r f Aqi ai e bec mi g i erw ve i he r ma ces as a f rm f fla ery by he r ubad urs as he r ma ces pr lifera ed. The relics f he Templars a d wha hers h ugh were heir religi us beliefs played a large par i heir d w fall, bu he mai reas f r heir demise was ha her i s i u i s were af er heir weal h a d e vi us f heir p wer. A he Templar i quisi i , i s iga ed by he Ki g f Fra ce, hey were accused f h eresy, s d my a d w rshippi g bearded heads, Baph me a d her such s ra ge pra

c ices, which may have bee i ve ed by heir accusers give weigh charges f heresy. The Templars were i p ssessi f cer ai relics fr m he Temple i Jerusalem which seem have bee re-disc vered a he sec d crusade because f i f rma i supplied by J seph which e ded up wi h Elea r f Aqui ai e. The h ead f J h he Bap is c uld have bee preserved fr m Ki g Her ds days a d als ep secre ed be ea h he Temple. Her ds daugh er Her dias had da ced f r his gue s s a d dema ded J h s head. This c uld have bee re rieved a d secre ed i he T emple by h se wh realised J h s r le i he Divi e pla , (a pla which had bee rela ed by he pr phe s). J h s head w uld have bee regarded as sacred a d her ef re preserved f r ve era i a d he subseque ly re-f u d i he same cache as he Temple reasure. The Templars mai claim a sacred religi us relic was p ssess a piece f h e rigi al cr ss fr m Cavalry bu as we have see already, hese were s pr lifi c ha a piece exis ed i M acu e. I all he c siderable d cume a i i v l vi g he rials f he Templars, hi g has bee f u d c cer i g he Grail, s eve h ugh he s ries were pr paga ed by he Templar rga isa i , he c cep f he Grail, as s me hi g ha J seph had br ugh Bri ai was i he publi c d mai a d was sl wly shaped i a bjec by ass cia i wi h Mel i s misu de rs d descrip i . I seems highly li ely ha he li es f Wal er Map a d Chr ie de Tr yes, a d her r uvere bef re hem, were sh w a a cie ex wri e i La i a d p ssibly a Fre ch c py migh have bee made f he wh le Grail b bu maybe ly ex ra c s were c mpiled i Fre ch as i a ed by Heli a d. Ei her way, i w uld cer a i ly acc u f r he gr ss misu ders a di g f he esse ce f he Grail if he i i ial ra sla r/s made subs a ial err rs. The r ubad urs were ei her as ed r paid wri e s ries (ex rac ed a d c mpiled acc rdi g he i eres s f h e rigi al r ubad urs) , ha alluded his rical fac i alleg rical pr se; his bei g i i ially i s iga ed i w uld seem, a Elea rs r her fa hers c ur . W i h his gradual pr lifera i , he charac ers, s me, as we have see fr m he c rusade peri d (due c ur fla ery), g mixed i wi h early acc u s fr m a C r ish r yal li e ha raced i s heri age bac J seph a d Jesus. Eve he bjec s wi hi he Grail s ries are s i errela ed a d u derg ra sf rma i s ha i is hard es ablish wha was i Mel i s b . J seph, Nic demu s a d espasia were mixed ge her wi h Ar hur fr m he Sax peri d. Pe ple wh his rically lived hu dreds f years apar are i er wi ed i ales wi h bjec s fr m he crucifixi . The Grail i self, bjec ivised fr m his ex , refers d irec ly he gradual degrees, he Graal f he e ligh e me f ma a d his is alluded as bei g par f he ques . Jesus r le i hese eve s plays a maj r p ar i he e ligh e me f ma a d he s ry i v lvi g his relics bei g br ugh by J seph E gla d has resul ed i varyi g perspec ives a d degrees f alleg ry. The differe Grail wri ers alluded a grea er r lesser degree, cer ai p assages r sec i s a e fr m Mel i s rigi al b f he Grail. This is as we have see i regard Camel , he ame which was derived fr m a Hebrew pilgrimage, eve ually ra sp si g i self i a beau iful ci y. We w ha Ti agel was Ar hurs base i C r wall a d here is my hical ci y ha has disappeared si ce he six hu dreds. We ca see he same wi h Excaliburderived fr m he Aramaic quali mea i g f rged (fr m which we derive he m der w rd calibre), re deri g f rged l g ag , bei g i ercha geable as S l m s sw rd ( he impleme hre a e ed he dispu ed baby), ic ized as judgeme . This judgeme was a par f he rigi al s ry rela ed by Mel i i he b f he Grail regardi g he gra duale ligh e me f ma . C i cide ally Ge ffrey f M m u hs His ria als s a es ha Aval is where Ar hurs sw rd Calibur (Excalibur) was f rged. Briefly, we sh uld l a a alli era ive p em said be wri e ab u A.D. 13 30-50 regardi g J seph which c ai s much f wha he Grail b alluded , bu which seems have bee passed ver i s me par by her Grail wri ers wh c ce ra ed up Ar huria igh ly escapades, ra her ha , f r us, he m s imp r a fac s ab u wha i was, ha J seph ac ually br ugh wi h him. Al h ugh i is par f he e deav ur i ves iga e he vari us perspec ives which c s i u e he Grail r ma ces, his par icular r ma ce, which ca be rela ed her similar s urce ma erial such as he The Lyfe f J seph r De Sa c J seph Abar

ima hia, specifically derived fr m r seemi gly c de sed, he same early s urce as Mr Fur ivallsSey Graal, a pr se versi fr m a ma uscrip i he Bri ish Muse um. This will sh w us h w Mel i was able spea f his d uble f lded grave cl h, as described i his pr phecy a d he pr ve a ce a d me h d f fabrica i f he Turi Shr ud. This Alli era ive p em which seems have a very early s urce fr m i s lac f em bellishme , is fr m a u ique c py i he er Ma uscrip a Oxf rd a d by i s c e , sh ws i s c e is f a much lder da e ha is supp sed by exper s a d i mus have bee a e fr m a much earlier versi . The subjec f he s r y p r rays he adve ures f J seph f Arima hea a he c ur f Evala , i g f Sarras, wi h he epis de f i g Evala s shield i par , i cluded. The s ry f Evala s shield is rela ed Galahad by he Whi e K igh , i he R ma ce f he Qu es f he Sai Graal,a d fr m here i was i ser ed by Mal ry i his M r e dAr hu r. The bjec f he p e was ma e w a d ra sla e much f he lege d f J seph which had c me fr m he B f he Grail a d we ca ly guess a wha h e rigi al Fre ch ex rac migh have selec ed mi fr m he rigi al Grail b . This p em pr vides evide ce f a very early s urce because f i s -c rrup i f esse ial i f rma i ha was i i ially rela ed by he rigi al Grail b . A brea d w f he s ry f ll ws cl sely ha which we have already qu ed fr m J h f Glas bury a d rela es ha :

Af er Jesuss e mbme , J seph f Arima hea was seized by he Jews, a d impris ed i a du ge , wi h u a wi d w, where he remai ed f r f r y- w years, ill r eleased by espasia . This seems u li ely if Jesus was appr xima ely 35 whe he died a d J seph, bei g his u cle( r Fa her), w uld have bee ab u 25 years lde r. This w uld have made J seph appr xima ely 102 years ld bef re his arrival i Bri ai . This as we will sh w sh r ly, is rela i g i f rma i ab u he esse c e f he grades r degrees f he Graal which he au h r f he p em is i cludi g as par f he s ry, which als c rrela es wi h he pr phe Da iels hree a d a half years. The f r y w years have bee ex rap la ed fr m he La i Grail e x which is alludi g alleg rically he f r y w m hs (a d may i deed have had he w rd m hs) as me i ed i he b f Revela i , which als c rrela es wi h he hree a d a half days me i ed i Revela i a d as see i Da iel 9: 27 A d he will ma e a firm c ve a wi h he ma y f r e wee , bu i he middle f he wee givi g he same ime peri d f he Three a d a half days, bu his will be explai ed whe we deal wi h Biblical Time.

I bedie ce a divi e v ice, J seph, wi h his wife, his s J sephes a d a c mpa y f fif y pe ple, (p ssibly he same as Raba uss gr up bef re disembar i g he w me i Fra ce), lef Jerusalem, a d arrived a Sarras, a i g wi h him he H ly Graal, c ai i g Chris s bl d which is carried i side a ar r b x. I is he pi i f he au h r ha he rigi al exp sed ha J seph lef wi h his s (mea i g Jesus) a d i he ra scrip i pr cess J sephes became he s f J seph. I her Grail s ries he gr up are said arrive J saphes shir whic h is surely he i clusi f a mis ra sla i f he rigi al w rd mea i g cl h , ves me , r c veri g i refere ce he d ubled ver grave cl h r du fassu la. Le us assume f r he m me , ha Sarras is he Beleri f Py heas a d Bele ri is amed af er he G d Bel by Zarahs ffspri g. Sarras where Zaras ffspri g migra ed , has a a cie ly re w ed Isla d wi hi i s c fi es where he hi g called he Grail is ep . This Isla d i Sarras, i ra sla i ge s c fused by he rigi al Fre ch Grail wri er; a d is ermed The Isla d f Sarras because m s cer ai ly Mel i ew ha he Grail remai ed a Isla d.

Af er his release, J seph he ells espasia ha he ime f his impris me seemed bu hree days, which als c firms ha he wri er is i ce ly divulg i g ccul i f rma i ha was i he rigi al ex bu has mi ed he half da y because f u ders a di g i s sig ifica ce. The ex he g es say h a J seph, havi g jus bee bap ized himself, he pr ceeds bap ize espasia a d fif y hers, af er which espasia wrea s ve gea ce he Jews wh had im pris ed J seph.

The Isla d f Sarras may, al er a ively have bee amed a d ed by Mel i beca use f i s c ec i wi h Zara r Zerah i his La i b f he Grail which u r ed up i Fra ce. H wever he Grail wri er R ber de B r h ugh ha he Isl a d f Sarras is i Egyp . This w uld appear have c me ab u by he c mm mi sc cep i f ass cia i wi h Sarace s bei g sy mym us wi h Arabs i he eas . The Sarace s were he a cie Jews f C r wall. R ber de B r , h wever, says he fi al des i a i f he Grail is E la erre vers Occide , Ki es sauva ge dureme , E vaus d Avar i he la d he Wes , which is ex remely wild, i he ales f Avar . There is ly e place i he Wes which is full f val es a d ha is Dev hus amed because f he vales. Where wilder ha Dar m r fr m which he Av river leads d w s ream he Isle f Aval r Avar where h ere ac ually was a religi us h use w as S Michael by he Sea. Burgh Isla d his day is s ill rum ured (l g bef re he S . Michael Chapel was buil ) ha ve had a m as ery a e ime i . R ber , h wever d es say ha J seph is be f u d i he same place as he Grail. I he Perlesvaus, als w as Li Hauz Livres du Graal r The High His ry f he H ly Grail (p ssibly re-mas ered by He ry f Bl is, Mas er Blehis), are he ech es f he rigi al scrip f he b f he Grail wri e by Mel i . Perlesvaus seems be a c i ua i f Chr ie de Tr yes u fi ished S ry f he Grail r Perceval which c -i cide ally is li erally ra sla ed as hr ugh he val es. As we shall ge i he las chap er whe her r Mel i lef a La i rigi al i Bri ai a d wr e he b f he Grail i Fra ce is full f c e i e specially regardi g he wi ess f Heli a d. Especially whe we hear regardi g he perlesvaus: The au h r f he High B f he Grail eve claims ha his ex is c pied fr m a La i ma uscrip which was f u d i he Isle f Aval i a h use f h ly rel igi which si s a he head f hazard us ides where Ki g Ar hur a d Quee Gue ievre lie where acc rdi g he wi esses f g d a d religi us me ha are h ere, ha have he wh le s ry here f, rue fr m he begi i g eve he e d.

We d have a li e f Ki gs f he m s imp r a biblical heri age wh have a a me ha a Fre ch ra sla r r early r ubad ur w uld pr u ce as sarra a d la er be wri e as Sarras. H wever, he me i f Egyp ( r he c mi g u f i ) i s purely (as we shall see), e f he degrees spiri ual e ligh e me f re ld by he Biblical pr phe s al g wi h spiri ual Babyl , where c i cide ally Th l mer came fr m. The c mple e mix-up f i f rma i by he Grail wri ers is as u di g whe Mel i rela i g i spiri ual erms ab u Th l mer, (wh is sy ym u s wi h P lemy i g f he Egyp ia s), he bec mes Ki g f Babyl . Bu as we s hall c ver i de ail la er b h he c mi g u f Eygyp a d re ur i g fr m Babyl are spiri ual s ages pass hr ugh as Grades e ligh e me . The refere ce hese spiri ual s ages i a ma s life ( rigi ally referred i he La i Grai l b ) have e ered he s ry as ex ra e us de ail a e u f c ex fr m h e rigi al Grail b . H wever his u ravels he appeara ce f a Isla d fr m Fre ch s urces, havi g h e ame Zara ( ra sla i g as Sarras), which c i cide ally jus happe s be whe re he Grail is, jus he same as i is said be i he Isla d f Aval wi h J seph. S his Isla d me i ed by R ber de B r as havi g J seph s family br i gi g he Grail i , he vaus d Avar , he valleys f Avar i he wes (Dev bei g he c u y f ales), may have bee amed as Aval als i he firs ra sla i fr m Mel i s Grail b as well as he isla d bel gi g Evala i g f he Sarace s. The c ce ra i cer ai de ails by he early Grail wri ers was purely a i dividual ch ice. S me wri ers, as i heAlli era ive p em we are l i g a , c ce ra ed his pers al i eres f he s ry c cer i g J seph s he leaves u he Ar hur ma erial (als i he grail b ) c veri g a la er his rical peri d . O hers i ermi gled s urce ma erial wi h u regard chr l gy jus weave he ale while hers migh ch se pic jus e w rd, as we have see wi h Camel a d embellish ha w rd u il i s rigi s were u rec g isable. The Grail wri ers did u ders a d ha Mel i had used biblical me aph rical

la guage as par f he Grail ma erial which i ess ce rec u s he spiri ual s ages f ma . This ca be readily c firmed by readi g he biblical Pr phe s wher e e ca ra sli era e fr m a his rical i a i dividual c ex . Wi h u his u ders a di g f he pr phe s, f r he m s par if read as purely his rica l (wi h u ra sli era i i he spiri ual mea i g) hey are fairly u i elli gible appeari g as ra d m sec i s. This is he reas we have he i clusi f he i gs f Egyp a d Babyl i he Grail s ries. Af er all he Grail wri er is givi g a acc u f J sephs arrival i Bri ai s wha a all has his d wi h Babyl r eve Egyp as he sailed Marseille as a firs p r f call. Th is refere ce Egyp a d Babyl ca ly be u ders d as a refere ce he s piri ual grades as se u as passages f ri e be passed hr ugh, a d his ca ly be grasped by a g d u ders a di g f he b dy f ma erial w as he P r phe s. U f r u a ely, biblical c mme aries are s ill ryi g ra i alise h is b dy f ma erial fr m a purely his rical perspec ive. S he me i f Eygy p a d Babyl c firms heir i clusi purely as s ages applicable he heigh e i g f ma s C sci us ess. This was bef re he Grail wri ers crea ed a c mple e salad f wha was a c here acc u ha c uld have bee subs a ia ed by a u ders a di g f he Biblical Pr phe s. J seph ried c ver Evala , he i g f Sarras, wh se i gd m was as (we c v ered earlier) sy ym us wi h he Ki gd m f Beleri f Py heas a d he Dum i a f Ki g Ar hur which became Dev a d C r wall. J seph we are ld af er his a rrival declared he d c ri e f he Tri i y he i g. This d c ri e was he e sse ce f he ccul i f rma i which J seph had br ugh wi h him a d rela ed he hree spiri ual s ages r pr gressi s f Ma i d ward e ligh e me ; h e c mi g u f Egyp , here ur fr m Babyl a d he Peri d f peace which were c ually rei era ed fr m every perspec ive by he biblical pr phe s. The i g f S arras pr vided f r he wa s f J seph s c mpa y, bu has his d ub s ab u he ru h f he d c ri e. The f ll wi g igh , he i g was c ver ed by w visi s . I he firs he saw hree s ems gr wi g fr m e ru a d appeari g c alesce i e perhaps emblema ic f he Tri i y bu c uld als be c s rued as he c alesci g f he hree Abrahamic Religi s as a visi f he fu ure, as his is (i effec ) he u c me f fi di g he Grail (if we c sider he impac i will have a he mbs disc very). I he sec d visi he Ki g saw a child pass hr ugh a s lid wall wi h u a y i jury he wall a d he Grail wri er i erjec ed ha i was a emblem f Chr is s sp less I car a i . H wever wha is m re li ely is ha i was par f he ccul acc u f spiri ual pr gressi hr ugh he degrees wi h u i jury he s ul. The child bei g sy ym us wi h ma givi g bir h i.e he s f ma der ived fr m he fusi f s ul a d spiri , he bir h f G sis. This is a si ua i where c mplex ma erial is bei g rela ed by Mel i ha is bei g rei era ed by he Tr ubad ur c mple ely u f c ex . J saphes, he s f J seph, als saw a visi whe he peered i he Grail-Ar . He beheld Chris up he cr ss a d five a gels wi h he i s rume s f he Pa ssi ; wi h eleve m re a gels appeari g af erwards, whils Chris seemed des ce d fr m he cr ss, a d s a d beside a al ar, up he e e d f which wer e he La ce a d Three Nails, a d up he her he Dish wi h he Bl d ( he H l y Grail). This is where he acc u ge s i eres i g if we u ders a d ha he Fre ch wri er was c s ruc i g a pl fr m Mel i s elusive r i c mprehe sible ccul i f rm a i , while rememberi g ha Mel i s acc u is c s ruc ed fr m a eye wi ess acc u . Le us assume ha he Grail ar r b x as i was described was i fac a c ffi ype c ai er ha c ai ed he c rpse f Jesus wrapped i he grave cl h wh ich was submerged i Cedar il. This il was p ssibly mixed wi h her esse ial ils such as Ju iper. The reas we are eve c sideri g his is ha Mel i sa ys Abbadare(Jesus) is i he same mb as J seph f Arima hea. This is f ar s re ch c sideri g Jesus c ec i he Grail a d he Grail i every a cc u h lds r c ai s s me hi g rela ed him. I he sealed c ffi was he la ce, hree ails a d p ssibly a u li ely sealed chalice a d m re li ely a Eucha

ris ic cup. This w uld be he five i ems e umera ed, as he s ry rela es, ha here were five a gels, while maybe he umber eleve w uld be a refere ce his disciples w ve i he s ry. The Wha gers wh have carried u ma y experime s fl wer impri s he Tur i Shr ud, disc vered fai images f her bjec s he shr ud, i cludi g a ail, a hammer, a br m (pr bably mis a e f r he spear, a piece f r pe a d a r u d wrea h f h r s, he mar s f which ca be see Jesus f rehead ( he s hr ud image), a reed, a d a sp ge. The reed a d he sp ge are wi essed by Mar 15:36 O e ma ra , filled a sp ge wi h wi e vi egar, pu i a reed, a d ff ered i Jesus dri . I is als ed ha i he Elucida i f he High h is ry f he Grail ha we came acr ss earlier, he spear was ep wi h he b d y, bvi usly me i ed by he G spel acc u s. The evide ce f u d by he Wha gers ha he spear remai ed wi h he b dy le ds crede ce a eyewi ess acc u f he c e s f he Grail Ar , if subs i u ed f r he w rds H ly Sepulchr e. bu ra her h ured he b dy he m s he migh , ra her laid i al g i he H ly Sepulchre a d ep safe he la ce where f He was smi e i he side. (THE HIG H HISTORY OF THE HOLY GRAAL) The il wi h which J saphes was c secra ed was ep i he Grail-ar , a d af er wards he p em says ha i was used a he c secra i f all he i gs f Bri ai d w U her-pe drag . This same Ar which J seph a d J sephes are said re rea a d Pray ver several ccasi s i he p em a d i which was see he b dy f Chris , eve bei g described as jus as he was a he ime f his e m bme . The rigi al burial shr ud (sp e f i all f ur G spels) fr m Jerusalem was wrapped ver Jesus i his il s a ed Grail Ar a d his b dy was said i hi s alli era ive p em be wrapped i a cl he called Se d y, which e w uld assu me is a c rrup i i he ld Fre ch f r Cedar, cedre Pli y has Cedrus a i ed wi h he juice r il f a cedar ree a d s preserves fr m r e ess. C i cide all y he w rd si d fr m he Gree prec ely the wor cho e the Go pel of Mark e cr be the bur al cloth of Je u a to ay the term o ology u e to refer to the formal tu y of the Shrou . I Fact the The Orv eto Worl w e Co fere ce labelle "S o e 2000", cu o about the Shrou are referr g to the ame b t of cloth me t o e the Gra l tory brought to E gla by Jo eph of Ar math aea, but u t l ow t ha ot bee co ecte to the cloth that wa atte te to b y Melk a ee at Je u tomb at Avalo . Let u take a hort gre o here to try to correlate all th extra eou fo rmat o . Ce ar o l ff cult to extract a ome Egyptolog t have argue th at Pl y wa m take whe he wrote, the 1 t ce tury AD, about "ce ar ju ce" be g employe a a embalm g metho by Egypt a . Rece t cover e upport t he wr t g of Pl y the El er (AD23-79), whe he e cr be the metho of how th e prec ou o l wa extracte by putt g ce ar woo a chamber heate from out e.Th ca mply be u er too a t llat o . The f r t l qu that exu e f low l ke water ow a p pe; Syr a th calle ce ar-ju ce, a t o tr o g that Egypt t u e for embalm g the bo e of the ea ". Hero otu , f ve ce tur e earl er, ha al o wr tte a m lar e cr pt o of a l qu ce ar for pre erv g fle h. Rece tly at Germa y Tueb ge U ver ty the y carr e out te t eparat g embalm g mater al by ga chromatography, fou ea r a 3500-year-ol mummy calle Saa kh-kare,u earthe at a te De r al-Behar Egypt. Amo g the e chem cal were equ terpe o a gua acol wh ch are orga c compou fou tar a o l from co fer uch a ce ar. The e compou co t tute a colourle aromat c o l a w ll be fou (at the ext c e t f c ex am at o ) to ex t amo g the poly- acchar e fou the threa of the Tur Shrou . Sc e t t te to co f rm a theory whe they have a theory w th wh ch to match the r ata a t ha lo g bee k ow that Ce ar o l wa u e a a emb alm g flu but o-o e thought that the bo y of Je u wa ubmerge o l a therefore alway thought of the hrou ( f t were ge u e) a be g forme a ry e v ro me t. O e ca ee the wav e of the u pe e cloth computer m ag g, but the c e t f c exam er were ma ly teere the co text of how th ey rev ewe the r re ult by the Go pel accou t of a ry bur al. The Egypt a woul have rubbe the prec ou ce ar re o the bo y a to th e bo y cav t e a part of the embalm g proce to act a a ect c e a a

                                                                                         

     

t m crob al a ry bur al. Jo eph however wa wealthy a coul obta e ough of th very expe ve o l to ubmerge the bo y of Je u . The ce ar o l poke o f by Hero otu a Pl y calle Ce r Succu , Ce r um urely the root of the co rrupt o the ame of the cloth to Se o y the all terat ve poem. The pote t e e t al o l fou the ma y u gue t u e the mumm f cat o p roce co ta e myrrh, attar of ro e , ce ar a a alwoo a were effect ve a t -aerob c bacter al age t , a are mo tly re po ble for the pre erve tat e of the mumm e arou to ay. Ma y Egyptolog t thought the key gre e t embalm g wa ju per o l, but rece tly w th mprove c e t f c a aly t ha bee prove to be, ce ar o l tea . The remarkable propert e of ce ar woo to re t ecay, wa value by t he Egypt a . They eve u e t to bu l the r temple , che t , coff , ol a boat , a t o u g the prec ou ce ar o l embalm g a umerou co met c preparat o . Solomo temple wa eve bu lt e t rely of Leba e e ce ar from the Leba e e ce ar fore t but ala , they were cut a eve tually eplete becau e of the ema for the r woo . It houl ot be forgotte that Jo eph woul have bee well acq ua te w th th o l, travell g from Tyre a S o Leba o o h merca t le tr p to Br ta . Gett g back to our All terat ve poem, the tory the co t ue that Chr t or a Jo eph a b hop, a b h m go to Evalak palace. The k g chamberla w ho wa appo te by K g Evalak to pute w th Jo eph, wa m raculou ly truck umb, wh l t at the ame t me h eye flew out of h hea . Th part of the po em eem g to relate that, at Evalak bel ef at the ew a fore g rel g ou accou t, he the employe a orator or oph t to cou teract the G o t c revelat o brought by Jo eph a wh le ebate, the orator wa truck bl a umb. Evalak the repa re to a temple of ol , hop g to ecure the chamberla re covery, but the ol were powerle . Soo after, a me e ger arr ve to tell Ev alak that h la ha bee va e by Tholomer, k g of Babylo , whereupo Eval ak prepare for war. Th ect o part cular relat g l ke the prophet ha o e, the co ect o betwee bel ef a e al a the va o of the Baby lo a army upo Jeru alem. Th aga w ll become clear whe we cover the ubje ct of T me a the prophet . Before he et out, Jo eph a Jo aphe have a pr vate au e ce w th Evalak, wher e Jo eph tell the k g that he acqua te w th all h prev ou h tory. ( Th aga the book of the Gra l recou t g that Jo eph tol the e ce a t of Ju ah Sarra of the r h tor cal co ect o to the Dav c l e). After th , Jo aphe gave Evalak a h el w th a re cro upo t, tell g h m to pray t o Chr t the hour of per l. The e e ce of th pa age be g that Je u beco me (or y o ymou w th) the eve tual h el , a expla e the Gra l book a the th r egree of G o . I the f r t e cou ter, Tholomer me were ucce ful, but lo t the r te t . Ev alak the collecte more me , a wa jo e by h w fe brother, Seraphe, w t h f ve hu re me . Th la t pa age a the follow g ect o rectly bou up w th the occult mea g of the Gra l a Ma p r tual progre o a atta me t B bl cal T me wh ch, f eluc ate here, w ll cau e further gre o but br efly; the f ve hu re year (me ) a terpolat o repre e tat ve fro m the Jew retur from Babylo to the com g of Je u . I the ext battle, K g Evalak a Duke Seraphe performe wo er , but at la t Seraphe wa wou e orely, a Evalak ma e pr o er. A Evalak wa be g le to eath, he remembere Jo aphe a v ce; he u cover the h el w th the re cro , a pray to Chr t. A a gel came to the re cue, the outwar form of a Wh te K ght, who laye Tholomer, heale Seraphe, mou te Evalak upo Tholomer ho r e, a help h m to ach eve a complete v ctory; after wh ch he va he . Th aga relat g occult format o regar g the egree to peace efeat g th e Babylo a through bel ef Je u (the h el ) u t l the v ual h p r tual e eavour her t the k g of Babylo hor e (the power of the k g). The Scept c w ll be falter g here, but th accou t the eare t we w ll get to what Melk wa relat g a a accou t of the v e pla a th w ll becom e clearer a we progre .

                                                                                                                                        

If we co er that Jo eph, after h t at o ha u er too th tory of th e D v e pla et T me, the recor e th , w th ffere t refere ce a volu me that mu t have bee a m xture of Lat , Arama c a Hebrew. The Melk , t ra cr b g all th occult or G o t c format o a t o to the h tor cal Arthur a a ge ealog cal mater al, co glomerate th ev e ce to the Lat Book of the Gra l. From th , by var ou mea , we arr ve at our Fre ch ource , effect vely mak g the very early ource th r ha accou t at be t, wh ch u erwe t at lea t two tra lat o wh ch covere a cha ge la guage over a per o of a thou a year . It o wo er that the accou t ha come ow to u a garble a corrupte form. Mea wh le, Jo eph ha a terv ew w th Evalak quee , who wa at heart a Chr t a , a who e early h tory wa al o relate . Th aga r le w th g o t c mea g co cer g the relat o h p of Chr t a ty to the Gra l accou t of Z erah. Evalak retur e home, a wa bapt ze , hav g bee ame Mor re (back from t he ea ). Seraphe wa al o bapt ze , w th the ame of Nac e (rebor ). Jo eph f urther bapt ze f ve thou a of Evalak ubject , a ab e at Sarra , mea wh le Jo aphe a Nac e et out upo a m o ary jour ey wh l t the Holy Gra l wa left at Sarra - (the la of Avalo ) the charge of two of Jo eph com pa y. Aga t ot by acc e t that th e t re accou t co cer g Jo eph ha happe e the f ve thou a th year of the eve thou a total of B bl cal T me, how g aga the poem a the or g al Gra l book occult relat o h p to w hat the prophet relate B bl cal t me. The poem cea e here, w th a br ef refere ce to the ub eque t mpr o me t of J o eph by the k g of North Wale a h future relea e from capt v ty by Mor re (Evalak). Galaha , Jo eph you ge t o , wa (accor g to the Fre ch) the a ce tor of the famou me who o crea e the re ow of Br ta . However th poem, our tra lator eem to th k that Galaha , wa the o of La celot a Ela e. Now f La celot , a we have me t o e earl er, a elaborate ame for Je u ; Ela e a compou ver o of Mag ela e? I Mag, or the a c e t Fre ch root of Mage (mea g ch ef or pr c pal) of Europea er vat ve. Apart from be g a ge eral root for wor that relate to great, w th Fre ch a E gl h etymolog cal root . The ame Mary however, ca have o ma y etymolog cal root but t oe eem to h ave bee a popular appellat o at the t me of Je u a coul have bee o popul ar ue to t mea g of female a p rat o to beauty. Or g ally the ame Mary ba e o t er vat o from the Egypt a mer or mar, to love a M r am Mo e ter the o ly per o the ol Te tame t w th th ame a a Mo e wa ame by Pharaoh aughter, M r am woul eem to have a Egypt a or g a Aaro her brother al o ha o etymolog cal root Hebrew. Maryam w th the Hebrew v e ame Yamor Yahweh e ote "o e lov g Yahweh" or "o e belove by Yahweh". Ma r am a Mar a are the later form of the Hebrew m ryam. The o ly rea o for me t o g th the o e of hav g the popular ame Mary a the E gl h or F re ch appellat o of Ela e or Hele a a compou of her ame. We hall ve t gate whe we cover the appellat o of Tombela e or Tumbele a (the Tomb of Ela e) a perta g to The la of Avallo , how t wa tra ferre a relat g to Mo t- a t-M chel Fra ce. We are ow averte to the po b l ty that Avallo co ta the bo y of Je u a that Mary Mag ale e. If he accompa e Jo eph w th Je u bo y to E gla , he woul ot o ly k ow of the locat o , but woul w h to be bur e the ame pl ace. He ce th place became k ow a Mo Tumba the mou t of the tomb but the th rough ome tra ge qu rk became a oc ate w th a ffere t St. M chael hr e that of Mo t St. M chel Norma y. The Fre ch tra t o ha Mary be g or g a lly bur e A x e Prove ce a her rel c to have bee later remove to Vzelay . It oe ot take but a cur ory rea of the The L ttle Book of Vzelay about the r el c a tra lat o of the Ble e Mary Mag ale e to real e that the Gla to bu ry tory of Arthur covery a rebur al m rrore th overly elaborate a co tr ve accou t w th the ame purpo e of attract g p lgr m a a mot ve. Let u retur back to our ve t gat o to the Templar after ma y gre o . The Cru a e were u ertake by Europea tate a al o by Br t h K g , o te

                                                                                 

                             

 

bly to recapture the Holy La a e pec ally Jeru alem, from the o -Chr t a Mohamme a . Each e eavour wa be g carr e out w th a clear co c e ce a rel g ou fervour the ame of Chr te om a pol t cal ga . The f r t Cru a e took place 1095 a the th Cru a e e e 1272 a th per o of 200 year , the Templar t tut o wa be g co t ually empowere by k ghtly ee for Chr te om. Hav g co ol ate much power acro Europe, the orga a t o outwar ly came to a e o Fr ay the 13th 1307. A we have w t e e t he co truct o of the St. M chael churche , the power, wealth a k owle ge ama e a w el e by them ur g th per o wa t ll to be ee full operat o , ma pulat g eve t o a gra cale. It appear that The Templar or the bra beh the orga at o were re po ble for the relea e of a bo y of format o that perpetuate a theme ba e larg ely upo lege of Jo eph hav g tra porte a rel c of Je u to Br ta . W th embell hme t, th accou t became a achro t cally a extr cably co ecte w th accou t of the early Dum o a K g a the e accou t were all co ol a te by Melk . A bo y of ev e ce howe that Jo eph of Ar mathea ha come w th Je u rel c to what wa t ll the re ue of the k g om of Beler o , w th the royal l e of K g hav g ge et cal t e to Ju ah. Th bo y of ev e ce the Book of the Gra l clu e a accou t m lar to the Act of P late a the Go pel of N co emu . It eem l kely that th N co emu accou t, wh ch ex te ep arately Br ta a probably er ve from cro over mater al wh ch Melk ha wr tte that rema e Br ta , wa largely re po ble for the Jo eph tra t o Br ta before the a ve t of the Gra l tor e . Melk Ma u cr pt were t ra cr be corporat g th k owle ge a accou t of eve t up to a clu g the t me of K g Arthur arou 550-650 A.D. It woul eem the that both B ale a P tt were wro g about Melk flour h g before Merl , ( f Merl were a co temporary of Arthur), otherw e he woul ot have bee able to wr te h De R eg Arthur me a rotu a a the book of the Gra l a more mporta tly, be ab le to relate the whereabout of Arthur re t g place. A the Saxo a the or g al Br ta term gle , the Celt c Wel h, (l ke th e of Celt of Dum o a), overt me bega to a cr be Arthur ee to them elve , a the corrupt o of the e accou t were ba e ympathet cally o the commo Cel t c truggle aga t the Saxo fore g er a thu gra ually they u urpe Arthu r Dum o a her tage. Th wa mply ach eve by a oc at o w th the ame tru ggle, eve tually lea g to Arthur Wel h back rop. The e a c e t a oc at o through commo truggle that glor f e llu tr ou Celt c her tage were more pro l ferate through the Wel h mo a t c y tem; mo a ter e be g le prevale t Dum o a. W ll am of Malme bury wa re po ble for propagat g th tra t o , wh le at the ame t me, pay g l ttle atte t o to a thu m h g the Jo eph a N co emu tra t o . However the e tra t o were ma ly kept al ve the mo a t c y tem at Gla to bury, eparate from a y l k w th the Arthur a t ra t o u t l t became u eful to o o. The e Wel h tra t o were further e tabl he a embell he by Geoffrey of Mo mouth. However, the Arthur a mater al, the or g al Jo eph accou t , clu ve of the N co emu tra t o , ge ealo g cal a occult mater al the Book of the Gra l, ma e t way over to Fra ce, after the Saxo va o , a became the ource of the Gra l roma ce . It th relat o h p betwee a royal l e e tabl he Souther E gla a the Dav c l e, wh ch w ll be part of our further ve t gat o . Jo eph ce tral to th relat o h p, the o e who br g the co ect o of Je u a the D av c l e, co jo e w th the fulf lme t of the prophet , wh ch w ll cau e a ew p r tual awake g. Jo eph w ll be ult mately re po ble for guar g the p roof of Je u uffer g by the ev e ce prov e o the Tur Shrou . He alr ea y re po ble for the pre ervat o over a two thou a year per o of the arc a e k owle ge, wh ch w ll agree w th the Prophet (o ce they are ge erally u er too term of B bl cal t me), wh ch, f Melk ha ot re terate , woul hav e bee lo t. F ally he w ll be re po ble for the awake g of ma k a pre cte by Melk by act g a a Harb ger a a marker of Appo te T me a D v e Pla that w ll cha ge the worl rel g o forever. All four go pel wr ter co f rm that Jo eph of Ar mathea cla me the bo y of Je u after h eath a place h m a tomb ow e by Jo eph. The accou t of Luk

           

                                                                                                                                   

e 23:50-56, Matthew 27:57-61, Mark 15:42-47 a Joh 19:38-42, are bear g w t e to h bur al. Paul al o 1 Cor th a 15:4 wr te that he (Je u ) wa bur e , but w thout the co tr ve e chatology there woul have to be a bo y. Jo eph wa a wealthy ma of ta g but ur g Je u l fe he became co verte a wa ecretly a c ple of Je u . Jo eph ot o ly w t e e h wor a ee J eru alem but ha probably pe t ma y hour w th h ephew o ocea pa age hea r g h e l ghte e v ew o the prophet . A oo a he hear the ew of Je u eath, he "we t bol ly u to P late, a crave the bo y of Je u ." Mark15: 43. P late who wa rea ure by a ce tur o that Je u wa ea , allowe Jo eph reque t before the Sabbath came, to remove a bury Je u . Jo eph mme ately purcha e f e l e , Mark 15:46 a procee e to take the bo y of Je u ow fr om the cro . So Jo eph bought ome l e cloth, took ow the bo y, wrappe t the l e , a place t a tomb cut out of rock. The he rolle a to e aga t the e tra ce of the tomb. At the tomb, a te by N co emu , Jo eph took th e bo y a wrappe t the f e l e a appl e myrrh a aloe the e be g ub ta ce wh ch N co emu ha brought, accor g to Joh 19:39. Myrr a gum b ut al o a e e t al o l l ke ce ar. Je u bo y wa the co veye to the tomb t hat ha bee prepare for Jo eph ow bo y, a ma -ma e cave hew from rock. Apa rt from the polem cally mot vate var at o of the bur al accou t relate th e go pel that were prov e to ub ta t ate ffer g accou t of the go pel wr ter , we are left w th the core theme that Jo eph took charge of Je u bo y. Ev e tually, through co fl ct g report a the appeara ce of Je u bo y; we re ma w thout a corp e a o ly three way to expla th lemma. The follow g are the three ma ce ar o wh ch have bee po tulate to rat o al e the le mma. 1) Je u , bo y a p r t were re urrecte to Heave leav g beh h grave cloth a the re ue of o tme t that were appl e . At a later ate, he appear e p r tually ot bo ly, but th woul of ece ty egate the accou t of ou bt g Thoma . Je u the appear to the c ple ur g h re urrect o appear a ce . Th ce ar o woul co cur w th the Go pel accou t a co f rm the Paul e theology a apolog t accou t of the Re urrect o a A ce o . It woul ho wever egate a y ugge t o that Jo eph brought the bo y of Je u to E gla . It woul al o prove the Tur Shrou to be a fake a we hall cu how t wa forme hortly. 2) A eco ce ar o that Je u wa g ve a e at ve the po ge pa e to h m wh le o the cro a appeare to be ea . Th woul go ome way to expla the eye w t e accou t of po t ve bloo pre ure upo e try of Lo g u La c e but woul ru co trary to ev e ce fou o the Tur Shrou that how th w a a po t Mortem wou . He wa the la a tomb po bly the hope of re u c tat o but Jo eph wa u able to rev ve h m after the u expecte la c g. Jo ep h the prepare h bo y w th o tme t , a ecrete t for tra portat o to B r ta w th or w thout the help of N co emu or eve the accompa me t of other me t o e by Raba u . 3) A th r ce ar o po te that Je u urv ve the or eal of the cro , wa rev ve a ur e back to health, appeare to Thoma a the re t of the c p le a the re urrect o accou t atte t a the left w thout the k owle ge of M ary Mag ale e, h mother a Salome. Whe h bo y u ve le how g ev e ce that co cur w th the mark g fou o the Shrou , th th r ce ar o w ll ob v ou ly be egate . The e ce ar o or a m xture of them have over the year tr e to rat o al e or a wer ome of the crepa c e fou w th the Go pel accou t , however we a re ow aware that Melk Duo Fa ula fact the Tur Shrou a thu we are c erta that Je u bo y wrappe th hrou wa brought to Br ta . The ubtext w th the Gra l roma ce , wh ch them elve , a we have cu e , a re probably er ve from or g al eye w t e accou t E gla , are ow ub t a t ate by Melk e cr pt o of the uo fa ula wh ch he mu t have w t e e at the bur al of Arthur. He al o mu t have left t there ot k ow g that later t woul be remove becau e, he actually tate that the tomb woul be u touche at t u ve l g. He coul ot k ow that the o e artefact that he tate the tomb,the ame artefact me t o e by all Go pel wr ter , woul be remove by a T

                                                                               

                                                                                     

                                                                                                                                                  

emplar. Regar le of th ew revelat o , the Gra l tor e perpetuate a co t guou the me, of a arr val or at lea t bur al of a Je u rel c at a la ub eque t to Je u cruc f x o , wh le at the ame t me hav g a co ect o w th Jo eph of Ar mathea re ult g the bloo l e of K g a k ght relate to Arthur. The Gra l omet me e cr be a a Ark or Box co ta g o l from the earl e t u embell he accou t eem to accou t for a pre erve corp e arr v g Br ta . Although we are tol the p ce were Aloe a Myrr th coul have bee a a ttempt at early re u c tat o or acte a a ter m pre ervat ve co coct o e a bl g Jo eph to embark o h jour ey to obta the amou t of embalm g o l to f ll what wa to be calle the Gra l ark. The Ce ar o l woul have more probably bee ma ufacture Leba o a the Egypt a co fu o a the locat o of Sarra be g er ve from the Prophet u er ta g of a Sp r tual com g out of Egyp t. Th occult mea g of Egypt w t e e the pa age Revelat o 11:8 A the r ea bo e hall l e the treet of the great c ty, wh ch p r tually calle So om a Egypt, where al o our Lor wa cruc f e . Th fact a r efere ce to the two w t e e . (Je u be g o e, the other be g St. M chael), w h ch peak rectly of p r tual Egypt wh ch, a we w ll get to, part of the u er ta g perta g to the Gra at m or egree to p r tual e l ghte me t th at bou up B bl cal T me. So let u ot well o the Egypt a co ect o to Sarra for the mome t a let look at the ev e ce for the Tur Shrou be g y o ymou w th the uo fa ula that Melk ay wa the ame tomb a Jo eph. S ce Je u bo y ha ever bee retr eve a the fu ame tal cree of Chr t a fa th ub ta t ate by the fact that h bo y ha ever bee recovere , t woul ot be expe e t of Melk to report before the appo te t me, that the bo y of Je u ex te or that the ev e ce of h cruc f ct o ex te o a mpr te grave cloth. Not w h g to be accu e of here y, but afe the G o t c k owle ge he ha obta e ( uppo e ly by a gel, but more l kely by a v t to the la to bury Arthur) Melk cho e to ob cure the fact that Je u bo y wa bur e Br ta , but ma e ure that we k ew the cloth that prov e the proof of who he wa , re te the Grave w th them both. So we have the o e ma who k ew of the cloth ex te ce prov g a clue h prophecy a al o leav g beh ev e ce of t ex te ce the book of the Gra l. Dur g the bo y voyage from Jeru alem w th Jo eph to the I le of Avalo t woul have bee covere w th a cloth, the ame cloth wh ch wa reporte the Go pel , wh le the bo y lay the Gra l ark or box. Th h ghl ght the polem c pec f cally ce tre o the cloth from the go pel a the ffere t accou t urrou g t. For the wou to be o clearly ef e bloo a the outl e o the Tur Shrou to be forme , t urely mu t how that the cloth poke of by the go pel wr ter ever rema e the tomb Jeru alem but rema e wrappe arou the abu e a uffere corp e of Je u for a very lo g t me wh le be g ubm erge o l. Co trover y ha certa ly urrou e the Shrou ue to the carbo at g y tem u e to te t t age. Th p ece of cloth, k ow a the Shrou of Tur , o e of the mo t mporta t Chr t a rel c the worl . It ep ct a full- cale mp r t of the bo y of a cruc f e ma ev e c g w th the mage the car a wo u that are recor e the accou t of Je u eath. The mporta ce of the bur al cloth houl ot be u ere t mate ce the cloth me t o e everal t me the go pel . Apart from Melk te t mo y a that of the go pel wr ter , ot o ly a bur al cloth ex t, but t play a mporta t role a each of the go pel e cr be the bo y of Je u be g wrappe th l e cloth after hav g bee recovere by Jo eph from the cro . The hrou a ee to ay ep ct all t he r ght feature that co cur w th the cruc f x o accou t of Je u ow to the m ute t eta l . I fact the ure t way to k ow that the Shrou fact the bur al cloth of Je u a wa forme over a lo g per o of t me the o l of th e Gra l Ark to look at the 3- mag g from ma y expert . All of them how qu te pla ly by the cloth hav g bee partly u pe e o l, the r pple effect the 3- mag g o the v age of Je u . The Shrou of Tur wa f r t hear of 1357 whe t wa playe a church L rey, Fra ce. It wa allege ly covere the vault of a property belo

g g to Geoffrey e Char y a Templar who e at the Battle of Po t er 1356. He a h w fe Jea e e Vergy are uppo e ly the f r t recor e ow er of the Tur Shrou . It ofte cau e for co fu o that a Geoffro De Char ey wa bu r e at the take w th Jack e Molay the f al Gra Ma ter of the Templar 1 314. Th later Geoffro De Char y wa a to have part c pate a fa le cru a e u er Humbert II of V e o the late 1340 a k ow to have v te the Br t h le tw ce arou 1350. I 1453 a Margaret e Char ey uppo e ly t he Templar gra aughter, ee e the Shrou to the Hou e of Savoy a 1578 t he hrou wa tra ferre to Tur . The Tur Shrou mea ure 4.4 by 1.1 m. It bear the fa t fro t a back, feet to hea a hea to feet mpr t of a ake ma . It coul ot f t the e cr pt o of a ouble wa l g cloth e cr be by Melk more accurately. The mage e p ct the a l wou of the cruc f x o of Je u a e cr be the New Te tam e t accou t . The hrou wa tore a lver che t a chapel Chambery, F ra ce a 1532 a f re rage through the chapel. Part of the che t melte a roplet of molte lver bur e through the hrou . Luck ly mo t of the amage ot terfere w th the outl e of the f gure, but left a ymmetr c patter ue to the way t wa fol e the che t. Later the bur hole were patche . The mage o the hrou much clearer black-a -wh te egat ve tha t atural ep a color. The egat ve mage wa f r t ee 1898, o the rever e p hotograph c plate of a amateur photographer, ame Seco o P a, who wa perm tt e to photograph t wh le t wa o how the Tur Cathe ral. Whe P a evelo pe h egat ve, he expecte to ee a mage o the egat ve that wa more fa t or gho t-l ke appeara ce tha the or g al po t ve mage of the photograph e ep a coloure cloth, the mage becom g po t ve o ly whe the l ght value are rever e a photograph c egat ve. The l ght area ob erve ormally appea re a ark, a the ark a l ght a the egat ve mage of the Shrou appeare a a well- ef e p cture of a cruc f e ma la to re t. S ce the actual mage o the Shrou wa gho tly to beg w th a har to make out, P a wa t ally hocke at the re ult h evelop g pa whe the mag e became cry tal clear. What he ha o e effect wa to create a po t ve mag e that or g ally ha bee formulate egat ve. A cre ble art t c feat f or a forger but the o e mu t a k, why fabr cate ometh g that barely recog able a o e ca k ow of t art t c craft or beauty u t l the a ve t of Phot ography? Ma y expert t ll th k that the hrou a elaborate hoax a that p o t o mply ba e upo a log cal et of bl ker . For mo t, the lateral ev e ce of be g forme a l qu preclu e by a oc at o w th the hrou go pel a oc at o w th the tomb Jeru alem. Eve for the cept cal exam er be t upo prov g the hrou a hoax, there o prece e t of uch a artwork be g forme a l qu . I 1978 a eta le exam at o wa carr e out by a team of Amer ca c e t t (S.T.U.R.P). They fou o ev e ce of forgery a were baffle , but coul ot g ve a ef t ve a wer a to how the mage wa forme or eve a y propo t o . Ma y e u g c e t f c e qu r e have followe all w th co clu ve re ult a to the ge u e e of the hrou a perta g rectly to Je u . The Shrou a ccurately repre e t a abu a ce of three- me o al format o . Whe mo er mage a aly bega 1974, the mage of the hrou wa fou to co ta a m pre ve amou t of accurate three- me o al pat al format o . At the a ve t of P a photograph, o lo ger wa there a gho t l ke mage a lack of ef t o betwee l ght a ark area but tea , P a w t e e a p cture that wa o l fel ke that t coul ot have bee a pa t g, but more ak to a actual photograph. The mage o the Shrou or g ally create or forme eg at ve, le re earcher to th k that the hrou wa compo e a f o e woul or mally co truct a art t c mage, except rever e. W th the ev e ce of the G ra l tor e a the fact that we ow k ow Je u bo y wa ubmerge o l, t pla to ee how re ue from the Ce ar o l t elf left a overall re ue o the cloth a t evaporate a re po ble for t ep a qual ty. Th co ju ct o w th bu l up from a aerob c m cro-orga m mpreg ate the cloth ter ally form g a e er bu l up where the bo y wa touch g the cloth a re tr ct g free moveme t. Th prec ely how the egat ve mage wa forme . The Tu

                                                                                                                                                            

 

 

Shrou ha bee exam e w th v ble a ultrav olet pectrometry, frare pectrometry, x-ray fluore ce ce pectrometry, thermography, pyroly -ma - pe ctrometry, la er-m croprobe Rama a aly e , a m cro-chem cal te t g, but ter e t gly e ough ot o e c e t t ha po te that the mage wa forme by part cle moveme t l qu . There ha ever bee ev e ce of p gme t (pa t, ye or ta ) a ome have cla me , or ha there bee ev e ce of a art t te t fou a ywhere o the Shrou of Tur . W th a or ary opt cal m cro cope, t ca be ee that mo t of the threa f br e have extra eou epo t that cover the r urface. The e coat g may be comp o e of m cro-orga m (bacter a a fu g ) a o -cellular heteroge eou mate r al . It woul eem that the colour g that forme the mage mo tly orga c ature a wa epo te a exo-polymer by the evaporate ce ar o l a by b acter a that va e the text le f bre over t me by be g olut o for a m mum of x hu re year a probably ome of the e f bre were later affecte by Fu g a t wa remove from the bo y a put a e the tomb. The rea o for g v g th ate whe the ouble fa c ola m ght have bee remove from Je u bo y, ue to Melk e cr pt o of the Shrou . U le t wa u wrap pe from Je u bo y, he woul ot k ow that there wa a outl e be eath the bo y a th re ou coat g mu t have ha t me to ry before mu g g occurre . It woul eem that Melk coul have bee re po ble for remov g t a leav g t fol e the vault t ll covere o l a t tea ly evaporate . Th wo ul expla the l ght mpr t of the face o the rear e of the hrou a t woul have bee fol e a t wa whe cover g the bo y. The f r t fol ev e t the m le a a the re ou o l evaporate , the mpr t from the m crob al etr tu oppo te, left a fa t mpre o . Th mpr t woul of cour e be mor e pro ou ce f the f r t fol that ouble the cloth wa eve tually place at t he bottom of the re t of the fol e hrou . Th woul have mea t that th area woul have rema e oake lo ger be g u er eath, a over the year the o l gra ually evaporate a r e th bottom la yer wa oake a we ghte g v g r e to the fa t fac al mpr t. There al o rea o for Melk remov g the hrou a t wa ote that the o e a k ee area how g of rt a th m ght have bee cau e by the gra ual evaporat o from the Gra l ark over the x ce tur e wh le u t from the t vault gra u ally o le the expo e protru g area . Alter at vely though, the e two area coul have protru e at t me above the urface of the o l where there may have bee float g ebr t ally. The Shrou ha bee expertly rev ewe by ma y c e t t a ce 1988 have pro uce carbo 14 re ult that co clu e the hrou to be from the fourtee th ce tu ry, but they have ot take to accou t the m crob al re ue that perva e muc h of the text le tructure a how t got there. It the e bacter al fe tat o that form part of the uperf c al coat g a t the e ty of epo t that actually ef e the mage. It ot o ly c e t t but archaeolog t a cholar , who are aturally ce pt cal about a y rel c purport g to be ol er tha they ca e tabl h w thout a h tor cal footpr t. I me eval Europe, fake rel c abou e , but o e that c a efy mo er c e ce a w th ta uch crut y a the hrou ha u ergo e. Sc e t t have bee truggl g w th how the mage o the Shrou wa forme , a how ol the l e cloth , for the pa t forty year . It woul appear that the r a wer epe more o the preju ce of the c e t t tha they o o the c e t f c ata t elf, f the mo e of ma ufacture factore to the re ult g co clu o . The off c al tateme t from the Shrou of Tur Re earch Project (STURP) at the e of the r exte ve a aly ay : "We ca co clu e for ow that the Shrou mage that of a real huma form of a courge , cruc f e ma . It ot the pr o uct of a art t. The bloo ta are compo e of haemoglob a al o g ve a po t ve te t for erum album . The mage a o go g my tery a u t l furth er chem cal tu e are ma e, perhap by th group of c e t t , or perhap by ome c e t t the future, the problem rema u olve ." Well tho e futur t c c e t t tate that the cloth me eval becau e they coul ot olate a f br l of the hrou w thout mpreg at o of m crob al carbo

                                                                                                                                                                        

epo t that g ve a erro eou C14 ate for the cloth. The Tur Shrou ot the pro uct of a art t a exh b t o appare t bru h troke , a t exh b t o ev e ce of layer g wh ch how that the mage wa forme a part of o e proce . I rece t te t o ample , they fou m cro-colo al black Fu g a Bacter a. Some of the e forme f lame tou tructure that urrou e the f bre , or perva e the r ter al tructure. The v ual f br e of the cloth are urrou e by a b o pla t c coat g a th b o pla t c coa t g w ll have bee forme from terpe e that co t tute the re ou ce ar o l. It g f ca t to ote that the b opolymer coat g ca certa ample mak e up the mo t ub ta t al port o of the f br l be g te te a f a l qu me um ha bee co ere th woul have prov e a goo tart g po t from wh c h to co uct c e t f c a aly . The perva ve e of a ow evaporate f e o l that ha forme to a re ou f lm over a through the f br l the cau e for the Shrou opaque colour. The o l capac ty whe a a l qu , to tra fer m cro-bacter al mater al to the core of the flax ample woul a ure ly alter a y Carbo 14 ata, eve w th the mo t r gorou clea g proce . The clea g proc e u e by ra ocarbo lab wa upl cate by o e lot of expert eve crea g the tre gth of the regular clea g olut o . Th proce ha ab olutely o effect o the b o-polymer c coat g but tea olve ome of the flax cellu lo e wh ch goe to how the re l e ce of th re ou re ue a how the clot h t elf ca ot be accurately ate by th metho . Th re ulte le C14 be g obta e from the hrou t elf a eve more from the co tam at g b o-pla t c var h, thu ot really mea ur g the age of the cloth. The part cle of r e ual bacter a that were u pe e the olut o ha bee the cau e of the arke e colourat o that form the outl e mage a t ettle place a beca me part of the b o-pla t c var h a t e cru te w th ffer g qua t t e of re ue that form the ha g of the mage. The a aerob c bacter a epo t the coat g obta e ome of the r u te a ce from carbo ox e a they woul have tro uce a t o al carbo 14 to the cloth g v g a erro eou ate for the f br l . Sc e ce ee to prove co clu v ely the C.14 ate of the cloth alo e w thout co tam at o to prove the Shrou 2000 year ol . After all u le o e ca olate a pure f br l o e ot go g to get a accurate Carbo 14 re ult for that f br l. A all f br l are co tam ate w th the pla t c re ue from the o l wh ch al o have locke m crob al re ue o e ca m the C. 14 re ult a eterm ate for the cloth ate. The ma tumbl g block to a y c e t f c a aly a preco cept o a ce the Shrou ha o h tory a a rel g ou rel c pr or to 1357AD th m ght have a bear g o the re ult that have bee pro uce o far. How the te t are co u cte or how the re ult m ght be v ewe are alway more co clu ve g ve a v abl e expla at o . The re ult of Shrou te t g woul of cour e be more accurate f a cre ble theory were put forwar to wh ch the re ult coul be marr e . A we ow k ow the prove a ce of the hrou a the fact that t wa ubmerge o l a ark arcophagu for at lea t 600 year , a po bly re te there u t l December the 25th 1307 before t aw ayl ght; we ca be ure the ext a aly w ll be more c rcum pect. If o e wa t ll to bel eve that the Shrou ha ot come from the vault o Burgh I la a the egat ve mage of Je u ha ot bee forme over t me a olut o ; t woul take a cre bly a ept art t to create the hrou w th the amou t of crut y that ha bee affor e to t. Apart from the fact that the Shrou ha o h tor cal footpr t before 1350, the other ma rea o put forwar for t be g a fake that ome cr t c ay that o e ca ot rape a three- me o al object w th a p ece of cloth a get the ame proport o . Th fa rly obv ou but the hrou oe ot pre e t u w th a wrappe mage, but the mage ha e to g ve three me o al repre e tat o . The ha r each e of the face exactly a o e woul expect of a cloth ge tly u pe e o l over the top of the bo y. It g ve the correct repre e tat o o the rever e a repre e t ve of a back a leg where part of the bo y o ot touch the cloth. The ma co te t o that the 7-8 a mea ure from ear to ear acro the face becom g 11-12 a mea ure o cloth wrappe arou the face from ear to ear. Apart from the ha r of wh ch the volume wa of a u k ow qua t ty, the three me o al qual ty

                                                                                                                                                  

g ve by ha g a the argume t that the hrou ( f t were ge u e), coul o ly have bee forme a a wrappe cloth erro eou . Th argume t a ume t w a touch g all part of the bo y wh ch we k ow t wa ot, a t wa forme a flu wh le be g u pe e . The clever way that the hrou a to have bee forme by chem cal react o by a camera ob cura woul leave chem cal re ue wh ch ot etecte . Th qu te a r culou theory a the mage ma e up from the colorat o of part cle that have bee e cru te r e ce ar o l re ue a th e cap ulate the b loo part cle be eath th outer layer of the f br l. A ff cult re ult to mat ch from a camera ob cura metho ! The fact that Leo ar o a V c mpl cate a the frau ter al o qu te prepo terou a he wa ot bor whe t wa f r t h ow a ot eve he woul th k about corporat g polle gra from the ea ea area a clu g the mpr t of flower . What ee to be u er too about Leo ar o he ete te rel g o a tho e that pe le t but he u er too Je u v ty a th exempl f e h pa t g , but he woul ot e g to forge uch a acre object. The forger theory t ll per t ba e upo the ate of the C.14 re ult , but t th ate parameter of 1260-1390 g ve by c e ce that ha force th co clu o . A forger woul have to have k owle ge to pa t the bloo ta before apply g t he mage mater al becau e at the m cro cop c level, the ce ar re ue a a aero b c m cro-bacter al re ue that t leave , cover the bloo ta the f bre . The obv ou rea o for th that the bloo oake to the hrou by cap ll ary act o before the m crob al epo t a e cru tat o of the re occurre . Re earch ha how that there o u erly g mage pre e t u er the bloo po t a the bloo how u er UV l ght a erum- eparat o wh ch v ble a a h alo. Th compr e of a erum retract o r g of album arou the ol pa rt of the bloo a th typ cal for po t-mortem bloo . Th halo ot v ble w th the ake eye a th react o wa ot k ow u t l rece tly, o a for ger woul have ha to u e a ea bo y. A hoaxer woul have to have a amaz g tale t to g ve the three me o al effe ct a al o have the ab l ty to th k egat ve. The Shrou wa obv ou ly form e the Gra l Ark by the lay g ow of etr tu e trappe the f bre of th e hrou a t wa u pe e Ce ar o l. The Shrou u pe o a t ettle over the face ca clearly be ee o a V.P 8 A al zer computer mage. Not o ly wou l our clever art t be pa t g th mage w th ome u k ow m cro-bacter al me um u g a u k ow tech que, he woul have to ta back 20 or 30 feet away to check h work or er to co truct the gho t l ke mage that barely perc ept ble the po t ve o the vory coloure cloth. Not o ly woul he have to o vercome work g at a ta ce f work g the co ve t o al art t c approach, but he woul have to match a atom cally both e exactly. Tho e who co te t th at the bo y ot a atom cally correct houl u er ta the bo y of Je u u e rwe t the mo t horre ou abu e that woul have cau e well g. Who except Melk ha ever tate that Je u hrou wa ouble over o e p ece, becau e to fa br cate th match ff cult w thout a bo y, but the forger woul have to k o w of Melk e cr pt o . Th ba cally woul ee a cruc f e v ct m to carry o ut the plot a woul eem a b t exce ve for a o e off hoax a f th were t he te t o , why co truct t barely percept ble egat ve a o a ouble fa c ola, f o-o e el e k ew of th e cr pt o ? Photograph by G. E r e, 1933 F gure 48 Show g o the left the Sep a coloure hrou mpreg ate w th Ce ar o l re ue, m xe w th bacter al etr tu form g a Negat ve mage a o the r ght the photograph c mage, the po t ve of the aturally forme egat ve. Not o ly woul th uppo e art t c ge u have to have fore c k owle ge of bloo flow patter to match bloo flow from the wr t at 65 from vert cal, wh c h co cur w th the cruc f x o po t o of the arm , but we woul have to accept that our art t c forger a patholog t a took to accou t the le er eco ary maller bloo flow a gle that woul have bee create a Je u tr e to pu ll h m elf up to allev ate h breath g ff culty. Someo e who able to reco truct the po t o of the arm uch a way a to

                                                                                                                                                                     

 

place them where they woul have to accou t for grav ty a rect o of the blo o flow that are ee o the hrou , woul have to have a ge u e cruc f e v ct m. Our forger woul al o have to how the bloo flow w th ge u e group AB blo o co f rme by the pre e ce of porphyr , b le p gme t a erum album . Th obv ou ly a lu crou a umpt o a a art t c e eavour, a the art t wo ul have ha to e y fore c c e ce the ab l ty to u cover h metho , wh ch why o art t c metho ha bee fou . Real t cally f Melk the o ly per o who ha me t o e th ouble cloth a o-o e ha ever u er too h mea g of Duo fa ula woul t ot be mpler to o a o e e mage f o e wa ju t a m g at art t c te t? Ba cally, t woul be po tle to match a u k ow e cr pt o of a ouble hrou a therefore th a cre b l ty to the Shrou a ge u e. The Shrou qu te mply ot a fake, but the real bur al cloth of Je u a ot ome me eval cu tom Cruc f x o for the ake of a hoax. How coul a hoaxer k ow to match Melk e cr pt o of ometh g that actually ex te a wa recor e a ob cure Br t h puzzle. For the cept c, the Shrou w ll rema a fake u t l c e ce ca co f rm our pro po e metho of ma ufacture a the u oubte ly the co curr g carbo 14 re ult w ll follow. The proof that t the ge u e eath hrou of Je u w ll o ly come whe t prev ou ly u k ow h tory e tabl he at the u ve l g of the tomb. How coul a y art t have the fore ght to upl cate abra o mark o the k ee a compre o mark o the houl er to co c e w th the carry g of the cro to Cavalry. D he really go to uch m utae to overcome 21 tce tury crut y, to co er up g a y ve t gator to th k g that the ma portraye ha ca rr e a heavy we ght follow g the courg g? From the mage o the Shrou , we c a ee g of beat g about the face, well g u er the eye a clump of h bear hav g bee r ppe from Je u face, wh ch how cre ble atte t o to e ta l for a y me eval forger. I all me eval repre e tat o of Je u o the cro , the a l go through the ha , yet the Shrou they go through the wr t wh ch co cur w th mo er ar chaeolog cal f g of cruc f e v ct m from that area, ur g that Roma per o . Eve f the frau ule t art t ot have h ow cruc f e v ct m, he wou l eve have to po e k owle ge that Je u thumb ee e to rotate war , be cau e the a l ha pa e through the Me a erve a becau e of th there what eem to be a thumb ha ow o the hrou that ha le ome ve t gator to th k that the mage mu t co vey ome x-ray qual t e . Th ju t how that the re wa o etr tu olut o where the thumb u er the palm wa re t g. There too much eta l for the uppo e art t to co er w thout be g u covere f th were a y way a frau ule t e eavour. The cha ce of a art t ot o ly cr eat g but match g a a atom cally correct outl e of a ma o a hrou w th o u covere art t c metho too mprobable u er mo er c e t f c crut y. T he fact that th p ece of cloth a to have ex te by Melk the Dark a ge alo g w th the bo y of that ame ma who e mage playe o t a wa w t e e to be a tomb that o-o e k ew ex te , eem more tha a l ttle co c e tal. The ma y c e t t w ll co cur that th the hrou of Je u whe the bo y t hat forme the mage u ve le a matche a atom cally. The fact that o ve t gator ha propo e that t wa forme a l qu eem a tou g for the mo t ve t gate art cle o earth. How el e coul o e get the f br l covere w t h the e cru te re ue to g ve the overall ep a colourat o . There ha bee co erable peculat o that the mage of the Shrou wa omehow pa te becau e of trace of Iro ox e u e ma y art t c p gme t , but the re eem to be o correlat o betwee co ce trat o of ro ox e part cle a the vary g e t e of the mage a woul more l kely be expla e by the ox at o of the pearhea or cruc f x o a l that may have bee e clo e w th the Gra l Ark. What really egate the p gme t theory wa that ur g c e t f c chem cal a aly , t wa covere that u l ke art t p gme t wh ch co ta ro ox e ofte m xe w th ckel, cobalt a ma ga e e, the ro ox e exam e o the hrou wa early pure a w e prea over the ample a oppo e to be g more co ce trate the ha e area that compr e the mage. Th te

                                                                                                             

 

 

                                             

    

to cate t wa per e wh le olut o from metall c object w th the Gra l Ark. Aga f th were a fake, the uppo e art t eem to have ha amaz g paly ol og cal k owle ge to match pla t pore a m cro cop c polle , but to corporat e ot o ly flower to the hrou that are o ly ge ou to the reg o of the Dea Sea, eem too full of fore ght to tay ahea of c e t f c a aly . The flower that woul have bee place to the Gra l Ark by tho e clo e t to Je u , are tho e that have left the r mpr t o the hrou . Th al o eem to be a bol move by the art t c hoaxer tray g from the ortho ox cr pt of the Go pe l accou t . Rather, the ex te ce of the flower mage a cre b l ty to the t ory that Je u wa remove from Jeru alem a o l f lle coff a t wa tho e clo e to h m that a e the flower . Zygophyllum umo um Bo , o e e t f e pla t mpr t o the hrou grow o ly I rael, Jor a , a S a ; t appeara ce help to ef t vely l m t the h rou place of or g a the e flower woul have bee place the Gra l ark be fore the o l a before the Ark wa eale before tart g t jour ey we twar . Polle gra from Gu el a tour efort al o fou o the Shrou , part cularly fou the ar area of Syr a, Pale t e a Jor a eem co clu vely to ev e ce the hrou area of or g . Th locale wa urely ot k ow for t c e t f cally ver f able fabr cat o of rel g ou rel c . Fa t mpr t of ge ou flower were fou arou the hea area o the clot h a were place over Je u bo y by Mary Mag ale e a other that love h m a ha w t e e h cruel mur er. The hrou a phy cal recor of the mo t he ou trave ty of Ju t ce a tho e that love h m were ot go g to w t e a y further abu e of th oce t ma a o remove the bo y from Jeru alem. The Flower rema e w th the o l to eve tually leave the r mpr t a m cro cop c polle gra fou embe e the cloth were from pla t e em c to reg o arou the Dea Sea. Ma y of the a r-bor polle gra woul have bee epo te before the o l wa a e to the Ark. I t u l kely that a forger woul k ow that th coul all be c e t f cally covere 700 year after the uppo e hoax?The hrou co ta polle gra from 58 pec e of pla t , 17 ge ou to Europe where the artefact ha bee for 7 ce tur e ce Geoffrey De Char ey remove the Shrou from the vault. The major ty are ge ou pla t to the Ho ly la ome exclu vely, to the area of the Dea Sea, clu g, Artem a herb a-alba, O o ma yr acum a Nyo cyamu aureu but whe polle fou from the pla t ge ou to Devo that we ca ee f gure 40,37 a 34 that blo om a rou Ju e whe the Gra l ark wa probably el vere , the the cept c w ll have h proof of the prove a ce of the Shrou . Our art t c ge u pa te a a atom cally a photograph cally prec e huma mage photograph c egat ve a all of th , ce tur e before the c e ce of p hotography wa evelope a ju t to compl cate the ue ec e to portray bot h e a atom cally perfect. He the woul have ha to u e m cro bacter al epo t w th the correct qua t t e to create the ha g the appropr ate area a me um comb e w th a poly- acchar e caramel to expre h m elf. The Shrou the bur al cloth of Je u a w th all f g from mo er three me o al computer a aly e , b ochem try, me c e, fore c pathology, a ato my a bota y, a pote t al fabr cator ha to k ow e ough of the effect of cruc f x o o the bo y to avo etect o by all the effort of mo er c e ce. O e ca carcely mag e the early 1300 a art t who woul co template wa t g u t l the a ve t of photography before the full effect of h art t c br ll a ce woul be covere a th woul be mo e ty the extreme. The art t c fabr cator al o took cha ce uppo e ly pa t g Je u a a u e. M e eval pa t g ever ep ct a u e Je u a t wa accou te acr leg ou a eve to ay, the mage of a totally ake Chr t woul be u acceptable to the ve ry market the uppo e frau a m g at. O the other ha , a u e bo y of Je u co form to ge u e Roma cruc f x o a archaeolog cal ev e ce ha how . Our Ge u frau ter woul have to k ow that Gu el a tour efort bloom I r ael from February to May arou Jeru alem to co c e w th the e be g pre e t a t Ea ter t me whe the pla t were place o the Shrou ju t before Je u Gra l A rk wa tra porte towar the port of embarkat o Tyre or S o . Ea ter, whe

                                                                                                                                                                 

Je u recor e to have bee mur ere a moveable fea t ay a the ate of Ea ter the f r t Su ay after the full moo .e. the Pa chal Full Moo , foll ow g the orther hem phere ver al equ ox. Th thought to be o March 2 1 eve though the equ ox occur , a tro om cally o March 20 mo t year a t he "Full Moo " ot ece ar ly the a tro om cally correct ate. So the ate o f Ea ter ffer a whole cycle betwee March 22 a Apr l 25. Therefore, the br ll a ce of our f ct t ou art t woul ee to be acqua te w th the bloom g ate for the 30 pec e he ha clu e to corporate to the Shrou , total co tra ct o to the go pel wr ter accou t, wh ch Myrr wa a to have bee appl e to Je u . A y me eval art t woul have place the a l mark o the ha f he were fab r cat g a mage of the cruc f e Je u ju t to co cur w th popular portrayal. Th placeme t of the a l the wr t ep cte o the Shrou goe aga t me eval art t c co ve t o , a the a l were ep cte by every other art t a p erc g the ha . I tea the Shrou repre e t the actual pract cal po t o wh ere the a l mu t be erte or er for a bo y to ha g o a cro w thout r pp g through the f ger . O e wr t bear a large rou wou from the p erc g p ke, the other wr t wou be g covere by the top ha but we ca a ume th at the lower o e e t cal. There a g of a wou co te t w th a upw ar gouge the e pe etrat g to the thorac c cav ty. Th Me eval forger ab l ty to follow the Go pel accou t u rele t g a he a l o uppo e ly m tate mall pu cture arou the forehea a calp from the c row of thor a core of l ear wou from a Roma flagrum o the tor o a l eg . Al o there the ev e ce o the Shrou of well g arou the face from evere beat g a large pu cture wou the feet a f p erce by a gle l arge p ke. What a acr f ce to k ow gly e ure uch atroc t e for the ake of ma k ! Je u k ew the profou mea g of the Pa chal lamb that woul e ure the Jew Com g out of Egypt. Ev e tly, t more fa ta t c to th k that the Shrou coul be a fake tha to accept that t the ge u e grave cloth from Je u bo y. If o e oe come to th co clu o , t tere t g to ote however, how accurately the Go pel ac cou t of eve t e ure at the pa o of Je u , co c e w th wou that have left the r mpr t o the Shrou . O e ca really ee how brutal the treatme t o f Je u wa a all becau e he ha u er too the Law a the purport of the pro phet more perfectly tha the rel g ou lea er of that t me. O e ca barely co template St. Paul pur u g Je u follower a be g a part of the ame atroc t e , all the ame of rel g o . What a m raculou co ver o he ha , but the a outcome of wh ch wa a other rel g o ue to co tr ve e chatology. Formal ze rel g o mu t cea e, but the prophet mu t be u er too the correct co text before the Abraham c rel g o o lo ger f offe ve the true purport of the D v e pla . I the future, w ll w t e e be allowe to be treate w th uch br utal ty, a the pr e t cla of rel g ou teacher co o e uch v ole ce to Je u ? The ch ef pr e t , elf-profe e lea er from all the ea rel g o , wh ch preve t the r a here t e tra ce to Heave a from perce v g the truth beh t he v e pla , wh ch pla ly et forth by the prophet . The Tur hrou the uo fa ula from a ge u e bur al ca ket co ta g ce ar o l wh ch co ta e ma y flower , mo tly leav g the r mpre o the v c t y of the Je u hea . The e mu t have left the r mpr t a they re te o the h rou a they were ge tly u pe e o l over the ce tur e . It eem probable that Brow a mot o m ght have ha a effect w th the o l tr but g the orga c etr tu that make up the ha g of the mage. Where the hrou ma e co tact w th the k or ha r of Je u there wa more epo t over the lo g t me pa a the etr tu wa re tr cte . The mage o the Shrou var e ver ely w th the hrou -to-bo y- ta ce a t floate olut o .e. the mage e ty or p x lat o corre po to a mathemat cal gra e t rectly relat ve to ta c e betwee the bo y a the cloth, wh ch h ghl ght that the Shrou covere a ac tual bo y ur g the t me of mage format o . The arker the mage the or g al, the clo er th part of the hrou wa to the bo y, the arke t part actual ly touch g. The l ghter the mage the further away the e part of the bo y were from the Shrou a thu le cha ce of e trapme t a bu l up. Th g ve the

                                                                                                                                             

F gure 48a Show g the photographe mage of Je u o the Tur Shrou , wh ch al o h ghl ght the bur mark . S ce the Shrou ma e of mater al wh ch were o ce l v g pla t , ra ocarbo at g houl be accurate, but of all the theor e u e to expla the exce c arbo 14 th a c e t rel c, o e take to accou t l v g m cro-orga m , uch a a aerob c bacter a wh ch were pre e t o the hrou for at lea t x hu re year ur g t u turbe pell the olut o of Ce ar o l. A the e m cro-orga m l ve a mult pl e leav g beh the r etr tu , they woul hav e corporate ew carbo to them elve , a to the r orga c wa te wh ch w oul a ure ly alter the accuracy of a y Carbo 14 re ult . O e coul po t that ur g eabor e tra portat o , ag tat o part wa re po ble for the tr but o of the mage, but th woul ot g ve the erro eou C14 re ult we are w t e g left by the r re ue. The u l kel hoo of a aerob c Fu g al o ex t g olut o woul eem to cate that the e f lame t perva e the cloth af ter t wa take out of olut o a left fol e w th the tomb. The outermo t f bre of the cloth are coate w th a layer of tarch fract o a var ou acchar e from the re o l. W ely prea throughout the cloth, th e coat g ha tur e to a caramel-l ke ub ta ce, thu form g the me um a f x g age t for the mage ha g part cle wh le act g a a f xa t for the e r g mage. Where there o e cap ulate arke g that form the mage , ther

mpre o that the Shrou a way p xelate by ha g w th a relat o h p of ark e the clo er t to the bo y. So we ca ee al o, that the ca e tro g for m cro-bacter al a aerob c act v ty that ra ge free, u pe e ol ut o a thu epo t g t elf more heav ly where the cloth wa h b te by c o tact a rece ve a larger re ue bu l up by a comb at o of two force w t h the olut o , Brow a mot o a m crob al moveme t. The propo e t me per o of x hu re year for the formulat o of the mage o ly a co ere gue ba e upo Melk a ert o of the hrou be g fol e amo g t other factor uch a the fa t fac al mpr t o the rear, but the ref ere ce to fol g(pleta), coul be ju t a re- terat o or clearer ef t o of the ouble . If we have fully u er too that Melk mea g wa that t ha bee remove a the hrou wa et a e from the bo y a fol e before he ex te t he tomb th woul of cour e allow the ry g a caramel g of the o l before be g remove by the Templar . It woul appear the that m cro cop c re ue from the a aerob c act v ty worke co ju ct o w th Brow a mot o . Th proce effect epo te more mate r al the pace u mpe e by the k a ha r of Je u , thu re er g a ea r perfect egat ve mage. Th became fa ter but f xe o ce remove from the box ur g the ol f cat o of the var h l ke re ue a the o l lowly evaporate . The fact that the Sh rou wa covere o l that mpreg ate every f bre, certa ly expla the clo th mpr t urv v g through the ce tur e , a u er ormal c rcum ta ce the f lax woul have rotte over a two thou a year per o . De p te the eem gly ef t ve te t uppo e ly prov g the hrou to be a fra u (purely o the ba of ate) the tatu of the Shrou of Tur a u clear a ever before, becau e the ate arr ve at by c14 te t preclu e that the hrou a frau . It ot o much that the re ult are wro g however, but g ve the format o about the prece g 1300 year u t l t wa playe , allowa ce co ul be ma e for the Carbo 14 mea ureme t a ew te t ev e e pec ally whe the bo y that forme the mage u covere . The Shrou cloth wove three-to-o eherr gbo e tw ll, compo e of flax f b r l , wh ch t ay wa a qual ty p ece of cloth a coul have bee wove to the le gth pec f cally for the purpo e t wa u e for. The cloth appear to b e of a pre 12th Ce tury weave a the ma ufacture cate a M le Ea t or g . The two outl e v ew fro t a back are al g e alo g the m -pla e of the bo y a are or e te oppo te rect o , co te t w th a ouble all o e grave cloth a the mage format o a we have propo e . The fro t a back v e w of the hea early meet at the m le of the cloth a ev e ce the cloth wa o ce rape over the bo y of Je u a ee below.

              

                                                                                                                                                         

e a otherw e clear tarch a poly acchar e coat g o mo t of the hrou f bre a the var h l ke f lm prec ely what o e woul expect from evapora te a r e re ou ce ar o l. Spectral a chem cal a aly reveal that the chromophore of the Shrou of Tur mage are complex, co jugate carbo bo wh ch o upport the a ert o that they have bee epo te by a m xture of ev aporate re ou o l m xe w th m cro-bacter al etr tu . The f al co f rmat o that the format o of the mage wa ee co t tute olut o how by computer a aly that p ck up the wave of the hrou a t wa u pe e t he l qu . Before 1988, the Shrou ha alrea y u ergo e everal fore c te t ma e by ma y expert the f el , each f g, upporte the bel ef that th cloth wa a pprox mately 2000 year ol , a that t or g ate from I rael. It eem that c e ce ha bee teere by the fact that the Shrou ot hav g a ocume te h t ory appear u pect. A acre rel c perta g to a uch a pec f c eve t glo bal h tory appear g 1300 year after t wa f r t recor e ha ta te t cre b l ty purely for the lack of t k ow prove a ce. We houl look to Melk f or the co f rmat o that he aw th ame object c rca 600AD. Habet e m ecum Io eph arcophago uo fa ula alba & arge tea, cruore prophe te Jhe u & u ore per mpleta: Jo eph ha w th h m the arcophagu a ouble w h te wa l g cloth covere w th the bloo a weat of the prophet Je u that wa fol e arou h m. It har to get more prec e tha th e cr pt o by Melk e pec ally ce he the ma who g ve accou t of how the e eve t u fol e . Th by t elf co f rm that the uo fa ula ot the Gra l of popular co cept o but ow focu e our atte t o o the other th g that the Gra l ha ha a oc ate w th t. The or g al Graal wa comme urate w th a proce o al wh ch t appeare wh le the Gra l que tor wa at meat, wh ch wa cat ve of a three tage progre o ov er t me. Gra e or Degree a the ame ugge t are tage of p r tual progre o a cate a level of atta me t. It o ly by careful u er ta g of t he purport of the prophet that o e ca real e the correlat o of what mea t by Melk eluc at o the Gra l book. La tly a que t, jour ey, or both, the tamp or e e ce of the Gra l a o a v ual ba the l fe aga of all mortal , but for ma k a a whole, t he Gra l the work of Go that ca be w t e e w th the parameter of B bl c al T mewh ch elevat g co c ou e through the v e park or Holy Sp r t. All of the e attr bute of the Gra l have bee corporate the Roma ce but the r ub ta ce ha bee omewhat m co true . The Gra l Que t ha become the p r tual earch of the oul for v e u o , et a co text of K ghtly pur u t of cha t ty, v rtue, a prayer, but a we ow k ow the Gra l t elf, the per o of Je u , ha bee tra po e through m u er ta g to a phy cal obj ect to be earche for. So we ow ca remove our elve from a que t to f a object ve ta g ble Gra l, to the covery of a more valuable po e o that ex t or come to fru t o out of T me a to wh ch the real purport of the Gra l allu e a wh ch bor w t e to by the Prophet . Th effect a co cept of pote t al to be u er too a th the e e ce of the Gra l, ometh g that ca ever be atta e by co c ou w ll but by the Sp r t of Go . Someth g that ca ot be fou , b ut o ly atta e through he ghte e co c ou e a the u er ta g that th co c ou e be g elevate w th the co f e of a v e pla , over a p re- eterm e t me pa that we hall call B bl cal T me. Whe the Shrou wa ef t vely remove from Jo eph tomb u clear but f our a ert o that the uo fa ula the hrou , why woul Melk tate that he expec te t to be fou what wa to be a u turbe grave, f he re po ble for tak g t to Fra ce alo g w th the Book of the Gra l. The o ly rea o for po tu lat g uch a propo t o becau e there a po ble ta ce where we hear of the hrou pr or to t f r t accepte appeara ce but the ev e ce ot tr o g. From all the ev e ce pro uce here, Melk appear to have remove the Shr ou a fol e t leav g t to lowly ry the epulchre chamber. By h ow accou t he bel eve the chamber woul ot be ope e u t l the appo te t me B bl cal T me a ot k ow the Templar were go g to epo t the r trea ure

                                                                                                                                        

the tomb a remove the Shrou . To have me t o e t h prophecy cate that he k ew what mpact the hrou woul have o the worl , act g a a proof o f Je u acr f ce a uffer g, but he ever co template t woul be eparate from the Gra l Ark wh ch together, e tabl he t a the ge u e hrou referre to the Go pel . It very probable that whe Melk aw the Shrou the mag e (the po t ve of a egat ve format o ) wa much clearer before t r e . Now we k ow that the Gra l wr ter have allegor e a bo y of k owle ge the r ow mag at ve way , t coul al o he l ght o the tra ge refere ce to Jo e phe a other cro g the cha el o a h rt (wh ch a tra ge co cept) a houl be u er too a a other example of a refere ce to a m tra lat o or th e e e be g m co true a th example the hrou or cloth from the or g al become a h rt the Roma ce. Th actually ep tom e the ra om allegor zat o that wa perpetrate by the Roma cer . Th woul be o urpr e, a we have alrea y w t e e greater mutat o from the or g al form other a pect of the Roma ce . But th part cular p ece of format o coul cate that t he Gra l Ark wa fact tra porte up through Fra ce a the the f fty ( a to accompa y Jo eph), the we t to the I la of Sarra , to the f al re t g pl ace of the Graal. At the qu t o of the the K ght Templar, Ar aut Sabbat er, a you g Fre chm a who jo e the Templar or er 1287, te t f e that a part of h t at o he wa take to a ecret place to wh ch o ly the brother of the Temple ha acc e . There he wa how a lo g l e cloth o wh ch wa mpre e the f gure of a ma a he wa the tructe to ve erate the mage by k g t feet three t me . Ha the Templar llum ate, who po e e the ma u cr pt recor g early B r t h h tory, al o ha the r po e o the Shrou remove from Je u bo y at the eath of K g Arthur at h bur al Avalo ? If o th put a earl er ate tha 1307 for the ope g of the tomb a the extract o of the Shrou from t, but we w ll cover th hortly. The K ght Templar ha bee accu e of wor h pp g ol , part cular a bear e f gure wh ch ome reporte a a bear e he a but wa th object they ha ecretly ve erate , the Shrou wh ch of cour e ep ct a bear e Je u . The ol t vault f r t be g u e a a tomb eem to have occurre at the bur a l of Je u a ub eque tly by tho e who bur e Jo eph. It al o relate that ome or all of the K g from th early royal l e up to Arthur are al o bur e there. Galaha e at Sarra , ay Har y g, but e Perc val w th h heart t o Arthur, pray g the k g to bury the heart be e k g Evalak a uke Seraphe , who were bur e be e Jo eph ( the chapel of Our La y at Gla to bury). The la t brackete phra e a afterthought be g a aff rmat o a terpolat o of a earl er recor . F ally, Melk mu t have w t e e Arthur bur al to have relate that the uo fa ula wa bur e the ame place a Jo eph. So t o ly Sabbat er a the The Pray Co ex (The Hu gar a Pray Ma u cr pt) a collect o o f me eval ma u cr pt , that offer a y pr or k owle ge of the hrou before the 1350 , o t ot clear whe or f t were De Char ey who remove t. The Pray Co ex a ol ha wr tte Hu gar a text at g to betwee 1192-1195 how g a m lar p cture of repo e to Je u mpr te o the Tur hrou , but o further ev e ce or l ke e except a exaggerate art t c mpre o of the tw ll patter wh ch coul be co ere tr k g but va tly exaggerate a a y l ke e completely co c e tal. F gure 48b The Pray Co ex, how g the m lar ty of repo e of the bo y of Je u a be g m lar to the mage forme o the Shrou . Th of cour e coul be ju t co c e tal a oe ot a y way prove a co ec t o w th the hrou a eve f t t m ght ju t cate that the Templar epo te the Ark of the cove a t the Tomb before 1195AD a we hear o ly rum our of the Ark removal a oth g a y Templar ocume tat o . The Pray co ex o ly g ve uch cre e ce a repre e tat ve of the hrou ba e upo three m lar t e . The repo e of the bo y the f r t, the bur mark or poker hole the real hrou that appear to be a L hape a the patter of four hole repr e e te here a up e ow L, a la tly the uppo e repre e tat o of the Her r gbo e Tw ll cloth that compr e the Shrou . It woul eem that the poker hole

                  

                     

                  

                         

  

                                                       

                                                      

                                                                                  
It urely ot by co c e ce, that the ame Templar oc ety that bu lt the St . M chael churche ha k owle ge of the Gra l, phy cal proof of theTur Shrou a k owle ge of the whereabout of the I la of Avalo . Th urely woul be the perfect place wh ch to epo t the r trea ure. F g a empty tomb Jeru alem by t elf oe ot prove a re urrect o . Howe ver the fact that the tomb wh ch Jo eph ha put Je u wa empty, e e t al to the re urrect o truthful e for fu ame tal t . If a ybo y woul have bee able to pro uce Je u bo y, a y re urrect o cla m woul be vo e a Chr t a ty woul ot be fou e o the te et t po e e to ay. So here we are pre e te w th two opt o ; Je u urv ve the or eal of the cro a carr e out h appeara ce wh ch woul expla Thoma ee g the two hole Je u ha a Luke hav g Je u ay "behol my ha a my feet, that t I my elf. Ha l e me a ee, for a p r t oe ot have fle h a bo e a you ee I have," Or, the re urrect o accou t are accurate..a there wa o re urrect o . If there wa a appeara ce, t mu t have bee a p r tual appeara ce rather tha Luke or Thoma w t e . Th form of appeara ce well atte te by St. Paul co ver o from per ecutor to a vocator a ev e ce of Je u e ur g a the Sp r tual lea er of Ju ah her tage a atte te to by the Prophet . If o e ot a fu ame tal t the Je u re urrect o ju t a mporta t, yet t mu t be u er too a way that the prophet peak of t a the e e t hat the Gra l Book recou t a Je u be g part of the D v e Pla . Je u wa re u rrecte that all me that bel eve h m m ght al o be re urrecte , th a p r tual re urrect o ot a bo ly o e becau e h earthly bo y ot u ergo a El jah l ke fl ght to Heave . If t ha , how coul the hrou have bee crea

are ju t ecorat o by the art t, the ame feature fou o what look to be the belt of the A gel a t w g, but al o fou above the che t of the female a m ter g a t. The top ce e qu te mply Jo eph a N co emu prepar g the bo y a the eco the three wome w t e g the wh te cloth left the tomb, both a repre e tat ve of Go pel accou t . There o me t o the co ex of the mage repre e t g the hrou a the uppo e patter of the weav e of the cloth ha bee eeme a more mporta t feature by the art t tha repre e t g the mage of Je u o the cloth wh ch l ghtly re u a t f the p ctu re were ge u ely portray g a k owle ge of the Shrou . The fact that Je u h av g lot o appl e l ke the Go pel accou t eem to cate that co c e ta lly the way the bo y la out m lar to the hrou but the real te t to how the bo y rece v g atte t o after hav g bee remove from the cro a the go pel accou t co vey. O e woul th k that f o e were ome way try g to recreate the mage portra ye o the hrou a ometh g the art t ha w t e e , t a mo t tr k g f eature that the bear ot clu e . Woul t ot tr ke a yo e com g acro the hrou that Je u wore a bear rather tha leave out the feature. I the ma ge of the Shrou of Tur , the r ght palm over the ba e of the left ha , wh le the Pray co ex, the arm ter ect above the wr t . If o e were try g to ep ct the 14 feet lo g Shrou , g f ca tly larger tha the mall hrou ep cte here the co ex, o e woul at lea t portray that a mage ex te o the Shrou . It eem that the ma rea o for co er g the m lar t e of the Pr ay Co ex wa to co fute the at g prov e by the C14 re ult of 12601390 AD a e tabl h the Shrou ex te at a earl er ate. The m lar t e are o ly ue to the fact that they co vey ffer g portrayal of a h tor c eve t about the ame per o through ffere t me um . The la t t me the Tomb eem to have bee ope e o December 25th 1307, eve year before the eath of De Char ey or f fty year before the Shrou wa f r t playe 1357. It eem u l kely that the Shrou wa co t e tal Europe u t l ju t pr or to t f r t how g, a why woul Melk ay the cloth w t h Jo eph f he ha remove t to Fra ce. It urely ot by co c e ce, that the ame Templar oc ety that bu lt the St . M chael churche ha k owle ge of the Gra l, phy cal proof of the Tur Shrou a k owle ge of the whereabout of the I la of Avalo . Th urely woul be the perfect place wh ch to epo t the r trea ure.

 

te ? It Je u bo ly re urrect o that prov e val at o of h car at o for the pr m t ve a fu ame tal Chr t a m a for St. Paul. The e t re Chr t a fa th re t upo the ce tral ty of the re urrect o of Je u a the hope fo r a l fe after eath a St. Paul co f rm here: "If o ly for th l fe we have h ope Chr t, we are to be p t e more tha all me . But Chr t ha ee bee ra e from the ea , the f r t fru t of tho e who have falle a leep. St. Paul , who ca probably be accou te o e of the greate t me who ever l ve , wa a u re ly co verte to a bel ever Je u a the Me ah, poke of by the Prophet . Apart from Je u acr f ce, Chr t a ty evolveme t a perpetuat o largely ue to St.Paul effort. Hav g o other ub ta ce upo wh ch to ba e h re urre ct o accou t except tho e g ve by the Go pel wr ter , h e chatology become omewhat rat o al ze o the a umpt o that the Bo y of Je u a ce e to heav e . The re urrect o occur th l fe o earth a tate by Je u the p r tual e e wh le the bo y a th co cept o atte te to throughout th e Prophet . Th p r tual re urrect o woul ot occur ha t ot bee for the acr f ce of Je u a th re urrect o part of the v ual l fe. Th re urrect o appl e to the Ju a c her tage wh ch exte uate to all the off pr g of Abraham, co c a the f r t ma to have Fa th. Otherw e why woul there be the rea ura ce of the eco eath hav g o power a fa th all that ma ca e tabl h. I ot Fa th the precur or to the certa k owle ge of Go ? Fa th o ly calle for u t l proof ca be e tabl he by a h gher co c ou e - cre o ut tell gam. Paul poke of how the tate of co c ou e ex te h T me f rom Hebrew 11:1 Now fa th the ub ta ce of th g hope for, the ev e ce of th g ot ee , Or more correctly a St. Paul aw t, Now fa th be g ure of what we hope for a certa of what we o ot ee. B ut ue to Ma co c ou e ex t g a be g formulate T me, we ow f t hat re urrect o o lo ger co f e to Fa th but ow become a proof. How coul Je u be cruc f e Egypt? Egypt th e e e t f e a o e of the egree of p r tual atta me t poke of by the Gra l book a throughou t the prophet , a p r tual atta me t m rror B bl cal h tory. If o e oe o t ach eve bel ef that Je u l ve a e a part of a D v e pla a wa the Sav our who came to help every v ual, the there o further Sp r tual pr ogre o , he ce the f r t eath. If Je u ha ot come, tho e who fell a leep w oul ot be reawake e ur g the r l fet me the fle h a th the e e ce of h com g, that l fe (a p r tually awake e oul) may co t ue after the eath of the fle h; for ha he ot come, tho e who e the Law ce h com g, woul ot be re urrecte . Tho e who o bel eve but fall away, u ergo the troublou t me poke of by the P rophet wh ch a per o after the p r tual fall of Jeru alem a a eve year per o of p r tual pur f cat o . If they are pur f e (by comply g to the Law ), they the accompl h the equ vale t of the retur from Capt v ty Babylo . Th ca o ly become clear w th a goo gra p of the b bl cal prophet a be g a ppl cable p r tually to ay a a u er ta g of B bl cal T me wh ch we hall cover hortly. The curre t theologog cal terpretat o of the re urrect o at the t me of Je u eath wa ba e upo prophet cal metaphor cal la guage. So we c a u er ta the ece ty of the creat o of a re urrect o ce ar o to marry w th m u er too prophet cal prog o t cat o uch a I a ah 26:19 But your e a w ll l ve; the r bo e w ll r e. You who well the u t, wake up a ho ut for joy. Your ew l ke the ew of the mor g; the earth w ll g ve b rth t o her ea .A Ezek el 37:5 Th what the Sovere g Lor ay to the e bo e : I w ll make breath e ter you, a you w ll come to l fe. 6 I w ll attach te o to you a make fle h come upo you a cover you w th k ; I w ll put breath you, a you w ll come to l fe. The you w ll k ow that I am the Lor . Theolog cal ue a e; the ce ar o me t o e above that Je u appeare th e p r t to the apo tle a Go pel wr ter recor e ght g of a A gel c or Sp r tual form of Je u but o e expla at o . More probable that the Go pel wr ter polem c ze h appeara ce to a cre b l ty to h re urrect o try g t o marry together what the prophet ha pre cte , w th what Je u ha al o tol

                                                                                                                                 

h c ple , a the r curre t v ew of what houl happe to fulf ll tho e exp ectat o . Th woul of cour e, have bee ma e mpler f the bo y of Je u ha appeare up to heave a wa ot ee aga . Whe Jo eph remove Je u bo y from Jeru alem, o ly the clo e t of tho e who tra velle w th h m k ew the truth wh le the re urrect o accou t offere by the Go pel wr ter f lle the vo . Th rat o al zat o wa e e t ally u er too by the comp ler of the Q ource a the Go pel wr ter , the ub eque tly elaborate upo a they tr e to a eta l a f hav g come from eye w t e accou t. Tha k to Melk appellat o of Abba area a p eu o ym for Je u , o-o e ha u pe cte that the corp e of Je u ex te Br ta except the llum ate from the Templar , who t woul eem, lear e of the tomb whereabout from the Gra l book . Th woul of cour e mea that Jo eph ha remove the bo y of Je u a we have po te a a the Gra l book ma ta to rema a ca ket of o l wh ch ow l e the I la of Avalo w th Jo eph. The tra ge th g about the Go pel the r ab l ty to be o factual a to rec or fa thfully ome eve t , yet at other t me prov e completely garble a co tra ctory accou t to rat o al ze the vo left by a Me ah a o bo y to re vere. Th al o w t e e o the relat o h p of the Mag ale e a marr age ue alo g w th the m g hu ba of the V rg Mary. It ot the object of th e qu ry to cau e a y offe ce to the fa thful but the V rg b rth of the pr ophet a real ty a the v rg b rth of Je u wa ot. He ce we have total o bfu cat o about Jo eph, Je u father becau e you ca t quare a v rg B rth ba e upo I a ah 7:14 Therefore the Lor h m elf w ll g ve you a g : The v rg w ll be w th ch l a w ll g ve b rth to a o , a w ll call h m Imma uel w th a p hy cal Father. E e t ally the Me ah ha to be the pro uct of a V rg otherw e for the fu ame tal u er ta g Je u coul ot be the Me ah f co ce ve aturally. Yet tere t gly e ough h ge eaology trace through Jo eph wh ch po tle w thout put. The v rg b rth of a o ca o ly be u er too Sp r tual term a what the la guage of the Prophet refer to, the b rt h of the p r t w th ma . The prophet wor ca be u er too to apply to p r tual growth. Not w h g to cau e further co te t o about Jo eph, t worth me t o g tha t there o recor of a place calle Ar mathea that ex te , except a t ote the B ble. The me t o of t a a place wa extrapolate from what Luke (23: 51) ay g t wa "a c ty of Ju ea". Nowhere the place of Ar mathea me t o e except co ect o w th Jo eph a t th po t wh ch may be pert e t f Ar mathea wa or g ally a m u er ta g of Ara M threa Ara (altar or templ e) M threa (grotto or cave where M thra wa wor h ppe ) wh ch how that Jo eph h m elf coul have bee Br t h. Ma y thought Apollo a M thra (both u Go ) were y o ymou a a we aw, Paracel u thought Avebury wa the Su Go tem ple Br ta . The backgrou to M thra m Br ta well k ow to h tor a a m thraea, ( mall ba l cal bu l g re embl g cave ) were where ceremo e were performe . Wa Jo eph referre to a com g from the temple of M thra Br ta or of that rel g o . Ju t a thought, a Jo eph the ame of Je u fathe r who o-o e are comme t o the go pel , (a to what happe e to h m), ha t he ame ame a a u cle. Jo eph a a u cle ( f he really wa h father) fa r ea er to quare w th a v rg b rth but he ca t ll be clu e the go pe l accou t carry g out the act of a lov g fam ly member w thout po l g the e chatology. Th too m ght be the expla at o of why rumour t ll ex t that J e u pe t t me Br ta (pr or to h bur al there) a certa ly he ha p cke up a ffere t u er ta g of the prophet a what wa u er too by the Phar ee Jeru alem. Not u l ke the Gra l tor e ma y re pect , (but more o l ke the tor e abo ut Arthur that ema ate from Gla to bury), the Go pel are u able to ob cure the truth beh the polem c m a rat o al zat o . O e uch garble a co tra ctory accou t the bur al of Je u Jeru alem where o e of the Go pel wr te r co cur, but elaborate o Q. I the cloth, much l ke the Wattle church, over tate the co tra ctory accou t of the Go pel wr ter . The two al e t fact tha t Je u wa bur e by Jo eph a tomb he ow e a w th a wh te cloth, eem to cate a tory bu lt upo l ght eta l a the oveta le to match the perce

                                                                                                                  

                                                                                                                                            

ve e chatology. Coul th bur al format o a the fact that t wa a hewe out tomb wh ch o other per o ha bee la , be m xe w th the rumoure ech o that Je u wa to bur e a tomb hewe out. Wa th tomb poke of hewe ou t by Dum o a m er a tuate el ewhere, but t ll ow e by Jo eph? I t he real tory that, ome clo e to Je u , aw Je u the Shrou , hear he wa t o be bur e a hewe out tomb ow e by Jo eph a the he wa ever ee aga ? Someo e clo e to Je u w ll have place the flower the Gra l Ark a th mo t probably, wa Mary Mag ale e. She woul ot wa t h bo y to u ergoe a y f urther abu e a m ght eve be re po ble part for the rumour tart g that Je u wa Jo eph tomb. It coul be that th format o ever actually becam e publ c k owle ge u t l later becau e mo t of tho e who w t e e Je u the hrou a were clo e to h m we t to E gla . If o the the e mall eta l wou l certa ly g ve the comp ler of Q a the Go pel wr ter , cau e to tretch, emb ell h a br g to l fe, the o ly format o that wa pa e o to them, .e. t he matter of fact format o co cer g a wh te cloth a a hewe out bur al ch amber belo g g to Jo eph. The var ou ffer g accou t , guar out e the to mb etc, ca o ly be ee a a attempt to expla the u expla able w th frau ul e tly comp le eye w t e accou t that all co tra ct each other, u e v ually a a ev e by each Go pel wr ter to ub ta t ate h ver o of eve t . Whether Je u appeare after the cruc f x o or ot, ha o releva ce to h a ct ty a he wa poke of by the prophet a he fulf lle the very purpo e for wh ch he ha come wh ch he h m elf bear w t e to. Th wa to g ve l fe or re urrect the I rael te the p r tual e e come out of Egypt a ha bee o e h tor cally (but p r tually emblemat c). To re urrect tho e who ha become p r t ually ea by the r g or g or e al of compl a ce to the law. If Je u ha o t come that capac ty, h vo ce a me age woul ot have cha ge the worl . There ab olutely o que t o that Je u the Me ah, but t wa u ece a ry to rat o al ze the go pel accou t to f t w th the curre t u er ta g of w hat Prophet pre cte but rather to u er ta the co text of the Prophet pre ct o . The tomb covery w ll effect egate the fu ame tal m of the bo ly re ur rect o for Chr t a a real g the Abraham c rel g o f r tly to a ew a cohe ve u er ta g of the Prophet a latterly o a global cale by clu o of the other fa th rel g o . Ult mately there o ly o e Go a th w ll be u er too by the recor left beh by the Prophet , that foretell of p r t ual elevat o a the work of Go e pec ally whe that recor perce ve a a f u ame tal truth a become u er too a hav g tra p re a a D v e Pla e t pre-cog t ve T me. I effect Je u m o wa to br g all I rael te (a clu ve term) p r tual ly out of Egyptwh ch equ table w th a v ual f r t k owle ge of Go ; the L aw hav g bee ot o much mperfect, but pr mar ly a precur or, br g g ma k to e l ghte me t. Th wa becau e of o fa l g the Law, but ow to the har e of Ma heart a part of the proce towar G o . Je u wa to be the p r tual re eemer of ma k a he wa to come forth at a appo te t me. O e coul co tra ct th way of u er ta g a ay that the law wa ot rece ve u t l after com g o ut of Egypt. However the a wer l e the fore ha ow g that take place B bl cal T me a w ll be u er too o ce the co cept of B bl cal T me commo ly accepte . Th fore ha ow g, a we hall eve tually ee, part of pre-cog t o a v e pla that ha bee et T me o that Ma ca comprehe Go wo rk; the goal of wh ch a me at Gra ually elevat g ma k to full co c ou e . Th the proof of wh ch St. Paul thought we coul o ly k ow by Fa th but t wo thou a year ago ma level of co c ou e wa ot rea y to accept or e e u er ta uch truth . Thu the pract ce of rel g o ha perpetuate the k o wle ge of Go u t l Ma became el g ble through elevate co c ou e to accept that h p r tual ature ha bee urture from a D v e Spark mpla te A am 6000 year ago. How may ma reach G o or elf-aware e whe the o ly or e tat o he ha t me, yet he ha o co cept of t except mea ureme t. Je u wa to challe ge the worl v ew of g ora ce w th the two ba c precept that e cap ulate the law a

                                                                                                                                                                 

the Prophet ; treat other a you woul hope to be treate by them a have k owl e ge a love of Go . Up u t l arou 36 AD, o o e ha o ucc ctly ef e the po t a the lot of ma k . Whe Jeru alem wa el vere from the Mohamme a t ally, the bulk of the Cru a er retur e back to Europe. Dur g the re g of Bal w the eco patr arch of Jeru alem 1118, Hugue e Paye a a other e ght k ght vowe to efe Jeru alem a a Chr t a k g om a to protect the route to Jeru alem take by p lgr m . Bal w wa grateful of the r avowe a ta ce a gave the K gh t a place h Palace a jo g the Al-Aq a Mo que o the Temple Mou t. From the o they were k ow a the Pauvre Cheval er u Temple a poor they were tho e ay , rely g o alm char tably ha e out by p lgr m o the way to Jeru alem. I t per o of growth a evolut o a a orga e bo y, the Templar p ower a re ow wa extr cably co ecte to the church a Europea mper al m. Hugue e Paye jour eye to the We t to curry favour w th the Church a to obta recru t from the o of the la e ar tocracy of Europe. The Templar re at th tage wa ot u form u t l after the Cou c l of Troy 1128 wher e they a opte the Re Cro of the C terc a or er of St. Be e ct wh ch ju t happe e to be the ame emblem a upo Evalak h el . W th the Pope ble g o f the Templar or er, recru t were fou from the o of ob l ty throughout Eu rope pool g much of Europe wealth to o e orga at o . I the future the e exte ve f a c al re ource woul fu a large umber of arch tectural project acro Europe a the Holy La . The Templar orga at o became the guar a of arca e k owle ge, hav g rect l k to the great cathe ral bu l er of the age a before that, raw g k owle ge from the mo a t c tra t o , who ha bu lt the Abbey ce 500 AD. Eve tual ly the Templar k owle ge prov e for a off hoot that became the Freema o , corporat g k owle ge from the pyram bu l er , a the bu l er of Solomo Temple a the arch tect of the Ley y tem. From the 1600 they corporate Tem plar ymbol a r tual ev e c g the term gl g a co ol at o of var o u orga at o a part of the York R te. The K ght Templar grew very rap ly acro Europe w th t 200 year fru t o , empowere by rel g ou fervour w th the ream of you g ob l ty pur u g k ghtly e eavour , ga g re ow for m art al prowe . The Pope a e to the r meteor c r e tature by e ur g them protect o thr oughout Europe a exempt g them from all taxe a jur ct o both ecular a ep copal. O e wo er what t wa that the Templar ha , wh ch qual f e the m for a Papal Carte-Bla che, f t were ot a p ece of format o that woul cru h the church a the ba upo wh ch t wa fou e . The Templar were a force to be recko e w th a the re cro they wore wa a ymbol of martyr om a a ure a y you g k ght who fought for the orga at o a place heave , creat g a cult of fearle e o the battlef el . The k g ht of the Templar or er were forb e to urre er u le the Templar ta ar ha falle . The Templar wealth a the overall e ucat o of the r a here t , ac compa e by the r fervour prove them to be el t t a allowe for top-qual ty armour, excelle t hor e a exemplary tra g, mak g them the large t o - a t o al force Europe to be recko e w th. The or er grew power, a every me mber who jo e w ll gly ha e over all the r wealth a goo , the a here t avow g cha t ty, p ety a obe e ce to the or er a from o e or more of the o r er ubject , format o co cer g the temple mou t a the Br t h Tomb, fe ll to the ha of the Illum at that forme the core of the or er. The fou er Hugue e Paye c rca 1118, wa off c ally the r lea er a Gra Ma ter a the la t Gra Ma ter wa Jacque e Molay who wa ma e to co fe u e r torture to here y a the later retracte a e ef a t fac g Notre Dame Cathe ral. A the Ch o Parchme t wa fou the Vat ca arch ve 2001, hav g bee f le the wro g place the 17th ce tury; t reveale recor of the tr al of the Templar a relate that Pope Cleme t ab olve the Templar of al l here e 1308 before f ally ba g the Or er 1312. Why, o e wo er , after uch a w tch-hu t a o co v ct o were the K g of Fra ce a the Pop e o te t o r g them elve of the k ght Templar or er? I the 200 year of Templar power om at o , the r wealth wh ch wa kept t

  

 

   

temple Lo o a Par , e pec ally the latter year wh ch the orga at o ex te , wa lu te after by the church a the K g of Fra ce. K g a pr ce a pr vate per o ba ke the r wealth w th the Templar or er, wh le Par , eve the royal trea ure wa kept the Temple. The Or er of Ho p taller , a le mater al orga at o , e tabl he much the ame t me a the Templar , tarte to a ert the r author ty acro Europe by terfer g w th the Templar mater al bu e emp re. I the e , both orga at o eve tual efeate by th e Cru a er eme Sala Jeru alem, mpa re much of the r power. Eve tuall y, after the rou g up a ba g of the Templar Europe a at the ea th of the Gra Ma ter Jack e Molay, the rema g o -compl a t Templar arou Europe were arre te a tr e u er the Papal ve t gat o or put to eath f or the r compl a ce a a m o to here y. No e were co v cte a mo t who r ema e al ve the jo e other m l tary or er uch a the K ght Ho p taller, or were pe o e off. By Papal ecree, the ev e t re ue of the Templar wealth wa tra ferre to t he Or er of Ho p taller , thu co clu g the f al ba g of the Templar or er by the Papal See, ma ly t gate a teere by the K g of Fra ce. The V at ca to ay a m t that the f al per ecut o of the K ght Templar wa u ju t f e . It al o a m t that there wa oth g here tly wro g w th the Or er or t rule. The Vat ca ta po t to ay retro pect a elf-ab olut o that , Pope Cleme t wa pre ur e to comm o g h w tch-hu t, by the Templar crea g worl l e a ba k g profl gacy a uccumbe to the huge flue t al power w el e by K g Ph l p IV over the Papal See. No accurate recor ex t a to the Templar member h p, but t e t mate that at the Or er peak there were betwee 15 a 20 thou a Templar . Ma y of the e hav g poole the wealth of the r e tate to wh ch they ha bee bor , wh c h create what probably coul be terme the worl f r t mult at o al co glome rate a probably, ha t ot bee ba e , woul have le to a eve tual Repu bl c of Europe. The r valry betwee the m l tary or er ha compou e the r ow fall a the Po pe olut o wa to co ol ate them all. Th co ol at o ha bee propo e tw ce by Pope N chola IV try g to avo the cr that eve tually e ue . At th e Cou c l of V e e 1312, the Pope ue a papal bull, wh ch off c ally olve the Or er, a merge t w th the k ght Ho p taller after the k g hope of f g a wealth of gol alo g w th the rel c recovere from the temple of S olomo ha ot bee real e . However, the ma blame for the ba me t of the Templar or er houl rema w th K g Ph l p IV, who wa eeply ebt to the Templar , a et up the qu tor , tak g the po t o that he ha hear certa u ub ta t ate revelat o co cer g the r here y a act of o omy. He co tr ve to e ecret or er throughout Fra ce to arre t all the Templar o the ame ay, wh ch wa e g a te a the 13 October, 1307. K g Ph l p ma e t appear that the or er ha come from the Vat ca , for breache rel g ou p ety a the Templar rumoure ev ot o to o -Chr t a ol , amou t g to here y. Of cour e, w th the ever ty of the torture wh ch ex te at that t me ma y of tho e capture a m tte to th g that were certa ly ot true of the Or er. The lo g talk about amalgamat o betwee the two or er of The K ght Templar a the K ght Ho p taller ef fect ha take place at the olut o of the Templar but both the K g a th e Pope through the r ow ev ou mag at o ha m e the r pr ze. The K g ot ma age to teal the r rumoure trea ure a the Pope ot top the re ue of the Templar leav g beh clue to po ter ty, o that they m ght be le to the o ly object that coul remove power from the church. The K g a the P ope may have a ume co trol v car ou ly through the K ght Ho p taller a ga e co trol over much of the bu e emp re, her t g a ba k g emp re wh ch hel letter of cre t from the ob l ty, but the true e e ce that empowere th e Templar or er ha e cape them. The K ght Templar ha a tro g pre e ce La Rochelle from before the t me of Elea or of Aqu ta e, who exempte them from ut e . La Rochelle wa a Templar ba e o the Atla t c Ocea a from there, carr e out the r bu e w th Br ta . It ot eve certa that the Templar ow e the r ow fleet or alter at v

                                                                                                                                                                         

ely h re h p from tra er a they ee e them, but there a lege that om e Templar u e the port of La Rochelle to e cape from Fra ce w th the fleet of 18 h p wh ch ha brought Jacque e Molay from Cypru to La Rochelle much earl er the year of 1307. Th rumour eem to have come from the port recor th at recor Jack e Molay retur from Cypru but the terve g mo th t l kely that mo t of the h p ha bee employe el ewhere. E ghtee h p loa o f trea ure tra porte acro Fra ce from Par to La Rochelle u er ure eem u l kely. Three h p po bly, but e ghtee woul r k lo g too much a th at volume of trea ure urely exaggerate , but where there rumour of trea u re, there u ually a gra of truth. The h p reporte ly left la e w th trea ure ju t before the ue of the warra t for the arre t of the Or er October 1307, O hear g of K g Ph l p pla to arre t all Templar o Fr ay October the 13 th, mo t of the Templar wealth ama e from Europea e tate a co que t a t he cho ce valuable that were tore the Temple Par , ha bee a emble to three h p that lay o the We t coa t of Fra ce la Rochelle. O October 12th 1307 the h p left La Rochelle a were ever ee aga . Chapter 15

F g the Templar Trea ure. I aw three h p come a l g , to ay a catchy l ttle tu e wh ch ha bee u g a a Chr t a Carol ce the 1600 . The f r t refere ce to t are from Cor wall a oc at o w th the arr val of Jo eph of Ar mathea Beler o . The o g owa ay u g churche throughout E gla , et to the tu e of Gree lea ve at Chr tma t me. The or g of the o g ow g t prove a ce to the outhwe t of E gla , relate to the arr val of the trea ure h p that left La Roche lle o that fateful ay before Fr ay the 13th 1307. The h p rumoure to co ta the u tol wealth of the Templar were ever ee aga , wh le the trea ure w h ch they co ta e a yet t ll ot accou te for. Mo t people ca remember from the r chool year , the fact that tho e th g tha t o e hope to keep h e or o e elf-co c ou about, are braze ly thru t o e face. Ch l h rhyme et to tau t a expo e, the example of wh ch woul be e le , but for the mo t part, uch tau t are al o couche w th a rhyme or tu e. A the ol a age goe , there oth g h e that hall ot be fou out. The local , o the Devo coa t who w t e e the arr val of the trea ure h p woul have bee aware of the attempt to keep the operat o ecret. There wou l mo t probably have bee la -ba e age t , -ba e Templar , who woul hav e create ver o ary tact c , eve though the el very of the trea ure wa to be o Chr tma Day. O e woul a ume that the e tra ce to the a c e t t vault , ow hou g the rel c of Je u a Jo eph of Ar mathea, woul be k ow to tho e who were about to make uch a mag f ce t epo t a f the Pray Co ex ee ev e ce of the Shrou po bly the Ark ha bee epo te at a earl er a te w th the tomb. It wa they who ha propagate the Gra l tor e a ha phy cal ev e ce through the book of the Graal of the la ex te ce o obv ou ly t woul make a perfect place to co ceal the r wealth. The obv ou ay a ybo y cale ar to remove a trea ure trove from three h p w thout be g ee woul be Chr tma mor g. If o other la -ba e ver o ha bee orga e , t woul be afe to a ume, that the m mum umber of wat chful eye gaz g out to ea, woul co c e w th th ay. Chr tma mor g, t he o e ay of the year whe mo t work g folk who otherw e m ght be out plough g or f h g, woul be at home w th the r fam l e or otherw e e gage at chur ch. If the trea ure h p were able to l p to Ba tham the early mor g a a chor beh the hea la , they woul be h e from v ew, from a y pa g eaw ar ve el, ju t a they were whe the la of Ict acte a the t age cy, tockp l g t a fore g tra e goo , for the whole of the Dartmoor reg o . T o have three h p moore out the bay off the la wh le they u loa e woul have attracte atte t o from Hope Cove a Thurle to e v llage . Becau e of B a tham ol tary locat o however, they coul have rema e there u etecte for

                                                    

            

              

           

  

                     

 

at lea t 24-hour . A chore the mall harbour at the mouth of the R ver Avo , they coul tra fer the r loa over to the ol vault o Burgh I la a the t me of ay or the t e became co ve e t. F gure 49 Show g a chart of the e tra ce betwee the a flat at low t e a the prox m ty of Ba tham harbour to Avalo . Ba tham ue to t remote locat o woul have bee very qu et that Chr tma mor g, o ce the h p ha moore the mall harbour a wh le the f el were f ou empty of pry g eye from f el labourer . Although to ay the Sloop I at Ba tham, a bu y l ttle pub, back 1308, there woul probably have o ly bee o e or two hou e at the e of the lo g w g gle-track La e lea g ow from Church tow. Ba tham eve to ay ha rema e a remote a leepy l ttle hav e , hav g lo t all memory of t a c e t h tory a the ecret port of the I la of Ict . The ba e hamlet a t ame ugge t , ecrete the epth of B gbury Bay ot v ble to a y other hamlet except for the mo er ay ea e v l lage of B gbury o ea, ju t acro the r ver mouth where the Avo water are m xe w th the ea. F gure 50 Show g the lte harbour where the Trea ure h p moore Ba tham harbour. O e Thou a year before the b rth of Je u ,T er o outher Dartmoor tra por te the r got ow war , pa g through South Bre t a Lo well a o war through Aveto G ffor o the roa how Leo ar o pa t g. The a c e t trac kway further up tream from the br ge ha ow appeare but ev e t Leo ar o La ow e pa t g. The ol track ow covere by the floo pla oppo t e Ve but t wa u e to tra port the t by cart a Pythea ha relate a t h ol trackway ow from Lo well le to a mall br ge calle Hatch Br ge u p tream of the we r o the r ver Avo . The t wa the tore o the la u t l a tra g ve el arr ve to buy the m er ware . F gure 51 Show g the t al roa wh ch wa the a c e t track-way from the moor to Ict a after r g up to the v llage of B gbury, t the pa e through t he a c e t ettleme t of Folly h ll above B gury o Sea. They woul have pa e alo g the t al roa Aveto G ffor (F gure 51) a up a mall h ll, travell g through the mall hamlet of B gbury a a they e ce e ow the h ll from there, they woul come acro the mo t beaut ful v ta o the Br t h coa t ee F gure 52; a t y la ly g peacefully, hrou g a my tery, keep g t a c e t ecret for 2,500 year . O that Chr tma Day 1307 a u k ow umber of people w t e e the h p ar r v g. The mall v llage of B gbury o Sea, ly g acro the a cau eway a oppo te to Burgh I la wa at th t me, completely u evelope a the mall beach e v llage of Challabourogh t ex t. It woul eem l kely that the o r g ator of the o g que t o were the w t e from Hope Cove a Thurle to e who m ght have e p e the h p e ter g Ba tham, o Chr tma ay early t he mor g. However, were the e, the people or per o re po ble for the pec f c wor g of the Chr tma Carol that ha come ow to u to ay, wh ch ha t prove a ce the We t Cou try?

F gure 52 Show g the peaceful I la of Ict a t to ay. It eem l kely that, a the choolyar tuat o , the e people at a later a te whe lett g Templar off c al k ow what they ha ee , tau te them w th uc h wor a A what wa tho e h p all three? A they woul ot have ee the act v ty of u loa g the trea ure but k ew by the h p very arr val o Chr tm a mor g, there wa ometh g ot qu te r ght, they u w tt gly ha create a choru that wa to la t u t l the pre e t ay. Sh p of th type ot ge era lly go to Ba tham th era, a the h p eparture the ext mor g ha the a r of ometh g ecret ve. It ot a u l kely ce ar o that a gle v l lager woul have u g the o g a a tau t to extort mo ey for the r le ce, a

                 

        

    

 

   

            

           

  

 

 

 

        

         

 

   

      

  

v llager m ght have ee the re ulta t pay-out a o e the ame to rece ve fu rther compe at o . The Templar h p left, a a l fe retur e to ormal a memor e fa e of tha t ay, the catchy tu e l gere o . No o e actually aw the trea ure bee u loa e at ght, he ce the e qu r g tateme t a what wa tho e h p all three.

It co t ue o :

F gure 53 Show g the tur g room for a zable craft c rca 1930 before the l t g of B gury a chorage ue to the co truct o of the Avo am. Th llu trat e the ample epth a room for av gat g a moor g the Templar h p , wh ch were probably m lar to a Fre ch h p of the era.

F gure 54 how g the ol Ba tham t tra g port wh ch ha ow become more l te ce the Avo am wa bu lt. The Dea Sea l e 20 m le from Bethlehem a ca ot be ee from there. Apart f rom the fact that there o recor of the w e me com g to Bethlehem by h p (purporte ly what the o g commemorat g), t eem far-fetche that th o g ha t root the Holy la . It eem that the re e t of Hope Cove a Thurle to e actually recor e the r o g that the trea ure h p arr ve at B a tham, a a th tu e ema ate throughout the South We t the or g al purport of the o g wa lo t the m t of t me. Through the 14th a 15th ce tury, w he the tra t o of Jo eph of Ar mathea a a t mercha t tra g the South We t wa t ll a k ow a w ely accepte fact, th Devo a o g became a oc ate w th h arr val o the hore a t t ll Cor h tra t o to ay. Templar were aware of the la of Ict , t h tory trace back through Gree k a Roma chro cler a they al o k ew that t covete t vault , eep w t h , the bo e of Je u a Jo eph of Ar mathea. They were al o fully aware tha t the la of Avalo (o e of Burgh I la var ou appellat o ) hel the rema of the wou e bo y of K g Arthur the Cor h k g becau e the ource of th e r format o wa Melk . The Gra l roma ce , that the Templar them elve ha propagate , bore w t e to a co ol ate bo y of k owle ge co ect g the Br t h a the mo t famou member of the Dav c Royal l e rece t h tory.

                                              

 

   

O O O O

they Chr they Chr

a le to Bethlehem,( Ba tham) tma ay, o Chr tma ay, a le to Bethlehem, tma ay the mor g.

   

Pray wh O Chr Pray wh O Chr

ther tma ther tma

a le tho e h p all three, ay, o Chr tma ay? a le tho e h p all three, ay the mor g?

 

A what wa O Chr tma A what wa O Chr tma

tho ay, o tho ay

e h p all three, Chr tma ay? e h p all three, the mor g?

 

 

I O I O

aw three h p come a l g Chr tma ay, o Chr tma ay; aw three h p come a l g Chr tma ay the mor g.

 

 

 

 

It w th th certa k owle ge that ha bee co veye to the Templar , throug h the ma u cr pt of Melk Book of the Gra l Fra ce that the k ght jour eye to Jeru alem to u cover what wa k ow to ex t u er the Temple of Solomo up o wh ch the Al-Aq a Mo que ha bee bu lt . Elea or of Aqu ta e wa the w fe of the E gl h K g He ry II. A we have alrea y covere , he f r t marr e the Fre ch k g Lou VII a ha k owle ge from h er po e o of the Book of the Gra l a to the whereabout of the Temple trea ure Jeru alem. It wa her fam ly wh ch comm o e the Gra l wr ter wh le he wa al ve a her father, k ow a The Trouba our ha o e before her. It mor e tha l kely that t wa her father who t gate the f r t tra lat o of Mel k book to Fre ch.

After the cru a e Lou wa te h marr age to Elea or a ulle , but why Ele a or wa t to go to Jeru alem o much a to r k hav g a affa r w th her u cle? Accor g to Joh of Sal bury, Lou became u p c ou of the atte t o Raymo lav he o Elea or, a the lo g co ver at o they e joye . W ll am of Tyre tate that Raymo e uce Elea or to get reve ge o her hu ba , who refu e to a h m h war aga t the Sarace , a that, co trary to Elea or royal g ty, he regar e her marr age vow a wa u fa thful to her hu ba . D Elea or the mo t powerful woma Europe w th full k owle ge of the Jo eph mater al wh ch probably reveale the whereabout of the Temple trea ure, have a affa r w th her U cle to get h m a h army to Jeru alem? What were the r lo g co ver at o about? If he retr eve the Ark, wa t ow Ict alo g w th the Book of the Gra l ce e ther have urface ? It al o eem probable tha t Elea or the l k to the Templar (the bu l er of the St. M chael churche ) , hav g ha k owle ge of the whereabout of Jo eph. After all, t wa the Templ ar who followe Melk truct o a bu lt the St. M chael churche that cate the l e that mu t be b furcate to f Jo eph. The Ley l e ex te lo g before t wa ef e by the e cate churche wh ch ow emarcate t ex te ce. We woul be able to f Avalo from the c rcle co ta e w th the pyram from Har h ll, by plott g the St. M chael hr e , eve f we ha ot ha Joh M tchell to locate the Ley l e for u .

F gure 55 Show g the St. M chael chapel at Roche Rock Cor wall, equ ta t from the St. M chael Ley l e, a the Har h ll l e. Melk l e, w th wh ch we are to b furcate, wa ot ev e t u t l the St. M cha el churche were bu lt alo g t. But ot o ly ha a wealthy or er w th complete k owle ge of th e g how u the l e we are to look for, they have al o pu t a St. M chael church o every marker for u to f , by l k g them up l ke ot . It for th rea o t appear that everal of the Marker churche were ot o ly e troye but omeo e the terve g year act vely tr e to h e the Mo tacute co ect o . I the ca e of Father Goo te t mo y about Mo tacute, we aw t wa blata tly ab e te from ma u cr pt , but to remove every to e, wh ch co t tute the chapel that ex te atop St. M chael h ll, accou te a er o u obfu cat o a w th a ef te te t.

F gure 56 Show a cut a

hape

to e from the ol

St. M chael chapel. Th

ho

  

      

   



               

              

 

   

          

   

 

Whe h m. mo h m a .

Lou VII we t o cru a e 1147, Elea or of Aqu ta e h w fe we t w th Elea or, Raymo of Po t er ece, together w th Lou v te A t och. Ray ought to eter Lou from go g outh to Jeru alem a attempte to uce to tay A t och a help the co que t of Aleppo a Cae area. So t w A t och 1148 that Elea or met up a ha a affa r w th her u cle Raymo

 

  

 

  

ey-gol Ham H ll to e, cut from the Ham h ll quarry wa fou the u ergrowt h about 100ft from the umm t o the ea ter e of St. M chael h ll. Th forg otte to e the o ly urv v g phy cal ev e ce of the prev ou ly remove ch apel. The o ly co f rmat o that we have locate the re t g place of Jo eph throug h the fact that the Jo eph l e pa e rectly over the ol chapel at Mo tacute a th wa a to be, by Father Goo , where Jo eph wa carefully h e . Who tr e to ob cure th co f rmat o ce the Templar bu lt th 13th ce tury e g to e able u to f the I le of Avalo ? W thout Father Goo refere ce or the ame Mo tacute o the Gla to bury pyram , Melk th rtee egree woul ot ha ve bee co f rme that Burgh I la where Je u a Jo eph are. It u certa that the Ark of the Cove a t wa recuperate but f t wa , t w oul be w th the re t of the Templar trea ure. The Ark a the re t of the Jeru alem Temple trea ure l ke the Me orah ha bee ecrete be eath the Temple befor e, e ther the Egypt a or Babylo a arm e threate e to ra ack Jeru alem. The Temple trea ure that were eve tually e ze by Nebucha ezzar a take to Bab ylo were of great value gol , but the Me orah a the Ark ha bee ecrete a there o recor of them be g carr e off to Babylo . The k owle ge of the r whereabout wa pa e ow much a we w t e e at Gla to bury a ur g a per o of 500 year from the Capt v ty, th format o wa eve tually to be pa e o by Jo eph. Th format o wa o oubt relaye by Melk the book wh ch Elea or a th e Templar eve tually po e e . The trea ure take a booty from the Temple by the Babylo a at the f r t a eco eportat o to capt v ty, wa retur e w th the Jew after the capt v ty, by Ezra a Nehem ah o the mag a mou or er of Cyru the great. O the arr val of the Roma , a mo t probably ur g t he Maccabea revolt, much of the gol a Temple trea ure that wa re tore to t he retur g Jew , wa al o ecrete w th the Ark a the Me orah be eath the Te mple. However the Me orah fact ep cte a fr eze a hav g bee carr e off by the Roma (o the Arch of T tu Rome) at the ack g of the temple 71AD but th wa mo t probably a repl ca, the or g al hav g bee bu lt by M o e , ecrete u er the Temple. There certa ly o recor of t hav g bee the temple Jeru alem at the t me of Je u . The Me orah wa a acre a th e Ark a ca be co ere to be a repre e tat o of B bl cal T me, llu trate a v o rece ve by the prophet Zechar ah, of the Lor Two A o te a ol ve tr ee empty g out of them elve a upply g the Me orah w th o l a aga re t erate Revelat o 11:4 The e are the two ol ve tree a are two lamp ta tha t ta before the Lor of the earth, but we hall retur to th hortly.

                                                                            

The pr mary ource wr tte by Jo eph of Ar mathea, from wh ch the Gra l tor e a Melk mater al were er ve , wa probably wr tte Lat w th refere ce t o Hebrew ource a th a umpt o ba e upo the probab l ty that Melk

                

The k owle ge of The Temple cache all probab l ty ha bee reveale to Jo eph of Ar mathea, who wa rumoure to have bee o e of the Temple el er Jeru al em a a member of the Sa he r . Th ra e the que t o of what el e wa pa e o the text to be re- tterate by Melk a Jo eph of Ar mathea or g ally tra late th format o wh ch, a we have ee , co ta e Hebrew wor , to Lat ? If we a ume that Camelot er ve from the Hebrew a t wa u -t ra late , how much of the ocume t came to the Fre ch a Hebrew? It woul eem that the wor Graal that g ve the e e of the co cept of egree or gra e , wa tra late to Fre ch but the ame from wh ch the co cept er ve Sh re ha Ma a lot wa tra cr be l terally. Jo eph of Ar mathea probably wrote the eta le accou t of the l teral mea g of Sh re ha Ma a lot a perta g to the v e pla Lat . We o ot k ow f th accou t of a D v e pla wa pa e to Jo eph by Je u rectly or that ome of th mater al take from the temple by Jo eph wa later rea a comp le to the book of the Gra l t ll leav g trac e of t Hebrew or g .

   

       

  

  

 

  

Other part of the Jo eph accou t relate the Gra l book woul have bee tho e b t of eta l fou the early Gra l tor e whe Jo eph tr e to co vert E valak, the k g of Sarra , Zerah off pr g; eclar g the octr e of the Tr t y, the very truth beh B bl cal T me, (t me, the T me a half of the T me ). I t become clear that for there to be a K g of Sarra there mu t have bee a ac cou t of the co ect o of Zerah to the Br t h, (Zara a Sarra ou g e t cal Fre ch). The Gra l tory we t o to ay, that the k g prov e for the wa t of Jo eph compa y, but the K g ha oubt about the truth of the octr e. Th actually ou l ke f r t ha format o that o ly Jo eph woul have relate a the Melk re tereate to be p cke up by the gra l wr ter . The K g of Sarra woul (a the tory relate ) ot have u er too or probably accep te the part playe by Je u the D v e pla or certa ly woul have fou t truth or octr e oubtful. Yet f Je u ha u ergo e truct o the Prop het out e Jeru alem we may a ume( f t were Br ta ) the K g wa appra e of the prophet cal l terature.

It eem that the trea ure h p hea e out from La Rochelle to the Atla t c, but there are everal opt o here for tho e re po ble for the afekeep g of a bo y of k owle ge l kely to tem back from a c e t Egypt, whe Jo eph, Jacob o , wa Pharaoh V z er. The Ark of the Cove a t a the re t of the Temple trea ure alo g w th arca e k owle ge, the proof of b bl cal h tory, the k owle ge of ma k progre o towar full co c ou e ce the b rth of c v l at o , wa ow per lou ly afloat the Atla t c Ocea . What a re po b l ty mu t have we ghe o the houl er of the three capta , ot to me t o the ew Nauto er of a amele -ba e or er! If we are correc t our portrayal of eve t , let u co er the c rcum ta ce . ot r gge for upw a l g. Alt have bee labor ou probably be t w a the hull of the h p, (wh e more leeway to the r te e eama to arr ve at a pec f c po

It wa a 74 ay per o from October 13 1307 u t l Chr tma Day of that year. A prev ou ly cu e w th a y la ba e part c pa t , the arr val at Ba tham h a to be o a Chr tma Day to co c e w th a y ver o ary tact c or ght t

  

   

     

I the 13th ce tury ocea go g choo er were hough they coul go up w , the tack g woul g able to make o ly 50-60 aga t the appare ch wa more ak to a bath tub) woul have a cour e, o o e woul ee to be a excelle t t o a pec f e ay.

  

The Ark of the cove a t co ta g the two to e tablet of the Te Comma me t w th t, over ha owe by the two gol e Cherub m (pre-or at o a co f rm at o of the two w t e e ) o top of the che t, each e of the Mercy Seat, to gether w th the Me orah, a all the Temple trea ure may have bee ecrete at B urgh I la before the f al tra port of the re t of the trea ure 1307. Howe ver a ama e trea ure hoar woul have bee cache the temple Par u t l t wa tra porte to the trea ure h p .

ot rea Hebrew, the Vulgate a Vetu Lat a c rculat o well before Melk t me. We mu t ot forget however that Abba are a wor compr e from two Hebrew wor ve te by Melk a Je u P ue omy , o he mu t have ha ome comprehe o of the La guage. Whether Melk or ot rea Hebrew (co er g the complex t e of u er ta g the Sh re ha Ma a lot a a co cept) ebatable, b ut for the Ark to be fou by the Templar , cate that he mu t have relate that format o the Gra l book. I e ther ca e the Templar (or Elea or) wou l have ha f r t-ha k owle ge of the trea ure locat o be eath the Temple. Th Jeru alem l terary mater al woul probably have ex te two part , o e p art vulg g k owle ge of the D v e Pla relate to Jo eph by Je u , (that of the Gra ual Step to the temple), the other part relat g to the rect o to t he Ark, e ther by temple ocume t or by Jo eph per o al k owle ge. Jo eph howev er may have comp le a volume of h ow .

                                    

         

  

        

 

                                            

I p te of the fact that t wa eeme the be t tere t of ecrecy to pay b r be to the v llager for the r le ce, t woul eem that the oppo te happe e a t fortu tou for u , otherw e the Templar trea ure woul ever be co f rme a ecrete Je u a Jo eph tomb. It may be that the Templar were m ark g the trea ure o ly but the fact that th wa o e by e cate churche t o St. M chael how that they ha u er too the e e ce of the Gra l, a St. M chael play a tegral part the D v e pla poke of by Da el the prophet a th w ll become clear a we progre .

The Mo ey P t o Oak I la Nova Scot a, rumoure to be the bur al place of the Templar trea ure, coul qu te po bly have bee a ru e ev e by the Nauto

 

                               
Mo t certa ly th wa w th the Templar capab l ty becau e South Amer ca , E k mo, Maya a Aztec recor a lege bear g w t e , to Europea mak g la fall the Amer ca , t ll preva l to ay. It commo k owle ge that, earl er tha Columbu , eve though Ro r go e Tr a a wa accre te a the f r t per o to te the New Worl aboar the P ta o October 12, 1492; t ha alrea y b ee ee by Europea . Pr or to th ate, la fall ha bee ma e by the Europea a t eve rumoure that He ry I S cla r Earl of Ork ey (Ro ly Chapel) v te part of North Amer ca v a Gree la . Th coul of cour e be ju t the tory that woul g ve expla at o beh the Mo ey P t, where mo t comme tator co er the trea ure to have bee h e . It wa certa ly ot beyo the Templar ab l ty to make uch a tr p, a probabl y a pr or tr p rece t memory, ote Templar recor ha bee ucce ful complet g the orth Atla t c route, wh ch a e by preva l g a follow g w throughout the c rcu t. A y retur g ve el from North Amer ca coul a l w th ea e to the we ter approache o the preva l g we terl e a o war up the E gl h cha el, the coa t of Fra ce or the e tra ce to the Me terra ea , o matter what the a l pla or hull hape. It however eem more l kely, tak g to accou t the h p prec ou cargo, coupl e w th the l kel hoo of the h p gett g eparate o a lo g ocea voyage, a a whole l t of u k ow r k , that the trea ure h p woul have hea e orth of the Azore a hove-too for a mo th a a half. The per l of u ertak g u ch a tra atla t c jour ey hea g outh of the Azore , woul urely have averte a y pur uer but urv v g a year a u k ow e t at o w th u k ow curre t , populat o , a w patter woul have per ua e the Nauto er to epo t h cargo at the earl e t po ble opportu ty, avo g all the aforeme t o e r k . The three trea ure h p hav g complete the r covert operat o the ark wou l the have et a l for the New Worl o a ebb t e o Box g Day mor g, th e crew for the mo t part u aware of the prev ou ght embarkat o of t c argo. Pray wh ther a le tho e h p all three, oe eem a rather m place e qu ry wh le celebrat g Church the b rth of Je u , ur g the fe t ve Carol ea o , for the la t 500 year . The f herme a the re e t fam l e of Hope Cov e a Thurle to e co f rme that they e ther k ew the bu e of the trea ure h p or the r eve tual e t at o by clu g th que t o w th the r ver e.

me g al that ha bee prearra ge . So the que t o , the ter m, t he h p hea orth of the Azore a heave-too for ome of the 74 ay , wa t g tat o ary hove too for a mo th a a half before hea g back to Burgh I la o the pre om a t We terl e , to epo t the cargo, or the h p et a l outh of the Azore ? If the three h p followe the tra e w acro the Atla t c, bear g tarboar a follow g w a they approache the Car bbea a hea e up the Ea t Coa t of the U te State o the Gulf tream to Newfou la or Nova Scot a, they coul have po bly wa te out the w ter a retur e the ext year o the alrea y agree ay for a u ercover e try to Ba tham.

          

                                                                                      

The mo t l kely expla at o for the Mo ey P t o Oak I la that the three Te mplar h p arr ve there Nova Scot a a the 60-80 crew ( ot pr vy to the u loa g) were et to work co truct g the p t, wh ch, o the r eparture, th ey a ume the trea ure wa bur e . Th ru e woul at lea t e ure that where e ver the crew e e up, the Nauto er woul have uccee e perpetuat g the to ry of Templar trea ure be g bur e o the other e of the Atla t c. A we have covere ur g our coverage of eve t ur g the e page , a la ex t off the Devo coa t calle Burgh I la that co ta ot o ly Templar k owle ge a trea ure but the pote t al for reawake g ma k co c ou e t o a ew form of u er ta g, whe the co te t , wh ch lay w th the vault o Burgh I la are u ve le . S ce Chr tma ay 1307 the co te t have la u turbe , but what mu t the Templar have thought a g the r trea ure to t he alrea y hugely mporta t a acre co te t ? There owhere el e o earth that co ta a yth g th mome tou . Where el e o earth coul o e bury ometh g of uch mporta ce the hope that t w ll be fou by a later ge erat o ? Where el e coul o e bury ometh g th mome tou or b g but a place calle B gbury?

F gure 58, how g the bu tl g cau eway to ay at low t e, o wh ch the cart lo a of t e cr be by Pythea , were u loa e o to ve el r e out o the be ach. copyr ght Fra c Fr th F gure 58a Show g the Harbour of Ba tham 1904 Chapter 16 B gbury a Burgh I la a t a oc at o to the B bl cal Zerah,The T er a o war ow through the Age . B gbury, aptly ame , a mall v llage tuate o e a a half m le from B gb ury o Sea, the mall ea e Hamlet that er ve t ame from that wh ch bu r e o the la oppo te, acro the a cau eway. For year , the wago rel ate by Pythea woul have pa e through B gbury, hav g come alo g the t al r oa from Aveto G ffor , co vey g the r t got ow to the fable la of Ict . The mall v llage ju t alo g the roa calle St A e Chapel, ame aft er Je u gra mother, mo t probably commemorat g the arr val w th the Mag ale e wh le K g to , the ext v llage wa ame after the arr val of Je u h m elf or o e of Jo eph e ce a t uch a Arthur. Lo well (the Lor well) o the route that the T wa carr e ow to Ict from Souther Dartmoor. Challab orough oppo te the I la woul eem to er ve t ame from after the Templar v t whe the Gra l wa eeme to be a Chal ce. Aveto G ffor tuate at the t al l m t of the R ver Avo , rece ve t ame from be g tuate o the R ver Avo , Au e or Ave o the ol e t map , a al o

                                              

  

Copyr ght Fra c Fr th collect o F gure 57 Show g Burgh I la from a photo take

1918

er of the three trea ure h p , lay g a fal e tra l for a y future trea ure hu ter . The trea ure from each of the three h p woul have bee covertly remove ur g Chr tma ght, after the crew ha bee pl e w th ample celebratory al cohol after a mo th a a half of be g hove-too at ea. Fre ch m l tary h p p robably ot m lar from tho e u e by the Templar , ge erally ra ge betwee 60 a 80 feet, we ghe about 60 to a were crewe by at lea t 20-30 ha . The Templar aboar the three h p were the urv v g or er of a el te group the Templar h erarchy, the h p prov g a mea of e cape for them from the per ecut o , wh le at the ame t me, ecur g the trea ure wh ch were tra por te urge tly from the temple Par .

                       

            

  

  

  

             

from Walter G ffar , Lor of Lo guev lle, who wa appo te a comm o er by W ll am the Co queror to comp le the Dome ay Book. Stra gely e ough t wa a e ce a t of h , a Walter G ffar that bu lt the St.M chael church at Bre t Tor a rou 1155, before ma y of the Templar churche . K g br ge the large t market tow the South Ham at the Hea of the Salcomb e E tuary, mo t probably er ve t ame from the orther mo t l m t of the So uther promo tory k g om e cr be by Pythea a Beler o wh ch ef e the ou ther mo t l m t of the Saxo ame cou ty of We ex at a later ate. Bolt hea a Bolt ta l rece ve the r ame from the Go Bel from Zerah arr val. It very probable that ce early t me Devo a Cor wall urv ve a a mall k g om ce the arr val of Zerah, f a ce by the t tra e through to the t me of K g Arthur. Geoffrey of Mo mouth accou t be towe o Arthur a Wel h back rop but a expla e earl er, that tra t o mo t l kely er ve from Celt c a oc at o rather tha from purely Wel h h tor cal fact. It more l kely that Arthur efe e the South We t, ot go g further tha Dor et yet h fame became at o al whe he efeate the e croach g Saxo . The earl e t wr ter to e cr be the Battle of Mo Ba o cu , K g Arthur grea te t v ctory, the De Exc o et Co que tu Br ta ae, wr tte by the mo k, G l a the m -6th ce tury. I the e wr t g , G l a tate that the battle wa a major v ctory for the Br to after a per o of co t ual e croachme t by the Saxo va er . G l a we t o to relate that th halte the Saxo a va ceme t a brought a hort per o of peace. G l a relate that th ege took plac e 44 year before the wr t g of h book. Although ot ame by G l a (but or a yo e el e), t eem that Arthur accre te w th th v ctory. So th put K g Arthur the r ght locat o at the r ght t me h tory, a the eg e uppo e to have take place at Ba bury h llfort Dor et. F gure 59 Show g the t al roa up to Aveto G ffor w th the Serpe t e r ver flow g ow to Burgh I la a t ep cte Leo ar o Yar w er pa t g Aveto G ffor h tory a co ect o w th the t tra e ce the earl e t t me , ow completely forgotte ue to the ecrecy ma ta e arou the la that t o ce erve a a probable prove er of the gatekeeper commu ty that ex te o Folly h ll. Dome ay much later, recor Jew h root the area, a ce rta Ju hael hol Lo wellthat clu e a f hery that pay 30 almo . The l a of Ict woul have bee ecomm o e , ju t pr or to Je u hav g bee bur e there, ur g the gra ual outher a va ceme t after the Roma va o . It cre ble that Pl y the El er referre to th la of Ict lo g after t he la ha bee ma e re u a t a Je u ha fou h re t w th . The outh er Br t h t tra e woul have exper e ce ecrea e ema a the Roma c apture the t epo t orther Spa a Portugal after the efeat of the Carthag a 206 BC. Due to the overall crea e ema worl w e at that t me, the lull woul have bee hortl ve . The Ve et , cou of the Devo a ma e up a large tr be wh ch hab te we ter Gaul a who were the bu e of co vey g the t over to Fra ce a D o orou relate for t 30 ay jour ey outh to Mar e lle. It probably at th po t 56 BC after Jul u Cae ar h a e troye all the h p of the Ve t that Ict prom e ce tarte to w l e. The a ce try of the Dum o , the Devo People,who part were er ve from Zerah , co t tute the ma part of a lege ry k g om w th uch proge y a Utherpe rago , K g Arthur a Galaha , wh ch eva e a lo g a po ble the Roma e cro achme t a kept ecret, the co te t of the I la of Avalo . After the Roma c o que t, came the ru g ow of tock a eve tual clo ure of Ict , a t wou l have acte a a focal po t for p llage a u t l the t me of K g Arthur the re wa a move we twar of the t tra e to Cor wall w th the a va ceme t of m g metho . W th the arr val of the Saxo , there wa a m grat o acro the cha el of ome of the Dum o a populat o , to we ter Fra ce to Amor ca, wh ere ma y of the Celt c race of Dum o ha clo e t e to the Ve t , wh ch eve tually became k ow a L ttle Br ta or Br tta y. However, the Devo a Cor wa ll k g om that o ce ex te before the Roma va o , got queeze further we t to Cor wall a the Roma occup e Exeter a Plymouth. He ce, for the f r t

                                                                        

  

        

       

               

                                    

   

four or f ve ce tur e after the Roma va o , the llu tr ou l e of K g e ce e from Ju ah a Jo eph taye outh probably mov g we t of the Tamar t owar T tagel a eve tually, after Rome em e, re-emerge further orth to keep the Saxo at bay. The Locat o of Avalo wa t ll k ow a t here tha t Arthur wa tra porte the hope that a m racle m ght be wrought upo h wo u e bo y. I a c e t t me , from the melt g of the la t ce age 10,000 year ago, there w a a gra ual eparat o of the la ma betwee Fra ce a Br ta a r ver pou re acro the lowla pla of Lyo e e. Eve tually th gave r e to a coa tl e that exte e out a far a E y to e rock arou 6000 year ago a the E gl h cha el floo e . A all the e r ver ra off the Moor , cutt g through the g ra te, the ca ter te wa eparate for the early T er to gather a th mark e the beg g of the Bro ze Age Br ta . Not o ly th Bro ze Age act v ty, ev e t throughout Dartmoor, but we ca e e t early beg g le tha 8 m le ta t from Ict , o the e carpme t b etwee the Erm a the Avo R ver , a the valley o e ther e. Here, a early e tabl hme t fa e out, towar Plymouth a orthwar , ce tre arou t he obv ou a va tage offere by Ict a a t epot, wh ch eve tually came to erve the whole of Dartmoor. F gure 60 Show g the rema of three rou T er hut the foregrou wh ch h ave early bee ubmerge by the Avo am. The p cture take from the am wal l look g up the valley towar the r ver ource o Dartmoor where a Bro ze age b ur al Ca r v ble Ev e ce of car upo the la cape, w th eep gull e a large e tat o to the h ll e , co tour coure to the la by the T er u try, are a recor of the mme e m g act v ty carr e out from the covery of t u t l the beg g of the Roma era. The lo ge t to e row a ywhere Br ta a the abu a ce of ta g to e a ca r above Ivybr ge a South Bre t, al l bear w t e to a h ve of u try by the late Neol th c a early Bro ze Age T er . I fact th area g ve the large t e ty of the e to e work a ywhe re Br ta . The early ay of the T er after grav tat g from the r verbe them elve , evolve to the proce of t tream g, much a o e woul look f or gol , wh ch tur evolve to later proce e of co tea g a hamell g,l eav g car of hallow p t wh ch followe the ve or lo e . Th evolut o e ve tually grav tate we twar towar Plymouth, a abovegrou ource w le a the to m g further orth o the moor at a later ate. The melt g proce from the early T er wa fa rly ba c a co te of heat g the black t a co vert g t to wh te t at ource, by mply l ght g a f re a hol e the grou or rock pool a retr ev g the melte ore from the a he th e grou . Th proce wa obv ou ly very eff c e t a over a per o of 1,500 year accompa e by the later evolut o of bellow a fur ace , blow g hou e evolve wh ch came to be k ow a Jew hou e . I a area calle Sh pley Br ge, ju t below the Avo am there early ev e c e of woo e peg bee u e alo g fault l e w th the gra te outcrop , wh ch upo expa o woul eparate the gra te alo g the lo e l e expo g the t o re, wh ch coul the be crape away from the gra te block. There al o a oth er tra ge feature at Sh pley Br ge the l ke, of wh ch ot ev e t el ewhere arou the moor ; a that the abu a ce of Leba e e Barouk ce ar , of the ame var ety a tho e fou Leba o to ay from the Chouf Reg o . It po bl e that the e have elf-perpetuate ce the ay of the arr val of Zerah, a t wa ot u commo pract ce to carry the ee of u eful tree from o e ow hom ela , e pec ally a the e tree were eal for co truct o w th the m mum am ou t of cut . It clear from archaeolog cal ev e ce, that the e tra ght pole , were u e abu a tly the ettleme t urrou g the re ervo r, uch a R er R g a tho e o H ckato H ll, where f g howe that co cal roof of the hut were upporte by a ce tral pole a the aga by a ter or r g of po t a meter e the exter al wall.

                                                                                    

F gure 60a Show g R

er R g a Bro ze age hut e clo ure w th the rema

of ev

      

                         

   

  

   

eral hut a the t pro uc g Valley the backgrou . Archaeolog cal ev e ce prol f c, w th g of mall commu t e l v g a her g o the e ge of outher Dartmoor, u t l the boom arr ve a the t exp ort bo a za wa bor . The e T er were the bu e of upply g the Me te rra ea culture excha ge for the r oph t cate ware a el cac e uch a w e , pottery a jewellery. D o orou comme t g o the Celt c th r t, relat e that the Me terra ea tra er got a goo pr ce for each amphora of w e, be g excha ge for a lave by the Dum o a . Geolog cally the vert cal ature of what u e to be a hor zo tally forme e me tary late fou throughout the rock at Burgh I la , g ve a perfect e v ro me t wh ch to co truct a torage cave. Ju t a a hump back br ge ma ta t tructure, o too th la w ll have ot move a the key to e compr g the vault ce l g w ll have bee locke place ce the cave wa hewe .

Copyr ght The Fra c Fr th Collect o F gure 61 Show g a photograph of Burgh I la 1904 take from Ba tham how g the ame v ew a ep cte Leo ar o pa t g w th o ly the P lchar I v ble. Burgh I la , where the Ave water w th the ea are m xe ; Sa t M chael f rml y o a rock f xe , o aptly e cr be by Cam e , o e of the mo t beaut ful ght to behol a o e e ce ow the ol t route from B gbury. To ay, the re ta a large Art Deco hotel where the chapel e cate to St. M chael o ce too . The la wa referre to 1411 a St. M chael e la burgh or the la of St. M lburga later a a a ceberg tra late a a la or rock of c e, o a burgh mea t rock or la , g v g the appellat o th book, St. M chae l Rock. Early map how that the chapel too o the top of the la where the H uer hut ow ta . It eve rumoure that there o ce too a mo a tery o th la , but th w ll be covere a later chapter a t appear the rumour o f th I la cau e much co fu o for the early commu ty of Mo t- a t-M chel . There are recor of Mo k from Buckfa tle gh ma ta g a L ght hou e o the I la wh ch oe eem a l ttle o g ve the I la remote e a Lack of pr om e ce w th the bay of B gbury. The rea o for the r tere t keep g a l ght m ght ju t have bee a cover, tak g over guar a h p from a ow ba e mo a t c pre e ce. It woul appear however that the Norma Be e ct e of Mo t - a t-M chel ha hear of a I la calle St. M chael by the ea a that I la at Burgh I la wa worth fak g a charter to get ow er h p, but they occup e St.M chael mou t Cor wall by m take th k g they were fact tak g ow er h p of a rumoure la that wa a tomb of great mporta ce. If we are correct about the rect o g ve by Melk h r le refer g to a place of Prayer a ora am at the verge, there mu t have bee ometh g that re emble a rel g ou bu l g the x or eve hu re before Melk left for Mo t- a t-M chel. O e mu t ot forget that Melk wa ot aware of what woul tra p re the ter m co cer g a y commu ty at Burgh I la . The uo fa ul a ha bee take from the vault a po bly a ol er place of prayer ha bee e troye ce the t me he wrote, u t l the replaceme t St. M chael church wa bu lt. O e tra lat o of Melk rect o coul be re ere , Ora tor crat bu pr eparat uper pote tem a ora am u rg em upra ct perulat locum hab ta t bu tre ec m: At a coa tal tor, prepare there above a crater, (the merma pool) towar (or a fter) where o e pray , at the verge h gh up Ict where they well the Sepulchre at th rtee egree . A we have lear e earl er, th coul al o be e e a at the br m of the verge. It eem that local lore place the or g al Chapel where the hotel ta ow. For a y pro pector w h g to f the e tra ce to the Sepulchre, t ma e ver y clear how to f t w th the e page , becau e the St. M chael Chapel wa u rely bu lt o a ffere t te tha the or g al bu l g that referre to by Melk . F gure 62 Show g the Huer hut o the top of Burgh I la . Whe the f r t hotel wa bu lt, the hut ha bee a tea room o that walker coul re t there.

                                                                                          

                                    

 

The Huer hut o ame , appare tly becau e of the fact that lookout from th va t age po t, u e to g ve a hue a cryto the P lchar fleet tuate out the Ba y, to rect them to the hoal . It very u l kely that there wa ever a job o r act v ty that volve a hue a cry a the B gbury Bay va t a more ofte t ha ot the w woul be a co trary rect o to carry vo ce . It more pro bable that the ame echoe from the pa t a ha t root from tho e who hewe ou t the vault. It eem h ghly u l kely that th where the St. M chael chapel o ce too , but t qu te remarkable that from approx mately 100 yar to the r ght of ea ce tre the m le of the Avebury to e c rcle, 104 aut cal m le to the Huer Hut, the prec e umber of m le g ve by Melk h r le, rect g u to where Jo eph a Je u lay. The map how f gure 49 mark the Huer hut a the te of the ol St. M chael tower a th eem to co cur w th w hat Cam e ha remarke a f rmly o a rock f xe wh ch oe te to cate t om a t po t o . The la al o l e a Souther A gle o a l e that p rec ely 13 egree from the St. M chael Ley l e wh ch t b furcate e the Avebury c rcle, exactly a Melk ha tol u . F gure 63 Show the protecte la fall at Ict for v t g fore g tra g ve el to beach afety, o the ea ter e of the cau eway. A o e cro e the a cau eway, the P lchar I bu lt 1336, (arou the a me t me a the Templar chapel to St. M chael), t ju t below the pre e t Art D eco hotel a r ch h tory. It a to be patrolle by t ow fr e ly gho t Tom Crocker a ma ter muggler, who wa hot to eath by a cu tom off cer but th eem u l kely w th the rema of uch llu tr ou per o age tak g the r re t clo e by. Outwar ly, the la o way reveal t er co te t or t pa t h tory, a much ha happe e ce the two hotel have bee bu lt upo the te of the ol chapel, po bly prompt g u to th k that t coul be the te of the e tra ce to the u ergrou chamber. The bu l g of the eco hotel wa complete 1929 a there ha bee o u e of a y or g al to ework from the chapel. The or g al hotel bu lt by George Ch rgw the mu cal e tert a er, wa co tructe e t rely of woo wh le Arch e Nettlefol , the bu l er of the Great Wh te Palace ha brought all h bu l g mater al acro the a cau eway. O 31 May 1942 the hotel wa bombe a lo t the top two floor of the of the Art Deco tructure. Seve mo th later the church Aveto G ffor from wh ch Leo ar o ha pa te h La ow e per pect ve, wa al o e troye by a Focke -Wulf 190 th k g t wa Lo well church. There ha of cour e bee rumour , ce the covery 1991 of the t got at the mouth of the R ver Erm, that Burgh I la coul have bee the I la of I ct , but tra t o a mo er re earch ha place t St. M chael Mou t, Mara z o . F gure 64 how g the mpract cal ty of arr v g to p ck up t o a rocky fore hore o the t al cau eway of St. M chael Mou t. The p cture take look g to war Maraz o the fog. H gh up o Bolt ta l the ol ro age e campme t o the hea la from I er Hope Cove look ow acro B gbury Bay a woul have bee a perfect look out a g all g tat o for alert g the t Age cy of approach g Roma h p try g to terfere w th the tra e; a local tra e that ha ex te for more tha a thou a year before the r arr val. The e tra ce to the H llfort o ly al g e t o look rectly over Ict a ee f gure 65 a probably worke co ju ct o w th the h ll e clo ure of Folly H ll ju t above B gbury o Sea a look out tat o for approach g ve el . F gure 65 Show g the e tra ce to the Iro age h ll fort o Bolt ta l w th the I la of Ict the foregrou . The Burgh I la hotel to the r ght of the I la a the ta t h ll o the r ght of the p cture the t pro uc g are a of Souther Dartmoor. The Folly H ll te wh ch be g archeolog cally excavate how ev e ce of a large commu ty l v g alo g the h ll e from the pre e t B gbury Golf cour e to the other e of what u e to be the cart route ow from the t epo t o

      

                                            

     

 

 

     

  

    

      



            

  

 

F gure 66 Show g a v ew from the Folly h ll commu ty ow over Ba tham harbour . Al o how g the Lo g Sto e to the r ght. I the great torm of 1703, apart from e troy g the E y to e l ghthou e, t u covere a Roma camp o the beach at Ba tham ham. At the t me of the Roma va o of Br ta , Ict ha cea e to ex t a the t age cy, but the Roma ha obv ou ly eve tually ma e u e of the l ttle port of Ba tham. W th the rece t bu l g of the l feguar hut o Ba tham beach, archaeolog t have ot ce g of ettleme t from a very early t me through the ro age w th the covery of later artefact co f rm g tra e w th the Me terra ea a Phoe c a . The tra lat o of the wor Empor um ow more pla ly u er too a Ict act a a tra g po t w th a afe have harbour that erve both coa tal traff c b r g g t to market a t tra porte by cart o a a c e t trackway from th e outher e ge of Dartmoor. I 2003 a compo e t of a Iro -age L ch-p wa fou outh we t of the ro -age h ll fort of Black ow R g . No other ro -age f have bee fou the area, wh ch cate that the cart p wa lo t e route ow from Sh pley Br ge to I ct . The P of the K rkbur type a ate to arou 300BC. Where th p wa fou r ght ext to the ol e t roa ow from the alluv al t epo t o Souther Dartmoor wh ch lea to the t al roa Aveto G ffor , the ame tr ack that the wago took to get to Ict . Ju t a Pythea ha a , cart brough t the t to the beach. The u e of cart rare the h lly terra of Devo , compare w th the re t of the cou try a for the mo t part, pack hor e were u e . So th really a gular l k to the u age of cart a preh tor c per o becau e the t got woul have bee too cumber ome for the back of a pack hor e. The Devo Archaeolog cal Soc ety goe o to ay the r report: The Lo well f the o ly example k ow o far Devo of a p ece of equ p me t wh ch ca w th rea o able co f e ce be attr bute to the preh tor c char ot or cart. It therefore prov e the earl e t ev e ce the cou ty for the u e of a wheele veh cle. Such veh cle eem ot to have bee commo ma y part of rural Devo eve the 17th a 18th ce tur e , whe pack hor e were prefe rre . The mo t amaz g ev e ce wh ch co f rm th a the ol trackway where the l c h p wa fou , the trackway co t ue u e to Roma t me where Mr Tere ce Hock ha fou ma y Roma art fact uch a co ate to Clau u a a mal l Roma tatue. It houl ot be forgotte that the t er of ol Pythea ay woul have o ly comparat vely l ght tra e goo effect to take back up to th e outher h ll of Dartmoor by cart. It eem probable that the tra port fac l ty woul have bee orga e by the Ict Age cy a may well have go e alo g t he horel e of the r ver whe the cart were too full to go uph ll Folly H ll f rom the e of the t al roa . The e heavy loa ot tore at Ict woul have

the moor . Bro ze Age p t were u covere u er eath the Iro Age urface a have bee ate by ceram c . O ly a mall area alo g th r ge at Folly h ll h a bee archeolog cally urveye but there ev e ce through h gh re olut o m ag et c gra ometry a from urface ev e ce that a large commu ty l ve alo g the r ge. Th wa probably the gate commu ty that co trolle Ict a throu gh wh ch the cart traff c carry g t ha to pa . Pre e tly the archaeolog cal excavat o carr e out by Dr E lee W lke ha ate the te to arou 300BC through to approx mately 300 AD a how ev e ce of exte ve tra e w th the co t e t. Arou 800 har have bee fou , ate to th era clu g example of South We t Decorat ve Ware u ually fou Cor wa ll, local Coar e Ware, Black Bur he Warefrom the Poole area a Exeter Fortre re. Amo g t the e har were re Sam a Roma pottery, Roma o Br t h Ware a p e ce of pottery from Br tta y a Germa y. Th oe how early ev e ce of tra e but what mo t tere t g the f of ome locally ma e gra te clay a the e are urely ev e ce of the earl er culture that t ally et up Ict a the Age cy a are probably comme urate w th the earl er well g . Other Iro Age te are all w th ght of each other , o e ju t ea t of the mouth of th e Erm, were obv ou ly trateg cally place a commu t e e gage commerce a the upport of Ict .

                               

    

                                                     

                                    

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bee tra ferre o to boat hav g come further up tream. The ma route that Py thea woul have w t e e be g carte ow through B gbury hav g come alo g t he t al roa portraye by Leo ar o. F gure 66a Show g the v ew from the pot where the L ch P wa fou lea g ow to Hatch Br ge a the Aveto G ffor t al roa that lea out to Ict .

F gure 67 Show the perfect la fall of Ict for a y fore g tra g ve el at all tate of the t e by compar o w th the rocky fore hore of St. M chael Mou t. The e tra ce to the Erme mouth partly ob tructe by We t Mary Rock a Ea t Mary Rock a the cha of mall rock lurk g be eath the water that jo th em. There ev e ce of a mall harbour at Ol aport but th w th a hazar ou e tra ce wa probably ot a well u e by fore g ve el a Ba tham wa . Ea t a We t Mary rock are u covere o ly l ghtly at low t e a o a floo t e t he e tra ce look av gable a the reef u ee . Th obv ou ly what foole the Roma h p follow g our brave Phoe c a capta that we relate earl er. Mo t of the got fou ju t to the orth of We t Mary Rock, were prea out a wor by the t al flow wh le al o be g e cru te w th mar e l fe a the g ot ha ero e a become ox e . Mo t were pla oco vex (bu hape ), all of th em ffere t hape a ze hav g bee probably ca t ma y ffere t locat o upo Dartmoor. The hape got e cr be by D o orou a a tragal ( ome comm e tator A tralag A tragalu ) eem obtu e a a refere ce to hape a mo t exam ple fou were o ce bu hape before ox at o ue to rock moul cau e by e e at the e of the r ver where the ca ter te wa collecte . The mo t pr obable expla at o of the etymology of th term refere ce to a got om e refere ce to t metall c br ght e a prove a ce a t coul have bee term e a Gall c tar or A tro-Gallu . It eem Pythea , f ee th wor h wa or g ally comme t g o the u form ty of hape, cau e by m lar rock pool e tat o , but ze ffer gr eatly amo g t all the ex t g example , a the T er u e ffere t moul al o g the r ver e ge . From the earl e t t me, a collect o of ca ter te woul h ave bee place a e t the rock a a f re l t above t, a t melt a t the low temperature of about 230C. However, the heav e t example fou at the mouth of the Erm wa recta gular a flat w th a l ghtly th cke e r m, cat g that t wa ca t a fabr cate moul of to e a coul be of a more mo er ate. It coul be the ca e that Ict wa relea g a tockp le of a c e t t got alo g w th more later a lar ger moul e o e the Roma era wh ch the era Strabo relate . The rea o fo r cha ge of hape coul be the re ult of tro ger ve el e g from woo a fa te g . Certa ly at th late per o Ict h tory the I got hape woul ot have bee wholly epe e t upo f tt g them w th a ve el fabr cate from a mal k or woul the t have o ly bee collecte ext to water. After all, ju t before the va o , the got woul have bee ol by we ght w th o reg ar to ve tory ate. The mo t famou t got fou 1812 ju t off the a at St. Mawe Falmouth (a other accou t make t Carr ck or 1823), we ghe 72 kg a obv ou ly of a much later ate a coul a ome ay be a hoax of 18th c e tury fabr cat o to upport the Ict theory Cor wall. The var at o the T er got ze a hape cate that Ict wa bu e over a lo g per o of t me a woul ot have bee co cere e w th how lo g t kept t to ck. Strabo wa wr t g arou 40 BC a th the prec e t me that Ict woul have bee u er a lot of Roma pre ure cau g the operator to l qu ate the

                                        

                                            

F gure 66b Show g g of wear from a c e t cart track ru g alo g the hor e a few meter further o from the e of the pre e t t al roa There have bee other f be eath the h ft g u e of Ba tham Ham, but t the remarkable f of ome 40 t got by ver of the South We t Mar t me Archaeolog cal Group that really goe a lo g way to co cur w th the tory relate by Strabo over 2000 year ago that a ea capta el berately ra h boat o the rock to keep Ict ecret.

   

 

   

 

 

 

    

                

 

F gure 67b Show g the e tra ce to the Erm e tuary at Low t e where the t g ot were fou from the Phoe c a tra g h p, ju t hore from where the we ll ee , cau e by the two rock . A o e ca ee f gure 67b w th the a how g, the Pho ec a tra er mu t ha ve worke out to lure h Roma pur uer at half or full t e whe the e tuary ap pear av gable w th a favourable e tra ce fa r weather. I the e co t o there l ttle to war a y av gator of the reef that lurk be eath. Ju t to the ea t of the Avo am above Sh pley Br ge where there are everal e ttleme t , rece t excavat o have fou the hut e campme t , t lag a a pebble of ca ter te co f rm g that the e were, fact, the l v g quarter o f the Bro ze Age t er . By the t me Pythea wrote of h explo t the fourt h ce tury BC, the mall craft wh ch were o ce u e , were be g cha ge to more ol ly bu lt craft from woo , a the rea o for A tragal hape got became re u a t. It oe log cal that the local tra er that worke ow tream o the other r ver apart from the Avo brought the r got to Ict by ea the r coracle a Pythea relate ju t for mall coa tal ta ce ra g g each e o f Ict from the Dart to Plymouth. The T er up o the moor however u e the route ow through Lo well a Pythea ha w t e e . O e wo er f t wa Jo eph who, through h explo t a a t mercha t, cov ere that the people of the k g om of Beler o were the e ce a t of Zerah. H ow he f r t e tabl h that the e people were relate to Calcol? It eem ur e that Jo eph br g g Je u bo y to Sarra to where Jacob Prophecy o Ju ah wa to be fulf lle . What wa t that e tabl he th commo a ce try from Ju a h whe Jo eph of Ar mathea a Zerah off pr g o the Beler o promo tory f r t poke, or wa t k ow for a lo g t me prev ou ly? Melk certa ly the er v at ve for the Gra l wr ter refere ce to Zerah a hav g a e ce a t k g of Sa rra but th co ect o mu t have bee ma e by Jo eph a t mu t have bee h m who purcha e the la wh ch to Lay Je u bo y. Profe or Rhy th k , trac g the etymolog cal root that the Celt who poke t he la guage of the Celt c Ep taph the 5th a 6th ce tur e were " part th e a ce tor of the Wel h a Cor h people," He th k that they ub eque tly c ha ge the r la guage from a Gael c or "Go el c" form to a Gallo-Br t h or "Br ytho c" form. Certa ly there are o ev e t g of a Hebra c her tage except that w t e e by the populat o of the South prepo era ce to a here ce to the Law a the ev e ce of a u er ta g ce Neol th c t me of a ley a c r

                        

F gure 67a Show g the e tra ce to the Erm e tuary look g we t at m t e a outherly w , where the Pho ec a capta cargo of t got were fou ju t orth of We t Mary rock ju t hore of the break g reef. The fact that f ee the e are the very got of our brave Pho ec a capta at the mouth of the Erm, t woul cate by the va t array of got from ol A tragal to the more rece t moul g, that Ict wa ru g ow t lo g hel tock. The fact that the e I got are fou o clo e to Ict a there a tor y to accou t for what otherw e woul have bee gh o mpo ble to accou t fo r (g ve that a tra er woul har ly ex t a port full of cargo wh ch he ha ucce fully av gate to t), the t th place ca o ly be expla e rea o ab ly by two expla at o . The fact that the mo t part of the I got were fou to the orth a we t of We t Mary reef ef tely cate the boat wa o t wa y e ter g rather tha ex t g whe t h t the rock . The locat o further a c re b l ty to the f be g the pro uct of the ame accou t that Strabo ha rel ate co er g a boat w th Devo a cargo houl be ex t g a port ot e ter g a Ict o ly a to e throw away. The o ly other alter at ve expla at o that a local boat wa try g to ex t w th cargo from the t er ba e o the Erm for a el very to Ict , but he woul har ly fou er hore of a reef he wa perfectly aware of.

                                                               

 

r tock. Th coul be the rea o fou for the ffer g e a hape fou at the Erm te. O e woul a ume that t wa ur g th 70 to 80 year per o before Je u wa e tombe Ict arou 36AD, that the I la we t through t ecl e a clo ure.

  

  

 

  

 

  

     

   

cle y tem, the u e a k owle ge of wh ch ha ow become lo t. D o oru , whe comme t g o Br t h re ay that the Br t h ha lear e the art of u g alter ate colour for the r weave o a to br g out a patter of tr pe a quare the cloth wa wove of ver colour , a mak g a gau y ho w. It wa covere w th a f te umber of l ttle quare a l e , a f t ha bee pr kle w th flower . They eem to have bee fo of every k of or ame t a they wore collar a "torque " of gol , ecklace a bracelet , a tr g of br ghtly-coloure bea , ma e of gla or of a mater al l ke the Egy pt a porcela . Archeolog t have thought that the gla wa brought by tra er from Alexa r a factor e . But gla -mak g ofte the by pro uct a ma ufa cture by melt g metal a ofte the re ue from bro ze-fur ace pro uce a k of gla , a l cate of o a, coloure blue or gree by the l cate of copp er m x g w th melte a part cle a th w ll have bee the rea o why bea are recor e lo g before the art of gla mak g. It po bly the rea o th at Pythea t ally et out to look for Amber co fu g th w th Br t h gla , that he m ght have ee com g from the Phoe c a tra er a they pa e by Mar e lle o the r way to the Ea ter Me terra ea . Why oe the Ge e accou t of Solomo prece e ce over Zerah off pr g eve occ ur, f there wa o threat of o e of Zerah e ce a t be g the her tor of Ja cob ble g? D the off pr g of Zerah have ome object a proof that they wer e of Ju ah l e a w ll th object or proof be fou the tomb alo g w th al l the other artefact e tabl h g the K g of Sarra ? Wa Blake be g prophet cal a Jeru alem bu l e here E gla , fulf ll g the prophecy of Jacob upo Ju ah?

The moral r ght of the author ha bee a erte .

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Ema l: book @trouba or.co.uk Web: www.trouba or.co.uk/mata or ISBN 9781780883007

http://je u avalo .blog pot.co.uk chapter 1-10 http://templartrea ure.blog pot.co. chapter 11-16 We have up to th po t ee the way that Gla to bury wa u e ly ma e pro per ou after the arr val of He ry of Blo otherw e k ow a Mo e g eur Blo (11 011171), who became Abbot of Gla to bury Abbey from 1126. If we are correct a um g that he our Ma ter Bl h that k ew all about the tor e of the Graal , the we mu t a ume that the author refere ce the la t chapter of the H gh H tory copy g the work of He ry of Blo a th bor e out by the copy t, For the Lor of Neele ma e the Lor of Cambre th book be wr tte , that ever before th wa treate Roma ce but o e gle t me be e th (th the copy that Ma ter Bl h put together, Perle vau ) a the book that wa m a e before that o a c e t that o ly w th great pa may o e make out the le tter (th the or g al copy Lat that Melk brought to Fra ce).A let Me re Joha e Neele well u er ta that he ought to hol th tory ear, o r ought he to tell ought thereof to m u er ta g folk, for a goo th g tha t prea amo g t ba people ever recor e fa thfully. The Me re Joha , Se g or of Neele, ca o ly be Joh e Ne le who wa pre e t at the battle of Bouv e 1214. Th Se g or of Neele ca be fou M g e, D c t o a re e Abbaye et Mo a tre , a relate to the fou g of the Abbaye aux Bo , ear Ne le, 1202 (or 1200) byJea , e g eur e Neele, chatela e Bouge (Bruge ) et Eu tach e e St.Paul (Pol), a femme. The r marr age al o later co f rme , o we are talk g of the ame per o .Th wr tte after the cov ery of Arthur at Gla to bury a 30 year after the f re but th a copy of H e ry Perle vaux wr tte earl er arou 1150. There are certa b t the h gh h tory that may have bee u e by He ry to co v ce people that Gla to bury wa Ava lo , eve before the great ece ty to o o after the f re, by the ub eque t Gla to bury polem c t . However he tuck to the tory wh ch for the mo t part r evolve arou a Chapel o a T al I la ear a valley a a r ver. Har ly a e xact e cr pt o of Gla to bury tor. We mu t ot forget that W ll am of Malme bury ot k ow where Avalo wa but f a yo e coul get away w th th tra format o , (or eve later f t co ve e t to promote uch a po t o ), t woul be the o e per o who k ew all the ta le of the Graal. Although He ry ever rectly et out to ay that Gla to bury Avalo a ca be ee to tra late the tale of K g Arthur a the Gra l K eeper fa thfully from Melk text, there are certa way of per ua g other , f o e oe ot l te atte t vely to the geograph cal e cr pt o the Bra che of the H tory. After all to t tle the e t re work Perle vau orthrough the vale cate that all the tor e the Bra che , take place a certa reg

                                                    

You ca f the whole eque ce of eve t a to how Gla to bury ha m repre e t e t elf a K g Arthur bur al te a how t that Gla to bury tor ha bee m take ly e t f e w th the I le of Avalo by Cl ck g o the follow g l k

Melk the prophet rect u w th geometr cal prec o to the Tomb te of Jo eph of Ar mathea Avalo , the ame my t cal la te a the bur al place of K g Arthur. Th I la y o ymou w th the I la of Sarra where the Holy Gra l tore . Jo eph of Ar mathea cho e to epo t the Gra l Ark or the Holy Graal the fable I le of Ict where he ha prev ou ly tra e t . The Templ ar the ub eque tly, after the r ba g by the pope a the k g of Fra ce , bur e the r trea ure the ame t vault o Burgh I la outhwe t E gla .

   



   

  

   

A CIP catalogue recor

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book

ava lable from the Br t h L brary

o a revolve arou geograph cal e cr pt o that apply to a k g om pec f cally locate by the t tle of the book; e pec ally w th the ma protago t cal le Perceval (through th Valley). Some comme tator have thought that a Fre ch ver o before He ry comp le h , m ght have bee from a m tra lat o of P elle vau or the vale of K g Pelle the omet me f her k g. A we po te e arl er, Jo eph coul have ow e the I la a there are accou t of Arv ragu g v g h m t. A we hall cover at the e of th ve t gat o t th I la that me t o e a charter a be g accompa e by f her e a Ca tle k ow a a area calle Ve , (or Vale ). However, the wor t m rect o that cholar have come up w th er ve purel y from the a umpt o that the Gra l tor e a the Perle vau part cular, h ave ab olutely o h tor cal ba a are thought of a poem or pro e of a act c ature. Th ca be ee here: The Perle vau belo g to the eco group a owe t or g to the rel g ou e t o E gla betwee the Saxo , co vert to Roma Chr t a ty, a t he Br to , a here t of the heret c Ir h Church. The Gra l a the La ce, we a re tol , were or g ally the at o al emblem of the Br to . A uch they were cher he eve after the Br to ha accepte Chr t a ty from the Ir h. F al ly, through the flue ce of St. Augu t e a h follower , they were e t f e w th Chr t a rel c (tho e of Calvary), a thu they became ymbol of the Church. I the Perle vau , they are the pec al g a of the true fa th a the bo e of co te t o betwee Saxo a Br t h Chr t a . The theme of the ro ma ce clearly cate the wor : effacer la mauva e h et exhau er la lo ouvelle ; Perceval the champ o of the true fa th, a h m o t o overcome a co vert the f el ; v z., the heret c Br to . Jame Carley, however, (w thout whom, much of the re earch o Gla to bury mater al woul be u ava lable) ha forme the cept cal op o that the Melk prophe cy probably a fabr cat o a other have followe l ke Sub eaco Paul A h ow the e gmat c Prophecy of Melk , clu e the Chro ca of the mo k Joh of Gla to bury (Joh Shee ) of 1342, wh ch bu lt upo the work of W ll am of Malme bury a A am of Domerham. The prev ou ly u hear -of character of Melk , who wa befo re Merl , pre e te the ame vat c atory p eu o-Wel h tra t o a the Ar thur a eer (Merl ) a mag e by Geoffrey of Mo mouth, a the Lat ther efore el berately crypt c. Here we rea for the f r t t me of the bur al of Jo eph of Ar mathea at Gla to bury, a h e tomb wh ch w ll be reveale at a m lle al future t me before the Day of Ju geme t. He l e (a I have argue el e where ) a fol e l e hrou , probably to be e t f e w th that of Chr t, a w th two ve el co ta g (pre umably o e of each) Chr t bloo a weat. Yet tra late the Prophecy: The I le of Avalo , av before other the worl for the eath of paga , ec orate at the epulchre of them all w th vat c atory l ttle phere of prophecy , a future t w ll be a or e w th tho e who pra e the Mo t H gh. Abba are , powerful Saphat, oble t of paga , took h leep there w th 104,000. Amo g them Jo eph ame of Ar mathea, took perpetual leep [a] marble [tomb]. A h e l e a ouble l e [cloth] by the outher cor er of the oratory fa h o e of wattle , above the powerful a orable V rg , the afore a th rtee phere [th g ] hab t g the place. For Jo eph ha w th h m the arcophagu two w h te a lver ve el f lle w th the bloo a weat of the prophet Je u . Wh e h arcophagu fou , t w ll be ee whole a u ef le the future, a w ll be ope to all the orb of the earth. From the o , e ther water or he ave ly ew w ll ca be lack g for tho e who hab t the mo t oble la . For a lo g t me before the Day of Ju geme t Jo aphat the e th g w ll be ope a eclare to the l v g. It goe o to ay: Th r gmarole may well corporate ol er eleme t but, th e form wh ch we have t, atable to the aftermath of E war I v t throug h the clu o of the f gure of Abba are. A f r t ugge te 1981 by Jame C arley, he to be e t f e w th Baybar ( Arab c al-Mal k al-Zah r Ruk alD Baybar al-Bu uq ar ), Sulta of Egypt a Syr a, E war form able a ver a ry ur g the N th Cru a e, who ha capture the fortre of Safe , Melk Sapha t, (a w th t the Gal lee) from the Templar 1266, a e of po o g

                                                                                                                                   

July 1277, the year before E war v t to Gla to bury. I have argue el ewhe re that Melk refere ce or g ate ome at r cal lay wh ch ha co g e th e ecea e Baybar a h pala to o e of the alter at ve Me terra ea , Or e tal or A t po ea locat o of a Avalo wh ch ha here bee repatr ate , alo g (u comprehe gly) w th the Sulta , to t Br t h or g . I clu e amo g the leep g paga ( .e., co temporary u age, Mu l m ), perhap becau e of h tatu a a wealthy Jew, Jo eph of Ar mathea. Although Melk the ol e t ource to tell of h bur al at Gla to bury, h tomb exact locat o clearly regar e a a occult ecret. It eem mo t u l kely that Joh Shee wa h m elf the author of the Melk oggerel. I ee , he eem to have bee t he f r t to co fu e the my ter ou l ea b furcata, wh ch I have terprete a a hrou , w th ome k of e oter c l e church or churchyar . So t ea y to ee, w th the e pro ou ceme t ebu k g the Prophecy (that ho rt of be g gra te perm o by the ow er of the I la to how them where th e e tra ce , wh ch we hall get to later), we ee to look at further ev e ce prov e by the eco ol e t author ty from He ry Blo . Th , although o-o e h a ever tr e to f t the e cr pt o a y of the Bra che to a locat o , eem a goo way of co f rm g f Melk , after all po t g to the I la e cr be the text. It ca be ee the Perle vau , (eve though the var ou tor e that He ry Bl o recou t g eem term gle ) that the geography of the area eem to be co ta t. Th ca be expla e by accou t that He ry hear orally ma ta g the e feature a part of the log c of the tory l e or maybe he h m elf ource ome mater al wr tte form. The o e puzzl g feature about ma y of the Gra l tor e that eve though the tor e may have ffere t character the back rop alway m lar. Melk or g al work of ffere t ge erat o l v g o e locale .e the vale outh of Dartmoor o e way of look g at t. Eluc a t o by the trouba our of Melk Gra l book may go far back but the tor e are ever far from the r geograph cal ett g eve though, o ce a locale v ual e , (a our propo e locat o ) the accou t may ot accurately match a th wa accou te a extra eou eta l by the troba our who focu e more o charac ter eta l; but for the mo t part e ough releva t mater al ha urv ve attach g t elf to the toryl e that let u k ow that the I la of Avalo certa ly ot at Gla to bury. The tory woul ot flow ta em w th t or g al portrayal, f the Ca tle ot oppo te the I la of Avalo a t appear everal vary g accou t . Wh at happe g that Melk relat g accou t all the ame area arou Avalo tuate Devo a trouba our have m xe the ge erat o a tor e that Melk ha or g ally la ow to expla the per o from the arr val of J o eph up u t l the eath of K g Arthur. Th ot to ay though, that Melk Gra l book a purely h tor cal accou t a mo t or all of h format o that he wa te pa e to po ter ty t ll ex t o e form or a other, but I o t th k he ever outwar ly tate that the Gra l wa Je u (exept h prophecy). R ather, he forme tor e egme te to bra che that ubl m ally tra ferre format o ju t l ke h E gl h prophecy . The e level of u er ta g tra m tte h tor cal tor e from the t me of Jo eph through the ge erat o of a royal ram ly a al o relate mater al pert e t to how the e eve t play out the elevat o of Co c ou e of Ma k but couche act c form to be a cte out by our Gra l Heroe . It mu t ever be forgotte that Melk , the or g ator of all Gra l mater al ot wa t a yo e at the t me he wa al ve to k ow where Avalo wa . Th bor e out by the way he co tructe h prophecy. So, he har ly go g to e cr be prec ely where the la the Gra l book or exactly the purport of h e xpo , but every eta l of what we have propo e a a total ce ar o(from cruc f x o to Arthur) o far, omewhere me t o e or ubl m ally relate the var ou text . Melk eterm e to et the r ch tape try of rama the very vale wh ch they h tor cally tra p re a the or g al book recor the trava l of a k g om a bloo l e through the Roma era up to a clu g the Saxo va o . Although Melk prophecy wa uppo e to be a puzzle, t woul appear a f the

                                                                                                                

                                                                                                                   

refere ce the H gh H tory to the ff culty rea g the Lat Melk o r g al book coul be o e rea o for the trouba our m u er ta g of h wor k. W th the m u er ta g or m terpretat o came embell hme t accor g t o the ta te of the toryteller focu g o battle ce e by ome f they ha a part cular tere t or pe cha t. The p r tual ature of the Gra l may have bee h ghl ghte by other or the que t or the part cular relat o h p betwee warr g relat ve , but the geography e capable ju t a much a all the co te t the toryl e ; t about a bo y a a cloth that got put a tomb o a la by Jo eph of Ar mathea a th la Devo or the Vau Avaro . It very much a v e to the rea er to rea the var ou Bra che of the Perle vau . After o g o, o e ca o ly co clu e that what we have eluc ate upo up u t l ow, a regar g Jo eph hav g brought a bo y to E gla a th bo y pre e tly o Avalo ........ expo e ma y place throughout the text. Let u f r tly rea ert that the H gh h tory g ve the author ty of the or g al tory from a certa Jo ephu . Th e e t ally ue to the fact that Mel k a ert ( h Lat text) that h accou t er ve from or g al eta l uppl e by Jo eph of Ar mathea. The tra ge th g that the wr ter of the H gh h tory refer to h m a a arrator ot a Jo eph the eyew t e , protago t a author from wh ch the recor er ve . Now the tory le t of Perceval a cometh back to K g Arthur, the very mat ter thereof, a te t f e the h tory, that o place corrupte a the Lat l e ot. A all the e a ve ture that you hear th h gh recor came to pa , Jo ephu telleth u , for the ett g forwar the law of the Sav our. How el e coul t have bee relate f t ot a h tor cal recor from Jo ep h. If t ot h tor cal the there o Avalo a yway a o po t the mo k at Gla tobury try g to make Gla to bury appear to be y o ymou w th a purely myth cal la . If th were the ca e, t woul be eve more fa ta t c that a uppo e fabr cate text calle the Prophecy of Melk g ve prec e rect o t o a I la (that al o c e tally calle Avalo ), that o co c ely geograp h cally f t the e cr pt o of Avalo a e cr be the H gh H tory of the G ra l. The the further co c e ce of the ame tory that tell of a my ter ou object that wa brought to the ame I la by Jo eph of Ar mathea. The t ju t o happe that the prophecy wh ch uppo e to be a fabr cat o , tell u tha t Jo eph a the Gra l are bur e w th th f ct t ou I la . A yway, Jo eph appeale to a the author ty of the H gh H tory. What mo t c holar te to be m le by, the fact that Melk al o relat g h tory af ter Jo eph eath that take to accou t the ub eque t year a thu the r m qual f e Jo eph of Ar mathea, a be g the o e appeale to. Do t forget that mo t cholar th k there o h tor cal co te t the Gra l l terature, but t all evolve a a twelfth ce tury f ct o . How, f o e take th v ew, w ere the Fre ch re po ble for propagat g uch a f ct o about a myth cal la Br ta a what woul be the rea o g beh t. a how t the topogr aphy of the la e cr be the e Fre ch tale corre po to the I la po te out by th f ct t ou mo k k ow for h Geometry. Obv ou ly, a we aw the All terat ve poem from wh ch we er ve the eyew t e accou t of the Gra l wh ch we came acro earl er, the e mu t have come from Jo eph h m elf, a th eal w th the rema er of the holy fam ly actual arr v al a the c e t that tra p re mme ately afterwar . Jo ephu telleth u the cr pture he recor eth for u , whereof th h tory w a raw out of Lat to Roma ce, that o e ee be oubt that the e a ve t ure befell at that t me Great Br ta a all the other k g om , a ple ty e ow more befell tha I recor , but the e were the mo t certa . Scholar cla m Robert e Boro wrote after Chrt e , but Robert ay that he wrote h book before 1180, mea g he wrote h book arou the t me Chrt e wa wr t g Er c a E e a before he wrote Perc val. Whoever cholar bel eve wa th e f r t me eval wr ter, Robert a Chrt e cla m they were gu e by a pre-ex t g, book a o oe the Perle vau . So t all come ow to Melk a the e wr ter are wr t g probably 3-400 year after Arthur (a b t late to u e ly tar t fabr cat g myth ). Mo t cholar recog e th fact a rat o al e the whol

    

e Gra l e f ce a hav g ome releva ce to Me eval rel g ou quabble . Th m ght be the ca e w th later fu o , but how t that Jo eph g v g f r t ha accou t (wh ch obv ou ly Melk covere ) that perta to eve t 1000 y ear before a y of them wrote. Robert De Boro Le l uro e Jo ep e Ar mthea tra lat o from Portugue e ay the book he u e wa ecret a that: I are ot a coul ot tell at the t me of wr t g, but that I ha the ecret b ook before me where the h tor e are wr tte by the great clerk of all t me. There are the great my ter e , wh ch are calle the Graal. Th woul eem to be a refere ce to Jo eph a Melk a t qu ty. Whether or ot He ry the comp ler of the Perle vau from Melk mater al, we ca ee tha t the la of Avalo wa ever mea t a be g appl cable to Gla to bury except by tho e w th a mot ve of elf-promot o at Gla to bury. A we have covere , much Gla to bury wa ma e to co cur w th Melk prophecy, but from a ffere t per pect ve, a we look through the text of the H gh H tory about allu o to Logre ( uppo e ly Gla to bury) a the chapel e cate to the V rg Marywe c a ee that, to the gull ble, the l k m ght be ma e, but mo t emphat cally the I la of Avalo the ea a the e cr pt o the text f t Burgh I la . No matter how te uou the co ect o the H gh H tory that the reg o wh ch the tory et m ght apply to Gla to bury, t urely how t ha bee u er too for the la t 800 year . But before we move o pec f cally to the Perle vau pa age , let u ju t have a look f the geography of Chret e e troye ffere t a try to u er ta ome of h e cr pt o that have bee el vere u te t o ally a yet eem to f t w th the Perle vau ver o . Let u ot forget however e ther Chret e o r He ry Blo ha a clue where Avalo wa or t urrou g topography. He ummo e the be t art a the la , a comma e them to bu l a tower, a exert them elve to bu l t well. The to e wa quarr e by the ea e; fo r ear Gorre o th e there ru a b g broa arm of the ea, the m t of wh ch a la too , a Meleaga t well k ew. He or ere the to e to be carr e th ther a the mater al for the co truct o of the tower. I le tha f ft y- eve ay the tower wa completely bu lt, h gh a th ck a well-fou e . Wh e t wa complete , he ha La celot brought th ther by ght, a after putt g h m the tower, he or ere the oor to be walle up, a ma e all the ma o wear that they woul ever utter a wor about th tower. The Gra l Chapel or Ca tle a t var ou ly k ow o the I la of Avalo a the t al cau eway a at Burgh I la the Br ge of vary g e cr pt o ma y Gra l ver o . I the K ght a the CartChret e who really ha ever ee t truggl g to e cr be ometh g the text he ourc g. O e calle the water-br ge, becau e the br ge u er water, a there the ame amou t of water be eath t a above t, o that the br ge exactly the m le; a t o ly a foot a a half w th a th ck e . Copyr ght Fra c Fr th F gure 78. The appear g br ge that o ce arrow a the w e I th la o thu er hear , o l ght g tr ke , or tempe t rage, or o toa or erpe t ex t there, or t ever too hot or too col . Gra lem er of F e Po ter e brought twe ty compa o , a ha w th h m h brother Gu g omar, lor of the I le of Avalo . Chret e Let u ow look at the Perle vau : Oppo te Avalo wa a ca tle that mu t have bee B gbury o ea a th , w th the Folly h ll te became k ow a Camelot. A we have cu e Camelot ever ex te a a place a thu t ex te two place the Perle vau a may h ave bee co fu e w th where Arthur ha hel court (e ther at Avalo or T ta gel), everthele the or g al tra cr ber ha ee th wor Melk text a clu e t a be g y o ymou w th a place ame. Beh the ca tle wa a r ver, a the h tory te t f eth, whereby all goo th g came to the ca tle, a th r ver wa r ght fa r a ple teou . Jo ephu w t e eth u that t came from the Earthly Para e a compa e the ca tle arou a ra o through the fore t a far a the hou e of a wor h pful herm t (Sh pl ey Br ge) a there lo t the cour e a ha peace the earth. All alo g the v

                                                                                                                                          

Show g what m ght be the locat o of the hou e of the wor h pful Herm t at Sh p ley Br ge. The Text tart : Hear ye the h tory of the mo t holy ve el that calle Graal, where the pr ec ou bloo of the Sav our wa rece ve o the ay that He wa put o roo a cruc f e or er that He m ght re eem H people from the pa of hell. Jo ep hu et t remembra ce by a u c at o of the vo ce of a a gel, for that the truth houl be k ow by h recor of goo k ght , a goo wor h pful me ho w they were w ll g to uffer pa a to work for the ett g forwar of the La w of Je u Chr t, that He ha w lle to make ew by H eath a by H cruc f x o . The H gh h tory a accou t of the trava l of fam ly relat o co ecte to the holy fam ly that arr ve Br ta a the a ve ture of k ght a proper ty ow er that occup e the reg o arou the outh coa t of Devo part cular , but exte g through Somer et a Cor wall. The e clu e accou t Arthur court at T tagel a e capa e to Pe za ce a a far up a the k g om of Logr e wh ch accou te by mo t to be y o ymou w th Gla to bury. Protect o of c a tle by k ght a erv ce offere to am el tre that teract w th colourful character from acro the E gl h cha el a the Cha el I la ar e tegrate to a accou t of Jo eph effect o hav g brought uch a acre ob ject to the reg o . The e a ve ture orH to re f t through the age from the t me the Gra l wa b rought to Avalo up u t l the Death of k g Arthur. The whole h tory, f t ot looke at a ome tellectual exerc e co ceptual cr t que a a hav g ome eeper mea g ju t a recor of the com g a go g of terrelate fam l e that were e tabl he or g ally the ol Law of the re ue of the t m g Jew a the bloo relat ve of Je u . Go hath gu e a le the h p by ay a by ght u t l that he arr ve at a la where wa a ca tle r ght a c e t, but t eeme ot to be over-r ch, rat her t howe a ha t bee of great lor h p ay of yore. Certe , I k ow ot to tell you, for the tomb hath bee here or ever that my fathe r father wa bor , a ever have I hear tell of o e that m ght k ow who t there , ave o ly that the letter that are o the coff ay that whe the Be t K ght the worl hall come h ther the coff w ll ope a the jo g all fall a u er, a the w ll t be ee who t that l eth there . There are two th g to ote that ca o ly be accou te to Melk rectly that he purpo ely obfu cate the exact locat o of Avalo a the prec e ature of the Gra l. The f r t he ha g ve o prec ely h prophecy o ce t eco e a al o, by fa thfully tra cr b g eta l of the lay of the la the valley of Avalo . The eco he ha h te at by hav g the que tor ot a k g the que t o Who oe the Gra l erve. We are tol t ach evable a th cover the a pect of t releva ce to co c ou e , but th leave o ly o e re po e ubl m ally a m u t be that t erve Je u a Jo eph of Ar mathea volve a the Gra l t ma tely co ecte to Je u wh ch ever form t take . However by po g th que t o , th ubco c ou ly relea e the real que t o that beh the e e ce of the Gra l que t a pre e te all t l teral form Who the Gra l? The Gra l Je u who erve all of Ma k . A we have alrea y eterm e by the prophecy, Je u bur e Avalo , o let u ee whether the Gra l the bo y of Je u that omet me ubterra ea to the Gra l chapel the I la of Avalo . It woul be a extraor ary co c e ce f the fake twelfth ce tury prophecy that ay the hrou a the bo y of J e u are o Avalo , co cur w th Fre ch Gra l mater al that peak of a tomb, a hrou a of Jo eph of Ar mathea al o o the I la of Avalo . We houl look

                                                                                              

 

    

 

              

alley thereof wa great ple ty of everyth ck g the r ch ca tle that Perceval ha ha three ame . O e of the ame wa E e th r , Ca tle of Soul . Now Jo ephu a th ut h oul we t to Para e.

g co t ually, a ought wa ever la wo . The ca tle, o ay the h tory, , the eco , Ca tle of Joy, a the that o e ever pa e away there b

to the text a ee f the H gh H tory po t to a I la that the ame a po te out Melk prophecy. It woul be very tra ge f t wa t ce both ource er ve from Melk . Th h gh h tory w t e e to u a recor that Jo eph, who make remembra ce thereof, wa the pr e t who f r t acr f ce to the bo y of Our Lor a for th , o e ought to bel eve the wor that come from h m. You have hear tell how P erceval wa of the l eage of Jo eph of Abar mac e, whom Go o greatly love fo r that he took ow H bo y ha g g o the cro Ab Ar mac e how the or g al cr bal error from the lat of Ar mathea by He ry. What the H gh H tory oe ot ever expl c tly expre the ame of the people the h tor cal e e a everyo e ab e a ca tle or herm tage throughout. Wherea the F her k g eem to be Jo eph of Ar mathea, the olourou wou co ect o to the lo of a o or ephew a the r pp g pear alway ugge t Je u . The tomb wh ch o o e k ow who the k ght that l e there ; omet me u er too to be Jo eph of Ar mathea, or expl c tly expla e a Lohot, the o of K g Arthur, but ever Je u , a th the te e ubl m al mea g be g h te at. The W ow la y who ha a ca tle r ght oppo te the I la of Avalo up o Folly H ll that overlook Ba tham ever me t o e a be g Ma ry Mag ale e a purpo ely obfu cate a be g y o ymou w th the V rg Mar y, at t me ef e by where her ca tle relat o to Avalo a u er wh ch p eu o ym he goe u er the var ou bra che ( uch a the quee of Ma e or W ow La y). Melk a we have cu e probably of th royal l e a h a cameo part a the Herm t.

The hazar ou t e that are rele tle at the hea where the r ver Avo ex t v ew of the of the I la of Avalo u er eath the po t o of the W ow Ca tle. So we k ow that there a Chapel a holy hou e o Avalo omet me referre to a the ca tle of the F her k g, the weet e of h ca tle where I have ofte o e erv ce the chapel where the Holy Graal appeareth. We k ow that the F herma ca tle of Avalo the Sea "S r," ay the Quee , "ju t a he challe ge me for my ca tle , o I am a of K g F herma , a every week cometh he from a la that th ea What the ca tle?" "S r, the goo K g F herma , that urrou e w th great water a ple te ou all th g goo , o the lor were joy. We K ow that the W ow Quee ca ee the I la a ha her ve el ow Ba t ham Harbour, She take Perceval by the ha a lea h m to the w ow of the h all that were clo e t to the ea. "S r," he ay , "Now you ca ee the la , there, where your u cle come to a galley, a th la he tay u t l he ha ee where to a m h blow a la h pla . A here below, ee, are m y galley that efe u thereof. Her Ca tle o the cl ff above Ba tham harbo ur e tra ce .e the hea where the r ver mouth flow to the ea. Both Chret e a the Perle vau e cr be the tr p ow through the fore t whe both Perceval a La celot meet people a boat o the r ver that g ve the ame truct o to the Gra l Ca tle. I both tor e , to be able to talk, the r co tact po t real ty mu t have bee alo g the T al roa Aveto G ffor a he ce the e u g topograph cally correct rect o to B gbury o ea a Aval o . Perceval earch of h mother, whe he come to a r ver e la vallee u e e gar e The r ver w ft a eep, a he fear to cro t. Procee g alo g the ba k to a cl ff, wh ch appare tly block the roa (the e of the t al roa ), he u e ly behol a boat o the r ver, wh ch are two me . Perceval e qu re the way of tho e the boat a recte , by the f her, to the top of the cl ff from where, he tol , he w ll ee a ca tle the valley beyo , pr e r v re et pr e bo . Perceval r e to the umm t of the cl ff but perce v g at f r t o ly la a ky, he blame the f her for m rect g h m. F ally, however, the tower of a

                                                                                                                   

ca tle har by come to v ew. Perceval ot lo g reach g the ca tle where he royally welcome by the ho t of the ca tle, who fact the f her. Th e m rect o that the f her wa mal g e for expla e a o e clear the umm t up from the T al roa o e ca ot ee the Folly h ll te for ome co e rable t me, u t l o e tart to e ce towar B gbury o Sea where t w ll have come to pla v ew. We f the pa age for compar o La celot Gra l que t: La celot come o e ay to a tream flow g through a mea ow. The mea ow, wh ch k rte by a fore t o two e , covere w th flower . I fro t of h m, o the tream, La celot ee a boat wh ch there are two wh te-ha re k ght a a am el, hol g a huma hea her lap. I the ce tre of the boat there a k ght catch g ma y f h. The boat ha a maller o e tow to wh ch the k ght throw g h f h. At the ght of the group, La celot top to a k wher e he m ght f helter earby. I reply, they rect h m to a ca tle beyo a m ou ta . I a hort t me La celot ha reache the foot of th mou ta , a com e upo the cell of a herm t, where he e ter the cell to co fe h . So both la celot a Perceval arr ve at the Gra l ca tle B gbury o ea wh ch a we k ow ha the la of Avalo a the Gra l chapel ju t oppo te. Too muc h of a co c e ce that both Gra l earcher , from ffere t raco teur , f th e ame Gra l ca tle a locat o where, at the e of the t al roa o e woul have to r e up the h ll (mou ta ) to get to Avalo or B gbury o ea. Certa l y arr v g at the umm t all o e ee la a Sky u t l go g further ow whe re the ca tle wa tuate . What th how that eve what we u er ta to b e the f r t Gra l l terature there wa a commo ource before th ; exempl f e by th var at o of a gular accou t. The Lo ely Fore t, wh ch woul have h e Avalo all the vale below the moo r , me t o e the Perle vau a la ote e fore t or la fore t oute e or b y Chret a De la for e t outa e. We ca e uce that both Chret e a He ry Blo are ourc g from a commo ource that uppl e the ame topograph cal eta l that hol together the r tor e , wh ch, u le they ca be e t f e a be g appl cable to a certa local ty, they m ght ju t eem c e tal. The Eluc at o wa co ce ve a a prologue to Chrt e e Troye u f he roma ce Perceval, le Co te u Graal, but actually g ve eta l that offer co tra ct ory mater al o t oubtful that t wa wr tte at the ame t me. I the e luc at o t c te a Ma ter Bl h a a ource for t co te t . A we have cu e He ry Blo woul ot wa t to have t k ow that he wrote th mater al a eve g ve h m elf a cameo role whe Gawa efeat the k ght Bl ho Bl her . Se t to Arthur court, Bl ho (H. Blo ), reveal that the ma e e ce fr om the Ma e of the Well . Arthur a h k ght the eek out the F her K g a h ca tle. If He ry 1098-1171 who a we have a wa well co ecte a hear all the e tale h format ve year Fra ce the mo t l kely ca ate. He very l kely to have put together a volume that thereafter the Eluc at o wa cre te a o e ource for Chrt e who betwee 1160 a 1172 erve a t the court of h patro e Mar e of Fra ce, Cou te of Champag e, aughter of Elea or of Aqu ta e. A other rea o for the pecul ar ty of the m x up of Avalo a Gla to bury th at t wa ever t al or ha beache , He are o lo ger e ure h blow , but rather he tur qu ckly towar h galle y, a leap tra ght . He pu he out from the hore co t e t, a Perceval follow h m r ght to the beach, feel g low that he ha got away from h m. Where the Quee of the Ma e ca tle uppo e to be, relat ve to Gla to bury tor, ot fathomable, or the fact that th aga tak g place by the ea where a Ca tle look ow o the I la of Avalo . "S r," ay the herm t, "I k ow ot who he , ave o ly that the ea har by here, where the h p ru pa t ofte where the k ght , a he goe to a la that u er the ca tle of the Quee of the Ma e , How ca Gla to bury ever have bee m co true a ex t g by the ea a we k ow the ca tle, omet me y o ymou w th Camelot ha a la oppo te . It ex t be e a r ver a certa k ght ro e to t wh le other were ee row g ow r ver to t.

                                                                                                              

He ro e u t l he came to the ca tle of the Quee of the Ma e . Whe he k ew th at t wa Me re Gawa , he ma e thereof great joy, a po te h m out the la wh ther Perceval ha go e, a from where he ha r ve h u cle. Thereof ha Me re Gawa r ght great joy, a o epart from the k ght a th e k ght from h m, a goe back towar the ea a great gallop. But Me re Gawa aw ot the h p to wh ch he e tere , becau e t wa a chore u er eath th e cl ff. The k ght e tere to t a put out to ea a he ha wo t to o.

                                                                         

The Folly H ll te wh ch back the fourth or f fth ce tury wa where the ca t le of the Quee of Ma e or the W ow La y ex te , where o e ca ee the I la , but ha cl ff below t. Lor , th k ot that t th Camelot whereof the e teller of tale o tell t he r tale , there, where K g Arthur o ofte hel h court. Th Camelot that wa the W ow La y too upo the uttermo t hea la of the w l e t le of Wa le by the ea to the We t. Nought wa there ave the hol a the fore t a th e water that were rou about t. The other Camelot, of K g Arthur , wa tu ate at the e tra ce of the k g om of Logre , a wa people of folk a wa e ate at the hea of the K g la , for that he ha h gover a ce all the l a that o that e marche w th h ow . The tra lator ha obv ou ly tra late Celt ca or Galle a perta g to Wale , but a o e ca ee the pe ula where Avalo ex t (wh ch r ght by the w ow ca tle) the hea la e cr be a the Avaro the vale of the we t .e to the outh of Dartmoor. The e coa tal ce e a e capa e how that the whole rama playe out Va lley or the vale of the we t wh ch matche the topography of the area we have bee ve t gat g ce the beg g of th expo e a are clearly the valley a r ver ru g off outher Dartmoor. Th the area k ow a Ve h re the Charter g e by E war the Co fe or for the Mo k of Mo t-Sa t-M chel b e tow g the I la calle St. M chael by the ea a th e t re area....... but we w ll get to that later. She followeth h m weep g, a po teth out to h m the Valley of Camelot a the ca tle that were hut by combe a mou ta , a the broa mea ow-la a the fore t that g r e them about. The fore t wh ch o prevale t throughout the text woul have e hrou e the w hole Souther pe ula from Dartmouth rou to Plymouth bor ere by the coa tl e mea ow to the outh a the moor to the orth. She hath r e o far of her jour ey that he come to the Valley of Camelot, a eeth her mother ca tle that wa urrou e of great r ver , a eeth Pe rceval, that wa al ghte u er the ha ow of a tree at the top of the fore t or er that he m ght behol h mother ca tle. Devo re ow e for t re o l a we have a K ght from the Re Lau e a a Lor of the Moor who feature th r ch text wh ch u te t o ally vulge the real locat o . If Gla to bury became y o ymou w th Arthur k g om t o ly through occa o al e te ce uch a th : for K g Arthur e eth me que t of h m, a La celot hath al o go e to eek h m a other part of the k g om of Logre . Aga we are ma e to a ume that the tory ha t author ty of a Jo ephu a a arrator, rather tha the real author ty of Jo eph: A all the e a ve ture that you hear th h gh recor came to pa , Jo ephu tell u , for the ett g forwar the law of the Sav our. It almo t a f the whole fable e g e o that ubco c ou ly o e make the ece ary co ect o to f gure out who who. Eve where the arrator c o cer e a be g exter or to the textual co te t, th uppo e ly u k ow ourc e bear the ame appellat o a the o ly Jo eph who coul have uppl e the acco u t of the Gra l arr val, but Jo eph ow become a eparate per o a from the F her k g. a he came, a you have hear , of the mo t holy l eage of Jo ephu a the goo K g F herma . Jo ephu recor eth u by th ev l k g that wa o tra torou a fal e a yet wa of the l eage of the Goo Sol er Jo eph of Abar mac e. Th Jo eph, a the

                         

           

 

    

  

cr pture w t e eth, wa h u cle, a th ev l k g wa brother-germa of K g F herma , a brother of the goo K g Pelle that ha aba o e h la , or er that he m ght erve Go , a brother of the W ow La y that wa Perceva l mother, the mo t loyal that wa ever Great Br ta . All the e l eage we re the erv ce of Our Lor from the beg g of the r l ve u to the e , a ve o ly th ev l K g that per he , o ev lly a you have hear . The Ge eology a ca of worm ...... probably ot or g ally, but through the o ral tra fere ce from memory wh ch woul pay le atte t o to the accuracy of r elat o h p a more to the act o carr e out by the var ou character . It mu t ot be forgotte that Melk ha ee the Shrou a calle t the uo fa ula h E gl h prophecy, but throughout the Perle vau co cha ge tuat o , the Per lou chapel hape h ft a the Gra l chapel amo g t other appellat o a cha ge locat o , but al o the Shrou me t o e ma y way . Now here the text ever expl c t ay g that the bo y over wh ch the mage o t he cloth wa forme ow E gla . "S r," he ay , "I have ma e vow thereof, a moreover a holy herm t hath tol me that the k ght that make war upo u may ot be overcome by a other k ght, except that I br g h m ome of the cloth wherew th the altar the chapel of the Grave-yar Per lou covere . The cloth of the mo t hol e t, for our Lo r Go wa covere therew th the Holy Sepulchre, o the th r ay whe He cam e back from eath to l fe. Here we have o e of the o ly co ect o w th the La y chapel at Gla to bury tha t are ma e through the Gra l chapel ex t g o a la a al o pay g re pec t to h weet mother or Our la y that co f rm the v rg em a ora am a be g y o ymou w th the La y chapel, wh ch we k ow wa latterly e cate to co form w t h Gra l e cr pt o . The am el g her elf of the cro a comme her to the Sav our a to H weet Mother. She look before her to the hea of the grave-yar , a ee the c hapel, mall a a c e t. She h t her mule w th her wh p, a come towar t a get off. She e tere w th a fou a great br ght e of l ght. W th wa a mage of Our La y, to whom he pray r ght weetly that She w ll pre erve h er e e a her l fe a e able her to epart afety from th per lou pla ce. But or ever the K g eparte he ma e the hea be brought to the I le of Avalo , to a chapel of Our La y that wa there, where wa a wor h pful holy herm t tha t wa well love of Our Lor . He cutteth off the half of the cloth where he e hrou e , a the coff beg eth to make a cra h g o pa g lou that t eeme the chapel were fall g . Whe he hath the p ece of the cloth a the wor he clo eth the coff aga , a forthw th cometh to the oor of the chapel. He wa ame Ahuret the Ba tar ," a th the k ght; "A he ha but o e arm a o e ha , a the other wa m tte off at a ca tle that Me re Gawa gave Mel ot of Logre whe he uccoure h m aga t th k ght that l eth the coff . A Mel ot of Logre hath la the k ght that ha a ege the ca tle, but th e k ght wou e h m ore, o that he may ot be whole ave he have the wor wh erew th he wou e h m, that l eth the coff at h e, a ome of the cl oth where he e hrou e ; a , o Go gra t me to meet o e of the k ght , g la ly w ll I co vey u to h m the am el me age. The cloth prevale t throughout ma y place , but the po t of the tor e w h ch obv ou ly came from Melk eem to be to me t o the Ico l ke the tomb, above wh ch a chapel wa bu lt, the Gra l wh ch Je u coff , the hrou , the epulchre w th a u k ow occupa t, Jo eph of Ar mathea a the royal l e that tem from h m. Really the te e purport to ubtly have the w ow a Mary Mag ale e a the follow g bloo l e. Never at a y t me oe Melk rectly ay a yth g to co fute the Roma ogma of a re urrecte bo y by mply g that th e Gra l the bo y of Je u or that the w ow or quee of ma e wa e ther Je u mother or h w fe. You are her aff a ce a her uccour, a therefore ought you to remember that th e goo k ght Jo eph of Abar mac e, that took ow your Bo y whe t hu g upo t he roo , wa her ow u cle. Better love he to take ow your Bo y tha all the

                                                                                                                                      

gol a all the fee that P late m ght g ve h m. Lor , goo r ght of very truth ha he o to o, for he took you h arm be e the roo , a la your Bo y the holy epulchre, where were you covere of the ovra cloth for the wh ch have I come h ther. Jo ephu telleth u of a truth, that ever o e e ter to the chapel that m ght touch the cloth ave o ly th o e am el. For the goo K g F herma ea that ma e every ay our erv ce be o e th e mo t holy chapel there where the mo t Holy Graal every ay appeare , a where the Mother of Go abo e from the Satur ay u t l the Mo ay that the erv ce wa f he . A ow ha the K g of Ca tle Mortal e ze the ca tle uch ort that ever ce the ha the Holy Graal appeare , a all the other hallow are h e , o that o e k oweth what hath become of the pr e t that erve the chapel, or the twelve a c e t k ght , or the am el that were there .

The P lchar o Burgh I la . A we k ow the P lchar were ple t ful eve Pythea t me a the Ple ty t hat urrou the I la , coul refer to the f h g or t . The r ver to ay abo u f h, mu el a oy ter . We k ow they are at the Gra l ca tle a t he t tr ct of Devo by the fabr cat o of Bell that cau e much wo erme t el ewhere the text, but t the fore te la of the vale , outh of Dartm

   

A for the geograph cal locat o of Avalo a a I la by the ea t expre e ot o ly the prophecy of Melk t elf Marmore, but by the var ou e cr pt o the H gh H tory. Each bra ch ha t ow tw t, but the la of Avalo t al by the ea w th beache to wh ch ea go g ve el freque t a tua te o the hea la of a area full of valley . Perceval far from la o that he eeth ought but ea o ly, a the h p pee eth o war , a Go gu eth h m, a o e that bel eveth H m a loveth H m a erveth H m of a goo heart. The h p ra o by ght a by ay a t plea e Go , u t l that they aw a ca tle a a la of the ea. He a ke h p lot f he k ew what ca tle t wa . "Certe ," a th he, "Not I, for o far have we ru that I k ow ot e ther the ea or the tar ." They come gh the ca tle, a aw four that ou e bell at the four cor er of the tow , r ght weetly, a they that ou e them were cla wh te garme t . They are come th ther. So oo a the h p ha take have u er the ca tle, the ea w th raweth t elf back, o that the h p left o ry la . No e were there ave Perceval, h hor e, a the p lot. They ue forth of the h p a we t by the e of the ea towar the ca tle, a there were the fa re t hall a the fa re t ma o that a y m ght ee ever. I aw the Graal," a th the Ma ter, "or ever Jo eph, that wa u cle to K g F he rma , collecte there the bloo of Je u Chr t. K ow that well am I acqua te w th all your l eage, a of what folk you were bor . For your goo k ghthoo a for your goo clea e a for your goo valour came you h ther, for uch wa Our Lor w ll, a take hee that you be rea y whe place hall be, a t me hall come, a you hall ee the h p apparelle . "S r," a th he to Me re Gawa , "I am the K g for whom you lew the g a t, w hereby you ha the wor wherew th St Joh wa behea e , that I ee o th alta r. I ma e bapt ze me before you a all tho e of my k g om, a tur to the New Law, a thereafter I we t to a herm tage by the ea, far from folk, where I ha ve bee of a lo g pace. I ro e o e ght at mat a looke u er my herm tag e a aw that a h p ha take have there. I we t th ther whe the ea wa ret reate , a fou w th the h p three pr e t a the r clerk , that tol me t he r ame a how they were calle bapt m. We houl al o be aware of how ofte the wor r ch u e the text a re gar to ca tle a object a cloth g a tomb etc...... th mo t probably by fore g tra e t . Robert e Boro however ha R ch F herme a Bro ha the t tle R ch f her K g. It all fa rly ec pherable a regar to how character terrelate, but I th k the fact that the F her k g e the P erle vau reflect the eath of Jo eph of Ar mathea a the comme ceme t of fam ly quarrel .

            

                                                                      

                  

   

 



 

 

      

 

  

  

 

F gure 68a. The combe of Devo a the var ou r ver valley of the area e cr be a the vale of Avalo or Vau Avaro . The e cr pt o of a jour ey leav g the fore t a they e ter o to the u hab t e moor ju t o e example: They were r ght well lo ge the ght a lay the hol u t l the morrow, whe they eparte the ce, a ro e r ght bu ly o the r jour ey u t l they came to a very ffere t la , carce hab te of a y folk, a fou a l ttle ca tl e a combe. The coff , tomb or epulchre feature heav ly a a co throughout the var ou bra che : ......a how o e m ght k ow yet who lay the coff u t l uch t me a the B e t K ght of the worl houl come th ther, but that the houl t be k ow . P erceval woul fa have pa e by the chapel, but the am el ay to h m: "S r, o k ght pa e hereby ave he go f r t to ee the coff w th the chapel. He howeth them the tomb of K g F herma , a telleth them that o e ha et th e taber acle there above the coff , but o ly the comma me t of Our Lor , a h e howeth them a r ch pall that upo the coff , a telleth them that every ay they ee a ew o e there ot le r ch tha th o e. K g Arthur looketh . at the epulchre a a th that ever before hath he ee o e o co tly. A m ell ueth therefrom full el cate a weet of avour. The K g ojour eth the ca tle a h ghly ho oure , a behol eth the r che e a the lor h p a the great abu a ce that everywhere the ca tle, omuch that there ought wa t g that ee ful for the bo e of oble folk. For otherw e ever woul the coff have ope e , or woul a y have k ow who he that you ow ee ope ly. She make her chapla take certa letter that were eale w th gol the cof f . He look thereat a rea , a the ay that the e letter w t e of h m that l e the coff that he wa o e of them that helpe to u - a l Our Lor from the cro . They looke be e h m a fou the p cer all bloo y wherew th the a l were raw , but they m ght ot take them away, or the bo y, or th e coff , accor g a Jo ephu tell u , for a oo a Perceval wa forth of t he chapel, the coff clo e aga a jo e together eve a t wa before. About a couple of bow hot above the br ge(the t al cau eway) wa a chapel fa h o e l ke the o e at Camelot, where wa a epulchre, a o e k ew who lay th ere . the f r t br ge a bow hot le gth a brea th ot more tha a foot. St ra t eemeth the br ge a the water eep a w ft a w e. He k oweth ot wh at he may o, for t eemeth h m that o e may pa t, e ther afoot or o hor e. The br ge wh ch appear a o e look back o the way to the Gra l Chapel a wh ch Gawa cro e o h way to the Gra l Ca tle calle the po t e lA gu l e. Th coul have bee Melk appelat o for the br ge of the A gel la or A ge Ile , but whatever way t co true or embell he a be g more tha o e; t wa or g ally the a cau eway. It wa probably Melk h m elf who ob cure th eta l becau e a we k ow, t wa h m that ha ob cure th e t re a rea from be g recog e u t l ow. Thereupo , lo you, a k ght that ueth forth of the ca tle a cometh a far a the hea of the br ge, that wa calle the Br ge of the Eel, a houteth alo u : "S r K ght, pa qu ckly before t hall be alrea y ght, for they of the ca tle are awa t g u ." "Ha," a th Me re Gawa , "Fa r r, but teach me how I may pa hereby." "Certe , S r K ght, o pa age k ow I to th e tra ce other tha th , a f you e re to come to the ca tle, pa o w thout m g v g." Me re Gawa hath hame for that he hath taye o lo g, a forth keth h m o f th that the Herm t tol h m, that of o mortal th g ee he be trouble at

                                                                                                           

 

oor, that prov e the back rop for ma y of the e cou ter . She followeth h m weep g, a po teth out to h m the Valley of Camelot a e ca tle that were hut by combe a mou ta , a the broa mea ow-la a the fore t that g r e them about.

 

 

 

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Sa eel are t ll ug up for ba t o the beach below the la at low t e a the ze of the br ge ever cha g g. Thereupo the W ow La y ar eth up a her aughter l kew e, a they go over the br ge of the ca tle a ee Me re Gawa that wa yet look g o the coff w th the chapel. The br ge, by the way eem to be th a the get w er wh ch po bly the a alogy of the t al cau eway to the la , but aga , back to the coff that ever prevale t throughout: The W ow La y ha ma e bear th ther the bo y that lay the coff before the c a tle of Camelot the r ch chapel that he ha bu l e there. H ter broug ht the cerecloth that he took the Wa te Chapel, a pre e te there where th e Graal wa . Perceval ma e br g the coff of the other k ght that wa at the e tra ce of h ca tle w th the chapel l kew e, a place t be e the coff of h u cle, or ever thereafter m ght t be remove . Jo ephu telleth u th at Perceval wa th ca tle lo g t me, or ever o ce move therefrom que t of o a ve ture; rather wa h courage o attor e to the Sav our of the Worl a H weet Mother, that he a h ter a the am el that wa there l e a holy l fe a a rel g ou . A cerecloth a waxe or o le cloth u e for cover g bo e but u ca ly b y a g a wh ch, urely g ve Melk pe cha t for ubl m al format o , woul have bee a ce re cloth or ce ar cloth, e pec ally a we are forme t wa weet mell g. He behol eth the epulchre, that wa r ght fa r, a forthw th the epulchre ope eth a the cor er parte a the to e l ft up uch w e that a ma m ght ee the k ght that lay w th , of whom came forth a mell of o weet avour t hat t eeme to the goo me that were look g o that t ha bee all embalme . They fou a letter wh ch te t f e that th k ght wa ame Jo ephu . I th ta ce the tomb Jo eph eve though o o e k ow who t. You c a ee how th g have got o m xe up that the arrator who uppo e ly Jo ep hu ow y oymou w th Jo eph of Ar mathea. The mell of the coff that r emarke upo ma y t me the text the embalm g ce ar o l that the Gra l ar k co ta e . A alway , the text, the coff who o o e k ew who wa e, a to co ta Jo eph the F her k g or the o of Arthur a k ght, but ever Je u . At the tomb hall we be well able to ee whether t be he!" They go to the chapel r ght pee ly, a Me re Gawa eeth them com g a a l ghteth. "La y, a th he, "Welcome may you be, you a your compa y." The La y a wereth ever a wor u t l that they are come to the tomb. Whe he f eth t ot ope he falleth ow a woo . A Me re Gawa ore afra whe he eeth t. The coff wa r ch a the taber acle co tly a loa e of prec ou to e . A the pr e t a k ght bear w t e that a oo a the bo y wa place the coff a they were eparte the ce, they fou o the r retur that t wa cov ere by the taber acle all ght a r chly a t ow to be ee , or m ght th ey k ow who ha et t there ave o ly the comma me t of Our Lor . She followeth h m weep g, a po teth out to h m the Valley of Camelot a the ca tle that were hut by combe a mou ta , a the broa mea ow-la a the fore t that g r e them about. Whe co er g Arthur K g om, t oe , a we have ma ta e before, eem to cover the whole exte t We t of Saxo We ex. So Car o l wa T tagel Cor wall wh ch al o ouble a the court of Camelot a well a the Folly H ll Camelot wh ere the W ow ca tle wa tuate a the Fu ve uz e ver Carl o / L ro Art

     

the e tra ce of the ca tle, a therew thal that he truly co fe e of h , wherefore behoveth h m be the le a rea of eath. He cro eth a ble eth h m elf a comme eth h m elf to Go a he that th keth to e, a o m tet h h hor e w th h pur a f eth the br ge w e a large a oo a he g oeth forwar , for by th pa g were prove mo t of the k ght that were fa to e ter there . Much marvelle he that he fou the br ge o w e that ha eeme h m o arrow.

  

 

 

             

  

u et te u ot / Cort molt r che a Camaalot, from Chrt e prov e the l k to Caer leo of South Wale for the Wel h protago t a polem t . Coul t be that Ma ter Bl h , wrote the Perle vau before Chrt e e Troye ? Mo t cholar th k that the Perle vau the co t uat o of Chrt e e Troye u f he Perceval, the Story of the Gra l, but what more l kely they were bo th u g Melk book or commo trouba our ource . Th ext excerpt how that the e cr pt o are relat vely accurate becau e th t ll how T tagel look to ay. They came th therwar a aw that the e clo ure of the ca tle wa u k ow t o a aby m, o that o e m ght approach t o that e, but t ha a r ght fa r gateway a a oor tall a w e whereby o e e tere . They behel a chapel that wa r ght fa r a r ch, a below wa a great a c e t hall. They aw a pr e t appear the m t of the ca tle, bal a ol , that ha come forth of the chap el. They are come th ther a al ghte , a a ke the pr e t what the ca tle wa , a he tol them that t wa the great T tagel. "Dam el," a th he, "My ame Arthur, a I am of T car o l." Arthur a La celot have hear the t g , there w ll they be. He goeth th ther war a fa t a he may, a a tra ght, a carce hath he r e away or ever he met a qu re that eeme r ght weary, a h hack ey ore wor of the way. M e re Gawa a ke h m whe ce he came, a the qu re a to h m. "From the la of K g Arthur, where great war towar , for that o e k oweth ot what hat h become of h m. Ma y folk go about ay g that he ea , for ever ce that he eparte from Car o l, a Me re Gawa a La celot w th h m, have o t g bee hear of h m; a he left the Quee at Car o l to take h place, a al o o accou t of her o eath, a the mo t part ay that he ea . The k ght that may ot leave Car o l le t Br a t of the I le houl e ze the c ty, they e t me to the k g om of Logre . But Camelot wa ot at T tagel a the Gra l wa ot there but o a I la ea r the other Camelot. A we have cu e alrea y the clu o of Camelot th e tory olely t co ect o a Sh re ha Ma a lot a thu the u ure ature becom g a place but hav g two ffere t locat o . "S r," a th La celot to the K g, "So t plea e you, a Me re Gawa be w ll g, I w ll go back towar Car o l, a help to efe your la to the be t I m ay, for ore t cou elle , u t l uch t me a you hall be come from the Graal." The ce tral theme a ma y acce ory ep o e are m lar to Chrt e Perceval a t f r t two co t uat o . However the tory of the Che boar elo gate Gaut er co t uat o of Perceval, but barely me t o e Perle vau , the Wel h text mak g o me t o of the boar . How th allu o to the che boar f t ,(th k g h tor cally) a t ot ju t a arb trary co , ot clear; u le the ubl m al e e the che boar or g ally the book of the Gra l wa allu g to the valley of Avaro a the boar where K g , Quee , Holy me (B hop ), K ght a Ca tle , (wh ch all the gra l l terature corporate ) wa omehow corporate ome m u er too e e a part of the tory from t or g al pote t mea g. Chrt e exempt o coul be for ma y rea o , but Gau t er embell hme t oe mply the Perle vau a pr mary a of equal or ol er th a Chret e . I th k that He ry hear much of h Gra l mater al the court c rcle of Fra ce a a you g ter a may have put alot of mater al together from m emory. It woul eem that the e the Gra l wh ch may have move from the I l a at o e t me a wa locate a chapel above grou wa the e ecrete ue to out e a fam ly feu . He hath wo the la that belo ge to goo K g F herma from the ev l K g of Ca tle Mortal, that away the ce the goo bel eve, a therefore wa t that the Graal wa h e . At what tage after Jo eph arr ve the e feu appear ot certa a all the character eem o tercha geable alo g w th how they are relate but the off p r g of the Holy fam ly are co cer e w th the guar a h p of the Gra l a k o w a Gra l Keeper . It woul eem that Arthur after h la t battle wa brought for the mo t part o w the Tamar a W ll am of Malme bury portray a th m ght eve be from a ou

  

 

           

                                                                                                          

 

 

 

rce exta t E gla a we k ow Melk ha wr tte a other book about Arthur th at ot the Gra l Book. Illuc po t bellum Cambla vul ere le um ux mu Arcturum o co uce te Bar th o, equora cu fuera t et cel y era ota. Hoc rectore rat cum pr c pe ve mu lluc, et o quo ecu t Morge u cep t ho ore, que u talam po u t up er aurea regem fulcra ma uque b etex t vul u ho e ta pex tque u, ta e mque re re alute po e b x t, ecum tempore lo go e et et p u vell et me cam e fu g . Gau e te g tur regem comm mu ll et e mu ve t r e eu o vela ecu . To that place after the battle of Cambla we brought Arthur, hurt by wou , w th Bar thu lea g u , to whom the water a the tar of the ky were k ow . W th th gu e for our raft we came to that place w th our lea er, a w th what wa f tt g Morga ho or to u , a her room he place the k g upo a gol e couch a w th her ow ho ourable ha he u covere h wou a pe cte t for a lo g t me, a at la t he a that health coul retur to h m, f he were w th her for a lo g t me a w he to u ergo her treatme t. Therefor e rejo c g we comm tte the k g to her a retur g gave a l to the a t g w . Wherever W ll am obta e h accou t from he urely woul ot have e v age Gl a to bury a the place where Arthur wa a le to whe he wa wou e . What we c a u er ta that Avalo wa a remote locat o a he wa left there to try to heal (maybe a te by the m raculou ) a th how all the rumour tart e a o ly a few k ew where he wa . Obv ou ly he ot urv ve a wa bur e o the la a the tory goe , alo g e Gu evere a the other llu tr ou o ccupa t . We hear that before Arthur eath Gu evere wa bur e Avalo a thu the ec e ty to clu e her pre e ce to the fabr cat o of Arthur terme t at Gl a to bury. There were three herm t therew th that ha u g the r ve per , a came over a ga t La celot. They bowe the r hea to h m a he alute them, a the a k e of them what place wa th ? A they tol h m that the place there wa Avalo . They make table h hor e. He left h arm w thout the chapel a e tereth there , a a th that ever hath he ee o e o fa r or o r ch. There were w th three other place , r ght fa r a eemly ght of r ch cloth of lk a r ch cor er a fr ge of gol . He eeth the mage a the cruc f xe all ewly fa h o e , a the chapel llum e of r ch colour ; a moreover the m t thereof were two coff , o e aga t the other, a at the four cor er fou r tall wax taper bur g, that were r ght r ch, four r ght r ch ca le t ck . The coff were covere w th two pa l , a there were clerk that cha te p alm tur o the o e e a the other. "S r," ay La celot to o e of the herm t , "For whom were the e coff ma e?" "For K g Arthur a Quee Gue evre." "K g Arthur ot yet ea ," ay La ce lot. "No, truth, plea e Go ! but the bo y of the Quee l e the coff before u a the other the hea of her o , u t l uch t me a the K g hall be e e , u to whom Go gra t lo g l fe! But the Quee ba e at her eath that h b o y houl be et be e her ow whe he hall e . Hereof have we the letter a her eal th chapel, a th place ma e he be bu l e ew o th w e or ever he e ." But o embla t of gr ef ur t he make other tha uch a m g ht ot be perce ve , a r ght great comfort to h m wa t that there wa a ma ge of Our La y at the hea of the coff . Here we have the ev e ce that the quee bur e Avalo (wh ch ext to o e of the Camelot ) a k g Arthur off to T tagel (the other Camelot). Of Mel ot the tory here le t, a a th that K g Arthur a Me re Gawa have r e o far that they are come to the I le of Avalo , there where the Quee l eth. They lo ge the ght w th the herm t , that ma e them r ght great c heer. But you may well ay that the K g o wh t joyful whe he eeth the cof f where the Quee l eth a that where the hea of h o l eth. Thereof h ole re ewe , a he a th that th holy place of th holy chapel ought h e of r ght to love better tha all other place o earth. They epart o the mor

                                                                                                                                        

row whe they have hear ma . The K g goeth the qu cke t he may towar Car o l.. , The K g ojour e at Car o l of a lo g pace. He bel eve Go a H weet M other r ght well. He brought th ther from the ca tle where the Graal wa the pat ter whereby chal ce houl be ma e, a comma e make them throughout all the la o a that the Sav our of the worl houl be erve more wor h pfully. He comma e al o that bell be ca t throughout h la after the fa h o of the o e he ha brought, a that each church houl have o e accor g to the mea thereof. Th much plea e the people of h k g om, for thereby wa the la omewhat ame e . Here we w t e the a ve t of Bell ma e obv ou ly of bro ze. I th era, the c opper m e of Dartmoor were full pro uct o a th may well have bee ome of the rea o that the Mo k of Mo t-Sa t-M chel o crave the area of Ve wh ch they cajole E war to ha over to them before the Norma co que t. The t a copper were h ghly ought later acro Europe for bell mak g. We ca ee here that the Camelot of the quee of Ma e or the W ow ca tle of the Folly h ll te, (wh ch we k ow wa ght of the I la of Avalo ) ove rlook g the chapel o the I la . Al o o the I la the ame hou e of rel g o or mo a tery atte te to have bee o Burgh la at o e t me a later wa to become k ow a St. M chael by the ea. H mother rema e lo g t me, a h ter, at Camelot, a le a goo l fe a a holy. The la y ma e make a chapel r ght r ch about the epulchre that lay by the fore t a Camelot, a ha t a or e of r ch ve tme t , a e tabl he a chapla that houl g ma there every ay. S ce the ha the place bee o bu l e up a that there a abbey there a folk of rel g o , a ma y bear w t e that there t t ll, r ght fa r. The Abbey obv ou ly y o ymou w th the rumoure mo a t c bu l g of wh ch o trace per t from the xth ce tury. A me t o e before the more rece t St . M chael chapel leave o phy cal trace e ther. The hea of the fore t where Av alo ex t the ame a the la that ex t at the hea of hazar ou t e . They ro e u t l they came to the hea of the fore t a caught ght of the ea t hat wa gh e ough before them, a aw that there wa a great cla h g of arm at the br k of the ea. A gle k ght wa o g battle w th all them that wo ul fa have e tere to a h p, a hel tour o t ffly aga t them that h e topple the more part to the ea. They we t th ther a fa t a they m ght, a whe they rew gh to the h p they k ew that t wa Perceval by h arm a h h el . Or ever they reache t, the h p wa put off to the m t of th e ea, where he wa lau che of h ow great har me t, a they we t o f gh t g aga t h m w th the h p. The I la of Avalo B gbury Bay. It eem that the e , rea g betwee the l e , that mo t of the holy fam l y that were the off pr g of e ther Jo eph or Mary Mag ale e were al o bur e the ame vault u er the Gra l chapel. From thereafter becau e the r ch a var e tra format o of the character , the co a the geograph cal refere ce that became o term gle the I la of Avalo became ot a part of h tory but a part of Lege . The W ow La y ha ma e bear th ther the bo y that lay the coff before the ca tle of Camelot the r ch chapel that he ha bu l e there. H ter brou ght the cerecloth that he took the Wa te Chapel, a pre e te there where t he Graal wa . Perceval ma e br g the coff of the other k ght that wa at the e tra ce of h ca tle w th the chapel l kew e, a place t be e the coff of h u cle, or ever thereafter m ght t be remove . Jo ephu telleth u t hat Perceval wa th ca tle lo g t me, or ever o ce move therefrom que t of o a ve ture; rather wa h courage o attor e to the Sav our of the Wor l a H weet Mother, that he a h ter a the am el that wa there le a holy l fe a a rel g ou . There abo e they eve a t plea e Go , u t l that h mother pa e away a h ter a all they that were there ave he alo e. The herm t that were gh the ca tle bur e them a a g the r ma

      

 

 

           

     

        

 

                    

  

           

                     

       

 

 

   

                                                                                                                                  

e , a came every ay a took cou el of h m for the hol e they aw h m o a the goo l fe that he le there. So o e ay wh l t he wa the holy chapel where the hallow were, forthw th, behol you, a Vo ce that cometh ow there : "Perceval," a th the Vo ce, "Not lo g hall you ab e here ; wherefore t Go w ll that you part the hallow amo g t the herm t of the fore t, ther e where the e bo e hall be erve a wor h ppe , a the mo t Holy Graal ha ll appear here o more, but w th a br ef pace hall you k ow well the place where t hall be." Whe the Vo ce eparte , all the coff that were there cra he o pa g lo u that t eeme the ma ter-hall ha falle . He cro eth a ble eth h m a c omme eth h m to Go . O a ay the herm t came to h m. He parte the holy re l c amo g them, a they bu l e above them holy churche a hou e of rel g o that are ee the la a the la . Jo eu the o of K g Herm t, rema e there w th Perceval, for he well k ew that he woul be epart g the ce bet me . Perceval hear o e ay a bell ou lou a h gh w thout the ma or towar the ea. He came to the w ow of the hall a aw the h p come w th the wh te a l a the Re Cro thereo , a w th were the fa re t folk that ever he m ght behol , a they were all robe uch ma er a though they houl g ma . Whe the h p wa a chore u er the hall they we t to pray the mo t holy cha pel. They brought the r che t ve el of gol a lver that a y m ght ever ee , l ke a t were coff , a et there o e of the three bo e of k ght th at ha bee brought to the chapel, a the bo y of K g F herma , a of the mother of Perceval. But o avour the worl melleth o weet. Perceval took leave of Jo eu a comme e h m to the Sav our of the Worl , a took leave of the hou ehol , from whom he eparte l ke ma er. The wor h pful me that we re the h p g e them of the cro a ble e them l kew e. The h p wher e Perceval wa rew far away, a a Vo ce that ue from the ma or a he e parte comme e them to Go a to H weet Mother. Jo ephu recor eth u that Perceval eparte uch w e, or ever thereafter o earthly ma k ow wh at became of h m, or oth the h tory peak of h m more. But the h tory tellet h u that Jo eu abo e the ca tle that ha bee K g F herma , a hut h m elf up there o that o e m ght e ter, a l ve upo that the Lor Go m gh t e h m. He welt there lo g t me after that Perceval ha eparte , a e e there . After h e , the well g bega to fall. Nathele ever wa the cha pel wa te or ecaye , but wa a whole thereafter a tofore a o t ll. T he place wa far from folk, a the place eeme w thal to be omewhat ffere t . Whe t wa falle to ecay, ma y folk of the la a la that were ghe t thereu to marvel them what may be th ma or. They are a ma y that the y houl go ee what wa there , a u ry folk we t th ther from all the la , but o e ur t ever e ter there aga ave two Wel h k ght that ha hear tell of t. Full comely k ght they were, you g a joyou hearte . So e ther p le ge h m to other that they woul go th ther by way of gay a ve ture; but ther e rema e they of a lo g pace after, a whe aga they came forth they le the l fe of herm t , a cla them ha r h rt , a we t by the fore t a o ate ought ave root o ly, a le a r ght har l fe; yet ever they ma e a t hough they were gla , a f that a y houl a k whereof they rejo ce uch w e, "Go," a they to them that a ke , "th ther where we have bee , a you h all k ow the wherefore. Here e eth the tory of the mo t Holy Graal. Jo ephu , by whom t place o recor , g veth the be o of Our Lor to all that hear a ho our t. The Lat from whe ce th h tory wa raw to Roma ce wa take the I le of Avalo , a holy hou e of rel g o that ta eth at the hea of the hazar ou t e, t here where K g Arthur a Quee Gue evre l e, accor g to the w t e of the goo me rel g ou that are there , that have the whole h tory thereof, true f rom the beg g eve to the e . After th ame h tory beg eth the tory h ow Br a t of the I le re ou ce K g Arthur o accou t of La celot whom he love ot, a how he a ure K g Clau a that reft K g Ba of Be o c of h la . Th tory telleth how he co quere h m a by what mea , a how Galobru of the Re Lau e came to K g Arthur court to help La celot, for that he wa of

      

 

                         

  

l eage. Th tory r ght lo g a r ght a ve turou a we ghty, but the book w ll ow forthw th be le t thereof u t l a other t me. Chapter17 B bl cal T me a t relat o to the Jew , a t o to the expla at o of th e relat o h p betwee St. M chael, Je u a the Prophet . So how the or g al Jew arr ve Devo a Cor wall? Ju ah the proge tor of the Jew h tr be ha three o , ame Er, O a a Shelah. The w fe of Ju ah f r t bor Er, wa calle Tamar, the ame of the r ver v g Devo a Cor w all. However, Er, wa ju ge by Go for he wa w cke the ght of the Lor , a the Lor lew h m. The Hebrew cu tom wa , that h brother O a , Ju ah eco o , houl ut fully pro uce a he r for h brother accor g to Mo a c Law: " L e w th your brother w fe a fulf ll your uty to her a a brother- -law to pro uce off pr g for your brother." However, O a wh le appear g to make the correct overture , pract e co tu terruptu a ever pla e o hav g a ch l w th Tamar, e pec ally whe the e u g off pr g woul ot be accou te a h ow hou ehol , but woul tea , prov e a he r who woul pote t ally lute h ow her ta ce upo Ju ah eath. O a eve tually e by Go terve t o a plea ure at h gu le, wh le Tamar t ll rema e w thout ch l . Ju ah ra e h o Shelah o h ow ce the eath of h ow Ca aa te w fe , a excu e h m elf from putt g h m forwar a h you ge t o , ay g that he houl pa the t me at her father hou e u t l Shelah came of el g ble age t o marry. I a rather co tr ve pla Ju ah, w t e g that Tamar wa t ll ch l le , wh le two of h o who ha marr e her were ea , wa ret ce t to g ve h you ge t o to that ame woma , o oubt feel g that he wa omewhat cur e . Mea wh le Tamar, all r ghteou e , w he to fulf l her ut e accor g to Mo a c Law to bear proge y, but he ha , up to that po t, bee thwarte by Ju ah, wh le probably u pect g h real te t o . I or er that he m ght fu lf l her uty a carry o the Ju a c l e, he eterm e o a other cour e of act o , hatch g a pla of her ow to overcome the tate of affa r . It wa bel eve by the I rael te at that t me, hav g bee prophe e by Jacob, that the Me ah wa to come from Ju ah off pr g. The B ble relate that Ju ah et out o a jour ey to hear h heep T m ah ot very far away a wh le o route a v llage calle E a m, he met what he thought wa a pro t tute, wh o real ty wa a gu e a ve le Tamar. Ava l g h m elf of her erv ce , he fou that he ha ot the wherew thal w th wh ch to pay for her erv ce , o Ju ah agree to leave h eal a taff, to be re eeme at a later ate, o el very of a goat from h flock a f al payme t. Ju ah the e t h fr e H ram, to retr eve h eal a taff a to ettle h ebt w th the pro t tute by el ver g the goat. H ram e qu re a fou tha t there wa o pro t tute E a m a or wa there a y uch per o who prov e uch erv ce the v c ty. About three mo th later, ew wa g ve to Ju ah that Tamar ha ow become preg a t. Secretly, Ju ah wa rel eve that th e w woul relea e h m from the bo of uty to be performe by h you ge t o S helah. However, g a tly he ema e that he come to be e qu re of, o all may k ow who the ma wa who ha be towe upo her h ee . I fro t of her acc u er , Tamar pro uce the m g ple ge left beh by Ju ah. By the ma , who e the e are, am I w th ch l , he eclare to her etractor . Ju ah, pr cke by h co c e ce op e , She hath bee more r ghteou tha I, becau e I gave her ot to Shelah my o , a m tt g that he ha o e oth g u r ghteou , by both the Mo a c Law a by cu tom. Th react o by Ju ah oe cate that Tamar wa fact a Hebrew a ot a C a aa te, for t wa upo her t gat o that he wa able to fulf l that uty. A Ca aa te woma attempt g the ame ploy, po g a a pro t tute, woul have bee accu e of e trapme t a pro t tut o . Ju ah thereby eclar g her oce ce co f rme that Tamar wa fact a Hebrew a thu wa accou te a blamele . Jew h M ra h al o co ferr g o her blamele e th ploy a r ghteou e her act o . Up to th po t both I aac a Jacob ha pa e o the holy ee from Abraham t hrough Hebrew wome , wh le Ju ah, hav g marr e a Ca aa te woma , pro uce h three male he r of mpure her tage. Tamar, by hav g rect off pr g from Ju

                                                                                                                                                                     



                                                                

ah ha overcome th ev at o from Go pla a the e ce a t from Abraham co t ue to be Hebrew. The appellat o Hebrew th ta ce relate to the ame of the em oma c Hab ru people, who are recor e the Egypt a h eroglyph of the 13th a 12t h ce tur e BC a hav g ettle a the eve tually hav g come out of Egypt, t h term ofte be g y o ymou w th the I rael te ge eral. The Hebrew are probably o e a the ame a the e ce a t of the b bl cal patr arch Eber o of Shelah,( ot Ju ah o ), a great gra o of Noah a a a ce tor of Abraham l ater to be calle the Hab ru by the Egypt a . Much later the term Hebrew become y o ymou ge eral w th the Jew (of Ju ah), rather tha the I rael te who came out of Egypt. The tere t g part about the ert of th pa age Ge e 38 that t h a o releva ce to the pr or arrat ve or to that wh ch follow t mme ately a fterwar a appear to have come from a Babylo a ource. I fact, there o releva t format o about Tamar the co t u g tory except for the fact th at he wa able to g ve b rth to the tw , Pharez a Zerah. The e u g tory relate that the ha of Zerah (or Zarach) wa appare tly ee by the m w fe a f r t at the b rth of the tw a the the ha wa retracte , hav g ha a r e r bbo t e to h wr t, to cate who wa the f r t to be ee ex t g th e womb. Appare tly Pharez wa the f r t to ex t the womb, hav g cau e a breach at the b rth, ot allow g or effect vely block g Zerah from ex t g f r t. Ac cor g to the M ra h Rabbah, whe Tamar preg a cy wa well a va ce to how g her ze, he woul tap upo her tomach a excla m, I am b g w th k g a re eemer . (Ge e Rabbah 85:10) Chro cler trace Je u ge ealogy back through Dav to the atural her tor of Ju ah, Pharez be g the el e t, from whom the Me ah, accor g to prophe y wo ul e ce . Ge ealogy the B ble ca be terlace w th polem c, but o e mu t be aware that pa age terpolate to a flow g tory have ofte bee ert e for a ulter or mot ve a probably have a bear g o the verac ty of a pa a ge. The other eem gly oce t format o co ta e w th the tory about Ze rah, hav g bee the f r t to break the womb w th h ha , al o eem to be utt erly rreleva t although at the ame t me t e tabl he h b rthr ght. Pharez or Perez by Mathew ge ealogy wa the a ce tor ofK g Dav , wh le Eth op a tra t o al o be towe o h m the t tle of the father of the Per a . Tamar o Zerah omet me , co fu e w th a Eth op a or Cu h te of the ame ame, m o t probably O orko II, the ucce or of Sh hak o the thro e of Egypt who, w th a large army, va e the k g om of Ju ah the ay of A a. Chro olog call y th wa ot o ly wro g, but t e tabl he that there wa l ttle certa ty a to what the B ble or the Torah wa relat g volv g Zerah a h off pr g o r wh ch of them wa ble e w th co t u g the holy l e, to become the ult mat e ucce or to Ju ah. Ju t a Ju ah wa fourth l e to her t after Rube , S meo a Lev , o too t coul have bee Cochol (calcol) the o ly o e of Zerah proge y, o whom we have o further format o , or certa k owle ge of where h proge y m ght have ettle . The Ge e arrat ve al o relate that Ju ah ot have further exual relat o w th Tamar. After be g hame a upe by Tamar, t woul all probab l ty have ma e h m cl e to carry o a cohab t g relat o h p. Tamar, upo be g pur e by Ju ah all probab l ty woul have retur e to her father hou e to br g up her two ch l re . Tamar wa tw ce the aughter- -law of Ju ah but ow he wa the mother of h t wo ch l re a the matr arch of the Jew . The Jew , a relate by the Prophet , bel eve them elve to be the cho e race, wh ch le to a att tu e of e t tlem e t a elf-rea ura ce that cau e arroga ce a the r rebell o aga t the w ll of Go wh ch eve tually le to the r ow fall. Jew were brought up w th a p ycholog cal a va tage temm g from a e t tle elf- mage, bel ev g uch prop hec e the r cr pture that te me from the Nat o woul w h to be a oc ate w th a Jew becau e of the r ble g a Zechar ah 8:23, I tho e ay t h all come to pa that te me hall take hol out of all la guage of the at o , eve hall take hol of the k rt of h m that a Jew, ay g We w ll go w th you for we have hear that Go w th you. It ev e t that a Jew coul be a

 

         

     

 

 

  

  

              

per o who welle a y at o a poke a y la guage. The prophet v ew of a J ew pr mar ly omeo e who l ve the Law. E e t ally a Jew to ay a yo e who ha ha peace co ferre o them through p r tual growth a by the atta me t of g o a e cr be by I a ah 32:17 The fru t of r ghteou e w ll be pea ce; the effect of r ghteou e w ll be qu et e a co f e ce forever. 18 My people w ll l ve peaceful well g place , ecure home , u turbe pl ace of re t. Th u er ta g of what co t tute a Jew, ffer from the percept o of a J ew hel by the people who l ve I rael to ay. Go cho e to carry out h work that t m ght be k ow a u er too through the Jew h tory, he ot choo e the Jew to be a ge et cal el te. To be accou te a Jew a mea t by the Prophet a Sp r tual tate a the well g referr g to a me tal la cape ba e co c ou e rather tha a geograph cal o e but the refere ce the proph et are e t rely metaphor cal for the v ew hel by tho e locat o H tor cal T me a recor e the h tory book of the Jew h race. A Jew that the prophet peak to, belo g to a p r tual race from all the at o a la guage a certa ly ha o aff l at o w th the pre e t co fl ct of t he Jew of I rael who to ay f ght for a geograph cal locat o wh ch ha value o greater tha a y other reg o or c ty. I fact the fu ame tal m wh ch perva e the Jew h argume t for the r r ght to mo er ay I rael ba e a large p art ue to th e e of e t tleme t a the fact that to them the Torah ha bec ome a purely h tor cal text w th l ttle apprec at o of t ub ta ce be g app l cable to a w er D v e pla . It wa Je u , who ugge te that, alvat o from the Jew a he k ew that the t r be of Ju ah wa to be a a patter upo wh ch g o wa to be atta e a th at o ly by ubm o to the Law (of wh ch Ju ah wa both proge tor of the tr b e of the Jew a the propagator of the Law), coul th eve tual atta me t be arr ve at. A problem wh ch perpetuate theology a the Abraham c rel g o ge eral, ex t the worl to ay becau e of ma k m u er ta g of what co t tute or ef e a Jew. Th the u erly g rea o for much of the tr fe wh ch o prevale t. I B bl cal prophet cal l terature, the Prophet peak o f the Jew a tho e who follow a p r tual patter ( ot co c ou ly) a th pa tter ba e upo Jew h h tory. Why, the cept c m ght a k houl we pre ume or bel eve that that pote t al of Ma k omehow reveale the a c e t te xt of what were a mall tr be the m le Ea t? The a wer woul be that f t here wa a v e ha at play the evelopme t of Ma k , by whatever mea a proof m ght be e tabl he , whe ma able to re-cog e t, that houl be proof e ough. Who woul be bol e ough to a ert that the Go through whom the p rophet poke a of wh ch the B ble recou t ha cho e a ept or a equate mea of u ve l g h work of v e terve t o by the ev e ce left beh a book that o ly trace the her tage of o e tr be. Ma y m ght co er a Om pote t Go appeal g o a broa er cale but the a equacy of th v ew that all the at o perce ve h m. It the proof of h D v e ha at work wh ch are lack g a thu we have the h tory of the I rael te a the wor of t he Prophet that proof whe t ca be ec phere . Although there o ly o e Go , but by our percept o ma y are atte te to, the ame Go who le the I rael te out of Egypt eem l ke a goo tart g place to co er h ha Ma k affa r , ce v rtually two th r of ma k bel eve th pec f c Go . It wa h cho ce of Ju ah above h brother , that h a cau e a certa amou t of e vy amo g the re t of the brother who co t tute I rael, eve though Ju ah off pr g through the Dav c l e ha uffere great ly ce the r ble g. Go ha preferre a co ferre o Jeru alem a pec al tatu h work, the cap tal c ty of the Jew a the hou g of h temple. Th wa the ub ta ce of the Jew e e of uper or ty over other a co f e ce the r ow v e purpo e for the mo t part, wh ch or g ally temme from Jacob be e ct o to Ju ah: Ju ah, thou art he whom thy brethre hall pra e: thy ha hall be the eck of th e e em e ; thy father ch l re hall bow ow before thee. Ju ah a a l o cub; you we t a my o after the prey, you brought t ow

                                                                                                                            

a the couche a a l o ; but a a ol l o , who hall rou e you up? The ceptre w ll ot epart from Ju ah, or a Lawg ver from betwee your feet, u t l Sh loh come ; to br g obe e ce to my people. You w ll be tethere to the v e a a a , a to the cho ce t v e a a a o ; your garme t w ll be wa he w e, a your ra me t w ll be the bloo of grape . There alway co te cy Prophecy throughout the b ble a th mall e xtract, a w th every e te ce from B bl cal prophet cal l terature, there o much to be u er too . The la guage of metaphor u e throughout the prophet mu t be lear t before the mea g ca be tra l terate a tellectually u er t oo . The o e th g about the prophet that everal prophet may have relate the ame th g, to be p r tually u er too the future, but they woul have o e t from ffere t a pect u g ffere t metaphor. Theology, ogma a cre e are tool u e by rel g o a o ot for the mo t part repre e t the me ag e that the prophet have left. Ju ah here wa extr cably l ke to the law a wa the tr be by wh ch the Law wa to be co veye to ma k : Ge e 49:10 The ro of author ty w ll ot be take from Ju ah, a he w ll ot be w thout a law-g ver, t ll he come who ha the r ght to t. A al o P al m 60:7 Ju ah my law-g ver. It worth ot g the la t l e Jacob be e ct o wh ch exemplary of a co t uou metaphor a ma fe t the co t u ty of Prophecy. The la guage meta phor here wa that Ju ah the v e, a the p r t of ma l ke e to a a a t k ck aga t author ty a e cr be ofte b bl cally a . Zechar ah 9:9 u e the ame la guage of metaphor: hout, O aughter of Jeru alem: behol , thy K g cometh u to thee: he ju t, a hav g alvat o ; lowly, a r g upo a a , a upo a colt the foal of a a . Je u o h tr umphal e try to Jeru alem tage th eve t a the Go pel wr ter cate, a a co f rmat o that he wa the awa te Me ah, yet he k ew exact ly what th prophet c metaphor mea t, a t ll cho e to tage t. He coul har ly r e a a a the colt of a a a wa well aware that th ay g metap hor cally relate to the p r t of ma a a rebell ou a be g rebor a or g v g b rth to a colt, the o of ma . Th po t ep ct that ma pote t al to bear a o ( ot the phy cal e e) a al o that Je u ha a role to play th proce . Due to Ma obv ou l k to the fle h, that wh ch wa mpla te w th u co t ually co trave e a a mea ure of correct o a the m xture of the weak e of the fle h ha acte to corrupt what e e t ally a correct g flue ce a re ere ma k rebell ou a low to rece ve truct o . Bear g m the culture a the here t bel ef prophecy, be g foretol that o e brother woul bow ow before you, woul certa ly have g ve the Jew a e e of e t tleme t, but t wa the expectat o of Sh loh that co ferre o th e Jew , th e e of hav g bee pec f cally cho e by Go a the cho e tr be for h work a through whom Sh loh woul come. The phra e wa tra late t he K g Jame Ver o a , u t l Sh loh come; followe by u to h m, hall the gather g of the people be, thu e tabl h g Sh loh a a per o al ame. A th wa u er too a a per o al ame, Sh loh became a ep thet of the Me ah a t wa terprete a a me a c prophecy. It ha al o bee re terate the Dea Sea croll a Rabb c l terature. The Lat Vulgate tra late the wor Sh loh a "he that to be e t", wh ch hebrew haluach, me e ger from Shalu ach the pa ve form, a mea "be g e t", but remarkably, the e te ce u to h m hall the gather g of the people be wh ch follow Sh loh, all Abraham c rel g o a oc ate w th M chael the Ar cha gel. St. M chael or the Archa gel M chael Jew h, Mu l m a Chr t a tr a t o he who w ll u te all the at o to o e u er ta g that there o ly o e Go , tea of the r part a rel g o . Certa ly the Archa gel e em ot to be bou by t me a the ee attr bute to h m beg before the t m e of Abraham a throughout b bl cal recor . The foretell g of h ee are a a expectat o to the e t me, a a protector a u f er of Go elect at the Day of Ju gme t or a Melk relate for a lo g t me before. It eem to be a com mo expectat o that at h com g the fle h, all the at o are gathere to o e u er ta g .e. rel g o w ll become re u a t. Mo t theolog a perce v

                                                                                              

                

    

 

e M chael a h a ve t a be g m lar to that of Je u retur . A we k ow, J e u wa certa ly a w t e who el vere a ew u er ta g of the law, o t woul follow that M chael houl be the other w t e from Revelat o , a to come at the e of t me a co f rme by Da el a eve theolog a have ha ff culty eparat g the r ffere ce . Problem freque tly ar e from the m u er ta g of th co cept of t me a the que t o ar e freque tly a to how ca there be a e of T me? Whe o e u er ta that a eve thou a year per o ecree for the work of Go to b e complete a the prophet peak a u er ta g th cheme of t me, we tar t to gra p uch phra e a T me, the t me a half t me. What the prophet are al lu g to the tra l terat o of phy cal h tory be g poke of term of the evelopme t of co c ou e .e. be g a recog zable mpr t o ma k p r tual ature. Much of Ge e metaphor cal uch a the eve ay that Go took to create the earth. However the three per o of t me me t o e above, ex t w th the eve thou a year of l eal t me that the prophet u er too woul be the perameter of t me w th wh ch Go br g Ma to G o . O ly the ca t me have a tart a have a e a the prophet pre ct o are ee to c o c e w th a u er ta able a apprehe able framework. Obv ou ly th ot a tart or f h to l eal t me a we have become accu tome to mea ur g t but accou te a a et pa of Seve thou a year from the po t where Go f r t fu e the D v e park w th A am. M chael cre te w th much flue ce for goo over ma k , wh ch allu e to the book of E och a ma y b bl cal appeara ce , a other prophec e uch a th accou t of St. M chael. It e t tle the Prophecy of the Cur e a w a fou the St. M chael church at Bre t Tor, o e m le from the St. M chael L ey l e: He too there at the top of a mou ta a far below wa the r ver, A there at eve me , three o th e of the r ver a the four o the oth er, The r ver flowe peaceably from heave a the w llow ca t the r ha ow the water. I t me there appeare a bra ch of gol that floate ge tly o the water, The bra ch wa ee the l ght above the water a the other part the ark u er the water. The e me were a pr e t , me re e or ate hea cover a elega t apparel , A co te te a to the mea g of the gol e bra ch, the three o the o e e more veheme tly, for they were brother a accu e each other. No e coul agree o the appeara ce of the bra ch, or the form of t. They all aw the bra ch from the r eparate place the l ght. Wh le the me pute , a wh te clou appeare above them a t a A gel, a the me fell le t hame. A ra bow of eve colour , wa over the A gel hea a h left ha , wa a mall croll The wor o the croll were l ke the w . The A gel put o e foot o th ba k of the r ver a the other o that e of t he r ver, A he plucke the bra ch out over the r ver w th h r ght ha . The all me aw the bra ch a o e a the form of t, a wo ere for t wa h oly. They cea e to argue a u er too the bra ch wa from Go , a hame re te up o the r face . No e coul avo th cur e that wa upo all me , except that the A gel houl retur to them. F gure 69 Show g the St. M chael Church at Bre t Tor, o e of the remote t churc he Br ta a o e m le from the St. M chael Ley l e. The three brother eem to refer to the Jew , Mu l m a Chr t a a the fou r other are appare t a the other rel g o from the four cor er of the worl ; cat g that all me are from o e Go . TheBra ch a refere ce to a per o :

                                                        

     

                      

 

                                       

Zechar ah 3:8 L te , O h gh pr e t Jo hua a your a oc ate eate before you, who are me ymbol c of th g to come: I am go g to br g my erva t, the Bra ch. Zechar ah 6:12 A peak u to h m, ay g, thu peaketh the LORD of ho t , ay g, behol the ma who e ame The Bra ch; a he hall grow up out of h plac e, a he hall bu l the temple of the Lor . P alm 80:15 A the v eyar wh ch thy r ght ha hath pla te , a The Bra ch t hat thou ma e t tro g for thy elf. Jerem ah 23:5 The ay are com g, eclare the LORD, "whe I w ll ra e up to Da v a r ghteou Bra ch, a K g who w ll re g w ely a o what ju t a r g ht. Jerem ah 33:15 I tho e ay a at that t me I w ll make a r ghteou Bra ch pro ut from Dav l e; he w ll o what ju t a r ght the la . I a ah 4:2 I that ay The Bra ch of the LORD w ll be beaut ful a glor ou , a the fru t of the la w ll be the pr e a glory of the urv vor I rael. I a ah 11:1 A hoot w ll come up from the tump of Je e; from h root a Bra ch w ll bear fru t. Here Zechar ah 3:8 we ee a goo ght to Jo hua a h a oc ate be g tol they are ymbol c of th g to come .e. a fore ha ow g of eve t to come. The ba c co cept to lear about the prophet cal cr pture that they are ot o ly h tor cal becau e they pre cte eve t h tor cally that happe , but al o m larly they peak of the repeat g of h tory w th co c ou e , be g relat ve a cog able ter ally by a v ual, yet l ke m larly to pa t eve t , exempl f e by the com g out of Egypt or the Fall of Jeru alem. I the pa t th extraor ary fu ct o of t me repeat g t elf co c ou e , ha ot bee co c ou ly ack owle ge , but perce ve or e cr be a fore ha ow g. The prophet ot o ly poke the truth through Go a pre cte what wa to c ome the r ow t me but al o peak a prog o t cator acro t me to the progr e o of co c ou e w th th framework of what ha tra p re , o that, e t rely epe e t upo v ual cho ce a obe e ce to the Law ma k ele vate p r tually becom g co c ou ly elf-aware of a D v e pla . Th v e pla by ece ty mu t have tructure otherw e the Prophet woul ot be able to foretell a f they coul ot pre ct the that wh ch they purpor t to o woul ot be able to be terme prophecy. S ce all B bl cal prophecy ba e upo th precept, we ca o ly a ume, houl we be able to perce ve ome mecha m or form beh a v e pla , t woul ece tate there be g a Go . For there to be tructure wh ch allow the very capac ty to pre ct o that proo f of that tructure ex t , t mu t be et t me o that t co-or ate ca be co f rme thu prov g the proof of the prophet c. It through the th g calle t me that we m ght be able to gra p the tructure, mecha m or form, ce t the prophet that u e th me um to pre ct acro t me that ma k m g ht rece ve the truth that there a Go , a I a ah 37: 26 Have you ot hear ? Lo g ago I or a e t. I ay of ol I pla e t; ow I have brought t to p a , Th co cept, of what tra p re h tory before the com g of Je u , (we hal l call h tor cal t me), eem to have ome qual ty that able to reflect t elf to co c ou e a theolog a have referre to th qua repet t o a fo re ha ow g. H tor cal t me the f r t part of the three cycle of B bl cal T me a B bl cal T me a co cept of a block of t me co t g of a total of 7,000 y ear w th relat ve t me (or l eal) a relat ve t me ex t w th Ab olute t me. The eco part of B bl cal T me accou te a the la t 2000 year ce the b r th of Je u a the th r part ofB bl cal T me the thou a year t ll yet to come, wh ch k ow a Half t me. Th ou rather too tra ghtforwar , but w t hout u er ta g th co cept, the prophet a what they foretell, become re u a t to ma the mo er era whe the r wor are perce ve of peak g o ly h tor cal t mea that the r pre ct o are o ly appl cable to the t me pr o r to the b rth of Je u . They o ot o ly peak of a pa t era becau e they refer to a et of h tor cal a geograph cal eve t but the r real effect a verac ty ca be w t e e co

                                                                                                

 

 

 

        

c ou e . Th verac ty a t ca be a certa e , cog e or perce ve co c ou e proof of the prophet peak g the truth a h gher pla e of u er ta g tha that wh ch purely h tor cal. It e e t al to the u er ta g of B bl cal T me, to k ow that t tructur e bu lt upo pa t eve t a a Solomo ay Eccle a te e 1:9 The th g that hath bee , t that wh ch hall be; a that wh ch o e that wh ch hall be o e: a there o ew th gu er the u . Solomo , probably the w e t ma to have l ve wa cog a t of th patter or tructure a k ew that m a co c ou elevat o wa l ke to a repet t o of pa t eve t . B bl cal T me ma e up of three t me per o that ex t w th a eve thou a year per o that part of o -go g l eal or relat ve t me a both are ba e object ve Ab olute t me. B bl cal t me, ffer g from Relat ve t me however, e t rely ubject ve a ca o ly be apprehe e by the perce ver. Eve f th v ew were w ely accepte a part of huma cog a ce t w ll alway rema ub ject ve by t ature of be g ba e cog t ve exper e ce. Jo hua a h a oc ate were tho e who ha come from the capt v ty Babylo , h tor cally T me a what the bra ch referr g to here St. M chael h capac ty of u fy g all tho e relea e from capt v ty p r tual Babylo j u t a Je u ha o e Sp r tual Egypt (although Mo e ha o e h tor cal t me). Thu , the follow g quote from Zechar ah 6:12, Here the ma who e ame the Bra ch, a he w ll bra ch out from h place a bu l the temple o f the LORD,St. M chael o e of the two w t e e from Revelat o a to be the bu l er of the p r tual temple a here the e e ce a purport of the Gra l tep , egree or gra e towar the temple a h ghl ghte earl er, a co f r me Zechar ah 5:11 To the cou try of Babylo a to bu l a hou e for t. Whe t rea y, the ba ket w ll be et there t place. Babylo become Ico e t o be re-cog e a the Sp r tual place of pur f cat o a th proce l ke e to the t me of the Capt v ty yet the t me pa be g umer cally m lar are fore horte e a the progre o of the 7,000 year pa e a relate Da el 9:24, Seve ty eve (week ) are ecree for your people a your holy c ty to f h tra gre o , to put a e to , to ato e for w cke e , to br g everla t g r ghteou e , to eal up v o a prophecy a to a o t the mo t holy. The prophet peak of o e accor , a la guage frame o metaphor B bl cal T me a the ff culty u er ta g them that our co cept of t me o ly l ear, yet theolog a have alway u er too or perce ve the co cept of fore h a ow g. How t po ble to have a form of repeat f t ot happe before a f rel g ou teacher accou te t a fore ha ow g, what form a w th what releva ce t cog e ? The o ly way that th ca be u er too that a occurre ce or et of eve t that tra p re perce ve o a ffere t pla e a t co c ou e that ha perce ve th co ect o , yet t w th t me wh ch that fu ct o carr e out. Ma oe ot have a co cept of t me a u er ta t purely a a form of mea u reme t yet t ef e other qua t t e by wh ch ma ca calculate, for example uch th g a veloc ty. So f we were to try to e t fy t me there woul be thr ee ge re : Ab olute t me, (that wh ch ca o ly be u er too mathemat cally), Re lat ve or L ear t me (that w th wh ch we are co ta t flux) a B bl cal t me wh ch g ve locat o to co c ou e , but et w th the parameter of a eve thou a year per o of L ear t me, the tart g po t of wh ch alleg or e the book of Ge e a hav g tarte w th A am. S r I aac Newto evote much thought to the Prophet a the que t o of the r pre ct o t me, e pec ally regar g the book of Revelat o a Da el. He wa probably o e of the greate t m that ever l ve a he recog e the co rrelat o of all the prophet peak g a la guage that wa ba e t me that e e e to be terprete or eco e . Th exerc e ca be l ke e to the u er ta g of a parable wh ch peak a prec e truth layer of mea g. Newto ma co cer wa to marry, or at lea t u ta gle, all the prog o t cate t me per o the e prophec e , relat ve to other but he got bogge ow ef t o o t real g the h ft g of the relat o h p of the three part of t me, the t me a half t me a t relate to the total ty of B bl cal t me.

                                

                                                        

  

                                

                                                                                                                             

He tr e to rat o al e all ev e ce through l eal t me or a he calle t relat ve t me but he u er too that ay , week , mo th a year poke of the pr ophet were omehow tercha geable. I both Da el a Revelat o much atte t o pa to the placeme t of eve t t me, the 1260 ay be g tercha geabl e w th the 42 mo th a the forty two mo th be g the ame a three a a half year a o o , but what Newto wa u w ll g to co ce e a became m re , that t me t elf for the B bl cal prophet ha a tart a f h. Not o ly t h , but w th the eve thou a year per o t ha other pla e wh ch mea ureme t tarte a e e a the prophet poke acro t me co cer g the o -go g proce ma k a a whole a of p r tual elevat o w th the v u al. It a f a ra om eve thou a year per o relat ve t me wa ect o e off that co c ou e m ght f locat o or m ght become elf-aware w th t parameter , a f be g bor a the womb of th work wa a et per o of t me. Whe they ee amo g them the r ch l re , the work of my ha , they w ll ke ep my ame holy; they w ll ack owle ge the hol e of the Holy O e of Jacob, a w ll ta awe of the Go of I rael. T me a part of a y tem of mea ure u e to eque ce eve t , to compare the u rat o of eve t a the per o betwee them. It al o u e a a relat ve me a ure to qua t fy rate of cha ge uch a the mot o of object wh ch ge erally g ve ma k h e e of t me, be g er ve from pla etary moveme t. The temp oral po t o of eve t w th re pect to the tra tory pre e t forever flu x, future eve t forever becom g pre e t, the becom g eve t mea ure t me that have lap e to the pa t. The e eve t are the cla e for example ge olog cal t me pa a th g ve u our po t o l eal t me. Th co cept of proport o re er u a e e of po t o locat g u the pre e t relat ve to for example, the geolog cal per o or the b g ba g. Before we get bogge ow ef t o t expe e t to expre that ma p r tual ature e t rely ue to the terve t o of Go mpla t or work ma k . The prec e ature of p r t we ca ot v e, but t m x w th ma oul (ju t l ke a y a mal ha ), ha le to the elevat o of co c ou e towar G o through t me. The expre o of wh ch ha le to term uch a Ze tge t a u er ta g the progre o al h ft the overall co c ou e of ma k . How ever progre o of co c ou e appl e equally to the v ual al o, but co c ou e ca o ly be a a va ce to a po t or l m te by, how far ma k ha travelle h RE- COGNITION of that wh ch ha tra p re t me h tor cal ly accor g to the D v e pla . B bl cal T me however, co ceptual e relat ve to co c ou e over a 7000 y ear per o that ex t w th l eal t me. Th eem to be o that co c ou e a t elevat o (the work of Go ), become cog a t of t pa t relat ve to t h tory, t prove a ce be g e t f able o a other pla e. We ca ee ev e ce of th the my tery of A am becom g y h the prophet a al o of ma ear g a o . A am the Hebrew ef e a ru y, a huma be g, a v u al or of the pec e , ma k , but more pec f cally, a commo ort or low, a me a ma of low egree ba cally g v g the e e of ru me tary ma . Th e e o f the wor ef e by the prophet u e; a be g equatable w th the f r t ma , the proge tor of all me . He ffer from the h gher a mal that h ub t a ce, (wh ch co c ou e ) wa ot ometh g that evolve but wa ma e by Go to be co c ou eve thou a year ago .e. through Go act o alo e ma bec ame a co c ou be g.Th ot to compare w th the co c ou e of a mal b ut to be eparate from them by the fu o of the D v e park, p r t or what ever attr bute t that et ma k apart h cog t ve proce e uch a ab tract thought. Th really h ghl ghte the u e expo e t al rate of c ha ge compare w th the low progre o of ma over a huge t me pa from h be g g a a ape through to Homo Sap e . Of cour e we ee e e tary progre o the pec e of ma but oth g l ke the ear vert cal graph cal cha ge fro m hor zo tal that ha occure the la t 6,000 year . Iy h, however a other term for ma tra late from Hebrew the prophet a ef e w th a more glow g et of accola e a v ual, champ o , a ma be g goo , great or m ghty, a ma of, h gh egree a hu ba , ma (-k ), a per o , or tewar , what (ma ) oever, who o(-ever) worthy. O e ca ee the ffere t a

t o Stro g Hebrew ef t o of the two type of ma ea ly cla f e a t hat y h altogether a h gher type of ma . It th very ef t o that epara te p r tual ma y h from co c ou ma A am. The rea o we have to make th t ct o to how that A am ep tom e the f r t four thou a year of h tor cal t me. Sp r tual ma came w th the a ve t of what wa terme the Holy p r t at the outpour g, after Je u eath. Not w h g to fall to the ame tr ap of ef t o that Newto face , uff ce t to ay that the ual ty of ma e em to be beh that part of ma co c ou forme through ma k growth exper e ce through the emp re wh ch co t tute what we k ow to be the oul a oppo e to the p r tual e of ma wh ch ha bee forme over the la t two thou a year . L ke mo t theolog cal or ph lo oph cal cour e , they are elf-co fut g becau e how ca the re o a ce of wor ba e the mu a e perta to attr b ute more me o al but we houl falter gly procee to a outl e o the ca va . It the fu o of th ual ty that co t tute l fe, the fu g of oul a p r t that the cl max of the x thou a year of b bl cal t me to ate. It the fu o of the e two, o lo ger work g oppo t o but ubm o , tha t w ll br g elf-aware e , g o , or full co c ou e over the ext thou a year . A am a y h be g the pro uct of the e two per o of t me but A am rem a g ju t a co c ou ma f the p r t allowe to e w th , through lack of fa th, o -bel ef or obe e ce to co c e ce. The ev e ce of ual ty ma ca be recog e becau e of the co te t o of ob e e ce to a co c e ce. So f we accept the ual ty of oul a p r t we ca f ollow through the progre from a mu a e Go g ve park of elf-aware e wh ch wa y o ymou w th the co c ou tate of A am a the through h off pr g h tor cal aga , over a four thou a year per o u t l the a ve t of Je u . It wa the a ve t of Je u that brought the la t h ft co c ou e through h acr f ce. Th w ll lea theolog a to u er ta g that Je u effect h tor cal, t o ly be ef t be g a rat o al at o of bel ef a fa th, yet t h effect o the ter al ual ty where o e f the be ef t to ma k . Th e cept c may a k, how t that, all me fall u er th umbrella of p r tual format o . The a wer , that they o ot. Eve though three quarter of the w orl fall u er the Abraham c fa th, few me ab e by Go Law. B bl cal t me a we have ee ha a beg g a a e ba e upo 4000 year h tor cally from A am to Je u , 2000 year from Je u to the relat ve pre e t fo llowe by a rema g 1000 year . To put t mpl t cally t eem that ma k to become cog a t by u er ta g a tory of a people a place by exper e c g f r t-ha co c ou e , the eve t that tra p re betwee Go a h people that tory. To u er ta the y am c of th occurre ce probably ot po ble but t be come clear o ve t gat o of the prophet that the la t 2000 year , a p r tu al repet t o or p r tual reflect o of that prev ou 4000 year h tor cal per o , ow be g ev e ce a exper e ce the v ual. The whole proce of p r tual evelopme t co t uum, .e. corporate w th a a co t u at o of l ear t me; 6000 year of B bl cal T me hav g pa e , br g g u to 2000AD. Th the be g followe by the 1000 year per o wh ch corporate (ref lect g h tory) the p r tual progre of ma k over the prece g 6000 h to r cal year a to the a ve t of St. M chael. So l ear t me, accompl h g 7000 year , the total of B bl cal T me but g o or full co c ou e , (the object of Go work),o ly be g ach eve at our 3000 AD; each v ual o ly able to elevate them elve to G o o ly a far a l ear t me ha pa e . That to ay that there ca be o p r tual a va ce me t towar G o further tha the B bl cal T me that ha pa e a t me the me um through wh ch the proof of the prophet wor w ll be e tabl he . Th ame precept hol true for ma k progre through the la t thou a year of the eve thou a year of total B bl cal T me, wh ch are t ll ahea a the future. Th g ve u the T me (h tor cal 4000 year ) The T me (a p r tual rework g of h tor cal t me over the la t 2000 year but clu ve of the p r tual growth the 2000 year ) a half of the T me (the o e thou a year to come), wh ch make the fore horte e per o of o e week ( f each thou a year

                       

                                                                                             

 

accou te a a ay) a the rea er w ll be aware that 2 Peter 3:8 W th the Lor o e ay re emble a thou a year a athou a year re emble o e ay. Th may eem at the ame t me, I ge uou a I ge ou that a tory ev e by Go for ma k cog t o h tory of the Jew a Jew h h tory. It wa w th Newto fa th, together w th a f rm bel ef that the prophet poke ac ro t me, that h ve t gat o le to a theoret cal fou at o that fac l tat e Newto a mecha c a h Ph lo oph Natural Pr c p a Mathemat ca, come up w th the co cept of Ab olute t me a pace. Accor g to Newto , Ab olute t me a pace re pect vely are epe e t a pect of object ve real ty. He bel e ve a ab olute t me that wa m lar to a u ver al, om pote t Go -l ke t m e, o e that wa the ame for everyo e, everywhere, Ab olute, true a mathemat c al t me, of t elf, a from t ow ature flow g equably w thout regar to a yth g exter al, wh ch coul be calle urat o . Relat ve, appare t a commo t me, ome e ble a exter al (whether accur ate or u equable) mea ure of urat o by the mea of mot o , wh ch commo ly u e tea of true t me. Accor g to Newto , Ab olute t me ex t epe e tly of a y perce ver a prog re e at a co te t pace throughout the u ver e.U l ke Relat ve t me, Newto bel eve Ab olute t me wa mpercept ble a coul o ly be u er too mathemat c ally. Accor g to Newto , huma are o ly capable of perce v g Relat ve t me, wh ch a mea ureme t of perce vable object mot o l ke heave ly bo e a t from them that we fer the pa age of t me. What Newto wa try g to v e wa too complex to co ol ate, ot be g aware that the perce ver actually effect a well a be g affecte by a object mot o a therefore epe e t o the perce ver, the outcome alway be g ffere t. Th part goe omewa y to a wer g the co u rum of cho ce or freew ll a cheme of B bl cal T me that appear fate . We may ot be able to have a y co cept of Ab olute t me, but co ceptually we ca u er ta the mpl t c Ge e tory that Go work wa complete eve a y a that the prophet relate t me w th the bou of th elap e of t me. T h e e t ally h tory of ma a relate the B ble tart g w th A am a e g w th a fully co c ou p r tual be g forme a t ate through a fu o of oul a p r t accompl he the fle h. It the prophet mea ureme t of tho e per o that eem tercha geable a terrelate , a ma ha prog re e through T me, the T me a ow a we e ter half of the T me , that we be come cog za t of the fact that we are t ll affecte by all that ha take plac e prev ou ly a by gra ual (gra at m) egree of progre o we a p re to g o . Th a p rat o to G o y o ymou w th the bu l g of the Temple atta e by gra e cate by Melk h refere ce to Sh re ha Ma a lot that the Roma cer u er too a a locat o . E e t ally, ma k ex t g t me coul ever have a e e of t me a w tho ut that, a e e of elf, wh ch by ece ty clu e locat o . A locat o e ce ary for full co c ou e to hab t, the goal of the v e pla a I a ah 42:9 You w ll ee, the former th g have take place, a ew th g I ecl are; before they pr g to be g I a ou ce them to you. Or tra late ffere tly the former th g you w ll behol whe they come to pa a ew th g that I have eclare to you a before they pr g forth, I w ll have tol you of the m. So effect B bl cal h tory, et a la cape a co cer g the evelopme t of a people act a pre cog t o for the r p r tual off pr g, wh ch ha pre a throughout the o of I rael (tho e who bel eve Go ), to become the r pot e t al through a u er ta g of a complex D v e pla beyo a y ma comprehe o but relate a a comprehe ble tory et w th l m t of t me. What theolog a have ot gra pe that the t me per o of a ay, a week, a m o th, a year, e cr be the B ble vary accor g to what ect o B bl cal T me they refer to, a Revelat o 20:6 the ver e that tate Ble e a holy are tho e who have part the f r t re urrect o . The eco eath ha o power over them, but they w ll be pr e t of Go a of Chr t a w ll re g w th h m for a thou a year , Th a rect metaphor cal refere ce to tho e who are re urrecte by Je u out of Egypt but who become ea to go to capt v ty Ba

                                                                                                                                    

bylo but the , by the r bel ef Je u are the et free from Babylo after a eve year per o of pur f cat o by the com g of St. M chael; who o t forget, wa the o ly o e to help Je u f ght the K g of Per a Da el 10:13, But the pr ce of the Per a k g om (Babylo ) re te me twe ty-o e ay . The M cha el, o e of the ch ef pr ce , came to help me, w th tho e that rema e there w th the K g of Per a. Two thou a year have pa e ce Je u camea ow the 21 t ce tury ha arr ve . Th al o co f rme Da el 12:1 "At that t me M chael, the great pr ce who ta over your people, w ll ar e. There w ll be a t me of trouble uch a ha ot occurre before from the beg g of the at o u t l that t me. But at that t me he w ll re cue your people; everyo e who a tta to what wr tte the book. If we ow u er ta that the la cape of emp re a at o omehow ter al ze to the v ual oul, we ca the u er ta that the book (me t o e a bove) refer to the B ble a t relate to Ma k atta me t ( p r tual a va c eme t) through t me, wh ch me t o e four t me th hort pa age. We ee that St. M chael m o or help rectly how to be the ature of a p r tual truggle aga t Ma ow er ature a Revelat o 12:7 A the re wa war heave . M chael a h a gel fought aga t the rago , a the rago a h a gel fought back. But he wa ot tro g e ough, a they lo t t he r place heave . The great rago wa hurle ow ; that a c e t erpe t cal le the ev l, or Sata , who lea the whole worl a tray. He wa hurle to the earth, a h a gel w th h m. O e beg to apprec ate the role that the Archa gel ha , to help the whole worl a before gre g a y further, we houl e qu re a to the t me of tre me t o e throughout prophet cal l terature. Th ot u er too theolog cally, a t a refere ce to the e truct o of p r tual Jeru alem pr mar ly a w ll o ly be comprehe e (or re- cog e ) b y tho e t tra p re upo t t me. It al o a refere ce to Jeho aphat (ju geme t ay) before the eve year p r tual Sabbath o e u er ta g, wh le al o be g u er too a part of the la t 1000 year of the eve ay of B bl cal T me ( .e. from the pre e t u t l the e of b bl cal T me). However, more mporta tly t refer to the eve year of pur f cat o wh ch a v ual m u t e ure a p r tual f ght ( .e. war heave ) before there re t, peace or g o , wh ch the ferre goal throughout the Prophet . It y o ymou w th the 70 year capt v ty e ure by the Jew h tor cally a Je u u er too th recurre ce of H tory a Mark 13:9 whe he ay , becau e tho e w ll be a y of tre u equale from the beg g, from whe Go create the worl , u t l ow, a ever to be equale aga . If the Lor ha ot cut hort tho e ay , o o e woul urv ve. But for the ake of the elect, whom he ha cho e , he ha horte e them. So we ca ee a p r tual recurre ce of h tor cal t me a Je u k ew that the 70 year ha bee re uce to eve year ( v ually exper e ce ) wh ch, o e complete year of Sabbath (o e Sabbath per week per year) the requ reme t of p ur f cat o , ju t a t wa Babylo for the Jew to clea e them elve before the r retur to Jeru alem. Th e e co f rme Da el 9:27 A he hall make a tro g cove a t w th ma y for o e week, a for half of the week he hall put a e to acr f ce a offer g. But here, the eve year referre to a eve ay , exactly the ame per o wh ch wa poke of a compr g B bl ca l T me. What wa h tor cally 70 year h tor cal T me became eve year the T me ; thu referre to a o e week ( eve ay half t me) half of that w eek be g a compul ory three a a half year of acr f ce a offer g, the oth er of freew ll u t l the eve year of Sabbath complete. It houl be ote that the fall of Jeru alem a the retur from the capt v ty tra p re 500B C m -week b bl cal t me. The three a a half ay of half a week the t me the two w t e e are refu e bur al Revelat o 11:9 For three a a half ay me from every people, tr b e, la guage a at o w ll gaze o the r bo e a refu e them bur al. But aft er the three a a half ay a breath of l fe from Go e tere them, a they t oo o the r feet, a terror truck tho e who aw them. The bur al of the two w t e e ha oth g to o w th phy cal bur al but a metaphor for the worl o accepta ce of Je u a the Archa gel te t mo y. Alth

                                                                                                                               

ough Je u ot come forth for a further 500 year a the a ve t of St. M ch ael ha ot tra p re to ate, the t me pa tart a y o ymou w th, whe the Jew retur e from Babylo after hav g lear t that what the prophet ha pre cte ha tra p re , p te of all the war g. Eve after they ha w t e e th truth, a ome ha bee pur f e capt v ty, they t ll fell to o -bel ef up to the a ve t of Je u w th ma y be g bor Babylo rema g th ere. The e are tho e for whom M chael w ll come to retur from p r tual Babylo to J eru alem the p r tual e e, that , to re-e tabl h bel ef the face of the fall of Sp r tual Jeru alem. So t , that the worl refu g the w t e e me age tart from the ame t me a the t me of the retur g of the Jew a t me from th eve t for three thou a f ve hu re year u t l the e of B bl cal T me 3000AD. The co eque ce of Je u me age a that of Mo e that t mpr te upo co c ou e a t effect that of a cha ge percept o through the ge er at o of ma k . Thu Mo e t ally gave the law that wa metaphor cally mp r te o Me heart . Yet Je u me age ha a effect of era cat g the lav h obe e ce of the lev t cal Law, to the free om of obe e ce the p r t to th e ew a co e e te et me t o e earl er. Now metaphor cal bur al of the e w t e e ca o ly be u er too term of a v ual co t tut g h ow l a . .e a per o become a locat o w th wh ch h tory cog e upo a loc at o al back rop. Th a tra ge co cept but e e t ally th the e e ce of New Jeru alem wh ch g ve locat o t me a co c ou e a thu t he expla at o of accepta ce or refu al of the two w t e te t mo y to that l a . Tho e who accept the bo y to the r la accept the me age, tho e who e y t, refu e bur al. Th a we covere earl er the e e ce of the Bo y of Ch r t a that of Mo e a t th bo y of Mo e that the Archa gel co te t w th the Dev l. Per o B bl cal T me alter epe g o whether referr g to the eparate p er o of T me, The T me or Half of the T me . For ta ce the umber from bot h prophet cal book , Da el a Revelat o , of the o e thou a two hu re a xty ay ca be the forty two mo th or u er too a half of the o e week. Th al o ca be u er too a three a a half year , of the Sabbat cal eve year per o of pur f cat o that a we have covere y o ymou w th the eve ty ye ar capt v ty. The co fu o that Newto ra to that t ca al o be equate w th three tho u a f ve hu re year , half of B bl cal T me a a we have ee th al o a llu e to a half of the o e week or eve ay per o of the 7,000 B bl cal t me per o . Th all ou compl cate but the prophet peak a me o that tercha geable or relate per o that are ubjugate part of a whole a o ca be v ewe from ffere t per pect ve . B bl cal T me w ll ot be u er too w thout comprehe o of the Prophet but w he t u er too , t era cate all fut le cour e that attempt to marry the Ge e accou t of t me w th Darw m a evolut o . The Ge e accou t, tart w th the tory of A am a the f r t v ual to ha ve k owle ge of elf. For the mo t part u er too to tem from or g al .e . through a v e park, the roa to obe e ce to o r ght wa bor . From that po t we ca w t e the meteor c r e of G o , through exper e ce h tory a part of a precog t ve proce . Bo e of that exper e ce have bee commu cate wr t g a art for ma y year a owa ay are comm tte to memory torage wh ch prov e ta ta eou k owle ge of all Ma k e eavour v a the ter et. The prophet make e e o ly whe o e u er ta that, what tra p re h to r cal Jew h h tory become reflecte p r tual growth a hav g bee e grav e upo Jew heart . The true e e ce of c rcumc o c rcumc o of the hear t. I lam mea Subm o or G o a the true Mu l m that a Jew at heart, ha er ve the ame u er ta g from the ame b bl cal prophet from wh ch Mo hamme re terate h wr t g the ame value . S ce the Law came from Mo e a the through Ju ah a the Jew , through whom a of who, the prophet pok e, we ca ee the mo t mporta t Go g ve a et that a ma ca po e (k owle

                                                                                                 

 

    

  

  

            

        

  

ge of the Law), wa ee prea far a w e by the Jew h race. Je u who co f rme that, obe e ce to the law wa a prerequ te of her ta ce , o mak g a true Jew o more favoure or better equ ppe tha a true Mu l m or a y other ma . The her tor are tho e who a here to Je u e cap ulat o of th e Law a the Prophet a whether a Mu l m f th ubm o through obe e ce to Mohamme wor make o ffere ce a the pr c ple are exactly the ame . So a we u er ta that c rcumc o of the fore k wa a fore ha ow g of c rcumc o of the heart wh ch tur wa the fore ha ow g of G o , we ca t he u er ta why o the e ghth ay, Ma c rcumc e . O ly after the eve t hou a week per o of B bl cal T me ha pa e , w ll Ma reach G o o the E ghth ay. So t a f Ma co c ou e wa be g co tructe a l ke e to a large e f ce a Da el 2:31, a large tatue, a e ormou , azzl g tatue, awe ome appeara ce. 32The hea of the tatue wa ma e of pure gol , t che t a arm of lver, t belly a th gh of bro ze, 33 t leg of ro , t feet partly of ro a partly of bak e clay. 34 Wh le you were watch g, a rock wa cut out, but ot by huma ha . It truck the tatue o t feet of ro a clay a ma he them. 35The the ro , the clay, the bro ze, the lver a the gol were broke to p ece at the ame t me a became l ke chaff o a thre h g floor the ummer. The w w ept them away w thout leav g a trace. But the rock that truck the tatue becam e a huge mou ta a f lle the whole earth. We ca ee that the format o of ma , through the emp re allu e to here, to u ergo ra cal cha ge by D v e terve t o , a volu tary h ft co c ou e a th w ll be the huge mou ta . There o other l terature l ke the prophet a t extraor ary how they all peak w th o e u er ta g that relate ffere t percept o from vary g per pect ve wh ch prov e a me o al portrayal of a D v e Pla . We ca ee from the prophet , the ow fall of Jeru alem of major mporta ce t o them a the mo t part of the ub ta ce of the prophet l v g pr or to the capt v ty. However the r wor apply al o to the relat ve ow fall of Jeru alem co c ou e . The r prophecy a the outcome of the Jew rebell o fac t the fore ha ow g of that wh ch tra p re the p r tual f ght o a v ual ba ; metaphor cally u g Jeru alem a a locu of the p r t a la ca pe wh ch become v ual e a ee o e of the P alm (122) of A ce t or Sh re ha Ma a lot, Let u go to the hou e of the Lor . Our feet are ta g your gate , O Jeru alem. Jeru alem bu lt l ke a c ty that clo ely compacte together, or aga 127, U le the Lor bu l the hou e, t bu l er labo r va . It purely for th rea o that the prophet are o rea ly accepte a u a mou ly thought upo a be g ge u ely a author tat vely the wr tte wor of Go vo ce, the prove a ce of the Abraham c rel g o . Stra gely, th co cept better u er too by the I lam c fa th tha by the Chr t a or the Jew . For ta ce, to g ve a ra om example, both Celt a Arab k ow that Jeru alem where Go ha h Temple, (wh ch v e the releva ce of Jeru alem o ly t H tor cal e e), yet they o ot ee, by the proce of fore ha ow g, t pur port the cr pture . Jeru alem where the I orME well a the other pla e of u er ta g wh ch ece ary for tra l terat g a gra p g the me age of the prophet . U fortu ately e ther Arab or Celt, have b bl cal l k to th e holy c ty ( t belo ge to the Ca aa te ) a uccumb to the r more ba e u er ta g of Jeru alem be g a c ty a geograph cal locat o . The Cru a e a to ay Arab e m ty tem from f ght g for co trol of Jeru alem, yet the ta k a object ve were a are fut le, becau e Go o lo ger ab e the re, except the Jeru alem of co c ou e , wh ch the Jeru alem of a other pla e a ot l ke to geograph cal locat o except a a Ico b bl cal h tory. It through the St. M chael churche that we have bee able to pur ue much of th ve t gat o , wh ch eem to have ce tere ot the Holy La , but Br ta . The releva ce of Zerah e tabl h g a l e of p r tual her tage Br ta ha le to Br ta be g a co mopol ta at o wh ch t ll ha a h gh egree

                                                                                                         

            

of obe e ce to the Law (albe t ecular rather tha rel g ou , yet o e be g er ve from the other). The Law eem to have bee uphel amo g t the ormally cor rupt ve ature of a term gle culture. The la t Emp re, that of the Br t h re po ble for propagat g the Law of Ju ah throughout the worl a br g g t u er ta g to ma y Nat o through the E gl h La guage. It through Zerah the that Jacob prophecy co f rme a part of the Ju ah aga. Whe o e co er the effort to wh ch Jo eph we t, to co vey Je u rel c to Br ta a the effort by tho e ub eque tly to keep Je u a Jo eph I la bu r al te a ecret, the co ect o ca o ly be the I la ow e by the K g of S arra or B bl cally k ow a Zerah or Zara. Zerah or Zerach, who e ame mea aw g , a the wor root mpl e co ecte to the Gra l a the aw g of co c ou e . M chael, who e ame mea who l ke Go ha tro g a oc at o w th t he Me ah a o e who come to help h people at a certa tage the repeat of H tor cal T me. H A ve t ha o bear g o the eco com g (the real Me a c fulf llme t), wh ch ca be recog ze the v ual, or u er too ge erally a the overall ra g of co c ou e Ma k a the e l ghte me t of Ma , at the e of the ext 1000 year per o . The great re empt o of the Me a c age poke of the prophet a a aw g age of real zat o a u er ta g, vok g Zerah a I a ah ay 60:1-3, Ar e, h e; for your l ght ha come, a the glory of the LORD ha aw e (zarach) upo you. For behol , ark e w ll cover the earth a eep ark e the people (rel g o ), but the LORD w ll r e upo you a H glory w ll appear upo you. Nat o w ll come to you r l ght, a k g to the br ght e of your aw g (zarach). Now t become app are t that the co ect o betwee M chael a Zerah of wh ch the e g er of th e St. M chael churche a Ley l e patter mu t have bee aware by am g them all after the Archa gel, al o mu t have u er too that what the e g ecrete woul be re covere t appo te t me. Melk peak h prophecy of Jeho aphat a a we have ju t ee that the pe r o to be heral e by St. M chael the 1000 year to come, o t by co c e ce that M chael the o of Jeho aphat k g of I rael 2 Chro cle 21:2? It a oubtful propo t o that Tamar ue to Ju ah efere ce or Ca aa te ub boar e a tra g ve el for ta t hore . The o of Zerah: Z mr , Etha , Hema , Calcol a Dar a, all eem to have left the r mark h tory, the f r t three ea ly traceable, the la t Dar a, becom g e tabl he po bly towar t he Dar a elle . We al o k ow that Calcol jour eye We t to Spa a o more relate about h m from b bl cal ource . He however me t o e 1 K 4:31 a o e of the w e me w th whom Solomo wa compare but th pa age, Calcol ame a o of Mahol, wh le 1-Chro cle 2:6, he calle the o of Zerah of the tr be of Ju ah, a a brother o f Hema a Etha . Cam e tate that Calcol of Ju ah a le from Egypt to Spa where he e tabl he the c ty of Zarago a wh ch wa ame after Zerah h fath er. Cam e relate that he a le from there for Irela where he fou e Ulla h m o er ay Ul ter. Although Geoffrey of Mo mouth h h tory of the K g of B r ta relate that Brutu came to Tot e Devo from Troy, he al o relate th at he wa accompa e by a lea er calle Cor eu a ober m e ma , w e Co u c l from whom Cor wall er ve t ame. Geoffrey wa ot k ow for h accuracy, but he a to have u e a a c e t volume a a ource for h tale of Brutu . Th volume may ee have e tabl h e a very a c e t co ect o w th the Br t h people from Troy a Greece a the other brother of Calcol were a to have populate tho e e v ro . It woul eem that Calcol a more l kely ca ate for the t al colo at o of the L aw Br ta , h l e of her tage hav g bee trace a far we t a Spa a po bly Irela , the ame Coel co c e tally appear g w th royal co ect o a a forbear of Arthur po bly the la t of the Zerah (Sarra ) Jew Devo a Cor wall. S ce the Gra l tor e are u clear o the relat o h p betwee Jo e ph a ome of the ma character who, however are relate ome way, o e ow get u p c ou of the two Ch l re Leo ar o pa t g accompa y g Mary Mag ale e a po bly be g Je u off pr g. The o e glar g om o of the Go pel wr ter the le ce the New Te tame t about the mar tal tatu of Je u . Th le t elf to the theory that Je u

                                                                                                                                

wa fact marr e becau e v rtually every Jew h ma Je u ay marry, e pec ally tho e who were co ere to be Rabb . It oubtful f Mary h mot her, or the Mag ale e woul have bee able to cla m the bo y of Je u after the Cruc f x o a thu th r ght woul have falle to Jo eph. The que t o a to whether Je u ha off pr g or wa eve marr e ha bee peculate upo for yea r . From the Nag Hamma l brary come the Go pel of Ph l p e t mate to have bee w r tte about 120 AD a from th we hearThere were three who alway walke w th the Lor : Mary h mother a her ter a Mag ale e, the o e who wa calle h compa o . Aga a ffere t pa age from Ph l p A the compa o of the Sav our Mary Mag ale e. But Chr t love her more tha all the c ple a u e to k he r ofte o her mouth. The re t of the c ple were offe e by t a expre e approval. They a to h m, Why o you love her more tha all of u ? The Sav our a were a a to them,Why o I ot love you l ke her? Whe a bl ma a o e who ee are both together ark e , they are o ffere t from o e a ot her. The the l ght come , the he who ee w ll ee the l ght, a he who bl w ll rema ark e . It eem that we w ll ot k ow the a wer to th a a the rea er ha ge te , ge et c or mar tal tatu ha l ttle to o w th the effect that Je u ha ha o Ma k a a whole. Mar tal tatu a ge et c have l ttle bear g o the p art Je u ha playe w th a D v e pla . The c ple eve compla e at Mary extravaga t u e of Sp ke ar to wa h Je u ju t before Ju a betray h m, but he k ew of h pe g eath be g tol that her ee woul be re ow for all t me. Th urely eem more tha ju t a ca ual relat o h p. However, f Mary, Je u mother wa fact Jo eph ece, t m ght be that he ha accompa e Jo eph o a tr p to Br ta a become preg a t there.

                                                                                                                    
F gure 69a Show g the Sacre I la , where Jo eph of Ar mathea cho e to e tomb h ephew a where h ow rel c re t. It Melk a the Prophet who how that 2000 year afterwar the covery of the r Tomb w ll tart the f al 1000 year era. If he ha retur e to Jeru alem for Je u b rth w thout a ev e t father, th urely woul g ve r e to a Immaculate Co cept o ce ar o. If Je u wa the to accompa y Jo eph o a further tr p at arou age 6-7 to v t h Father, (po bly the k g of Sarra ) for h format ve year , t woul certa ly expla J oh que t o about whether Je u wa the o e he ha bee awa t g, a t woul have prov e a rea o beh the Phar ee co fu o a to Je u prove a ce. Th woul have, of cour e pre e te problem a wer g how Jame a Je u othe r bl g appeare a woul make Jo eph of Ar mathea extremely age o h arr val Br ta . The mar tal or relat o h p tatu ha o ma y co otat o but a we have ee , by the ab e ce of a y mar tal tatu prov e for Je u , t wa , perhap the ame for Mary, hav g take a ma calle Jo eph (Je u uppo e f ather who ha e ). He woul of cour e, have bee Je u tep-father a a the Go pel wr ter ha to rat o al e the e eve t w th the r u er ta g of the p rophet .e. the Me ah be g bor of a v rg , thu t wa o co tr ve . The p rophet are fact peak g of the So of Ma be g bor of the p r t, but the Go pel wr ter were really a pot to juggle format o from Q, o e of the ma ource for the four Go pel a the co fl ct g factual ev e ce. If o e remember the propo t o of Je u lear g the Law out e Jeru alem a Jo eph effort to br g h rel c to The I la of Sarra , al o k ow a the I la of the Ble e , the a g th to Jacob prophecy be g fulf lle through Ju ah; t woul appear to be the po ble co ect o a fulf lme t through Zer ah. However, a we are ot able to ub ta t ate Je u rect ge et cal l k w th Sarra by a y co crete fact, we ca o ly po t that t through Calcol or h off pr g that the prophecy fulf lle . Tho e who or g ally arr ve the S outh We t of E gla coul effect be the fulf lme t of Jacob prophecy regar g Ju ah, for tra m tt g to the Br t h I le the Mo a c Law rather tha a y rect ge et cal l k through Sarra . A yo e who obey the Law of Mo e ow l ve by t a a uch carr e t h



     

 

                                                                                                                                       

bo y a th the bo y of Mo e , ju t a a yo e who obey Je u octr e ha the bo y of Chr t w th them. It ot by co c e ce that the bo y of Mo e the ub ta ce of wh ch St. M chael the Archa gel pute w th the ev l, br g g o ra l g accu at o aga t h m, at h m u er ta g. Th me t o e Ju e 1:9 But eve the archa gel M chael, whe he wa put g w th the ev l about the bo y of Mo e , ot are to br g a la erou accu at o aga t h m, but a , The Lor rebuke you! It ha commo ly bee a ume by comme tator o the cr pture , that St. M chael a the Dev l are put g over the wherea bout of Mo e tomb, a Mo e bo e were bur e Moab before the I rael te cro e to the Prom e La . Deut 34:4 The the LORD a to h m, "Th the l a I prom e o oath to Abraham, I aac a Jacob whe I a , I w ll g ve t to your e ce a t . I have let you ee t w th your eye , but you w ll ot cro over to t." Mo t theolog a m terpretat o of the purport of the Archa gel pute brought about by ot hav g u er too that the Prom e La a a tate of m or recog e ter ally w th a v ual. Ju t a Jeru a lem wa theI or me a ex te a a locu co c ou e ; o too the prom e a ak to a me tal la cape g v g locu wh ch to refere ce the Prophet .I the Book of Jo hua 5:13-15, Jo hua e cou ter a "capta of the ho t of the Lo r " the early ay of h campa g the Prom e La wh ch a we hall e e hortly co ecte w th St. M chael. The real purport of the Archa gel pute that the Law, (the bo y of Mo e ) w oul have o place the Prom e La , becau e hav g bee co t o e by the Law, o e ca ee t (cre o ut tell gam). O ce hav g e tere the Prom e La (o a co c ou level), the Law effect vely become re u a t, by l v g the La w w thout ter al truggle ue to u ergo g the eve year of pur f cat o . N ow f o e e ter the Prom e La a o e l ve through the Law a ot by t, the very proce by wh ch Sata operate (that by accu at o through the law) , ow become of o effect. Aga , t w ll ot be lo t o the rea er that the rel g ou me or pr e t (the eve me St. M chael prophecy) are m larly a alogou to the propagator of rel g o throughout the worl . The e are k ow a the pr e tly ca t of Lev te a rece ve o her ta ce the Prom e La cr pturally, but o the ub co c ou level they al o u er ta that th the r lot. Th , e e ce w ll be the ow fall of Rel g o , becau e co c ou e ha reache a prof c e t leve l that tho e who propagate the ea fu ame tal cree have become re u a t. T h o way m e rel g o , but co ver ely, w thout t, the var ou rel g o woul ot be aware of the r commo e t ty a be rea y for worl cha ge. Th v ew ca m larly be take that, pre-cog t vely, the purpo e of the La w wa to t l ma the k owle ge of r ght a wro g (by a here ce to Lev t c al ee ), but wa mpl f e by Je u , ot for a y here t fa l g the law t elf, but for o -a here ce a cultural corrupt o . L kew e, o t for r el g o th t me a the ee for a co ol ator St. M chael. We ee that rel g o ha bee corrupte ju t a the Law of Mo e wa , a Mathew 23:13 Wo e to you, teacher of the law a Phar ee , you hypocr te ! You hut the k g o m of heave me face . You your elve o ot e ter, or w ll you let tho e e ter who are try g to. So o tho e who profe to k ow the Law all the rel g o of the worl , who pute the r per pect ve of the v e, all ee a e e t al truth a form th at ha become corrupte ? It a f tho e eve me , each e of the r ver St. M chael prophecy, ee the bra ch ffere tly ue to the r ffere t per pect ve from the r po t o o the ba k ju t a the bra ch woul appear ( the l g ht) ue to refract o . It tere t g to ote that t wa Mo e who brought the I rael te out of Eg ypt h tor cally whe Mo e a to Go , "Suppo e I go to the I rael te a ay t o them, The Go of your father ha e t me to you, a they a k me, What h ame? The what hall I tell them?" Go a to Mo e , "I AM WHO I AM. Th what you are to ay to the I rael te : I AM ha e t me to you. We ee look o further tha the he ght of we ter ph lo ophy Cog to ergo um. Ph lo opher oubt a que t o everyth g, wh ch why Re e De carte ma e h ame ph lo ophy uppo e ly by prov g h ow ex te ce. He u e th prem

e to emo trate, ub tably, eve that h ow elf ex te , yet ha he appl e I bel eve that I m ght u er ta (cre o ut tell gam), tea of cog to ergo um, he m ght ot have exclu e the o ly ev e ce that woul ub ta t ate h prem e, wh ch co c ou e , the very object ve of the v e pla . De carte a , "I ot ce that wh le I wa try g to th k everyth g fal e, t ha to be t hat I, who wa th k g th , wa ometh g. A ob erv g that th truth, I am th k g, therefore I ex t (Je pe e, o c je u ; cog to, ergo um) wa o ol a ecure that the mo t extravaga t uppo t o of the cept c coul ot overthrow t, I ju ge that I ee ot cruple to accept t a the f r t pr c ple of the ph lo ophy I wa eek g." De carte ay g that he ex te , cou t eracte tho e ph lo oph e of ab olute cept c m, but tho e who thought th k g wa the proof of ex te ce ee e a locu a proof a thu we have the prophe t ett g of the Prom e la a I a ah 62:4 for the Lor w ll take el ght you, a your la w ll be marr e . For De carte , th k g clu e a y act v ty of co c ou e , th k g, mag g, w ll g etc, but tra gely the proof f or wh ch he wa earch g , w thout the accepta ce of Go (full co c ou e ) the very a wer he ee e . The proof that he u e the ame that Go ha g v e to the I rael te a wh ch De carte u e for h ow ex te ce I am who I am. So o e ca ee the e e ce of De carte truggle to a arb trary oph t co cl u o fact the e e ce beh the D v e pla , for w thout locu (all of h tor cal B bl cal t me) elf-aware e woul have o fou at o . However, t co f rme by the Prophet a the P alm , that Ju ah y o ymou w th the law a the tr be by wh ch Go ha cho e to propagate h Law to t he at o the Jew h people. It become pla that a Jew by b bl cal ef t o a yo e who ha come out of Egypt ( p r tually) a who t ally obey th e law a that Law ow e grave a a act ve part c pa t w th a v ual a more commo ly k ow a co c e ce a Roma 7:21 So I f th law at work: Whe I wa t to o goo , ev l r ght there w th me. It th very atu re that the v e pla et out to overcome w th the bou of t me. The three t me per o et w th B bl cal t me .e. T me, The t me a Half of the T me , we f that, w th the e t me there are three progre o towar co c ou e to be ma e for ma k a the e co t tute the Three Day that J e u foretol that f o e wa to e troy the Temple t woul be rebu lt. The two eve t Jew h h tory mo t ofte referre to the prophet cal l terature, are the com g out of Egypt a the fall of Jeru alem co ju ct o w th the Ca pt v ty a retur after the eve ty year . The e are rectly y o ymou w th t he Sp r tual progre o of ma k . The f r t, the com g out of Egypt, me t o e o ma y way a w th certa a mo hme t a w th great freque cy, all refere ce to th eve t be g a form of pre- cog t o , o that Ma k m ght u er ta that through the h tory of the Jew a tory be g u ve le of the p r tual progre o of Ma k . 1 Samuel 10:18 Th what the LORD, the Go of I rael, ay : I brought I rael up out of Egypt, a I el vere you from the power of Egypt a all the k g o m that oppre e you. Exo u 13:3 A Mo e a u to the people, Remember th ay, wh ch you came out from Egypt, out of the hou e of bo age; for by tre gth of ha the LORD b rought you out from th place: there hall o leave e brea be eate . Exo u 20:2 I am the LORD your Go , who brought you out of Egypt, out of the la of lavery. Ho ea 11:1 Whe I rael wa a ch l , I love h m, a out of Egypt I calle my o . M cah 6:4 I brought you up out of Egypt a re eeme you from the la of laver y. I e t Mo e to lea you, al o Aaro a M r am. Com g out of Egypt y o ymou w th bel ef Go a accou te a a p r tual f r t progre o a the eve t ofte referre to a be g m raculou . e. the eve t expl cable. The com g out of Egypt a alogou to the f r t e e of aware e that there a p r tual ature ma a ofte cog e a apprehe e youth a ee Ho ea 2:15 There he w ll g a the a y of her youth, a the ay he came up out of Egypt. Th p r tual eve t take place amo g t all the o of I rael whatever the rel

                                                                                                                                   

g o a co t tute a the f r t appeara ce of co c e ce a part of a he g hte e co c ou e . Th p r tual eve t the beg g of the ual ty ma a th bel ef e ther tre gthe e or weake e by the cho ce of the v ual que t o , over t me. The re ult of th cho ce ef e a y further p r tual growth a ef e the lot of the v ual the complex array of c rcum ta ce , the r ch tape try of l fe. The eco et of c rcum ta ce that took place h tor cal t me a are thu accou te a the eco p r tual progre o the Fall of Jeru alem, the capt v ty a the retur . A we have covere alrea y, th per o a et of eve t br g u to the Sp r tual equ vale t a thu to the pre e t ay .e. the e o f the T me a the beg g of the New era. Th whole array of h tor cal ev e t that become a form of pre-cog t o for p r tual exper e ce ca o ly be fu lly apprehe e through a epth of u er ta g of the prophet cal l terature. U able to formulate every phra e from the prophet a how t relate to a other co text by cro refere ce to t me, preclu e that the e eavour too le g thy to be eluc ate w th the e page . However, the prophet ca ot be comprehe e a ofte w ll make l ttle e e, f th co cept of the eparat o of three per o of t me, ex t g w th a 7,0 00 year framework of B bl cal t me, ot appl e . Whe t appl e the four thou a year of H tor cal t me act a a refere ce to what tra p re the T m e a may be cog e a part of the make-up of Sp r tual progre o towar G o ; the e e ce of the Gra l. Theolog a up to the pre e t ay have terprete the Prophet a tr ctly h tor cal e e, wh ch ha cau e m u er ta g a tr fe betwee the three A braham c rel g o a tho e l ke S r I aac Newto , try g to u lock the relat o h p of t me, to the wor of the prophet , have fou ff culty a he expla e , To prepare the rea er al o for u er ta g the Prophet que la guage, I hal l lay ow a hort e cr pt o thereof, how g how t borrowe from compar g a k g om e ther to the u ver e or to a Bea t: So that by the re embla ce of the r part the g f cat o of the f gurat ve wor & expre o the e Pro phe e may be apprehe e at o e v ew a l m te from the grow thereof. By w h ch mea the La guage of the Prophet w ll become certa a the l berty of w re t g t to pr vate mag at o be cut off. Although Newto oe ot ma age to ach eve the goal of eluc at g the book of Da el a Revelat o , he u er too that the two book were the key to u lock g the Scr pture a T me ay g Da el mo t t ct or er of t me, a ea e t to be u er too , a theref ore tho e th g wh ch relate to the la t t me , he mu t be ma e the key to t he re t. The prophet poke, o that tho e the future, (whe co c ou e ha a va ce to a po t where the r bo y of work m ght be re- cog e w th tellectual ce rta ty), coul recog e through pre-cog t o . It wa Go that poke through t hem a thereby they woul u er ta that the prophet wor come to u a t w ere o a ffere t pla e .e. ot h tor cal but a a exper e ce through co c ou e . The truth of what they a be g reveale by the r releva ce, apprehe e a to be cog e tellectually a perce ve , o that full aware e woul o lo ger ee to co template uch fut le propo t o a De carte . The term prophet woul be re u a t f the B bl cal prophet ot peak of th e future a f they o ly poke of Jeru alem h tor cally a geograph cally wha t releva ce woul they have to ay? Aga S r I aac Newto cou ell g, That the b e ef t wh ch may accrue by u er ta g the acre Prophe e a the a ger by eglect g them very great a that the obl gat o to tu y them a great , a may appear by co er g the l ke ca e of the Jew at the com g of Chr t . For the rule whereby they were to k ow the r Me ah were the prophe e of t he ol Te tame t. So too, oe th ame a age apply to ay that; w thout tu y g the prophet , the full pote t al of G o w th the I v ual w th h l fet me may ot be ach eve a accou te accor g to the a va ceme t of the G o of Ma k a a whole, t me. The prophet peak of Jeru alem T me h tor cally yet peak allegor cally of New Jeru alem (w th o le profu ty) a a repl ca or mo el ex t g a ff

                                                                                                                                          

ere t layer or pla e, acro B bl cal T me. Th ca be apprehe e v ually o a p r tual level or u er too term of the elevat o of the co c ou e of Ma k a a whole. The u ual et back to th form of percept o that ma ha ot u er too the e e ce of t me a how the Prophet peak a co te t truth acro t me but t h o ly apprehe e a co c ou e elevate . Ma k co cept of t me urely that of a l eal mea ureme t a thu uch eve t a the Cru a e , u er take by rel g ou fu ame tal t who pla ly perce ve the prophet wor o ly the mu a e a h tor cal e e, are o e of the root cau e of Global tr fe that co t ue through to the pre e t era. Th e e t al problem t ll ex t that the ge et c Jew cla m a take, a la that ot the r by b rth r g ht, wherea the p r tual Jew, ha h b rth r ght a the Prom e La or p r tual peace. Th pote t al pow er keg of fu ame tal m, rel g ou a cultural alleg a ce , ca o ly be efu e whe the co cept of t me u er too a t relate to the Prophet , becau e t the r wor that have create to e re to hol co trol of Jeru alem. It ca o ly be u er too a re olve whe tho e who w h to help f a olut o accept that the Jeru alem wh ch they eek ot the pr ze of a geograph cal Jeru alem. U le rel g o a fu ame tal m era cate th m ay explo e w th er ou co eque ce for Ma k . U t l worl lea er u er ta the fu ame tal co cept that f Go brought o the D a pora to propagate the Law throughout the at o , by catter g the Jew amo g t them; the t wa ot th e r ght of the Br t h to terfere lea g to the Jew ge et c proge y eclar g a p ece of Terra f rma wa ow calle I rael wh ch wa up u t l that t me the la of the Pale t a . Th a complex tuat o w thout re olut o except f the prom e la pe rce ve a hav g bee m u er too by the wave of Jew that retur e the f our Al yah . The Balfour Declarat o by the Br t h fore g ecretary a letter tate : H Maje ty gover me t v ew w th favour the e tabl hme t Pale t e of a a t o al home for the Jew h people, a w ll u e the r be t e eavour to fac l t ate the ach eveme t of th object, t be g clearly u er too that oth g ha ll be o e wh ch may preju ce the c v l a rel g ou r ght of ex t g o -Je w h commu t e Pale t e, or the r ght a pol t cal tatu e joye by Jew a y other cou try." Th clearly ha evolve a ot the ca e to ay or ha t bee ce. I 192 2, the League of Nat o gra te Br ta a ma ate over Pale t e a ever ce th ha bee the root cau e of tr fe the mo er worl . O e po t ve effect of th co te t o the fact that t may be real e ; t the prophet wor a the m u er ta g of them that are at the ce ter of co trover y. The up e of th that t w ll ma ta the prophet cre b l ty a the worl may gra p the r releva ce a Newto u er too . After the var ou pogrom a the h olocau t t t me that all at o real e that the Jeru alem that poke o f by the prophet e t rely ffere t from that wh ch the Jew covet I rael . Eve f th v ew ca ot be u er too or accepte by worl lea er ue to the lack of u er ta g that the mu a e c ty of Jeru alem o lo ger a holy pl ace but t wa a fore ha ow g of New Jeru alem, t w ll eve tually u te the Je w of all the Abraham c fa th a break ow the barr er that have bee create by Rel g o . If o e were to accept the Prophet o ly perta e to a fu ame tal h tor cal v ewpo t, the ge et c Ph l t e a Ca aa te t ll have a cla m pr or to the ge et c Jew . Ju t to make th clear a ot cau e a y further preju ce aga t ge et cal or here tary Jew , they are o way qual f e from be g her tor of the p r tual Prom e La , the qual f cat o of wh ch a here ce to the Law, a every other member of Ma k . W thout w h g to cau e a y furt her oppre o to the a here t of the Jew h rel g o , t mu t be u er too th at the Jew forebear rel qu he the r Go g ve r ght to geograph cal I rael a Jeru alem the f ve hu re year betwee the Retur a the a ve t of Je u through corrupt o a co t u g rebell o to Go law. That ge erat o ab olv e them elve to P late ay g H bloo upo u , a upo our ch l re ; the

                                                                         

       

                                

   

              

temple wa bur t a the mporta ce of Jeru alem a the place where Go ha ec e to make h abo e the Temple ha h fte w th the cha ge from T me to The T me . From that t me forwar Jeru alem mporta ce wa to be of a p r tual ature rather tha geograph cal. The Jeru alem of wh ch the Prophet poke, wa to act a pre-cog t o (for tho e the mo er era) of that wh ch ha tra p re h tor cal t me. If the rea er th k th po t o u ju t or pur ou aga t the Jew ge et cal off pr g, o e o ly ha to v ew by what mecha m the Holocau t came to ef fect. The Go of I rael ha urely o re pect for per o a a Jew ot ef e by tra t o but obe e ce to the Law. Eve f the vocat o by the Jew aga t Je u wa e t rely polem cal (wh ch t coul well have bee ), the tatu he l by ex t g Jew a ot pecul arlycho e by Go ev e ce by the precar ou tate of the r pre e t hab tat o a there ca be l ttle oubt that t e t rety, the r po t o aga t Je u wa o e of rebell o aga t the Law a a re ject o of h me age. If the La of I rael a Jeru alem are alway co ere mu a e term , obv ou ly there ca ever be a olut o . The o ly olut o to th cr of u er ta g that the Jew of mo er ay I rael mu t comprehe the r m take cla m through the real at o of a much g reater cla m to Jew h e . They houl ope the r bor er a l ve peaceably w th the r ge et c a ver ar e the Ph l t e , both hav g a hare gover me t of a commo mu a e la a a E te tate , To ay we mu t aba o compet t o a ecure cooperat o . Th mu t be the ce tral fact all our co erat o of ter at o al affa r ; otherw e we face certa a ter. Pa t th k g a metho ot preve t worl war . Future th k g mu t preve t war . The covery of the bo y of Je u a the real at o of h part the D v e pla by a ew u er ta g a para gm h ft co c ou e acro the Abra ham c fa th , w ll the e be the o ly olut o to the cr of u er ta g. A olut o ca o ly be agree upo whe all part e ; Arab , Chr t a a Je w u er ta the r commo her tage the Law wa t gate by the Go of I ra el. Th ame Go that p re Mohamme a w t e e Surah 4, Ayat 163 Lo! We p re thee (Muhamma ) a We p re Noah a the prophet after h m, a We p re Abraham a I hmael a I aac a Jacob a the tr be , a Je u a Jo b a Jo ah a Aaro a Solomo , a a we mparte u to Dav the P alm We ca ee that there o m terpretat o that the three Abraham c fa th ar e ba e upo a u te her tage but t o ly the ogma of rel g ou co ve t o a percept o that perpetuate v ve e amo g the bel ever of all rel g o . Now w th the eve thou a B bl cal year that ha bee u covere , we ca ee t hat the reflect o of the h tor cal t me per o , we f our elve pre e tly at the per o perta g h tor cal t me to the fall of Jeru alem a the a ve t of the capt v ty a t correlate to the atta me t of p r tual g o . It from the e eve t h tory that prophecy refere ce t elf the tage o f Ma p r tual growth. I the ame way t m rrore the v ual a rec ou t that tory a tage of p r tual growth a therefore th why our Lor cruc f e Egypt Revelat o 11:8 A the r ea bo e (The W t e ) w ll l e the treet of the great c ty wh ch p r tually calle So om a Eg ypt, where al o the r Lor cruc f e . The real purport of th be g that tho e who o ot accept Je u are I v ually re po ble for Cruc fy g h m Sp r tual Egypt; the very people who o ot accept h te t mo y a that of St. M c hael, the two w t e e Revelat o a therefore the r two bo e l e ea w th them. So the teacher of rel g o who have o e e of th arc of B bl cal t me relat e the cr pture a how t perta to the progre towar e l ghte me t, p erpetuate the r cree a pract e a f t were a ea bo y a a S r I aac Newto aga tate , co eque tly, t al o our uty to earch w th all l ge ce to the e Prophe e . A If Go wa o a gry w th the Jew for ot earch g more l ge tly to the Prophe e wh ch he ha g ve them to k ow Chr t by: why houl we th k he w ll excu e u for ot earch g to the Prophe e wh ch he hath g ve u to k ow A t chr t by? For certa ly t mu t be a a gerou a a ea y a error for Chr t a to a here to A t chr t a t wa for the J

                                                                                                                                                  

ew to reject Chr t. A therefore t a much our uty to e eavour to be ab le to k ow h m that we may avo h m, a t wa the r to k ow Chr t that they m ght follow h m. Eve though the e t me per o are eparate, they, by ece ty of progre o co c ou e are co t guou a clu e all that ha tra p re beforeha . T he patter for the ext thou a year w ll be that wh ch tra p re the f r t 4000 year corporate w th what ha tra p re Sp r tually for the la t two thou a . What we have terme h tor calT me y o ymou w th the prophet T me or the f r t 4000 year , a h tory of Go work up to the eath of Je u a the e truct o of the eco Temple, a relate to the temporal pa age of gra ual e l ghte me t of Go people, wh ch effect a fore ha ow g of the bu l g of the p r tual temple wh ch the Gra l Roma ce allegor e a tep upwar to the temple or a 1 Cor th a 3:16 K ow ye ot that ye are the temple of Go , a that the Sp r t of Go welleth you? A aga 2 Cor th a 6 :16 for yeare the temple of the l v g Go ; a Go hath a , I w ll well th em, a walk them; a I w ll be the r Go , a they hall be my people. Co te tat o by the rel g o for Jeru alem a the Temple mou t ea a out mo e a o ly releva t a part of the Jew h h tory. Nowa ay t houl o l y be co ere co text a a co of p r tual growth. U t l compet t o for po e o of the Temple mou t u er too a fut le a the po t o of Jeru alem a a locu o lo ger releva t there w ll be tr fe a th fu ame tal m w ll co t ue. The real releva ce of Je u alem ha h fte to be g part of pote t al for co c ou e . Th m u er ta g t ll pe le by the rel g o co trary to the real purport of the Temple be g exemplary of ex t g w th the v ual. The co f rmat o of th percept o a the relat o h p of the Law ex t g w t h the Temple a t co ect o to the prom e la a a part of a pre-cog t ve co a p r tual la cape, umme up by Jerem ah 7:4 Do ot tru t ecept ve wor a ay, "Th the temple of the LORD, that the temple of the LORD, the temple of the LORD here!" If you really cha ge your way a yo ur act o a eal w th each other ju tly, f you o ot oppre the fore g er, the fatherle or the w ow a o ot he oce t bloo th place, a f you o ot follow other go to your ow harm, the I w ll let you l ve th place, the la I gave your forefather for ever a ever. By a mple proce of tra l terat o the la where the temple ex t a the way o e treat other ter al e . Otherw e f u er too l terally the pro phecy woul ot be true a the geograph cal e e the Temple o lo ger ex t a Jerem ah ay there wa o que t o a to the te of the Temple. Ma y of the probem I rael are cau e by the great prog o t cat o by the prophet regar g Jeru alem. Of cour e f the e profou prophec e are appl e l terall y tho e that o ot u er ta w ll l ve a tate of expectat o of the appe ara ce of the th r Temple. Regar g the phy cal locat o of Jeru alem, the e prophec e are ot go g to be fulf lle . Of cour e they w ll be the New or S p r tual Jeru alem. There ca be o olut o wh le the m gu e rel g o a t he r lea er m u er ta the purport of the e prophec e a quabble over La wh ch the r expectat o w ll ot be fulf lle . I the pa t 2000 year , the T me , relate to p r tual growth ba e upo h tor ca l eve t , o that to ay we have reache the t me, p r tually co c g w th th e e truct o of the Temple by the Babylo a wh ch followe by the capt v t y a covery of the book of the Law. The com g out of Egypt the , p r tuall y relate to the accepta ce a f r t u er ta g that there a Go . Th the followe by a lo g per o of rebell o , aga t co c e ce (or the Law e g rave w th ), u t l the e truct o of the p r tual Jeru alem, for co t ue o -compl a ce. Th the to be followe by the capt v ty, (th be g v e to two three a a half year per o ), wh ch effect the eve year of p r tual obe e ce, wh ch e e t ally a total of o e year of Sabbath ; a re porte by the prophet . Yet Jerem ah, peak g T me, correctly pre ct befor e the eve t of the 70 year Babylo a capt v ty, but the ame e e foretell g of the repet t o of the e eve t a tra p r g Sp r tual evelopme t to be apprehe e by future ge erat o , therefore prov g co clu ve ev e ce of

                                                                                                                                           

a v e a preor a e pla . Th relat o of the Sabbath ot o ly be g the 1000 year per o .e. the eve th ay of a x thou a year per o ; but a eve year per o of p r tual obe e ce after the fall of Jeru alem, aga be g ev e ce Mark 2:27 whe Je u tate ; The Sabbathwa ma e for ma , ot ma for the Sabbath.Although th wa u e a a rebuttal for a accu at o that Je u ee ot f t w th oc al percept o , the Truth of the ay g be g more profo u whe appl e to the eve year per o of pur f cat o a the eve th ay of the eve thou a year per o , e g e a a D v e pla . The role playe by St. M chael who eeme to have a act ve role throughout the Jew h a Chr t a cr pture a I lam c e chatology oe ot expla how o e of the ch ef pr ce , a archa gel become ca o e . Lege make M chael the te acher of Mo e ; o that the I rael te are ebte to the r a vocate for the u preme goo of the Torah. Th ea allu e to M ra h Deutero omy Rabbah x . 6 the tateme t that M chael ecl e to br g Mo e oul to Go o the g rou that he ha bee Mo e teacher. I the Qur a , M chael o e of the Archa gel I lam, me t o e w th J breel (Gabr el) but M chael me t o e o ce o ly, Sura 2:98.Whoever a e emy t o Go , a H a gel a H me e ger , a J breel a M kha l! The , lo! Go (H m elf) a e emy to tho e bel ever . I Su a Sh a e chatology, the Mah (Arab c: E gl h: Gu e O e) the prophe e re eemer of I lam who w ll y o Earth for eve year , before the Day of Ju gme t (yawm al-q yamahor the Da y of Re urrect o ) a , alo g e Je u , w ll br g peace to the worl . It becom e appare t that there a commo expectat o acro the rel g o about M chae l. If M chael the Mah , tak g to co erat o the co ect o w th Jeho a phat of the b bl cal v e pla , h a oc at o w th the u ve l g of Je u tom b a com g of the eve year Sabbath equat g w th the eve year o earth of the Sh a expectat o ; th together w th the fact that M chael Da el com g to help Je u w th Go people, woul appear that the Archa gel po e e om e me ah l ke qual t e for all the Abraham c rel g o . A fu ame tal te et of I lam bel ef the ay of re urrect o , (Q yamah) a a we have explore , th re urrect o to happe p r tually at a po t t me. S ce we have fou that th ew p r tual reawake g at the a ve t of St. M chael at the com g out of Sp r tual Babylo a the u cover g of the to mb; the e g er of the M chael e church etwork who le u to Jo eph tomb, mu t have bee aware of h a ve t B bl cal t me at a appo te t me, .e. at the u ve l g of the tomb. The Templar were thu re po ble for the e cat o of the St. M chael churche a al o ca be accre te to the prol ferat o of ve erat o from be g comma er of the heave ly ho t to that of a a t. O ly e o ugh, the Fre ch Or er of St. M chael wh ch wa e cate to the Archa gel M chael, co veye to every member a gol ba ge w th the mage of the a t ta g o a rock combat w th the erpe t, wh ch wa tra gely co te t w th the elevate ofte rocky po t o of the churche . But the real relat o h p betwee the A rcha gel M chael a the Tomb eem to have bee u er too by Melk but where he get th a oc at o from that wa perpetuate by the Templar . Wa t th ough a appar t o of the Archa gel a Hel a relate or wa t from textual a cr ptural format o fou the tomb t elf at the eath of Arthur a t the Melk who ult mately re po ble for the I ular cult of St. M chae l that ev e t to ay. St. M chael a a gel who appear acro the arc of B bl cal t me at ma y tag e the cr pture a he accou te a play g a role var ou b bl cal tor e w thout be g ame expl c tly. H appeara ce occur w th Abraham, I aac a Jacob clu g ma y other but here exempl f e Jo hua 5:13-15, O ce whe Jo hua wa ear Jer cho, he looke up a aw a ma ta g before h m w th a raw wor h ha . Jo hua we t to h m a a to h m, Are you o e of u , or o e of our a ver ar e ? He repl e , Ne ther; but a comma er of the army of th e Lor I have ow come. A Jo hua fell o h face to the earth a wor h pe , a he a to h m, What o you comma your erva t, my lor ? The comma er of the army of the Lor a to Jo hua, Remove the a al from your feet, for the plac e where you ta holy. A Jo hua o. M chael al o prevale t the Apocrypha a o -ca o cal text uch a

                                                                                                                                              

ta

E och 24:4-10 where E och before the Tree of L fe/Mercy, a M chael expla to h m that he houl ot touch t, for t for tho e who are elect after the ay of Ju geme t a E och 20:5 where t relate that M chael pre e ov er huma v rtue or er to comma at o . Mo t mporta tly, E och 58, t r eveal E och overcome w th terror over a v o he ha a M chael qu ck to terpret for h m ay g The terror o ly for tho e who tur o Yahweh, that the Day of Ju geme t for the elect, a ay of cove a t, wh le for er t a ay of qu t o ; th eluc at g the po t that M chael come at a cr t cal po t t me; wh ch ot o ly co f rm h role the prophet , but al o that h role for the elect at the ay of Ju gme t. Th Jeho haphat extr cabl y l ke to the fall of the Sp r tual Jeru alem a co f rme to be a oc ate w th the worl cha g g reawake g, at the a ve t of the covery of Je u b o y Avalo poke of by Melk . Yet E och 68:20-22, E och tol that M chael hol a ecret oath, o that t he elect hall ot per h by the r k owle ge of t l ke the er . Th k owle ge pla ly that of the Gra at m B bl cal T me, becau e w th th k owle ge o e ha a e e of Co c ou e t me; the pote t al beh the v e pla . M chael the Archa gel who eem to be of m lar ature to Je u a ex t acro B bl cal T me be g refere ce ot h tor cal T me but The T me th pa age Da el, a t relate that But the pr ce of the Per a k g om re te me twe ty-o e ay . The M chael, o e of the ch ef pr ce , came to hel p me, becau e I wa eta e there w th the k g of Per a. Tra lator ot fully u er ta g the e e a the co cept of b bl cal t me, have re ere t a uch mak g o e e whatever, whe t houl have bee tra late a ; But the pr ce of the k g om of Per a w th too me o e a twe ty ay : but, lo, M chael , o e of the ch ef pr ce , came to help me w th tho e that rema e w th the k g of Per a. .e. Babylo the Great me t o e Revelat o the 21 t ce tur y or 21 ay after the a ve t of Je u . M chael ma ta k after the fall of p r tual Jeru alem a the Babylo a cap t v ty to help Je u , the p r tual f ght aga t the K g of Per a. Th wa atte te to Revelat o , ot mea t T me but at the e of the T me , a ot therefore h tor cally but p r tually. A o l terally, M chael w ll com e to help Go people, the Jew , ( ot ge et cal but tho e who have k owle ge of the law a whom t ha bee t lle a the have falle away from obe e ce to t); but who t ll rema that p r tual place m rrore a Babylo . A o t may be u er too that whe the preacher tate that there o ew th g o the Earth, he allu g to the fact that h tory (t me) be g repl ca te ma p r tual growth towar full co c ou e . Whe Solomo the w e t of all me ay : I evote my elf to tu y a to qu re by w om all that o e u er heave . He the lame t : What a heavy bur e Go ha la o me ! I have ee all the th g that tra p re u er the u ; all of them are u fathomable, l ke cha g after the w . Solomo the tr e to fathom what the po t of Go work a tr e to e cr be the work g of t me a t perta to ma percept o . What ha bee w ll be aga , what ha bee o e w ll be o e aga ; there oth g ew u er the u . I there a yth g of wh ch o e ca ay, Look! Th ome th g ew? It wa o e alrea y, from lo g ago; t ex te before our t me. There o remembra ce of the earl er th g wh ch occur later but t w ll be l ke a memor al that the e th g occurre . It tere t g to ote that M chael arr val th ce tury, a the 21 ay have ow exp re (or we are pre e tly the twe ty f r t ay), ce the b rt h of Je u , a Da el peak of h com g to the Jew to e l ghte them of the r future, a p r tually occurr g, a t wa h tor cally, the ext om a t e mp r cal power the Greek uccee the Per a ; the very th g that eva e Newto . Th be g how Da el 10:20 wh ch whe tra late properly rea , the he (Je u ) a , ow you (Da el) k ow why he (M chael) w ll come to help me (Je u ) retur g to battle aga t the Pr ce of Per a a whe he come forth th e pr ce of Greece w ll come; or more properly, the he a to me you w ll u e r ta why he w ll come to them the , to br g back the battle aga t the Pr c e of Per a, a whe he come ( to the worl ) the Pr ce of Greece w ll come. T

                                                                                                             

he them referr g back to Da el reque t or prayer for h people a the he r efere c g the a gel M chael, (the o e who looke l ke a ma 10:18) I tea , t commo ly tra late a u er too , The a he, k owe t thou wh erefore I come u to thee a ow w ll I retur to f ght w th the pr ce of Per a a whe I am go e forth lo the pr ce of Grec a hall come. Th make l ttle e e but the t co t ue o Da el 10:21 However, he (M chael) w ll how thee (Da el) that wh ch ote the cr pture of truth, becau e there o e that hol eth w th me (Je u ) the e th g but M chael your pr ce. We al o ee that the fly g croll me t o e by Zechar ah 5:2 a to mea ure 20 cub t by 10. The croll me t o e ju t after the expla at o of the two w t e e Zechar ah a al o appear the prophecy of the cur e to be hel the ha of M chael the Archa gel. The 20 cub t by 10, of the croll a the 21 ay that M chael wa w th too before he coul help, co f rmat o of the appeara ce of the croll at the e of the T me w th M chael. Th almo t certa ly a re fere ce to the per o a we are eal g w th prophecy a t me a we ca be fa rly ure the prophet ot cat g the ze of a croll. I the mea g of t h 2010 a oppo e to 2012 whe the croll reveale tak g to accou t the vagar e of the Gregor a cale ar. A we have e tabl he the e of the per o calle the T me the pre e t a t h correlate w th the fall of Sp r tual Jeru alem co ju ct o w th M chael appeara ce aga t the k g of Per a. Th woul appear to be a mea ure of t m e that co c e w th the 21 ay or the 21 t ce tury wh ch Da el ay that St. M chael com g forth to help the elect a a t o a croll, by t me o , foretell of t arr val t me. Th v ral or Fly g Scroll w ll mo t l kely appear a a ter et global phe ome o a there eem to be o other t erpretat o for th phe ome a. So here we have the co f rmat o that M chael refere ce a com g at the e of The T me ( p r tual t me) the beg g of the 21 t ay after the 2000 year of the T me . Here the co f rmat o that we ee for M chael; becau e a a ma who ot appear a a per o age H tor cal t me, he l ke extr ca bly to the cha ge from the T me to Half t me a prophe e by Da el. M chael appea r g metaphor cally o ly h tor cal T me (by the ame t mel e the T me ) a com g ju t after the Capt v ty,(yet h tor cally he ot) becau e he poke of a the bra ch, a a m l tu e for Jo hua the Ch ef pr e t who ex te h tor cal t me a we have ee L te , O h gh pr e t Jo hua a your a oc at e eate before you, who are me ymbol c of th g to come: I am go g to br g my erva t, the Bra ch. The co f rmat o of M chael a o e of the w t e e who to come the twe ty f r t ce tury who al o help Je u w th the bu l g o f the p r tual Temple a who hare th re po b l ty ee Zechar ah 6 :13. Eve he hall bu l the temple of the LORD a he hall bear the glory a hall t a rule upo h thro e a he hall be a pr e t upo h thro e a t he cou el of peace hall be betwee them both. Theboth of them be g referre to a re Je u a the Archa gel work g together a the two w t e e for three thou a f ve hu re year a covere earl er. Now, a the com g out of Egypt a p r tual tage l ke by t me, a the tag e a v ual l fe whe M raculou ly there a he ghte e level of co c ou e to bel ef ot cau e by w ll or age or a y other exter or force, but purely b y Grace or the power of the Holy Sp r t; o too t for the Fall of Sp r tual Jeru alem; ot brought o by exter or c rcum ta ce but by the w ll of Go the t me appo te . Zechar ah 14:7 But t hall be o e ay wh ch hall be k ow to the LORD, ot ay , or ght: but t hall come to pa , that at eve g t me t hall be l ght. A the para gm h ft co c ou e occur , (ju t a t after Je u ), the Prophet wor w ll be u er too a be g releva t the mo er era a the r eleva ce of the r wor w ll be apprehe e a the e exper e ce are cog t vely comprehe e . We the f the f al co f rmat o that, the De truct o of Jeru alem a eve t that occur a I v ual o h gra ual- Graal- tep by egree towar G o a th eve t that wh ch forewar e by the Prophet from ffere t per pect ve a w ll take place o e ay to tho e who are to become co f rme

                                                                                                   

Jew . Th may eem a l ttle co tr ve to the cept c but ca o ly be real e a a truth by a alyt cal cro -refere c g of the prophet wor wh ch too le gthy for the pre e t e qu ry. Tho e who retur from Babylo are ak to atta g the Gra l. The fall of Jeru alem g al a po t T me for a v ual a the tart of the 7 year p r t ual capt v ty a t the 70 year h tor cal capt v ty for the Jew a Da el 9:24, Seve ty week are ecree upo thy people a upo thy holy c ty, to f h tra gre o , a to make a e of , a to make reco c l at o for qu ty, a to br g everla t g r ghteou e , a to eal up v o a pro phecy, a to a o t the mo t holy. The prophet here mak g h refere ce pla a allu g to p r tual elevat o . Th peak g of a v ual p r tua l ce ter a Jeru alem a the holy c ty w th . It co f rm g that a the Cap t v ty wrought obe e ce to the law after the eve ty year w th the e u g rea l zat o that all the prophet ha poke the truth a o too t to occur ag a the v ual. The co f rmat o or proof of wh ch to the Jew wa by wha t ha tra p re the r capt v ty a thu the prophet wor be g val ate a th ame exper e ce ow to be apprehe e v ually. Really the outcome of the exper e ce for the v ual the ame a t wa fo r the Jew of the Capt v ty a here the val at o of the H tor cal value o f the per o of H tor cal t me, that t act a pre-cog t o the v ual. It al o houl val ate to the cept c, the rea o for the work of Go app ear g a co ce trate upo o e tr be alo e o that h Cur ou Work m ght be e ta bl he co c ou e that all me m ght u er ta . The ma tumbl g block to the cept c why the Go of o e mall tr be a the recor of h terac t o o e pec f c locat o , houl a y way be releva t to the worl a a w hole. I there a y other way of recor g th work that tarte x thou a ye ar ago that t m ght be u er too by every v ual e pec ally f the cog t ve proce part of the D v e revelat o ? The obv ou a wer woul be to app rec ate, how far a w e th B bl cal recor ha ow affecte early half of t he populat o of the worl . We houl be rea ure of the co cept of B bl cal T me a that we are ot be g elu e , becau e t aga ee the ext ver e that follow , K ow therefore a cer , that from the go g forth of the comma me t to re tore a rebu l Jeru alem u to the a o te o e, the pr ce, hall be eve week a at the ouble (tw ce) of three core week , t hall be bu lt aga , w th broa place be g cut, the t me of trouble. Mo t tra lat o have th a S xty two week but the e e ce of the prophecy pell g out the eve week a we k ow be g y o ymou w th the capt v ty a al o co f rm g th per o p r tual t me a the oubl g of that t me H tor cal T me a occurr g at x thou a year B bl cal t me. Th ay g that the a o te o e com g at the t me that equ vale t to the whe the eve ty year capt v ty occurre a followe by t equ vale t wh ch the re torat o of the p r tual Jew to Sp r tual Jeru alem a t at th t me tha t t cate that the Archa gel w ll come. After e ur g the eve year o f Sp r tual capt v ty ( pl t by three a a half the three a a half) the Jeru alem of the ter al e Co c ou la cape w ll be ope e up a oppo te to r e tra e or co f e (u h b te , ot oppre e ). E e t ally the whole exper e ce that happe e to the Jew H tor cal t me ow u ergo e o a v ual ba by p r tual Jew a the e are Troublou t me . Th all take place at the tage whe co c ou e ha reache that per o h tor cal t me whe th e capt v ty took place a th t me therefore ouble .e a occurr g ow co c ou e (repl cate ) a th happe at the year 6,000( xty week ) of B bl cal t me. We are tol to cer th p r tual eve t whe 6,000 year ha occurre tw ce, o e a accou te p r tual t me recko e by M chael help g t he Elect the Me o-per a era co c g w th the pa age of 6,000 year of B bl cal t me to the pre e t era. The e are alterable prophec e that eve tually w ll be u er too a the ext thou a year u fol . Here, every ma be g war e to cer for h m elf th at the e truct o of p r tual Jeru alem w ll come, that the e w ll be t me of trouble for the oul a each Jew (from a y at o or ol rel g o ) w ll have t

                                                                                                                                

o e ure the eve week a the Jew eve ty year capt v ty a th w l l happe at the x thou a th year per o of B bl cal t me whe H tor cal t me ha bee repl cate the T me .e. what happe e h tory ha ow ouble , caught up w th t elf or y chro e to that po t the T me whe the capt v ty took place. Th w ll fact be the val at o (co c ou ly u er too ) that the prophet wor are ba e ot o ly H tory but have the r val at o c o c ou e . However, ju t to be clear, the po t at wh ch H tor cal t me fully repl cate a the f r t 4,000 year 2300.AD. So we ee that eve the Half T me we are t ll m rror g to complet o the la t part of h tor cal t me. What happe e the f r t three a a half thou a year of the H tor cal per o of T me ha bee brought to y chro at o w th p r tual t me to correlate w th the capt v ty, .e. the T me to the e truct o of Jeru alem becau e a we have hea r , owhere el e w ll t happe l ke t happe to Jeru alem becau e Da el 9:1 2 we are tol that Go w ll br g upo u a great ev l, for u er the whole of he ave , t hath ot bee o e a t hath bee o e upo Jeru alem. F ally before leav g what a mme e ubject, wh ch we have ju t br efly k rte over, let u look at Da el other v o of the bea t Chapter 7, wh ch Newto wa o capt vate . Da el aw. 3 Four great bea t , each ffere t fr om the other , came up out of the ea. 4The f r t wa l ke a l o , a t ha the w g of a eagle. I watche u t l t w g were tor off a t wa l fte fr om the grou o that t too o two feet l ke a ma , a the heart of a ma wa g ve to t. Th the per o the p r tual e e of the whole of h tor cal T me .e. t he f r t 4000 year but th al o h tory whe Da el wrote the prophecy the Babylo a per o a typ f e by the L o w th two w g of Egypt a Babylo a ma p r tual evelopme t up to that po t. What make Ma ffer fr om the A mal the Sp r t that ha bee evelope w th h m by Go v e ha a the Jew ca o ly be cla f e a a Jew ( prophet cal u er ta g) ba e upo two Sp r tual occurre ce ; The com g out of Egypt a a Retur from Ba bylo . The e are the two feet wh ch co t tute Ma .e. p r tual ma . It w t h the e two eve t that the heart become e grave , where bel ef a k owle ge of the v e are e tabl he . 5A there before me wa a eco bea t, wh ch lo oke l ke a bear. It wa ra e up o o e of t e , a t ha three r b t mouth betwee t teeth. It wa tol , Get up a eat your f ll of fle h! Th per o H tor cal T me the Me o-Per a per o wh ch follow the Baby lo a per o h tor cally but the T me wh ch a we have covere (the 2000 y ear per o that follow h tor cal t me), th bea t g f e the per o wh ch over the la t 2000 year , rel g o ha ull f e the three Abraham c rel g o a l ke e to a bear, t ha co ume the a here t that have pract e th ea a l fele r tual e tellectual m le tea of what houl be a ver y much al ve a l ve by real ty. Rel g o ha formal e a l turg e what ho ul real ty be a l v g e t ty, re er g t mu a e a l fele a o e e . The three bo e g fy the Jew h, Chr t a a Mu l m Rel g o a ea a l fele . Th per o l ke the bear, ha co ume ma y oul for they have o t fu e w th the p r t g v g the allu o of o ly ra g up o e e .e. the oul a ot the p r t, yet t the per o of the T me where the a t houl be create , but for the mo t part rel g o ha e e l fe through ea p ract ce . All ot egat ve though regar g rel g o a t ha to have bee p art of the v e pla , otherw e the prophet wor woul ot have reache th e ra. The bear wa al o g ve leave to eat t f ll of fle h. 6After that, I looke , a there before me wa a other bea t, o e that looke l k e a leopar . A o t back t ha four w g l ke tho e of a b r . Th bea t ha four hea , a t wa g ve author ty to rule. Th Leopar repre e t the rap prea of the Greek emp re cover g the four cor er of the k ow worl c rca 320B.C. Th wa 200 year after Zerubbabel a Jo hua the H gh Pr e t retur e from Babylo a ha comme ce the fou at o of the Seco Temple. Alexa er ha the om o of the whole k ow worl a th wa g ve of Go , a acco r g to h w ll, for to who el e ca t be a cr be , that w th th rty thou a me , Alexa er houl beat a army of x hu re thou a or more a ub ue

            

                                                                                                                                                   

                                                                                                                                               

o ma y k g om a at o the pace of ju t a few year . The four hea of the bea t g fy the four k g om to wh ch the Grec a emp re wa v e af ter Alexa er eath a the four k g om of the D a och or " ucce or " to wh ch the Mace o a emp re wa v e at the eath of Alexa er. The Leopar g f e the term gl g of the race by t pot a al o equ table w th the k g of Greece who come after M chael ha come forth a we aw earl er a correct tra lat o of Da el 10:20. I effect, th br ef per o 333 year lo g from the pre e t era a th the per o that the leopar repre e t the beg g of the 1000 year per o that k ow a Half of the T me or Half T me . I h tor cal t me t co c e w th the era before the Roma era. Th the per o of the k g of Greece, the f r t part of the eve th a f al ay of the eve thou a year week. It o e th r of the o e thou a year per o calle Half of T me , leav g a rema e r of 666 year . It co c e w th ju t after M -week of B bl cal T me that m arke at 500BC. 7After that, my v o at ght I looke , a there before me wa a fourth bea tterr fy g a fr ghte g a very powerful. It ha large ro teeth; t cru h e a evoure t v ct m a trample u erfoot whatever wa left. It wa f fere t from all the former bea t , a t ha te hor . Mo t comme tator bel e ve th fourth bea t the Roma church a the boa tful per o the Pope tha t ha a mouth peak g great th g , full of boa t g that prete to u l m te jur ct o , profe g fall b l ty, prom g to ab olve from all a threate g to e to everla t g e truct o all k g , k g om , a v u al , who woul are to pute h power a author ty. The Pope certa ly look l ke a ca ate but he o ffere t from the other rel g o , but the bea t wa ver e from all the bea t that were before t. Da el oe ot pec fy pa rt cularly what re pect t wa ffere t, for he oe ot attempt to g ve t appeara ce. It wa ot a l o , a bear, or a leopar , but he oe ot ay prec ely what t wa . The e were k g om or emp re wh ch ex te before the a ve t of Je u a the Roma era. Wherea the other k g om co t of o ly o e mate r al, th fourth bea t co t of two, ro a clay(that wh ch corrupt m x e w th that wh ch ha bee moul e ) o wh ch much tre la , Da 2:41-43. I Da el 2:39 he tell the k g After you, a other k g om w ll r e, fer or to your . Next, a th r k g om, o e of bro ze, w ll rule over the whole earth. 40 F ally, there w ll be a fourth k g om, tro g a ro for ro break a ma he everyth ga a ro break th g to p ece , o t w ll cru h a break all t he other . The fourth bea t the co c ou e of Ma that t ll ha o k owle ge of Go . It ha bee ma e from the earth a l ke clay, ha bee moul e by v e ter ve t o , but the w ll of ma a tro g a ro a ea ly corro e . Some me th era w ll t ll ot accept that they l ve w th a v e pla . The ro teeth are y o ymou w th the ro leg of the tatue a fee o hame a corr upt e a the ame m x al o re terate the tatue feet be g partly of ro a partly of bake clay. The elect w ll be tho e who uly bel eve w th th he ghte e co c ou e . At pre e t we are e ter g the per o of the th r bea t, t th per o t hat M chael come forth to u te the three Abraham c rel g o to o e hor wh ch aga w ll be formal e a corrupte but here term of emp re per o b e g repl cate co c ou e t the comme ceme t of the Greek per o . At 2333AD, H tor cal t me w ll be y chro e w th the T me of the la t two thou a year plu 333 year of the f al ay a th a co t uum of progre o co c ou e a a reflect o of the pa t. Th the t me of the appeara ce of the fourth bea t, wh ch ver e from all the other that t co tructe from, or a reflect o of, the two prev ou t me per o but al o clu g the f r t 333 year of t ow per o wh ch a th r of the la t thou a year per o . Th relat ve to a cat ve of the t me of the ou g of the a gel Revelat o 8:6 where the f al eve hu re year are accou te w th e ach m g a th r of the r ow t me. The o e hor be g forme or replac g the other three that came before t, y o ymou w th a formal e or tellectual e ew co c ou e that replace

the three ol rel g o that ha become corrupte ce M chael came w th h me age ju t a the church corrupte the me age of Je u . The te hor cate the evolut o of rel g o a the w ll of ma that ha co tr ve them a a o ther e e co curr g w th the te toe upo wh ch the e f ce of ma co c ou e ta co t tute by the emp re . 8Wh le I wa th k g about the hor , there before me wa a other hor , a l ttle o e, wh ch came up amo g them; a three of the f r t hor were uproote befor e t. Th hor ha eye l ke the eye of a ma a a mouth that poke boa tfull y. Th tere t g that t pre ct the u ual m u er ta g of rel g o after the three have bee u te a th probably per o f e a be g the a t chr t. It the co t ue o , 11 The I co t ue to watch becau e of the b oa tful wor the hor wa peak g. I kept look g u t l the bea t wa la a t bo y e troye a throw to the blaz g f re. 12 The other bea t ha b ee tr ppe of the r author ty, but were allowe to l ve for a per o of t me. 13I my v o at ght I looke , a there before me wa o e l ke a o of ma , com g w th the clou of heave . He approache the A c e t of Day a wa le to h pre e ce. 14He wa g ve author ty, glory a overe g power; all peop le , at o a me of every la guage wor h pe h m. H om o a everla t g om o that w ll ot pa away, a h k g om o e that w ll ever be e troye . 15I, Da el, wa trouble p r t, a the v o that pa e through my m turbe me. 16 I approache o e of tho e ta g there a a ke h m the true mea g of all th . So he tol me a gave me the terpretat o of the e th g : 17The four great bea t are four k g om that w ll r e from the earth.The la t k g om be g the l a t 666 year , 18 But the a t of the Mo t H gh w ll rece ve the k g om a w ll po e t foreverye , for ever a ever. 19The I wa te to k ow the true mea g of the fourth bea t, wh ch wa ffere t from all the other a mo t terr fy g, w th t ro teeth a bro ze claw . The bro ze claw wa ot me t o e earl er, but ce the bro ze era of Greece (a part of the earl er tatue of ma ), part of the o e thou a year , t corporate to the forth bea t. The f r t bea t wa the Egypt a a Babylo a per o . The eco bea t wa the Me o-Per a both of the e hav g the r refle ct o p r tual growth ur g the T me .e. the la t 2000 year . However the t h r bea t repre e tat ve of the hort l ve Greek worl om o a occur the ame half t me a the forth bea t. the bea t that cru he a evoure t v ct m a trample u erfoot whatever wa left. 20 I al o wa te to k ow abou t the te hor o t hea a about the other hor that came up, before wh ch three of them fellthe hor that looke more mpo g tha the other a that ha eye a a mouth that poke boa tfully. 21 A I watche , th hor wa wag g w ar aga t the a t a efeat g them, 22 u t l the A c e t of Day came a pro ou ce ju gme t favor of the a t of the Mo t H gh, a the t me came w he they po e e the k g om. The t me of the a t po e o of the K g om comme ce 666 year before the e of B bl cal t me. Tho e who o ot t ll bel eve, eve be g part of the he ghte e co c ou e of ma k , w ll ot her t the prom e of eter al l fe but t v ual cho ce w th th framework that fate or pre-or ate by T me that v e the a t, the Jew or the h eep from the ev l, the rebell ou a the goat. 23He gave me th expla at o : The fourth bea t a fourth k g om that w ll appe ar o earth. It w ll be ffere t from all the other k g om a w ll evour th e whole earth, trampl g t ow a cru h g t. 24 The te hor are te k g who w ll come from th k g om. After them a other k g w ll ar e, ffere t from the earl er o e ; he w ll ub ue three k g . 25 He w ll peak aga t the Mo t H gh a oppre h a t a try to cha ge the et t me a the law . T he a t w ll be ha e over to h m for a t me, t me a half a t me. The te hor are part of the fourth bea t a t w ll ex t the half of T me ; t ver e from the re t, that t ot co tructe or oe t wholly m rror h tor cal T me, but t mo tly m rror g the T me a the fourth bea t equ vale t to the Roma emp re, the Greek per o of 333 be g the ame t me per o of half t me a the 666, wh ch what co t tute the fourth bea t. So th

                                                                                                                                     

 

 

e fourth bea t effect, m rror g part of the T me f o e followe l early that wh ch tra p re h tor cal T me a t progre e to the T me a the Roma Emp re a the progre o co t uum. It th that ffere t a te t from the other three bea t that tho e f r t three rectly m rror h tor cal t me a o other a m rror for the mo t part of the T me from wh ch t er ve . So very much o , t u l ke the other whe t come to fru t o that t th r ge erat o al a compr e of much that bu lt co c ou e the T me . A b t compl cate but th the co volute proce by wh ch ma brought to G o . I the o e thou a year that rema , o ce the 333 year have pa e , the fourt h bea t w ll come a th ub ue the f r t bea t (the Egypt a Babylo per o from h tor cal t me); the eco bea t (the Me o Per a from the T me ) a th e th r bea t (the Greek from half t me ). The e wh ch are the co truct or make up of ma co c ou e , wh ch ha bee bu lt up , T me ,the t me a half t me, w ll be ow overpowere becom g part of the ew elevate co c ou e of M a k . 26 But the court w ll t, a h power w ll be take away a completely e tr oye forever. 27 The the overe g ty, power a great e of the k g om u er the whole heave w ll be ha e over to the a t , the people of the Mo t H gh . H k g om w ll be a everla t g k g om, a all ruler w ll wor h p a ob ey h m. Chapter 18 The co eque ce of the u ve l g of H tory What, the outcome of uch a ve t gat o a how are we to be be ef te , o w that we are to be ma e cog za t that ma k part of a D v e pla ? The a wer to wh ch much a every waya St. Paul a were to the que t o of the Mer t of be g a Jew. Much every way: ch efly, becau e that u to them were comm tte the oracle of Go . A we have ee , a Jew ca o ly be u er too the o -Rel g ou e e a o e p r tually to have come out of Egypt a al o to have ubm tte after the fall of the Sp r tual Jeru alem to certa k owle ge of the e x te ce of Go . Th the true ef t o of a p r tual Jew. A ev e t to ay, rel g o a a whole ha carr e out o e fu ct o that ca b e accou te a po t ve for the mo er era that, w thout rel g ou bo e , we woul ever have ha th a c e t k owle ge pa e ow through the ge erat o . Eve though corrupte part, there woul be o co ceptual tart g po t or refere ce for a ba for G o . All rel g o are equally fut le the mo er era becau e Go Law ha permeate acro the worl by mea of co c e ce a t ho e Law wh ch t obey , have permeate the ma y rel g o w th cultural a t o . U le the Gra ual tep up to the Temple are u er too a ma her tage a pote t al (a there are o hortcut ), the worl all t mater al m w ll go o k ll g a trava l g va . Drug are the ub t tute for the a e the r earch for the D v e, refu g bel ef a co fou e the r ow ubtlety. We houl u er ta that all peopl e are programme to que t for u er ta g, but they hort c rcu t them elve b y the r ow w ll aga t what the work of Go ha e grave upo them, a theref ore lo g the battle aga t them elve . How may we be certa that Go ha left h me age to be u er too the cr pture that follow o e tr be that ema ate from Ju ah? The f r t th g to look a t, how ma y people have the e cr pture affecte a how t, (apart from cultural ffere ce a v ual at o e em c corrupt o of the Law), that we have a U te Nat o e tabl hme t wh ch each ca cr t c ze the other o a here ce to what a commo u er ta g of r ght a wro g, yet r ve by per pect ve. If t were ot for fu ame tal m w th the U te Nat o , the problem of I ra el coul be egot ate to a peaceful ettleme t. The ffere t at o have vary g prope t e to rat o al ze what are e e t ally, a co e of eth c wh ch are u er too every cou try. Th rat o al at o the cau e of agreeme t, but whe all at o u er ta that Ma evelopme t w th a D v e pla , t he worl v ew w ll be le v ve. The Law g ve to all tho e who came out of Egypt the very be chmark a be rock by wh ch all the at o ju ge a cr t

                                                                             

                            

         

         



que each other a act a a te t mo y to mea ure how much they tray from a her e ce to a e grave co c e ce. The corrupt o that occurre culturally by the v ual at o rat o al at o of the Law, ha torte what wa ately m pr te a co c e ce. Eve tho e who have ever hear of the Go of the Jew , by the work of Go f el g b l ty a her tor by a here ce to what el bly e grave o the hea rt of every ma a for th a et Ma k a a whole ebte to the Jew h D a pora. Eve f there o cog t o of the allegor zat o of the D v e pla wh ch wr tte the B ble, the com g out of allegor cal Egypt to bel ef accou te a the f r t tep to the e l ghte me t of the v ual whether th e v ual cog a t of th , or ot. Th , a we have tr e to eluc ate the e page , a form of template, create by Ma h tory ce the terve t o of what we call Go , a ca be ee the very facet of the repl cat o of our pa t a we evolve p r tually, ot o ly through Ab olute t me, (that wh ch gover the law of phy c wh ch are mmutable, the very mecha c of the u ve r e); ot o ly through L eal t me (that wh ch we ca gra p uch a age a thro ugh wh ch we mea ure t me, lea g to u er ta g evolut o a relat ve geolo g cal per o ), but al o B bl cal T me (that by wh ch we m ght u er ta the t ory of Ma k , by locat g our elve w th a framework that otherw e too v a t to comprehe , by mea of or e tat o ). W thout the tell g ble co cept of the Seve thou a Year , ma ha o way to or e tate h m elf u t l full g o ach eve , th be g the very rea o for a t me frame that ot o ly ca be refere ce but u er too term of pre-cog t o . The a m of the tory that we have bee pre e te by Go the cr pture ha bee the tory of Ma k ce Go terve t o to ra e co c ou e by h p r t a h tory ha become our h tory. I hmael a E om have become al legor e part of that tory form g part of our h tory a they al o were of the Abraham c tree but ow have become y o ymou w th the Cho ce mecha m w th a fate rect ve or bluepr t for the be ef t of Ma k . For the mo er ma , there o ly o e qual f cat o , the o ly qual f cat o o -bel ef. Bel ef what every major rel g o profe e to teach, yet they h ave become ea , almo t becom g culpable of m rect o through over tellect ual at o of what e e t ally a l fe exper e ce for the l v g. Bel ef to be l ve by tho e ble e w th th p r t before t ea e e . To g ve but o e example of bel ef a a here ce to the law a e ther be g ea or al ve t worth look g at the at o . Some at o w th the h ghe t umber of Bel ever per cap ta are recog ably the mo t corrupt of all the Nat o , yet other at o w th a ecular culture a w thout a prope ty to rel g ou pract ce have o met me a h gh a here ce to the Law. Th the co u rum of Bel ef, but what o people bel eve a how t overtly gauge . Rel g o eem to be the Metaphor cal bea t, the Drago that ee to be laye o that me m ght l ve through the Law rather that lav h obe e ce to t; t o obey or ubm t to what ha bee cr be o tho e at o or v ual who obey the law. Go o re pecter of per o or at o wh ch pla ly ee th rough the pl ght of the Jew through the m lle a a the tarv g at o wh c h ex t acro the globe. The o ly mer tor ou po e o of Ma the p r tua l part of h m that fu e w th the oul at the a ve t of bel ef a th w ll l v e a alway be pr ze by Go . The cycle of oul retur g the ma of bo e that cover the globe trava l g a que t g towar the temple w th the Holy c ty, w th a t me frame of eve thou a year a accor g to a v e pla , the o ly way or path that reveale to Ma k a we are ately progra mme , yet g ve cho ce. Bel ef, the obe e ce, followe by e l ghte me t or co trar ly o -bel ef the e pa r followe by eath. It therefore expo e a m a e pla that tho e at o wh ch w t e the mo t turmo l are tho e furthe t f rom the law. A commo v ew of the athe t , why f Go om pote t, oe he allow uch car age? The a wer ca o ly be v ewe a Ma ab l ty to e troy h m elf by o -bel ef a a at o here t, o -a here ce to the law through corrupt o , becom g part of t ow elf- e truct o . F ally, a the worl or er ta to ay, t ot a tra ge co c e ce that the mo t probable cau e for the ext global war

                                                                                                                      

rel g o ? We are a better po t o to u er ta the lemma of rel g ou ffere ce f we ca u er ta the real ty of our pre-programm g wh ch e v e t the cr pture of the Jew . However, t the Jew who l ve I rael who eem to be the mo t l kely cau e of the ext rel g ou war. Th ot mply g that t the curre t ge erat o o g but rather the m u er ta g of the prophet by the r forebear who flocke to be ear Jeru alem bel ev g that t wa t ll the holy place of wh ch the prophet poke. Equally the Pale t a tolera ce of the r pre e ce ha e xacerbate the problem over the year to arr ve at the pre e t mpa e. Th tuat o ha bee flame by the rel g ou compete t , that prete to the Lev t cal her ta ce from ma y at o . The co te t o purre o by the u b-co c ou k owle ge that the rel g ou lea er from ma y at o have o her ta ce the p r tual Prom e La . The pr e t the Lev te , a all the tr b e of Lev , hall have o part or her ta ce w th I rael, Therefore hall they have o her ta ce amo g the r brethre . The o ly olut o tegrat o through ew u er ta g, Pale t a w th tho e who ow l ve I rael, har g the r port o of the Earth. If the Jew I rael ha k owle ge of the real Jeru alem that houl be the r her ta ce a po te t al, they woul hare the la a l ve harmo y a pote t al co- her to r of a much Hol er Prom e La . The v e pla greater tha bu l g the th r temple o the ame out ate p ece of earth that ha ow lo t t t al g f ca ce. Jeru alem ha bee fought over for ge erat o through rel g ou g ora ce, beca u e o ce h tory t hou e the Ark of the Cove a t t Temple. The Temple o lo ger there, but Jeru alem ha become the bluepr t for the p r tual la . The Prom e La that the th r temple w ll occupy the her ta ce of eve ry ma le to G o by a here ce to the Law through the certa k owle ge of Go , a co c ou e come to fru t o over the ext thou a year . It woul be of o urpr e that the book of the Law a the Ark of the Cove a t have bee epo te the tomb by the Templar wh ch rema there alo g w th th e bo y of Je u a Jo eph of Ar mathea. It may be the u ve l g of th tomb a Melk atte t or the w t e of th eve t o a Global cale pre ct g evot o at the hr e that w ll br g a ew u er ta g a po bly peace to th e Nat o . Chapter 19 Trac g the Celt c cult of St. M chael. The mo er tatu of the I la , that ha playe uch a large part our ve t gat o , that t pre e tly ha a hotel o t ow e by a couple who have refu e a y meet g w th the author. The author well aware of the po t o of the tomb e tra ce g ve by Melk prec e rect o , but after everal cor al requ e t a ema l reque t g a meet g to cu the ev e ce pre e te w th th e e page , a ly the ow er , have ot ee f t to co er hear g what m ght be u covere . However, u t l they allow th covery to take place, the worl w ll rema u forme a to what l e w th the la . Now we are acqua te w th what the la co ta a the co te t future role the elevat o of co c ou e , t eem certa the tomb w ll be expo e ev e tually. For the pre e t the ow er have tate that they have o tere t t h book or what t u cover . If Melk pre ct o correct that Whe h tomb covere , t w ll be ee whole a u touche a w ll be ope to the whole worl , t m ght prove at that t me to be a matter that houl have bee co er e . It hope however, that progre allowe to take place, to u cover the e rel c for the goo of Ma k . It appear that whe the pre e t ow er f r t bought Burgh I la , they attempte to ba h walker prome a g to the umm t of the I la . Appare tly local react o fought aga t uch a ba a hol ayma ker a h ker were allowe back o the la , albe t w th l m te acce . Th may be the cau e for the r m ve att tu e, but the author tr e three t m e to make co tact w th the ow er of the la per o ally a through h age t, but u fortu ately, there ha bee o co-operat o up to the t me of wr t g. Thu the tuat o rema , but ca the k owle ge of what l e w th th la be trace back to a rel g ou hou e that wa f r t e tabl he lo g ago Br

                                                                                                              

 

ta a wa k ow before the Norma co que t a a St. M chael e tabl hme t a referre to a St. M chael by the Sea. Burgh I la ha ma y ame a we have u covere the e page , but eem to ha ve bee l ke to the mo k of Mo t-Sa t-M chel by a early charter. Th Chart er tr e to e tabl h ow er h p of th la from a very early ate, but l ke the ma y tra ge tw t of fate that have occurre th book regar g th la Devo , omehow the otor ety of the tomb w th th la wa co fu e w th St. M chael mou t Cor wall. It appear that our tory co cer g Melk oe ot top here a trace of h flue ce are left upo Mo t-Sa t-M chel after he ha bur e Arthur. It appear , f we follow the ot , he ecure the tomb at Burgh I la a et off to Fra ce. The ev e ce te to cate that a mall herm tage of ome ort ex te o Burgh I la whe he eparte a rema e there a a e t el to watch over t h Sacre I le a t co te t . The echoe to ay, t ll per t g the rumo ur that a mo a t c bu l g o ce ex te at Burgh I la . We al o mu t ot forge t that, before Melk left for Fra ce he mu t have wr tte the book co ta g h puzzle, otherw e t woul ot have bee exta t Br ta at the t me of Joh of Gla to bury. Melk puzzle ot come back from Fra ce a part of the rom a ce mater al but woul eem to be the rea o for perpetrat g the hoax to f Arthur at Gla to bury a we have covere . It houl be co ere al o, that Mel k , whe g v g u rect o to the e tra ce of the tomb ha gu e u h gh up Ict ear to where o e pray a th truct o wa g ve at lea t x hu re year before the Templar ma age to bu l the r chapel. If Melk ha left Br ta arou the eath of Arthur hav g wr tte h la t bo ok that co ta e h r le t woul expla why o pec f c Gra l mater al wa c rculat g Br ta exept the mu a e Arthur a accou t . What f Melk ha fact wr tte h Gra l book Fra ce a the ource of Hel a mater al, w ho recou t the appar t o of a a gel occurr g to a herm t Br ta , rather occurre to a Br t h Herm t Fra ce. It oe eem more probable that a Fre ch ource peak g of a Br t h Herm t co ecte w th the Gra l more l kely to hear of the accou t of a appar t o that tra p re Fra ce. Th become mor e probable whe Hel a ource g ve the outcome of the appar t o a the expla at o of the occurre ce of the accou t co cer g the Graal a th Graal ema ate from Fra ce. The Graal wa a object co cer g Je u , the matter of wh ch tr a p re Br ta . Melk k ow to be Br t h re po ble for the Mat re e Bretag e more tha a y other po ble ource hav g left u the puzzle Br ta . But here t get tere t g that f we exam e the ev e ce, t oe eem that the appar t o of pre umably the Archa gel M chael to Melk the real ource for the ame of Mo t-Sa t-M chel. The cept c who ub ou of a gel c a ppar t o houl remember that t the o ly expla at o offere a to the tra fer of the h e k owle ge or occult format o that the purport of the G raal. Th o ly co te te f we a ume Melk fou ma u cr pt ev e ce th e tomb a a ume Melk woul have latterly ee the Gra l Ark, covere the format o about Jo eph Jour ey a the occult k owle ge wh ch wa the e e ce of the Graal that ha or g ate Jeru alem. D Melk offer uch a appar t o by way of expla at o of h ource? Let u a ume that ue to Saxo pre ure Melk took the ame route a cou tle m gr before h m to Fra ce a ha la e ear or o the I la of Mo t-Sa t-M c hel. Perhap the m lar ty of I la prompte the or g al am g of the I la that he ha ju t left a t wa ow to be be towe upo the Norma mou t. We c a ever k ow f a appar t o of a A gel occurre to Melk or mply th wa po te a a expla at o for the appeara ce of the mo t extraor ary accou t of how Melk ha become aware of truth that coul ot be muttere overtly. The accou t gave w t e co cer g two of the mo t acre per o age rece t h tory a l ke the prophet B bl cal l terature, the profu ty of the tory w a beaut ful but ot fully u er too a he ce the Gra l Ark object became the Graal wh ch wa the p r tual tory. It eem that by the k owle ge of what ex t upo Burgh I la a t obv ou co ect o w th the Archa gel (ba e upo the forek owle ge expo e by the Proph et a Revelat o ) the real the rea o for the appellat o of Mo t-Sa t-M c

                                                                                                                       

hel or a oc at o w th St. M chael. It eem h ghly probable that or g ally th e rea o that Mo t-Sa t-M chel, k ow a Mo Tumba or the Mou t of the Tomb fr om a very a c e t t me (w thout co ta g a tomb) became k ow a th becau e of the echo of omeo e k owle ge of what a m lar la Br ta co ta . T h ame of Mo Tumba l kely to be a echo of a Br t h co ect o lo g befo re the Revelat o of Mo t-Sa t-M chel wa wr tte that purport to relate the le g e of the Fre ch mou t fou g. Th appear to have echoe of a m lar ular Br t h mou t co ta g the tomb a the Br t h Herm t that gave u the tory of the Gra l (wh ch co cer e the tomb) wa g ve t by the Archa gel M cha el. There ca be o certa ty of the Melk co ect o to Mo t-Sa t-M chel but t b ecome appare t that the herm tage et up o Mo t-Sa t-M chel m tat o a ho our of the Br t h Tomb. Obv ou ly th co ect o ha become very u clear through the age but what other place woul warra t uch a ame g ve the mag tu e of what the Br t h tomb co ta w th t, f ee Melk fou h m elf at Mo t-Sa t-M chel w h g to commemorate the Br t h tomb. E pec ally whe w e co er that there o goo rea o for the Norma Mou t hav g th ame. A po ble f r t port of call o the Fre ch coa t by Melk coul have bee Mo tSa t-M chel a coul be the locat o from wh ch Hel a Fre ch ource relate that a herm t or mo k ha a revelat o from the Archa gel from wh ch extract a we have covere , the earl e t me t o of the Graal wa recor e .

F gure 73 Show g Mo t-Sa t-M chel ear Avra che Norma y, the I la that t mately co ecte w th St. M chael Mou t Cor wall a the Sacre I le of Avalo w th t a oc at o w th St. M chael. Mo t-Sa t-M chel later became k ow a or wa referre to a St. M chael Per culo Mar or St. M chael a ger of the ea. The earl e t refere ce to the I l a probably fou the V ta Pater where the la ot actually ef t vely e cr be the cr pt but but o e may e uce be co ecte w th a mo a te ry calle Mau a e a th ex te upo Mo t-Sa t-M chel. I arou 600AD La V ta Pater wa wr tte a t clu e t a tory of St.Pa r a Scub l o h f r e a ec otal pa age , both mo k from A o ear Po tou, A jou a Aqu t a e. Scub l o ta t rete u mala e au mo a tre e Mau a e, qua l fut v t v te r Pa r; ma u bra e mer lempcha e traver er ura t la u t. Scub l o wa take ll wh le at the mo a tery of Mau a e whe he ha bee v te to v t Pa r, but a arm of the ea ha preve te h m from cro g ur g the ght. Although th o way tate that the mo a tery wa o the la of Mo t-Sa t-M chel , t certa ly to ate that the preve t o from cro g wa cau e by the t e. St.Pa r wa B hop of Avra che a a te at the cou c l of Par betwee 557 a 573 w th cub l o . Sa t-Pa r ur-Mer ju t at the e ge of the oce e of Avra che a Couta ce . Scub l o e trouva t tro m lle e v ro Avra che lo or qu l e v t arte par le flux. Scub l o al o wa a to be three m le from Avr a che whe he wa eta e by the t e a ot by co c e ce th the ta ce over to the ma la acro the t al a go g ea t o the way to Avra che from Mo t-Sa t-M chel. Although the I la ot ame , t oe look a f a mo a tery ex te o the la g ve the above co c e ce a the ame of the mo a tery wa calle Mau a e. Mor a or Mor ra ou very fam l ar pro ou c at o to Mau a e a the E to re el a t Graal the vulgate cycle of Fre ch Arthur a pro e roma ce we f th ame g ve to K g Evalak after he ha be e co verte by Jo eph of Ar mathea. H ew ame appear o h forehea Mor ra -Mor a after he rece ve Chr t a ty (the ew rel g o ) a later, co trar y to a comma me t g ve by Go whe he look o the Holy Gra l, he become bl a paralyze a a co eque ce. He the ret re pe te t to a herm tage a er ect there a abbey of wh te mo k . So wa the mo a tery et up by K g Evalak o r po bly Melk arou 600AD a recor e by the poet Fortu at Ve a ce a the mo a tery of Mau a e. All of th uppo t o a the mo a tery that Evalak e ta bl he coul well be the rumoure o e o Burgh I la . However we have oth g to l k Melk w th Mo t-Sa t-M chel rectly, but the Cou t of P tou, Elea or of Aqu ta e father, probably the f r t Trouba our the accepte tra t o , co me from the ame e v ro a Pa r a Scub l o are a to have come from befo

                                                                                                    

             

          

re arr v g Avra che . Gu llaume e St. Pa r tell u of two chapel bu lt o Mo t-Sa t-M chel o e e cate to St. Symphor e co tructe at the bottom a St. Et e e at the top. T he e are the f r t bu l g recor e o the I la of Mo t-Sa t-M chel wh ch p r or to whe the Revelat o wa wr tte k ow a Mo Tumba or Le Mo t Tombe, but both of the e a t to whom the churche were e cate have the r tomb el ewhere. There o recor of a Tomb o the I la a we hear o other recor of the h tory of the la u t l what recor e the Revelat o wh ch St . Aubert recor e a the fou er, hav g to e cleare for the co truct o of a Mo a tery, o the ame Mo t-Sa t-M chel to wh ch by the prev ou accou t, Scub l o ha ju t v te h fr e Pa r a mo a tery. So t look a f the accou t of St.Aubert e tabl h g the mo a tery 708-9 ca be cou te a f ct t ou . But let u look at a few extract g ve the accou t of the Revelat o a to how t v ew t ow fou at o a a oc at o w th the cult of the Archa gel. Now t houl be ote here the m racle through wh ch he (The Archa gel) fore wo re for huma a place the we ter worl , where a ferve t thro g of the fa thf ul coul co gregate revere tly from all over the worl to beg a gel c a ta ce . Th place calle Tumba by the local hab ta t . A f emerg g o h gh fr om the a of the hore, t r e upwar two hu re cub t the ma er of a bur al mou . The place, tuate a bay where the r ver Seg a a Se u a fl ow together, urrou e by the ocea . A arrow cau eway exte from the la outwar a remarkable ma er, ope g up for the hab ta t for a hort t me. I le gth a w th from t ba e to t peak, t ot m lar ( o t thought) from that bulwark where guar e the a ce a ce of the huma rac e. Who t m ght be a ke , th k al o that th I la of Mo t-Sa t-M chel m lar to a other that guar w th t bulwark the a ce a cy of the Huma race. I the cr be who wrote the Revelat o co ver a t w th a rumour regar g who m g ht l e w th a m lar la . Ly g x m le ta t from the c ty of Avra che a fac g ow towar the we t, t v e the cou try e of Avra che from Br tta y. No mu a e act o ca be u ertake here, for th place plea e t o ly to tho e who are po e t o wor h p Chr t l ge tly, a the te rece ve tho e whom the bur g love o f v rtue are raw towar the h ghe t heave . What a e ormou qua t ty of f h fou there, brought together by the flux of the ma y r ver a the ea. The la appear to be oth g other tha a large p acle to tho e look g upo t from earby. But, a the ea recee from t tw ce ur g the ay, a co ve e ce for evote people, a path ope for tho e eek g the e tra ce of the ble e Archa gel M chael. Th place, a we ca k ow from truthful accou t , wa at f r t eparate from the ocea a t e by the arke t fore t at a ta ce of x m le , offer g very eclu e h g place for w l a mal . A m lar accou t of a floo g by the ea of a fore t or woo la ex t at St. M chael Mou t. St M chael mou t accou t probably fou e o th tale a bot h to e the e eve t occurre l v g memory, but archeolog cally both mou t have ex te olate ce before the mo er era. But th place wa ma e rea y by the w ll of Go , for the ve erat o of h holy Archa gel, by mea of a m racle performe by the ea. Though t lay the ome ta ce away, r g up l ttle by l ttle, t eve tually obl terate w th t t re gth the whole area of the fore t a re uce t all to the appeara ce of a . Thu t ope e a pathway to the people of the earth, o that they m ght rema rk upo the work of Go . I truthful e we may tell how the Pr ce of the ble e p r t e cate th place by a gel c revelat o . O ce whe he ha go e to leep the mo t rel g ou a belove by Go , Aubert, B hop of Avra che , wa a v e by a a gel c revelat o that at that t me he houl co truct a church ho or of the Archa gel at the umm t of th holy place. Here the ve erable fe t val that ob erve Mo te Garga o woul be celebrate w th o le rejo c g th ea. Here we ca ee the cr be of the Revelat o a oc at g Mo t-Sa t-M chel by l k g back to a appar t o by M chael that took place Mo t Garga o, yet f

                                                              

  

  

 

                                                        

St. Aubert ha actually rec eve h ow v o what woul be the po t co ta tly rem g u of th relat o h p. Now, at th very ame t me a th ef w th a eprave ature ha lea away a bull that belo ge to the B hop a place t o the umm t of th very rock. Auber t, who ha lo t the bull, e pa re of f g t. The ev l robber accompl he a lucrat ve cr me at the B hop expe e. Mea wh le the ve erable b hop who ha bee tructe tw ce wa truck everely by a th r a mo t o to go w th ha te to a place he k ew ot a there carry out h or er . A a co f rmat o of h fa th t t ll how th place eve to th ay, a to e (l ke the mp re o of a ma f ger), upo wh ch the memorable B hop at whe ever he uperv e the work u t l t complet o . Here we ca ee a ear repl cat o of a acc ou t g ve for the e tabl hme t of Mo te Garga o. The B hop fou the te plea g a wa tol by a gel c terce o to co t ruct the church o that pot where the bull ecretly wa t e up. A whe Auber t qu re about the ze a me o of the place, he lear e that he houl compr e for the area for the bu l g where he aw the teer trea ow a c rc le w th t feet. After th t wa comma e that the tole teer be retur e to t ow er. Therefore the ve erable B hop, rea ure by the v o , e tere t he foretol pot w th hym a pra e to carry out the ta k. Aga , a ear repl cat o of the accou t g ve the fou g o Mo te Garga o, eve u g the ame a mal to portray the accou t a co f rmat o that Garga o be g u e a a acre hr e o wh ch to ba e the r Sa ct ty. Th whole a ccou t be g co tr ve a a apology by the cr be a a metho of accou t g for the a oc at o of M chael w th the pre e t ame of the I la . The co truc t o of the Revelat o purely a ev e to accou t for the ame of the I la a t the t me the cr be wrote. He w he to m tate the hape of that hr e o Mo te Garga o a a hab tat o m a e from rock broke up from the earth a ma e rea y a a gel c ma er for t he pra e a glory of Go . Here he taught ope ly that the ta k of v e rewar mu t alway be take up the heave , a al o to pe etrate the h gh tar of the heave , t houl be by the er exper e ce of co templat o , a ot to the place of the lu t g heart of huma earthly a mu y wamp . After o l y a hort t me, w th Go forwar g the work a the tructure bu lt, Aubert rem a e qu ete ce he lacke rel c of the holy archa gel. The ble e M cha el a v e the B hop how he houl e mo k qu ckly all the way to Mo te Garg a o, where the fe t val of the holy Archa gel wa ob erve mo t revere tly. They houl br g back that ble g wh ch, w th the patro age of the a gel, Aubert m ght rece ve w th the greate t tha k g v g. The hopele e of the cr be ev e t h ab l ty to be more ve t ve a portray the ece ty to e tabl h rel c that woul raw p lgr m to the M ou t. If St. Aubert ha rece ve a v o h m elf at the mou t, why o e a k wou l t be ece ary to a oc ate w th the o ly k ow other fame M chael te u l e o e ow appar t o tory u ub ta t able. There were gathere from that place (Mo te Garga o) rel c f tt g for ve erat o , w th wh ch the archa gel ha comme e h remembra ce to the fa thful. O e w a a p ece of a l ttle re hoo e cape wh ch the celebrate Aarcha gel h m elf h a place the grotto of Mo te Garga o upo the altar that he w th h ow ha ha bu lt. The other wa a b t of the marble upo wh ch he too where eve u t l ow, footpr t are v ble. The afore a brother carr e back to that ac re place (Mo t-Sa t-M chel) the patro age of the archa gel. Tho e w th whom M chael ha a oc ate by a gel c revelat o he woul ow eter ally b by the bo of love. After ma y ay o the roa the great me e ger retur e o the ver y ay o wh ch the bu l g work wa complete o Mo te Tumba. Here they e tere to what eeme a ew worl , for whe they ha eparte the locat o wa f lle w th a th cket of br ar . The ole gamb t of th co cocte accou t (wr tte 150 year after the eve t t portray ) pec f cally to attract p lgr m a to prov e expla atory for m how the I la at the t me of wr t g wa ame after the Archa gel but o way offer a cre ble rea o (except for the hape of the la ) why at the am e t me t wa al o calle Mo Tumba.

                                                                                                                                

However there a Br t h I la where we k ow the mo t famou tomb to ex t a after uch a llu tr ou h tory, eem to have become k ow a St. M chael by the ea. Th appear to have bee t ame before the mall herm tage wa ba e a the I la ecret became lo t t me. The herm tage o Burgh I la ee m to have appeare but t w ll become clearer that the l k betwee the two la eem to have bee recor e lo g before the Norma va o . There go o rea o to uppo e that the mall mo a t c group of Herm t that ex te upo Mo t-Sa t-M chel before the year 966, ha the r po e o , recor e forma t o about t ter I la Br ta . Po bly, from a early ate, a Celt c group ba e upo Melk k owle ge ha eeke ome k of papal or royal pe at o regar g ow er h p of the Br t h mou t that co ta e the tomb. If they ha , t woul be afe to ay that they were ot e t rely ure of what t hel , b ut t eem fa r to e tabl h that there were echoe of a tomb. If a pe at o wa ought by the Celt c bo y of mo k that ha ma ta e a memory of what th e Br t h I la co ta e , po bly they w he to make cla m to t for the Fre ch mou t. It woul the follow that th e re mu t have bee ba e upo ome prev ou format o . A we have ee the cult of St. M chael eem to have bee rev tal ze the t me of the Templar . However, w th what ha bee cu e regar g the Archa ge l part the D v e Pla , t woul eem that Burgh la a the covery of t co te t mu t be extr cably l ke to the Archa gel M chael. Th a oc at o er ve from the prophet a t the u er ta g of h part to be p laye out T me relate by Da el a Revelat o wh ch we ca co ect w th the 2012 h ft co c ou e . Th w ll ev tably follow from the covery of Je u rema a the e tabl hme t of the truth relate the prophet . The covery w ll of cour e ub ta t ate that the hrou wa fact Je u grave clot h a e tabl h the verac ty of the Pa o of Je u . The part playe by The Arc ha gel eem to be the rea o that the Templar array of churche were all e ca te to h m o that, by a oc at o th u ve l g may be ma e at the appo te t me B bl cal T me. It the u er ta g of a bel ef the Archa gel a oc at o w th th h ft co c ou e that we ca a ume that Burgh I la fro m Mel k t me ha bee a oc ate w th M chael. Th po bly the rea o for the u k ow refere ce of St. M chael by the ea a charter from E war the Co f e or a Co ecrat o M chael archa gel eccle aea recor e the Wel h A al u er 718AD, a probably the expla at o for the m chael appellat o a e cat o ex t g at the Fre ch mou t. The Revelat o prete to offer a cre ble accou t of the fou g of Mo t-Sa t -M chel, but t m ght be more of a attempt to e tabl h the mou t h tory from a local a pect u g St. Aubert (a local ve erate per o a), a oppo e to the cr be hav g o prev ou h tory ava lable to h m. It coul be ju t a ev e th at po t vely cr m ate aga t a Celt c favour of a Roma her ta ce. I f th h tory wa Celt c or Bretto po bly he wa o ly tere te e tabl h g a more Norma prove a ce. It al o a po b l ty that he wa aqua te w th a celt c e tabl hme t of the M chael tra t o that wa the rea o for the m ou t ame a w he to e tabl h them elve be g er ve from a tr ctly Roma ource. He coul mply have ve te the co ect o w th Garga o a a Roma o r ea ter M chael ha more cre b l ty for the p lgr m he w he to attract. We ca ever k ow the cr be rea o for e tabl h g h ver o , but tak g t o accou t what we have ee alrea y, we ca e tabl h that the mou t wa ame a fter M chael a t al o wa a oc ate w th a Tomb (he ce the ame) a the acc ou t obv ou ly fabr cate . However the Revelat o the tart g po t of the accepte h tory of Mo t-Sa t-M chel a w t e e the Cartulary. The Cartulary of Mo t-Sa t-M chel bette r k ow a the work co ta e MS. 210 of the B bl othque mu c pale Avra che a except o al me eval ma u cr pt that ha u ergo e the mo t m ute crut y over the age by ma y Scholar . It ba cally a ocume t that purport to expou upo the h tory a the pract ce of the Mo t ce t cept o by St . Aubert 709 AD. Apart from the ect o k ow a the H tor athat g ve a expl a at o of the pol t c a rel g ou teract o betwee the Breto a Norma ucal hou e t ba cally f ll the h tor cal gap u t l the e tabl hme t of c

                                                                                                                          

a o that later became place by the Be e ct e e tabl hme t. St. M chael the patro a t of mar er but th famou a ctuary at Mo t -Sa t-M chel the D oce e of Couta ce , he a to have appeare there, 708-9 to St. Aubert, B hop of Avra che .who cre te w th fou g Mo t-Sa t-M chel. However the St. M chael appelat o appear to have pre-ex te the Re velat o a took o th ame ub eque tly to t pr or appelat o of Mau a e. I t here that we m ght e tabl h a co ect o w th Melk . It th uppo t o that the la ame or g ate by a mall co t ge t of ex Br t h mo k th at ha left a m lar I la Br ta ve t g t w th tra t o lea g to t two mo t prom e t appelat o to ay; that of the mou t of the tomb a the mou t of St. M chael. Th v ew become more fea ble f the A gel who appeare to the Herm t Hel a accou t about the Gra l wa M chael a by the fact th at f St. Aubert ha bee bur e there, much ve erat o woul have bee ma e of th tomb the Revelat o whe t wa wr tte arou 800-850AD. There o rea o able h tor cal recor of how the Mo t got t ame u t l the propaga t rat o al at o of the Revelat o wa comp le omet me the late e ghth or th ce tury more tha a hu re year after Aubert eath. At th t me the u mag at ve Mo k who wrote t, w thout a real u er ta g of the t al fou g of h Mo a tery, ve te a tory that purport to g ve rea o for the I la aff l at o to M chael. The whole ep o e of the Appar t o of the Archa gel M chael wa heape upo St. Aubert g v g the ece ary acre cre e t al to e tabl h the mou t a hav g bee ame after the Archa gel appeara ce there. It eem that St. Aubert l ve Fra ce ur g the re g of Ch l ebert III (695 -711) a e 720 but there are certa pa age the I tro uct o Mo achor um (a other part of the Cartulary) wh ch may he oubt o th ate. The lege perpetuate the Revelat o a we aw above relate that 708 the a t ha a v o wh ch the Archa gel M chael tructe h m to bu l a oratory o th e rocky t al la at the mouth of the Coue o . The Revelat o relate that St . Aubert ot g ve hee to th v o at f r t a ub eque tly rr tat o M chael appeare to h m aga , th t me r v g h f ger to Aubert kul l, compell g h m to carry out h truct o . A the accou t tol , M chael a to have appeare to h m three t me total. After th the oratory wa bu lt. It wa e cate o October 16, 709, a Aubert repute to have bee bur e t but we houl a ume that th wa a apology for the Tumba ep the t. A the Revelat o t elf expla the I la wa k ow locally a Tumba a f the author ha k ow why, he woul have embell he upo t a ct ty, e pec al ly f he thought t wa ame o becau e t hou e St. Aubert. The rel c of St. Aubert kull, w th a hole where the Archa gel f ger appare tly p erce t, ca t ll be ee at the Sa t-Gerva Ba l ca Avra che . It more ge erally bel eve owa ay that the kull fact a preh tor c r el c how g g of trepa at o or torture a the rel c eem to be a mprob able a the bo e of K g Arthur that were pro uce at Gla to bury. The Revelat o a we have ee ba e upo a earl er appar t o of the Archa g el M chael arou 490 AD Mo te Garga o Italy, where a wealthy ma ame Garga wa pa tur g h her the cou try e whe a bull fle from the her to th e mou ta . Whe the ame a mal a portraye the Revelat o wa covere h elter g the mouth of a cave, a arrow wa hot to the cave. M raculou ly t he arrow trajectory wa rever e a t came back to wou Garga . Baffle by uch a my tery, he ec e to co ult the B hop of the reg o who pre cr be thr ee ay of fa t g a prayer . After three ay , the Archa gel M chael appeare to the B hop a eclare that the caver where the bull wa fou wa ow u er h protect o a that Go ha tructe the cave wh ch re emble the form of a church be co ecrate h ame a to the ho our of all the Holy A gel Heave . Accor g to the Garga o lege , the Archa gel M chael appeare everal t me to the B hop of S po tum ear th cave where the bull wa fou , a he latterly appare tly prom e protect o of the Be eve ta a the people of S po tum fro m Neapol ta paga va er . Due to M chael ramat c later terce o , appea r g w th a flam g wor o the mou ta , the m le of a torm o the eve o

   

                                                                                      

             

                           

f the battle, tho e of S po tum attr bute the r v ctory o May 8, 663 to M chae l a thu for two appeara ce , Mo t Garga o became f rmly e tabl he lore. Thu we have a hr e Apul a to M chael the Archa gel where the Archa gel ha al o left h footpr t . Water al o a to have eepe from the ce l g, w h ch heale all ma er of mala e ju t a water proute at Mo t-Sa t-M chel a ccor g to the Revelat o accou t, wh ch al o ha curat ve propert e . Th Fea t became part of the Roma Brev arywh ch the prea throughout the Cathol c Chu rch. It ha bee bee formal ze a Appar t o S. M chael although t or g ally ot commemorate the appar t o to the B hop, but the v ctory of the Lombar over the Ortho ox Greek . For the cr be of the Revelat o t oe however offe r a complete co tra t to a Celt c her ta ce for Mo t-Sa t-M chel; a more Roma a therefore more cre ble aff l at o to a alrea y e tabl he cult that alrea y revere Europe. However Pope Gela u I 494 recte that a ba l ca be erecte e clo g the grotto cave. Eve tually th Ba l ca became k ow a Ba l ca Sa G ova Tumba becau e the Lombar k g Rothar , who e 652, wa bur e there. To b e fa r the I la of Mo t-Sa t-M chel wh ch u urpe by a oc at o t h tory from the Sa ctuary of Mo te Sa t A gelo ul Garga o, coul al o have thought t prop t ou , to be ee to po e a tomb ep thet to complete t clo e prove a ce. The ate Mo Tumba wa f r t u e co ju ct o w th Mo t-Sa t-M chel ot k ow , o we ca ot be certa f t ha the echo or memor e of the acre tomb of the t al Celt c hab tor , or f t wa m tate from Mo te Garga o, but th oe eem a l ttle tra ge whe o tomb ex t that o eluc at o cap tal e upo the Revelat o eve by ve t o . After the or g al mo a ter y of Mau a e became k ow a Mo Tumba t woul alway have bee be ef c al to po e a tomb, to cla m that a a tly f gure re t w th , to attract p lgr m . The Revelat o make l ttle hay from th ce ar o appear g rather to cla m the ame from the la hape a for th rea o ma y comme tator have a ume a oc at o w th a prev ou Ca r or Tumulu that ex te pr or to a y mo a t c o r hermet cal ettleme t. A other prev ou M chael appeara ce apart from Mo t-Sa t-M chel a Garga o where the Archa gel M chael a to have raw water from the rock at Colo a e to create a curat ve pr g much a he repute to have o e Roqueto re a the Greek cla m that th appar t o took place arou 50 AD. There al o me t o of a appar t o of the Archa gel M chael to Pope Gregory I Rome wher e Sa t Gregory the Great aw h m the a r heath g h wor . Th appeare to g al the ce at o of a plague a the appea eme t of Go wrath 600 A.D. Gregory took the v o a a ome that the plague woul top, wh ch t , o he re ame the mau oleum the Ca tel Sa t A gelo. For th rea o ma y comme tator ugge t that the re- emerge ce of the cult of St. M chael move orthwar a we twar after the e appar t o a th prem e ma ly ba e upo the orthwar jour ey of rel c from Garga o to the Fre c h mou t. The e cr pt ve accou t the Revelat o relat g the v t g emba a e to Garga o to obta rel c a the m racle e cou tere o t orthwar jour ey oe appear to mpart th mpre o . The Mo k e t by St. Aubert to Garga o to obta rel c ca o ly be ee a a attempt to ub ta t ate the Fre ch mo u t ow fl m y apparat o. O further ve t gat o of the E war charter gra te to the mo k of Mo t-Sa t-M chel we ca l k the M chael cult a hav g ha t root Br ta a po bly l k th back to Melk the ource of all the Fr e ch Gra l l terature. The quare h el a hort wor purporte ly fou Ir ela ext to the bo y of a Drago uppo e to have bee k lle by M chael the A rcha gel me t o e Dom. Beau er Recue l g ral e Evche , Abbaye uppo e ly a other acre rel c from the Archa gel revere o the Fre ch Mo t, further e tab l h g a prox m ty to h m. We houl ju t recap that that the tory the Revelat o eccle ae, mpart tha t St. Aubert patter e h "rou crypt" after the archa gel re ow e cave hr e at Mo te Garga o Apul a. He al o e t a emba y of mo k there to acqu r e a gel c rel c a t wa o the Norma Mou t he e tabl he 12 ca o (mo k ) to ma ta the cult of M chael the Archa gel a l ve there w th them. A tru e appar t o woul har ly have ee e further ub ta t at o from a other te b

                                                                                             

           

ut woul have t ow cre ble rel c , but the mou t mo k , ot k ow g the prov e a ce of t ame ake, et out to create t v car ou a oc at o . The u k ow mo a t c author of the Revelat o t woul appear, formulate h text ba e o the L ber e appar t o e Mo te Garga o, the hag ograph cal accou t of M ch ael appar t o there. Th mo k h cr be co cocte a m lar tory of the Arc ha gel appeara ce clu g l ke truct o from the ch efta of the heave ly h erarchy, to bu l a a ctuary for h m. The object of th e eavour t woul eem to the author of the Revelat o, wa to a or Mo t-Sa t-M chel w th equal a ct ty a t ow v ual e accou t of p r tual prece e ce e pec ally w th the crea g ffu o of the ve erat o of St. M chael that appear from t he xth ce tury o war . The comp ler of the Cartulary a pec f cally the au thor of the Revelat o are expo e carry g out the ame propaga t ploy th at we aw earl er whe eal g w th the mo k of Gla to bury, all the effort to attract p lgr m . The ole purpo e of e qu r g to the e eve t to e tabl h Mo t-Sa t-M che l a oc at o w th the Archa gel, e ther ba e upo Melk v o a to ate by Hel a or by a prev ou aff l at o to a lo t eccle a t cal bo y that ex te acro the E gl h cha el a oc ate w th the Archa gel. G ve the Revela t o feeble attempt at e tabl h g the or g al cau e for the I la ame, th oe ot eem uch a extraor ary a umpt o to make aga t e tabl he co v e t o . I the th ce tury the Revelat o accou t wa put together ot o much a a co ol ate p ece of Hag ography but rather a a apology e tabl h g a per o of local a t qu ty a the tar of the rama wh le at the ame t me ub ta t at g for po ter ty a for t ow evot o al future purpo e a bo a f e uper atura l er vat o . The tory of t fou er became a co ol ate bo y of Hag ograhy arou 1200AD however, rou g off eve t et far e ough back H tory that t hey coul ot be ver f e . The author et about co truct g a accou t that qu arely put t fou er w th co ect o to Avra che but lack g a y ub ta ce o wh ch to ba e a cele t al appar t o he cho e o o ly fam l ar accou t ba e up o eve t that are relate a hav g tra p re Garga o. The whole of th ea rly ocume t eem to be effect a co cocte excu e for ot k ow g the mou t or g a why the earl e t hab ta t of the la aff l ate the la w th the Archa gel M chael. Mo t Scholar to ay a ume the pec f c purpo e of the abbey commu ty creat g the cartulary wa to efe t r ght to elect t ow abbot a th wa a co te te ue a Ducal hou e v e for flue ce over the mo a tery the 11 hu re . Th part may be true but by th t me the Revelat o ha e tabl he the l k to the Archa gel through St. Aubert, a ub ta t ate a ve erate loc al B hop of Avra che . It mo t certa ly woul have ua e mu a e attempt to take co trol over the mou t f t coul be how that the ch efta of the he ave ly ho t h m elf ha t gate t cept o . The que t o why wa t ec e ary to fabr cate th l k to the Archa gel by e g the Emba a e a m t at g the accou t of Garga o u le the mo k were pec f cally hav g to ub ta t ate a prev ou ly u k ow ource for the ome clature of the I la . They coul have ame the I la after a y a t f t were that mple but the Mo k the th ce tury l v g o a I la ame after the Archa gel ha to f l k to h m a the o ly k ow ource of obta g cre b l ty wa Garga o. The Revelat o (a co truct or comp lat o of the m le th ce tury) attempt to cover or g ve rea o for t a oc at o w th St. M chael by almo t creat g a cult arou St. Aubert a be g the or g al fou er a ue to a lack of h t or cal backgrou to cover the t me betwee t t al fou er ettl g a e cat g the I la to St. M chael, a co tr ve a m rrore tory wa comp le ba e upo the m lar eve t that recou t the fou g of Mo t Garga o. It woul appear that the Mo t at that t me, po bly ue to Melk em grat o , ha a a oc at o w th M chael the Archa gel. It th propo t o that the t al ettleme t wa ue to t ular m lar ty to Burgh I la that we houl try t o co ect the two, but a y trace of that co ect o ha bee lo t lo g ago. All that ca be ee ow are the ha ow of th co ect o but, the Mo t ee e to ve t for t elf a cre ble prove a ce ba e upo the ow well e tabl he hr

                                                                                                                         

  

e of Garga o a the co coct o of t ow apparat o . I fact the earl e t gra ff t carve o the wall of the grotto chapel Mo te Garga o a A glo Saxo ame of Leofw a coul have bee o e of the emba a e. Eve w th the e obv ou ly co tr ve a oc at o w th the Me terra ea , Fra copho e cholar ofte have cer e a Celt c mpr t o the Mo t rather tha a Roma or ea ter Euor opea flue ce a th be g largely atte te to by the replaceme t of the or g al mo a t c herm t by 30 Be e ct e 966 cau e e leur rgleme t. Th ct e commu ty replace the group of Ca o uppo e ly t tute by St. Auber t. The I tro uct o mo achorum, wr tte arou 1058 co em e the e u pec f e o ffe ce of the Ca o a ju t f cat o for the r replaceme t. Th tra t o wa mo t probably cau e ue to a power h ft that the Mo t- Sa t-M chel t al root were Bretto . The cha geover coul of cour e be of a theolog cal ature that certa Celt c pract ce ot co form to the Roma v ew or eve more ter, certa bel ef hel at the mou t ha bee commute from a other I la . Th or g al Bretto or Celt c or er may ee have ha ffere t v ew f ee the Melk co ect o ca be e tabl he a Mo t-Sa t-M chel wa fou e b y o e better forme from that other ular Celt c or er of St. M chael. The B e e ct e , a ca be ee ma y ca e , ha a way of la er g a y e tabl h me t they w he to u urp. It our a umpt o here that whe the Be e ct e arr ve a took over from a u k ow ect that ha occup e Mo t-Sa t-M chel ce the t me of Pa r a Scub l o , ome ort of ocume t wa fou that gave e v e ce of a very acre la Br ta . Th ocume t coul have cla me om e r ght over the I la by the Fre ch Mo t or have proffere ome prev ou pe at o towar t, but whatever form th ev e ce came to l ght, the ew or er of Be e ct e wa kee to get t ha o a I la Br ta . It al o our a umpt o that through a early a oc at o w th th Br t h la that p o e e a acre tomb, the Fre ch mou t wa terme Mo Tumba. It wa fou e o r later hab te by a Br t h herm t calle Melk who atte te to have expe r e ce a a gel c appar t o wh le, a we are appr e alrea y, he certa ly ha k owle ge of a tomb. It th ev e ce of a acre tomb ex t g Br ta that rove the Be e ct e commu ty to procure from E war the Co fe or the ha g over of th la to the r po e o . A charter ex t that purport to g ve them po e o , wh ch may ee , have bee ba e upo prev ou ocume tat o that ha bee u earthe whe the Celt c mo k were remove 966. What are k ow to ay to be the rem a t of a early oratory o the let, recog e by a wall of roughly hape to e of gra te mortare o to the rock o a to cover over a atural outcrop of the la , wa fou beh the ma o ry of t he outher mo t of the ouble ap e of the church of Notre-Dame- ou -Terre, a e ghth or th-ce tury bu l g that wa clo e off to v tor after a f re 1776. Who bu lt th a where the fou er came from ca ever be at factor l y a were but the accou t of the mov g of rock o the umm t of Mo t-Sa t-M chel g ve by the Revelat o, eem mprobable f prev ou bu l g were alrea y e tabl he . W th all the co truct o that ha occurre at the I la , a y pr or ev e ce of a early herm tage ha ow bee bu lt upo . A ew faa e for the a ve of the more rece t Roma church a a terrace towar the we t, bu lt the t welfth ce tury, ha covere over the e ghth ce tury bu l g by prov g truct ural upport that clo e off the earl er mo a t c bu l g u t l re covere 1961. D the I la of Mo t-Sa t-M chel er ve t ame ake from a ta t memory of a accou t of the tallat o of a A gel c cult o the la . D fact Me lk rece ve h v o of the Gra l here a the memory of that c e t ha be come lo t. Th po bly co cur w th the accou t g ve by Hel a of a Holy A gel appear g to a herm t that we e cou tere earl er the e qu ry. At th t m e a certa marvellou v o wa reveale by a a gel to a certa herm t Br ta co cer g St. Jo eph the ecur o who epo e from the cro the bo y of our Lor , a well a co cer g the pate or h wh ch our Lor uppe w th h c ple , whereof the h tory wa wr tte out by the a herm t a cal le Of The Graal. The cha ce that th appar t o occur to Melk Fra ce at the ate of 70

                                                                                                                                                    

Be e

7AD, too much of a co c e ce to be o e year you ger tha St. Aubert v o of a A gel. E pec ally whe we have co clu e that f a real v o ha happe e to St. Aubert from the Archa gel, there woul ot be a ee to ub ta t ate th e St. M chael co ect o by e g a emba a e to Gorga o. The accou t g ve a bove a ate a hav g take place 707AD, g ve the M chael e co ect o t o the ame I la Br ta wh le u er ta g that the M chael appellat o more probably Celt c or g , certa ly a flavour to the Melk co ect o . Th eve t of the appar t o of a A gel to e ther a Br t h Herm t po bly, or a tate a Herm t Br ta o the very ubject matter that we k ow Melk t he mo t forme upo , coul cate a l k (g ve the B bl cal co ect o of the Gra l matter a the co c e tal ate of St. Aubert v o wh ch we k ow t o be pur ou ), that upport the po t o that Mo t-Sa - M chel rece ve t a ppellat o ue to Melk v o , ot St. Aubert . The f r t part of what Hel a recor above from a ol er ource w th a g ve ate of 707 attache a th ate ha eterm e the chro olog cal tage at wh ch t wa erte h c hro ology. Th pa age quote by V ce t of Beauva (Speculum H tor a e, 1200 ) a J oh of Ty emouth (H tor a Aurea). Becau e Hel a wa a co temporary of the ea rly roma cer ma y comme tator have thought that Hel a ha take th accou t a hav g bee tate or ve te by Walter Map a we covere earl er a thu the co fu o of the ate g ve by Map a 717, wh ch ffer from the ate g ve by Hel a . Map, wr t g ju t before Hel a ha hear of the Graal accou t of the Br t h herm t from the ame ource that uppl e Hel a a both of th em u er ta the Graal a a co ta er a t co ta the bloo of Je u . The e co part of the accou t Now a platter, broa a omewhat eep calle Fre ch gra al or gra ale, g ve by Hel a h m elf to expla h co cept o of pa te or h wh ch our Lor uppe w th h c ple . Th ot come from the ource that uppl e the appar t o accou t about a Br t h Herm t who ha w r tte a accou t of the Graal ub eque t to a A gel c appar t o . Th woul eem to be Hel a ow terpretat o of the Graal a t wa curre tly perce ve . The whole recor of th accou t however oe ev e ce that a book about the G raal ema at g from a Br t h Herm t recor e by Hel a g ve the quote fr om V ce t of Beauva a Joh of Ty emouth wa accou te for by a A gel c app ar t o . If th appar t o recor e 707 AD, a year before St. Aubert ha h uppo e v o , ha bee tra po e upo St.Aubert a t upo th appar t o of the Archa gel M chael the Revelat o g ve a the rea o for the am g of Mo t- Sa t-M chel, the t ot po ble that o e appar t o ha bee tra p o e , whe t actually occurre to the other. What we ca co clu e from all th ot ub tat able but, t a amaz g co c e ce that a Br t h mo k who we k ow to have wr tte a book o the Gra l te t f e by a early ource to have ha a appar t o 707AD. The ub ta ce o f the Gra l book a to have come from a a gel c appar t o a that th b ook e up Fra ce w th a ate a year before a other uppo e A gel c appar t o occure to St. Aubert. Th Fre ch I la la calle Mo Tumba o wh ch we th k a Br t h mo k ha a appar t o a a ular I la l ke that from wh ch he ha ju t come from a where he ha ju t w t e e a tomb. If the Mo Tumba wa k ow by th ame, where the tomb o the Fre ch mou t a who t? Why t ot ame after the per o t rather that ju t k ow a the tomb mou t. The wr ter of the Revelat o lump th appar t o o St. Aubert to e tabl h a local l k to St. M chael wh le proffer g a expla at o the hape of the la to expla the la other ame, wh ch er ve from a lege of a u k ow tomb. Th a accou t that wa po bly co ferre o a appl e to St. Aubert be g the ol e t eccle a t cal author ty to wh ch the accou t m ght be attache g v e h Avra ch a backgrou : Now truth we may tell how the Pr ce of the ble e p r t e cate th place by a gel c revelat o . If th eem too mprobable at the mome t at lea t, we have a accou t of a Ap par t o of a A gel occurr g at the ame era a Hel a tate a about a u bject (the Graal) of wh ch we k ow Melk to be a oc ate a the Cou try fr

                                                                                                          

 

                    

om wh ch the ub ta ce of h Gra l book wa to ema ate. A to th the expl c t ature of the Revelat o te t co ect o to Avra che to co fer o t elf that aff l at o oppo t o to a Bretto or Br t h prove a ce a the fact t hat Melk woul mo t certa ly have ha that aff ty, we ca ee that the Mou t may well have bee a Bretto e tabl hme t. Otherw e where the h tory a why the ece ty to ve t o e. Merov g a rule wa e e March 752 whe Pope Zachary formally epo e Ch l er c III. Zachary ucce or, Pope Stephe II, co f rme a crow e Pep III Ch l er c place 754 beg g the Carol g a mo archy a a tart to the hap g of ew a oc at o a relat o that mu t have affecte Mo t St. M chel . Archaeolog t have lo g tr e to a ert that the ular or I la cult of St. M chael ha replace earl er wor h p of the Greek a Lat y tem of De t e bu t the e tabl hme t of Mo t-Sa t-M chel ha l ttle to o w th Columba w th ra w h eaway o the la of Io a or the eve t Mo t Garga o a lea t of all Sol I v ctu or Gall c cult of Mercury, Jup ter, a M thra , but more l ke ly a re ult of a rect Br t h flue ce ba e upo the tomb te w th the I la of Burgh I la . The myth of a I la co ta g a tomb coul have prol fe rate a brought o the olate rocky h gh retreat that are commo ly a oc at e w th hr e to St. M chael to ay. The k owle ge of wh ch ha bee perpetuate by m tat o of m lar te be g occup e , the obv ou example be g the co mmu ty that hab te beeh ve hut bu lt by Ir h mo k o Skell g M chael a w e aw earl er the geometr c ley l e a oc at o betwee Mo t-Sa t-M chel a St. M chael mou t. Certa ly, g of the ular cult of remote hr e wa ot ee before the xth ce tury orther Europe a may ee have ema ate after Melk ha left Burgh I la . We really ca ot rely o the ate or the h tor cal accuracy of the Revelat o a t g ve o pec f c ate for the ep copacy of St. Aubert but t a oc ate h m w th the re g of a K g Ch l ebert but a twelfth-ce tury mo to e chro cl e, ate h fou at o of the Mo t to the year 708 w th a e cat o 709 a th t e w th the re g of Ch l ebert III (694-711). I the year 966 R char I, Duke of Norma y rove the e or g al ca o var ou l y e cr be a clerc , herm te or mo k from Mo t-Sa t-M chel probably becau e of the r ffere t Celt c cree a replace them w th 30 Be e ct e mo k wh ch ha bee cho e from ffere t mo a ter e Norma y a talle Ma ar the Flem h reformer a the hea Abbot. We are tol Dom. Beau er Recue l chro olog que e Archevche , Abbaye , et Pr eurez e Fra ce that the k g of Fra ce a E gla a the uke of Bretag e a Norma e, all v te the Mo t a the terve g year before the Norma co que t the mo a tery became r ch u e r Be e ct e rule. R char II rebu lt a a e bu l g cover g the or g al tructure. Al o a urv v g charter t tate that February 966 Lothar k g of the we ter Fra k , at the reque t of Pope Joh XIII, co f rme Hugh II a the archb hop of Roue , who approve the Be e ct e e tabl hme t at Mo tSa t-M chel by Duke R char I of Norma y. The Mo t, w th t Be e ct e a oc at o a co tr ve h tory became celebrate throughout Europe a the p lgr m of Europe flocke to t. Eve tually the Mo t wa gra te to the or er of the Cheval er e St. M chel by Lou XI. The cartulary relate that The Leo a Gregor e of the te th a eleve th ce tu r e lea e o u the r great truggle for reform. Our Duke R char -Sa -Peur , 966, ev cte the or g al eccle a t cal mo k from the Mou t or er to b r g here the h ghe t flue ce of the t me, the Be e ct e mo k of Mo te Ca o. R char II, gra father of W ll am the Co queror, bega th Abbey Church 1020, a helpe Abbot H l ebert to bu l t. Whe W ll am the Co queror 10 66 et out to co quer E gla , Pope Alexa er II too beh h m a ble e h ba er. Much of the truggle the e u g year wa ue to the te ce of out e f orce flue c g who wa to be the electe Abbot of the Mo t by the ucal hou e , o that they m ght flue ce the crea g power a pre t ge of the la by tall g a ympathet c Abbot to the ever cha g g pol t cal la cape. The mo k them elve ca be ee , ev e ce by the var ou charter recor e the

    

                                                                                                            

                       

cartulary, to be e gage a battle to be able to choo e the r ow abbot accor g to the rule et out by St. Be e ct, but for a lo g per o were mpo e upo by the ucal hou e f ght g. Abbot Geoffrey eve tually obta e a papal bull from Euge u III 1150 co f rm g the abbey po e o wh le exte g to t the protect o of St. Peter, a co f rm g the Be e ct e co e of free elec t o of t abbot . . Soo after th Abbot Geoffrey e . The mo k took a year before elect g the r ow cho ce of R char e La Mouche, a relat o of the B hop of Avra che , wh ch a oye He ry of Norma y who ha put up h ow Abbot tea . Euge u III, a wr t of 7 July 1152, ma ta e that Abbot R char be re tore . I 1153 both abbot a the B hop were ummo e to Rome a He ry wh o wa ow marr e to Elea or of Aqu ta e becau e of th f ght for co trol wa threate e w th excommu cat o a ter ct by the Pope. Robert of Tor g y the e wa electe abbot a a comprom e cho ce betwee the mo k a He ry. Wh at wa t that wa o mporta t that He ry woul r k excommu cat o for? D h e by th t me bel eve that the Mo k of Mo t-Sa t-M chel were the po e or o f the tomb a Avalo becau e they ow co trolle St. M chael mou t Cor wall. We houl ot forget that t wa He ry who regar g the earch for Arthur ha uppo e ly clo e to the mo k ome ev e ce from h ow book of where the bo y wa to be fou a ome from letter cr be o the pyram . Wa t that H e ry wa ot really earch for Arthur but for the Tomb of Jo eph a after he ha e a we covere earl er, the Gla to bury Mo k a oc ate h earch w t h the r u cover g of Arthur le g author ty a cre b l ty to the f . Cert a ly he ha the w fe who wa well ver e all the Gra l mater al but he proba bly thought that the Mo k of Mo t-Sa t-M chel ha cla me the I la the we t k ow to h m a h w fe a Avallo . The later part of the cartulary portray g ev e ce of the e charter , wa comp le the twelfth ce tury a o e ca ee how they are cha ge a terpolate to u t the t me g v g cre b l ty to the r po e o a gra t from uca l a royal hou e a a t me pa e ome charter were appe e for the r ow purpo e . However whe we tu y ome of the recor regar g a rel g ou Br t h or er ca lle St. M chael by the ea a try to reco c le the e w th recor the Doom a y book, t woul appear there ha bee co fu o betwee or certa ly a a oc a t o betwee the I la where Jo eph Je u a Arthur were e tombe , the I la of Mo t-Sa t-M chel a St. M chael Mou t Cor wall. What eem to have tra p re that a mall herm tage or or er calle St. M ch ael by the ea o ce ex te upo Burgh I la of wh ch there o archaeolog ca l v ble ev e ce, ( or there ev e ce of the chapel bu lt by the Templar ) but th Or er appear to have bee terme St.M chael ext the ea a probably the ame my ter ou or er referre to by the Wel h a al a Co ecrat o M chae l archa gel eccle ae. If we a ume that after Melk ha travelle to Fra ce, ettle at a m lar her m tage a the ub eque t e cat o to the Archa gel M chael o Mo t-Sa t-M ch el followe , alo g w th reverberat o of a tomb; the both e g at o are lar gely the re ult of Melk pre e ce a we houl ee what el e t e w th th ce ar o. Th at lea t woul offer a better ce ar o tha that et forth by the Revelat o the am g of Mo t-Sa t-M chel a Mo Tumba a may offer ome expla at o of the maller I la o the t al a flat be g ame Tombela e ue to t celt c l k .It emerge to the he ght from the a of the hore, t r e upw ar two hu re cub t the ma er of a bur al mou , the expla at o uppl e but f the mall la e cr be by Hele or Ela e uppo e to be bur e the re, o per o ever e cr be a hav g a tomb o the ma I la . The h tory of Mo t-Sa t-M chel relate the Revelat o prete to relate to the e ghth ce tury (although t wa comp le much later), but the terve g year the memory of a y h tor cal l k w th a Celt c pa t wa lo t. The her ta ge of both Mo t-Sa t-M chel a a commu ty k ow a St M chael by the ea were ta ce for ome u k ow rea o a the rel g ou or er o Burgh I la the ter m wa ba e a the two la h tor cal co ect o wa lo t over t me.

                                                                                                                                                   

We ca ee that recor referr g to a Br t h or er of St. M chael ex te lo g before there wa a y ev e ce of a y rel g ou or mo a t c act v ty at St. M ch ael Mou t Cor wall a t woul eem that the h tory of the Cor h mou t h a u e ably u urpe or bee co fu e w th that of Mo t-Sa t-M chel, becau e o f t lack of pr or h tor cal backgrou a well atte te through the accou t of W ll am of Worce ter wr tte the fourtee hu re . The Revelat o eccle ae a ct M chael wa co cocte a the h tory of t fo u g wa co ferre o the work of St. Aubert a . o t ct ve hag ography co ul be pro uce for the te, but the Revelat o actually co f rm the K owle ge of pr or ettleme t: Thu mo k lo g have l ve here a t ll ow there ta t wo churche bu lt by the ha of the f r t hab ta t . Whe o e look at t object vely the Revelat o eem to be a hag ograph c work b y the B hop of Avra che w th the ole purpo e of f rm g up the Mou t a part o f h oce e a co f rm g h author ty a Abbott over t, but f our a umpt o are correct, t wa the co coct o of a later cr be rather tha St. Aubert h m elf. St. Aubert wh le bee portraye a the fou er of the a ctuary me t o e co text w th a other per o k ow a Ba a h o . Ba al o ha a v o a we t to labour the co truct o of the t al bu l g a we ar e tol by the Revelat o. S ce the Revelat o a t tory of the fou g of th e f r t church obv ou ly ot a true accou t of the fou g of the I la t houl be co ere part a a tool to g ve cre ble expla at o for the St.M chael appellat o but may al o be compr e of c e tal character uch a Ba that playe a part the I la root . Ch l ebert ha le ma y to ate the Revelat o but there were three K g of th ame a t t ll u certa g ve the fabr cate ature, f the refere ce to the k g ha a ha e of h tor cal memory a ca be rectly l ke to the t me of Aubert. The f r t Ch l ebert from 511 to 558 the eco from 575 596 a the th r 695 to 711. Ch l ebert II I co ve e tly f t the fou g ate by Aubert. The ol e t copy of the cartulary ocume t wa bombe 1944 but t ha bee wel l tu e by cholar a f there were a y a t o al format o co cer g th e per o pr or to the Revelat o t woul have come to l ght, but mo er cholar h p ha eterm e by exam at o of the l terary culture of the t me, that the Revelat o wa wr tte a l ttle after the m le of the th ce tury a the cr pt matche tho e of the re g of the Emperor Lou the P ou 814 to 840. The ab e ce of all other ource that ca h tor cally ate the fou at o of the Mou t ha mea t that mo t comme tator have rel e upo what t reveal a a ear acc urate accou t of t fou at o . However certa eve t uch a the e g of E voy to Garga o, f e-co tructe from the h tor cal co text to wh ch they pr ete to perta , how u that t m ght have bee a much later ate that the emb a a e of mo k ma e the r jour ey. O e ha to a k why f the Archa gel ha appeare the way that the Revelat o et out, woul a group of Mo k walk all the way to Garga o to come back w th a few ho y rel c of a p ece of alter cloth a marble perta g to be part of the Archa gel footpr t. Coul t be that there wa ab olutely oth g to proffe r expla at o for the St. M chael ep thet c rca 820AD whe the mo k at the mo u t wrote the Revelat o to ub ta t ate t co ect o w th the Archa gel. A mor e l kely ce ar o that a group of A glo-Saxo mo k we t to Garga o from Mo tSt-M chel arou the t me the Revelat o wa wr tte a o the r retur Hey-Pre t o a mo a tery alrea y ex te . Thu , after o ly a hort t me, w th Go promot g the work forwar a the truct ure bu lt, Aubert rema e qu ete ce he lacke rel c of the holy Archa g el. Ble e M chael a v e the B hop how he houl very qu ckly e mo k all the way to Mo te Garga o, where the fe t val of the mo t holy archa gel wa ob erve revere tly. They houl br g back that ble g wh ch of the patro age of the Archa gel, that Aubert m ght rece ve t w th the greate t tha k g v g. Followe by Mea wh le after ma y ay o the roa the great me e ger retur e o the very ay o wh ch the co truct o wa complete o Mo te Tumba. They e te re to what eeme a ew worl , for whe they ha eparte the pot wa f lle w th a th cket of br ar . The author of the Revelat o ub-co c ou ly a m t f r tly that the tructure wa

                                                                                                                              

bu lt before the Mo k were e t a the latterly weave that m raculou ly t wa rea y a complete to hou e the rel c o the very ay of the r retur . A total of f ve E gl h ame are fou at Garga o that ate to the ame t me (c rca 820) that the mo k thought f t to create the Revelat o accou t. W gfu , Her eberecht, Herrae a the Leofw we me t o e earl er are cr be ru e the grotto a are mo t probably ate to arou 800-850 co f rme by m lar A glo-Saxo ru e at Rome of the ame per o . Ea rh axo the f fth ame, carve Roma alphabet o a ffere t wall, a t ll A glo-Saxo , but probably the graff t from a eparate p lgr mage. Wa th emba a e of Celt c mo k t hat were re po ble for the collect o of the rel c , patche olely to e ta bl h the r mo a tery w th cre ble M chael e Statu ? If the jour ey a the Re velat o accou t are co curre t, wa th rece tly accompl he tr p weave to a co cocte tory ce tre o Aubert to expla Melk Appar t o a hu re year beforeha ? If we a ume the Melk co ect o , the two ame of the Fre ch mou t ex te fo r o ly two rea o a both of the e or g at g through the Br t h l k at lea t a hu re to two hu re year before the earl e t ate for the wr t g of th e Revelat o. The two rea o po te here for the ame of the mou t, e ther t co ect o w th the ol Br t h tomb w th t ow M chael e aff l at o , or the fact that what Hel a ource relate , tra p re a Melk aw a appa r t o of the Archa gel a uly wrote the book of the Gra l. O e ca be ure that f a tomb ha ex te at the Fre ch te much m leage woul have bee ma e of th fact by the mo k from a early ate a the la from t f r t refere ce wa k ow a mo Tumba o ly later becom g Mo t-Sa t-M chel per culo mar . Some comme tator have po te the ea that the Revelat o ha the tory of Ba a h o remov g b g rock rea y for the fou at o of the f r t eccle a t cal bu l g a referr g to the removal of a Megal th c te. Th woul of cour e expla the te of a ol er tomb but o way g ve a equate expla at o of the ee to val ate the archa gel ame w th the te, by e g a emba a e to Mo t Garga o. Th houl be v ewe term of what the Revelat o relate that upo the r retur a after everal m racle the te r m, Mo t-Sa t-M chel ha u e ly bee f he o the ay they retur a the co veya ce of rel c ha ow e tabl he the Mou t a a bo f e M chael Shr e . St. Aubert o ly the e cate the bu l g a tall a colleg ate of 12 mo k followe by a m raculou covery of water at the top of Mou t. The f r t me t o of a p lgr mage fou the v ta fro obert wh ch tell of a certa Ratbert from Melo who ma e a p lgr mage to the Mou t 868, but there o me t o of t other l terature a be g a M chael hr e pr or to the th ce tury. Somet me after 966, t woul appear that a relat o h p regar g the co ect o betwee the Br t h I la a the Norma Mo t wa u earthe by ocume tat o t hat omehow e tabl he th co ect o . It th uppo t o that at a earl er t me ome Papal pe at o , Charter or ub ta t at o of a earl er l k ha bee recog e regar g the e two mou t a oc at o a that the Norma mou t ha ome way r ght over the Br t h la k ow a St. M chael by the e a. It th wh ch appear to be the ba for the formulat o of a charter gra te by E war the Co fe or wh ch tr e to re-e tabl h r ght over a area c lu g what ca o ly be a I la calle St.M chael by the Sea. The rea o for a um g th that, f o e were go g to forge a charter ba e upo ol er recor t woul ef tely g ve cre b l ty to that cla m f, ( o m atter how a c e t th co ect o m ght be) o e coul pro uce a e tabl he pre ce e t upo wh ch to re terate a ba e a up ate charter. It woul be po tle pro uc g a author tat ve charter that ot co cur w th the pe at o t hat wa gra te , f ee place ame of locat o were clu e o a ol er o cume t. Eve f the e place ame were ow o - ex te t a the author ty upo wh ch the ol er ocume t wa ba e ow ot ver f able. It eem u l kely that the Norma Mo k woul ra omly covet a Br t h I la a take tep to promot e a charter g v g them po e o over t, u le t wa worthy of be g covete . If o e were to fabr cate a charter wh le be g g ora t of the locat o the th

              

                                                                                                                        

woul certa ly cau e co fu o whe tak g the cla m. Th oe ot eem to be the ca e w th E war charter that t wa ot a fabr cat o but pla ly tho e who co tructe t were g ora t of the locat o to wh ch t perta e . If o e were re terat g a cla m ba e upo a ol er ocume t o e woul u e the ame of the locat o referre to the t al ee . The fact that the e locat o ha become barre or u e a the r curre t ame may have cha ge ur g a p er o of everal hu re year , woul make o e g ora t of the e fact , e pec al ly f the e la w t e e the ol er ocume t ex te acro the cha el. Ho wever f a future K g of E gla were merely up at g a alrea y e tabl he r ght to la by le g h ame a a future author ty, the the outmo e ame of the locat o the pre e t charter woul merely be tra cr be from the ol er ocume t to the ewe t e t o , but the r ght woul be e tabl he by a curre t author ty. Th what appear to have tra p re a the e c rcum ta ce certa ly are ap pl cable to a mo a t c orga at o that ha rece tly bee talle o a Norma Mo t replac g a prev ou ly Celt c or er that left beh ol ocume tat o . If the rece tly talle Be e ct e ha covere ome r ght over la Br ta that clu e a I la ext to the ea referre to by the Archa gel ame a po bly rumoure to po e a u k ow a ct ty, the all effort woul be m a e to re-procure the e la . The po b l ty of rega g the e la became a ll the more pre g w th the cha ce of be g able to pull off uch a coup whe o e co er a pe g va o of o e fellow cou tryme . The be t way of re-e tabl h g o e r ght the e u g mayhem after a va o to have ocum e tary ev e ce from the h ghe t author ty the la . It woul be fortu tou t o have t look a f t were alway part of o e over ea po e o w th a rec e t charter co f rm g that from a Br t h k g. Th Charter gra te by E war e tere the cartulary of Mo t-Sa t-M chel a probably ate to arou 1030. It coul be ate to the re g of uke of Robert the Mag f ce t who g t alo g w th E war . It po ble that they were tay g at Mo t-Sa t-M chel after h aborte m o to va e E gla o Har ca ute behalf. Accor g to the Norma chro cler W ll am of Jum ge , Rob ert I, Duke of Norma y attempte a va o of E gla to place E war o the thro e about 1034 a the co clu o of the abort ve attempt e e at the Mo t after h h p ha blow off cour e towar Jer ey. It mpo ble to ver fy who g ature ge u e or f the whole were fake or f t were ge u ely g e by all the u er g e but we ca peculate that the charter ge u e a ba e upo a or g al ocume t a attempt to rega a hol o la that the Celt c pre ece or ha ow e . The o ly problem wa that error, St.M chael m ou t Cor wall wa m take for Burgh I la after the eve tual va o . The Mo k of Mo t-Sa t-M chel hav g ba e the r charter o a ol ocume t ha o ea of the la urrou g hav g ever ee t, but ba e the r charter o the ame that were g ve ol ocume t from the r Celt c forebear . E war the Co fe or Charter take from Ol ver Mo a t co wh ch the ame a from the cartulary oe ot me t o Cor wall. I om e a ctae et v uae Tr tat , ego E war u De grat a A glorum rex , are vole pret um re empt o a mae meae, vel pare tum meorum, ub co e u et te t mo o bo orum v rorum, tra a eto M chael archa gelo u um frat rum Deo erv e t um eo em loeo a ctum M chaelem qu e t juxta mare, cum om bu appe e c , v ll c l cet, ca tell , agr et caeter att e t bu . A et am totam terram e Ve ef re, cum opp , v ll , agr , prat , terr cult et cult , et cum horum re t bu . A ju x quoque at portum a ere qu vocatur Rum ella cum om bu quae a cum pert e t, the leo et cum om te rr tor o ll u culto et culto, et eorum re t bu . S qu autem h o co atu fuer t po ere calump am a athema factu , ram D e currat perpetuam. Utque o trae o at o auctor ta ver u f rm u que te eatur po terum, ma u mea f rma o ubter cr p , quo et plure fecere te t u m. S g um reg E war II, S g um Robert arch ep cop Rothomage Herebert ep cop Lexov e . Robert ep cop Co ta t e . S g um Ra ulph S g um V f rc N gell v cecom t A ch t ll . Cho ehet. Tur t .

                                                                                                                                                  

       

I the ame of the holy a u v e tr ty, I E war , by the grace of Go k g of the E gl h, w h g to make ome offer g for the alvat o of my oul or the oul of my forebear , have w th the co e t a w t e of goo me g ve S a t M chel the Archa gel, for the u e of the brethre erv g Go that place , St M chael wh ch ext the ea, w th all that perta to t, that to ay m ll , fort f cat o (ca tell ), f el a other th g belo g g thereu to. I have a e al o all the la of Ve e re w th tow (opp ), m ll f el , mea ow a u cult vate la , a w th the reve ue of the e. I have further a e to the e gra t the port wh ch calle Rum ella w th all th g wh ch p erta to t, that to ay m ll f her e (f hery m ll ) a all la cult v ate a u cult vate a the reve ue thereof. If, a yo e hall e eavour to terpo e ubtle mpe me t aga t the e gra t , he hall cur by a athema, the perpetual wrath of go . A or er that the author ty of our g ft hall be he l more truly a e ur gly future t me , I have wr tte be eath w th my ha co f rmat o a ma y have ma e the r w t e . Th charter the cartulary ha , E war g ature, cou t Robert of Norma y, t he g ature of Rabel, comma er of Duke Robert Fleet, Robert archb hop of Rou e , Herbert b hop of L eux, Robert b hop of Couta ce , a Humphrey N gel the V comte A h tell, Ralph Cho cet Tur t . The threat of A athema to a yo e who co te t th charter qu te po g a t; by to at g that they expect the la to wh ch they are lay g cla m, to be co t e te at ome future ate. Ma y me eval charter have caveat but few a forcef ul a th , a A athema y o ymou w th excommu cat o . If a Norma mo k wav e th charter the face of a rece tly co quere Cor h mo k at St. M chael Mou t, there woul obv ou ly be full co-operat o e pec ally ce t wa a E g l h k g that gra te the fore g er the r la . Th po t o o e of ma y ce ar o a we ca ot k ow f St. M chael mou t alrea y ha the M chael e app ellat o before the charter. Th a po b l ty f the or er o Burgh I la ha bee force to ba a ettle o a m lar I la further outh Cor wall. What we o k ow from Dome ay that a per o calle Br maru wa appeale to a hav g la perta g to the Cor h mou t before the Norma Co que t. Th oe ot however cate that St. M chael Mou t ha that ame but may ee h ave rece ve t ame becau e of the Charter the twe ty year before Dome ay . It fea ble to po t that the E war charter appl e to Burgh la a t wa o ce k ow a St. M chael by the ea. O e woul expect that the charter cate that the e g ft are a relat ve l ocat o po bly pre ume a w th the la of Ve e h re. We ca a ume that f the port of Rum ella were ome two hu re m le away a other cou ty, the ocume t m ght leave ome clar f cat o a t ct o of locat o towar th g ft. If we ca afely a ume that the g ft relate to o e pec f c area, where th port of Rum ella that we a ume clo e prox m ty to St. M chael c lo e by the ea? If the Charter wa merely tra ferr g m ll , tow , f her e , ca tle , a a port what ha at o e t me bee the po e o of a Celt c e tabl hme t, appeale to a hav g bee alrea y be g u er the cu to a h p of o e Br maru a a repre e tat ve of St M chael Cor wall, where are the e all th e e po e o at the t me of Dome ay? Why are o e of the e ub ta t al a et that have bee gra te to the al e pr ory, ot me t o e Dome ay? I t b ecau e the Be e ct e mo k o ly took over what perta to Br maru at the t me of the Co que t tea of a larger area that ex te arou Burgh I la ? Thoma Ta er h Not t a Mo a t ca make the ote whe referr g to the Cor h mou t ay g the pr ory of Be e ct e mo k place here by k g E war the C o fe or before 1085, a exe to the abbey of St. M chael Per culo Mar N orma y, by Robert Earl of Merto a Cor wall; make a pec f c ote that Joh S pee h H tor e of Great Br ta e, who wrote 1611 pr or to h m, me t o t he mo a ter e of St. M chael e Mo te a St. M chael e Mag o Mo te, a t ct rel g ou hou e Br ta . It u certa from where Joh Spee obta e t h op o or from wh ch era t m ght have come. It a po b l ty that at o e t me c rca 900AD both I la o the South we t pe ula ha take M chael a ame ake. St. M chael rock, the prev ou ame of

                                             

                                                                            

Burgh la , the very place that the Templar we t to great le gth to u ta memor am may well may well have lo t a y aff l at o w th the mporta ce of wha t the la hol w th at the t me of the co que t. If we allow that before t he Templar were re po ble for mark g out the St.M chael e g a the ub eque tly the la be g referre to a Avalo by the Gra l wr ter , th oe appear to be the I la that wa be g mpl cate the charter. Spee may well be referr g to the era after the Templar whe certa ly both la ha the M chael e appellat o u t l Burgh la lo t t chapel after Cam e ha recor e t ta g where the Avo water are m xe . A ca e of m take locat o ca certa ly be po te f we uppo e that the Mo k of Mo t-Sa t-M chel ot k ow that at the t me the charter wa wr tte there wa oth g o e ther St. M c hael Mou t Cor wall or Burgh I la but may well have cho e St. M chael mou t by m take becau e t at lea t ha a Herm tage o t, ev e ce by the per o of Br maru . St. M chael mou t ha ot rece ve t appar t o wh ch ub eque t ly wa to be co tr ve by the Be e ct e mo k from Mo t-Sa t-M chel, who al o a cr be much of the r erro eou h tory to the Cor h mou t, but a we have c overe , we ca ot cover whe t rece ve t M chael e cat o . By co tra t however we houl u er ta that M chael a oc at o w th the tomb ha bee e t abl he ce the t me of Melk . The u - forme mo k were e e t ally try g to ecure a Br t h la of that ame wh ch they ha lear t co ta e a acre tomb a they e t f e the loca t o w th a I la ; he ce St. M chael ext the ea a the Charter. After all, th coul be the rea o for the r ow rumoure co ect o to a tomb. Th a um pt o of a m xe up la cla m ba e upo a reco t tute charter, fou e o ol ocume tat o coul of cour e be accurate but whe we co er later challe ge a quabble over la urrou g the Cor h mou t a the Earl of Morta , th become more probable. So here we have a charter t pulat g what o e ca o ly a ume a rel g ou ho u e calle St. M chael by the ea gra te to the Norma la w th all appurte a ce . If we a ume the actual charter referre to a I la a that la ha or g ally a rel g ou or er of St. M chael o t, th ce ar o become more t e able, ce the mo t fame per o of the mo er worl bur e w th . Th p ropo t o clearer whe we co er that th la ha a atural port ext to t w th a large f h g u try, but t u clear how th wa m xe up w th a m lar ular locat o Cor wall except that Burgh la at the t me ha b ecome a o ymou a barre . Ve e h re coul ee be a alter at ve for Devo h re a there wa oth g r e embl g a atural port Mou t bay. The I la of St. M chael by the ea howeve r ot o ly ha a atural port ext to t, but wa e gage f her e o accou t of the huge choal of P lchar that were fou the bay. Although Ve t ll a hamlet at the top of the Avo r ver t woul eem that the tra cr pt o of ve ef re m ght have bee a overtly gra o e cla m. Sh re came to be g ar ou the t me of the Norma Co que t whe th ocume t wa wr tte o t woul eem that the t al ocume t relate to a place calle Ve a the a e h r e may have bee a p rat o al a to the ze of the area. Eve though Ve the o ly area by th ame Br ta , ju t three m le up r ver from Burgh I la ext to Aveto G ffor , the e cr pt ve term from wh ch t er ve t ome clat ure coul ot be more cat ve of the teep vale cau e by the r ver we have ame our ve t gat o of T . I fact the ol t track that ru ow from Sh pley Br ge arr ve at the mall br ge r ght oppo te Ve . Th the ame track that the L ch p wa fou o a lea ow to the Br ge oppo te Ve . Tho e ot go g to Ict alo g the t al roa woul have u e th br ge to cr o the Avo . The Aveto G ffor Br ge further ow tream how the Leo ar o pa t g wa o ly complete 1440 a Dome ay recor Aveto hav g ju t 17 v llager a 8 lave . If th the Ve referre to the charter t po ble that t wa o ce a larger commu ty Saxo ay before the Co que t, the ev e ce of wh ch may have bee w pe away f t were tuate o the floo pla a we aw w th Ba gor our t al e qu ry. Certa ly the k ow f h g grou ear Rum ella, ( f Ba tham wa the k ow a a port of that ame), wa u tr al e ough to affor m ll ; the ru of wh ch

                                                                                                                                                  

are ev e ce alo g the r ver. The p lchar fleet ee r ght up to the tur of the 20th ce tury at Ba tham a B gbury Bay ev e ce the large to age of f h caught. The e hoal of p lchar atte te to a far back a Pythea by h ome clature of the I la of Ict , f we are correct that t er vat ve from Greek Ichthu f h I la . (the F her k g bur e Ict ). It k ow a we have prev ou ly covere that a large Roma commu ty wa e tab l he at Ba tham Ham ju t after the clo ure of Ict a the ame ue to the r pre e ce coul have bee er ve from Roma ella the t me that Melk left for Fr a ce. We k ow that Ict wa er ve from Pythea e cr pt o a Avalo wa Melk ame for the I la o t qu te po ble that the I la wa k ow locally a Roma ella. However the charter refere ce to tow , agr cultural a o -agr cultural la , coul be w e ra g g over the three r ver valley that urrou e St. M chael by the ea. F gure 72 Show Hatch Br ge oppo te Ve w th the a c e t Cart track (to the lef t) o wh ch the L ch p wa fou . Th track lea ow from Dartmoor to th b r ge oppo te Ve at wh ch po t t tur here to follow the ol route out to Ict alo g the Aveto G ffor T al roa . It ha bee po tulate that Ca gw th, approx mately 15 m le from St. M chael Mo u t the lo t port of Rum ella becau e t half a m le from a la v lla ge calle Rua M or but th ot a port a e ther oe t have f h g m l l . A for the fort f cat o me t o e the charter, there l ttle ev e ce lef t of a yth g ub ta t al the area from the per o 600-900 whe our ol ocum e t that relate the e eta l wa ma e. However whe we co tra t th aga t t he Cor h mou t a the eterm e goal for po e o , rather tha the m take mou t, there o Ve , o f h g m ll , o port, a mo t mporta tly o tom b of Je u or Jo eph of Ar mathea. It really oe appear that the Mo k of Mo tSa t-M chel were forme by a ocume t of ome ort o wh ch to ba e the r cha rter but t become clearer that t m ght have bee them who ame the la St . M chel Mou t, carry g o the r ow Archa gel her tage to e tabl h the Cor h Mou t. It ca ever be eterm e how large the area of ve e h re uppo e to e g ate or wh ch tow t clu e , however t make l ttle ffere ce a the whole purport of the charter ow f t ub ta t at o Cor wall. E war the Co fe or wa the eve th o of thelre the U rea y a Emma of Norma y ter of R char , Duke of Norma y. He uccee e C ut the Great o Har ca ute re tor g the rule of the Hou e of We ex after the per o of Da h rule ce C ut ha co quere E gla 1016. O E war eath 1066 he wa uccee e by Harol Go w o who e at the Battle of Ha t g f ght g the Norma va o . C ut ha become k g a E war ha go e to ex le w th h brother a ter, but h mother ha marr e C ut 1017. C ut ha E war half-brother Ea w g execute , leav g E war a the lea g A glo-Saxo cla ma t to the thro e. If t he mo k of Mo t-Sa t-M chel ha w he to ecure a future Author ty by wh ch t o obta the r rumoure Br t h I la , the obv ou per o from wh ch to rece ve the r pro pect ve cla m of author ty, woul be E war , the o ly urv v g A glo -Saxo who woul probably become k g. E war pe t early 25 year Ex le Norma y a w th th t me there o certa ty of h whereabout . It wa ur g th t me ex le that he became very p ou (the Co fe or), o t ot po ble that he pe t t o the mou t co templat o a he ce the charter raw up w th Norma g ator e pr or to the I va o . It al o a that E wa r love the holy compa y of people of rel g o . Who love o ly that wh ch wa go o ; e pec ally a mo k who le a h gh a heave ly l fe. E war w t e e four cha rter Norma y the 1030 g g two of them a k g of E gla before he b ecame k g. He wa upporte h cla m to the thro e from a umber of co t e tal abbot , clu g Robert, abbot of the Norma abbey of Jum ge , who wa to b ecome E war Archb hop of Ca terbury. Th charter coul well have bee g e to ga upport of h cla m to the thro e, for at th t me h ow mother E gla upporte Har ca ute, her o from C ut. Har ca ute ear g h eath 1041 v te E war back to E gla a accor g to the A glo-Saxo Chro c

                                                                                                                       

                           

   

le E war wa wor a k g alo g e Har ca ute u t l h eath, a 104 2 uccee e the thro e. The fact that Robert, archb hop of Roue a g atory to th charter e 1037, lea o e to u pect the that th charter wa t gate wh le Norma y before E war ucce o . There eem to be o other c lear rea o able te t co er g the pec f c of what wa be g gra te other tha the mo k of Mo t-Sa t-M chel ha e g upo a Br t h I la calle St . M chael by the Sea a th te t o wa ba e upo a rumour or ev e ce of w hat lay w th . The o ly th g preve t g them f g the tomb wa that t wa ot Cor wall. A we k ow the prope ty of the e mo k to cla m the r author ty from prev ou ocume tat o a to the kew the ub ta ce to be mo t a va tageou for the pre e t t me, mo t cholar m th charter a a forgery. After all t oe ap pear rather ra om that the pec f c g ve the charter o t eem to match the locat o Cor wall. E war ca har ly be uppo e to have ha a t mate k o wle ge of the local ty or of t co t o wh ch eem to cate that he wa bee gu e by a ol er ocume t pre e te by the Mo k where the ame of Ve e f re a Rum ella ha releva ce. The fact that the cartulary wa put together by copy t the twelfth ce tury a the cartulary t pre e t form a fourtee th ce tury pro uct woul allo w much leeway for the terpolat o of charter . However ce t c te Do me ay t appear ge u e but a later charter regar g St. M chael Mou t g e by the Earl of Morta , W ll am the Co queror half brother, author ty ap peale to by o le er gra ee tha the Pope t po t cr pt a th appear to be a fabr cat o . Due to the le gth of t me ce Melk arr val at Mo t-Sa t-M chel a the cha ge of Or er to Be e ct e, the locat o of the port k ow a Rum ella a the la k ow a Ve h re pre ume to be a oc ate w th a I la Br ta beca me co fu e a the purport of the Charter wa co veye upo St. M chael mou t Cor wall after the Norma co que t. The co fu o a b cker g later w t e e Doome ay betwee the Earl a the Fre ch mo k part cau e by the r m take cla m. After the Co que t the co te t o recor e Dome ay le cre b l ty to the po t o that t wa a m take cla m. It eem that the Mo t-Sa t-M chel commu ty were after a Br t h tomb of great mporta ce that wa expl c tly o a I la but the rumoure herm tage that ha ex te whe Melk ha left Br ta ha left o trace. So, by what m ght eem to be D v e terve t o a Cor h I la wa ub t tute t place a the fable place of the tomb a the ame of Mo te Tumba wa aga co veye upo the Cor h mou t alo g w th umerou co c e tal h tor e that ema ate from Mo t-Sa t-M chel. A Herm tage that wa ba e upo Burgh I la pate or wa e troye omet m e betwee x a e ght hu re AD of wh ch there are t ll local rumour a t o ly eem atural that uch a e tabl hme t houl have ex te a guar a to uch a acre place. If we aga remember Melk e cr pt o wh ch a ume ome uch rel g ou tructure ear where o e pray at the verge from a ora am v rg em, we ca a ume, ba e upo h pa t accuracy that he mu t have ee the bu l g a a ume t woul t ll be ta g for tho e follow g h truct o . It al o mu t be remembere that th allu o to the V rg the co c e tr uct o al part of h rect o a g ve h ab l ty of tra ferr g mult -face te format o t eem u l kely that h o ly te t o wa to co f e our u er ta g to Gla to bury. However let u try to u ravel further what ha ge erally bee accepte by co ve t o . It eem appare t that the ular a oc at o w th St. M chael, far from be g er ve from Europea ource a mo t commo ly po tulate , rather u e to h a oc at o w th the tomb that ex t o the acre le Devo from wh ch t appear that the t al pecul ar refere ce to a tomb at Mo t-Sa t-M c hel wa perpetuate . The Cou t of Morta co tr but o to the va o wa regar e a g f ca t, a ca be ju ge from the la he wa gra te by W ll am th e Co queror. He wa gra te 75 ma or Devo a hel 248 ma or Cor wall, at the t me of the comp lat o of Dome ay. The Cartulary of St. M chael Mou t ev e ce a charter from Robert, Cou t of Mor ta who ome po t, became Earl of Cor wall arou 1075 (before Dome ay wa co

                                                                                                             

           

          

  

mp le ), wh ch he uppo e ly co ferre o the mo k of St. M chael Mou t hal f a h e, three acre Me aghek (Me eage) amely Treboe, Le eage, Tregeva a Carvallack. Th charter ha a co f rmat o by a po t cr pt the Otterto Pr ory cu tumal, that the mou t Cor wall ha by g ft of Cou t Robert of Morta la for plough g Trema e 3 Traboe 3 Le eage 2 Tregeva a 2 Carvallack a well a ece ary pa ture for all the r l ve tock; wh ch take t ogether make twelve. He u t po e o e qua ex o o com t Robert e Morte o ecclc a beat M c hael e Cor ub a te et:Trema e, ub a ua caruca terra uf c e habetur: Trahorabohc,ub a tre ; L tyavehet, ub a tre ;Trega e , ub a ua ; Carma helech, ub a ua . A jacet terra preter pa cua a om a a mal a ece ar a;qu e mul caruce x fac u t. Charter of Cou t Robert of Morta Mo a t co Catta Robert Com t , pro mo ach S. M chael , IN om e a ctae et v uae Tr tat , Patr et F l et Sp r tu Sa ct , ame . Ego Robertu De grat a Mor to come , g e v amor ucce u , ot f co om bu a ctae eccle ae matr o trae f l , habe bello a ct M chael vex llum, quo am pro a mae meae alute atque meae co jug , eu pro a lute, pro per tate, colum tate Gul elm glor o m reg , atque pro a p ce o v tae aeter ae prem o, o et co ce o Mo tem Sa ct M chael e Cor ub a Deo et mo ach eccle ae Sa ct M chael e Per culo Mar erv e t bu , cum m a terrae h a, ta olutam et qu etam ac l beram, ut ego te ebam, ab om bu co uetu bu querel et plac t ; et co t tuo et am ut p mo ach , co ce e te om o meo rege, b em mercatum e qu tae fer ae habea t. Po tea autem, ut cert me comper Beat M chael mer t mo achorumque uffrag m ch a Deo ex propr a co juge mea f l o co ce o, aux o um p beato m l t ae cele t Pr c p , e et o o Ama eth tre acra terrae, Trevelaboth v el cet, L m a och, Trequa er , Carma loc, a ue te p mo om o meo Gul elmo rege cum Mat h l e reg a atque ob l bu llorum f l Roberto com te, Gul elmo Rufo, He r co a huc puero, ta qu etam ae l beram e om bu plac t querel atque for f act , ut e ulla re reg ae ju t t ae mo ach re po ebu t e olo hom c o. Ha c autem o at o em fec ego Robertu come Mor to , quam co ce eru t g lor o u rex A glorum W ll elmu atque reg a et f l eorum, ub te t mo o t orum. S g um W ll elm reg . S g um reg ae Math l . Robert com t . W ll elm R uf f l reg . He r c puer . Robert com t Mor to . Mat l Com t a e . W ll elm f l eorum . S g um W ll elm f l O ber . S g um Roger e Mo te - gomer , To et v cecom t . Guar . Turulf . I the ame of the holy a v ble Tr ty, Father, So a Holy Gho t, ame . I, Robert, Earl of Mor to by the grace of Go , flue ce by the f re of v e love, Make k ow to all the ch l re of our mother the holy church, upporte battle by the ta ar of St. M chael, ee g t wa for the alvat o of my oul, a my w fe, a al o the afety a pro per ty, of the mo t glor ou k g W ll am a for the acqu r g of eter al l fe o g ve a gra t the Mou t of St. M chael of Cor wall to Go a the mo k erv g the eccle a t cal hou e of Sa ct M chael e Per culo Mar , w th half h e of the la , o u bou a peaceable a free from cu tom , plea a compla t a I hol them, a I appo t, my lor the k g co e t g, that the y may have a market the f fth ay there. F ally, however, I have certa ly a ce rta e through the mer t of the ble e M chael mo a tery a by prayer of th e mo k there that a o ha bee gra te me by Go to my ow w fe; a therefor e I have crea e the g ft to the heave ly Pr ce, a have g ve a a g ft of three acre of la Ama eth, Trevelaboth, L ma och, Trequa er , Carma loc, t hat to ay my mo t p ou k g lor W ll am a e t g together w th Quee Mat l a a w th the r oble o a oble , the Earl Robert W ll am Rufu , He ry y et a boy, to be qu t a free from all plea compla t , a forfe t , o that t

                                   

 

 

             

      

 

          

 

 

     

  

 

   

he mo k hall ot a wer a y matter th to the k g ju t ce except g hom c e. I, Robert Mor to , have ma e th o at o , wh ch w l am glor ou k g of the E gl h W ll am, a the Quee a the r ch l re , have perm tte a te t f e . Although th charter profe e to be ate a rat f e 1085 o e of the u e r g e Quee Mat l a, who e 1083, a a other of B hop Leofr c, who e 1072 eem to co f rm that th a fabr cat o . Ju t the fact that t ee to be co f rme by the B hop of Exeter ra e u p c o a cate that bo th may have bee fabr cate after the Cou t eath to ub ta t ate or co f rm th e po t o of La hel . A other fault become obv ou the co f rmat o from Leofr c B hop of Exeter wh ch al o bear the ate 1085, wh ch prete to be e xempt g by comma of Pope Gregory, the church of St. M chael Cor wall from ep copal co trol a co vey g a rem o of o e-th r of the r pe a ce to tho e who houl e r ch, e ow or v t the a church. Pope Gregory ot becom e Pope u t l after Leofr c eath. The ate or ge u e- e of the charter oubtful g ve the a achro t c co f rmat o that follow . The Robert charter overtly tate the locat o of St. M c hael Cor wall a th ca be ee a a ev e o te bly co f rm g the r g ht gra te to them by E war apply to the ow e tabl he mou t Cor wall. Th e rea o for mply g that th charter a co f rmat o are a fabr cat o of mu ch later ate for the a achro t c error how above, but more o f co te tat o betwee the Earl a the mo k ha bee w t e e Dome ay, t woul be a clever pla ee to e tabl h o e r ght by the ame per o after h e ath. The Mo k of Mo t-Sa t-M chel were walk g col to take over what they thoug ht wa a la co ta g the acre tomb a of cour e there woul be co fu o a co te t o wh ch ee Dome ay eve twe ty year after the r occupa t o . Nobo y there ha hear of Ve or Rum ella but th charter fabr cate by the Mo k them elve quarely e force the E war co ce o a appl cable o ly to Cor wall a e tabl he the r r ght by the very per o who ha re uce what they ha t ally appropr ate . It woul appear that the te t of the charter twofol e tabl h g Cor wall, pec f cally eterm g the locat o by re terat o of ev e ce Dome ay, rather tha the vagar e of u k ow port o of la gra te the E war charter. Seco ly th fake charter pec f cally apport o them la the ame of Robert. The o ly prev ou ev e ce a co te tat o w th the Cou t w t e e Dome ay but th co te tat o ba e pu rely o the E war charter a f th charter ha bee ge u ely gra te 108 5 why Doome ay are they appeal g to the E war charter. If t wa co truct e ju t after there woul ot be o ma y fault w th at g. The year of ct o a 15-year cycle a or g ally referre to the per o c rea e me t for a agr cultural or la tax. The year of ct o calculat e by a g three year to the year of Our Lor a v g the um by f ftee . The rema er after v o the year of ct o . Pope Gregory V11 H l eb ra t became pope u t l 22 Apr l 1073 the ame year that B hop Leofr c e wh le the year 1085 wa the e ghth year of ct o a 1073 the eleve th year of ct o ot a the ocume t eclare a the fourtee th. Th charter a to have bee rat f e at Pe ve el October 1085 e e t ally e tabl he for po ter ty that the cho e I la that they t ally bel eve t he tomb to be o , wa ow of certa locat o Cor wall eve though the port a t f her e are owhere to be ee . F rmata abque roborata e t hec carta, a o m lle mo octuage mo qu to ab car at o e Dom ct o e ec ma quarta, co curre te tert a, lu a octava, apu Peve e el. S g um L ur c E ece tr ae Ep cop . Ego qu em L ur cu De o o E ece tr ae ep copu , ju o e et exhortat o e om me revere t m Gregor papae re g que o tr et reg ae om umque opt matum tot u reg A gl ae exhortatu ut eccle am Beat M chael archa gel e Cor ub a, utpote quae off c o et m te r o a gel co cre tur atque comprobatur co ecrar ac a ct f car , quate u eam ab om ep copal jure, pote tate, eu ubject o e l bcrarem atque exuerem, qu

                                                                                 

     

  

       

    

        

                        

o et facere tot u cler o tr co e u et hortatu o tul , l bero g tur eam et exuo ab om ep copal om at o e, ubject o e, et qu etu e, et om bu ll qu llam eccle am u cum be ef c et elemo expet er t, et v taver t, tert am partem pe te t arum co o amu . Et ut hoc co cu um et mmob le et et am v olab le f e te u perma eat, ex author tatc Patr et F l et Sp r tu Sa ct om bu o tr ucce or bu ter c mu e al qu co tra hoc ecretum u urpare prae uma t. S g um eju em L ur c E ece tr ae ep cop . I leofr c, by the g ft of Go B hop of Exeter, hav g bee urge to free a exe mpt o far from all ep copal law, author ty or ubm o , the church of Ble e M chael the Archa gel of Cor wall, ee g that t bel eve a ack owle ge to be co ecrate a a ct f e by the off ce a m try of a gel , by comma a exhortat o of my lor the mo t revere Pope Gregory a of our K g a Quee a of all the oble of the e t re realm of E gla , to wh ch e I have ot elaye to o. So w th co e t a approval of all our clergy, I o accor gly l berate a exempt t from all ep copal rule, ubject o a turba ce a to all tho e who hall have lo ge to v t a hall have v te that chur ch w th alm a offer g , we o rem t a th r part of the r pe a ce. So that t h may rema forever u hake u cha ge a al o v olable, by the author ty of the Father, So a Holy Gho t, we forb all our ucce or from pre um g t o attempt a yth g co trary to th ecree. Betwee E war Charter a Dome ay the Fre ch mou t ha e tabl he a pre e ce ba e olely o the author ty of that Charter. The ma rea o for the Robert ch arter actually how g u that the Be e ct e r ght to the Cor h mou t ba e upo E war charter ee e to be backe up by the Earl of Morta the the over lor cate by the ate but t coul ot have bee co tructe ear to the pr opo e ate f we take to accou t all the accurac e . Certa ly Dome ay me t o that the Earl retract la from the Cor h mou t, but th coul be ba e upo what they ha e ze fou e o E war charter a mo t probably from wha t the prev ou Celt c or er of Br maru hel , rather tha what ha bee gra te by Robert . Th eem to h ghl ght by the ub ta t al error a co f rmat o bot h the charter a the po t cr pt to be of later ate. It l kely that Leofr c co f rmat o wa fabr cate to e tabl h p lgr m . W ll am of Worce ter ay a ocume t wa fou amo g the a c e t reg ter of the Cor h mou t but o e ca ee that the mo k ha accompl he eve more tr ckery by pre- at g the forge ocume t to 1070 before the Doome ay urvey e e t al ly pre e t g a co f rmat o of a charter that wa ot wr tte uppo e ly u t l 15 year later. However th of the ame ub ta ce a what o e ca o ly a um e wa the fabr cate po t cr pt that prece e t a wa quote by W ll am of Wo rce ter h travelogue a a accou t fou at the Mou t whe he v te . To all member of the holy mother church, who hall rea or hear the e letter p eace a alutat o . Be t k ow u to you all, that our mo t holy lor Pope Greg ory the year of the Lor car at o 1070 (from the cartulary) out of h gr eat zeal a evot o to the church of Mou t St. M chael Tumba, the cou ty of Cor wall, hath p ou ly gra te to the afore a church, wh ch e tru te t o the a gel cal m try, a w th full approbat o co ecrate a a ct f e , a rem o to all the fa thful who hall e r ch, e ow or v t the a church , a th r part of the r pe a ce a that th gra t may rema for ever u hake a v olable, by the author ty of Go the Father Alm ghty, a the So , a t he Holy Gho t, he forb all h ucce or from attempt g to make a y alterat o aga t th ecree. The ffere ce that Leofr c ame ot me t o e a 1070 three year be fore Gregory became Pope but W ll am of Worce ter the wr te : The e very wor f ou ol reg ter , covere afre h th church, are accor gly place here publ cly o the oor of the church. A a much a th matter u k ow to ma y, therefore we Chr t, the erva t of Go a m ter of th chur ch, requ re a beg all of you who have the rect o of oul , for the prea g of the ew o e to a other, to publ h tho e wor your churche or er t hat tho e who are u er rule a co trol may be the more ear e tly rou e to gre ater eager e evot o a by p lgr mage freque t that place greater ple

                                                                                                                                                         

our to offer g ft a grac ou ly obta the ulge ce Th of cour e a we k ow wa to be place publ cly o the gate of the church a to be publ cly rea alou other churche , that the evout m ght be uce to v t the mou t more freque tly a greater umber . What e e t ally cate th to be a later ve t o that the uppo e gra te pr v lege by th e B hop of Exeter 1085 wa ot act vely promote by the mo k to ga p lgr m pr or to t later covery. Th probably cate that the prev ou fabr cat o wa fou to be co te table that t wa ate to Doome ay to overcome the problem throw up by that urvey but wa later fou to have the a achro t c error we have me t o e . Th later fabr cat o w th the earl er ate wa p robably compr e to overcome the e chro olog cal error , t ll appeal to the u ppo e Papal ulge ce a to curre tly act a a a vert g campa g to uc e p lgr m . The cla m to the Cor h mou t wa qu ck a carr e out the co fu o after the co que t a all the re t w ow re g apart from what ge u ely re cor e Dome ay, but by th t me the u urpat o wa complete a the Mo k o f Mo t-Sa t-M chel hav g got what they thought wa the r pr ze et about e tab l h g the cult of St. M chael Cor wall o what they thought wa the tomb. C erta ly W ll am the Co querer or h half-brother Robert woul o ly have perm t te , the mo k of Mo t-Sa t-M chel to make th cla m ba e upo the E war cha rter becau e the mo k ha e erve the r grat tu e by upply g them after the Co que t w th x h p a a umber of mo k , e t e to a t the re tora t o of eccle a t cal c pl e E gla . It mu t al o ot be forgotte that W ll am the Co queror wa a patro al o of the Mo t-Sa t- M chel e tabl hme t . The A ale Cambr ae, f r t comp le a the expa e at St. Dav the lat e e ghth a th ce tury, al o bear w t e that a Co ecrat o M chael archa gel eccle ae ex te 718 the per o lo g before the e tabl hme t of the Cor h or Be e ct e hou e o Mo t-Sa t-M chel wa k ow . Th church e cat e to the Archa gel M chael certa ly woul ot be refer g to St. M chael Mou t Cor wall, ot bu lt u t l 1135 a co ecrate o ly 1144. It oubtfu l that at th early tage o ly 10 year after St. Aubert appare t e tabl hme t of Mo t-Sa t-M chel that t fame ha prea to warra t me t o the Wel h A al . More probably a certa ly w th o Cor h co ect o , the e tabl hme t of Co ecrat o M chael archa gel eccle ae pec f e the A ale , woul ha ve bee the Burgh I la e tabl hme t. Th eccle a t cal hou e 718, probab ly o e a the ame me t o e by Spee h h tory wa the rece tly a prev ou ly u k ow group of Herm t e tabl he a oc at o w th Melk before he left for Fra ce. It oubtful whether t woul be worthy of me t o the e a c e t wel h text except relat o to the alrea y e tabl he or er of St. M chael o Burgh I la a oppo e to the co t e tal Mo t-Sa t-M chel t ll t e lf o ly a mall herm tage. I po t-co que t me eval E gla , la wa ot ow e a uch the mo er e e, by a yo e but the mo arch a the author ty by wh ch the mo k of Mo t-Sa tM chel ha ma e the r cla m wa by the la t E gl h Mo arch. Normally la wa h el by te a t , from lor retur for recompe e. Th wa the feu al y tem, w th the k g at the top of the la er, e ce g ow pyram al fa h o to the pea a t farmer who hel a few acre retur for labour g o the la of the local lor . La hel by a lor h m elf, rather tha by h te a t , wa k ow a eme e a th coul be ow e or have bee gra te to a rel g ou or er . I the twe ty year from 1066 to Dome ay, the mo k ha la cla m to local l a . It for th rea o we ee the co tra ctory a g a ubtract o of L a Cor wall me t o e Dome ay, that mu t have bee prev ou ly allotte b efore a y cla m wa la . By appeal g to the Author ty of E war the t al charter the hope of the N orma hou e wa to how cre b l ty ba e upo ol Docume t that woul allow th em to retake the r Br t h po e o that wa pre-or a e a ct mo ou to e that o other ub eque t cla ma t m ght are to challe ge uch a a c e t r g ht. Th however have t ff cult e u urp g la from ex t g Saxo era te a t a thu the rever al of ome la that were a to have bee

                                                                                         

                                             

 

 

po e o pr or to the Co que t that are ev e ce Dome ay. Th charter ha o releva ce geograph cally to the ex t g E war Charter a really eem to be the ocume t that e tabl he what wa o ce a Devo a locat o , to a Cor h o e. Stra gely e ough, the Norma Be e ct e po t o o te bly bol tere by Leofr c a Robert ate to co f rm that wh ch wa a e e by Dome ay but o way co f rm by what wr tte Dome ay that the Robe rt charter ex te or B hop Leofr c co f rmat o , but rather the two were co tructe a a aff rmat o of what wa ecree by Dome ay. There are three refere ce the Exeter Dome ay Book a two the Exchequer Book wh ch o way clear a yth g up but oe how that the E war gra t wa t he Author ty o wh ch the mo k ba e the r cla m Terra Sa ct M chael De Cor ugall a. -Sa ctu M chael habet u am ma o em qua e vocatur Tre wal quam te u t Br maru ea e qua rex E war u fu t v vu et mo rtuu . I ea u t h ae terrae quae o quam re eru t g l am. Ha po u t a rare v carrucae. Ib habet Sa ctu M chahel carmcam. . . . De hac ma o e ab tul t come e Mor to o e prae ct h quae erat e om catu bea t M chahel . What ca be e tabl he that o e Br maru who we a ume the per o a be g refere ce place of the St. M chael e tabl hme t ha o e ma or wh ch cal le Tre wal a th ma or wa hel the ay that E war wa (v vu et mortuu ) al ve a ea .e at h eath. Twe ty year after E war eath, th Br mar who coul have bee charge or hea of the ol Celt c herm tage, a a per o a t qu ty, be g appeale a hav g ha charge over the la . From th exc erpt ma y have a ume that there wa alrea y a e tabl he cult of St. M chael at the mou t pr or to the Be e ct e arr val. Th may well be true a the ca u e of the Be e ct e m take cla m to the wro g I la . If we are correct a um g that the Burgh I la commu ty me t o e the Wel h a al wa o l o ger pre e t Devo the e ame mo k for a y u pec f e rea o coul have e tabl he them elve further outh o a m lar I la . There o me t o of a pr or commu ty but we ca ot rule th out w th the per o of Br maru be g repre e tat ve of the mou t la . Whether referr g a u clear ma er to la uppo e ly gra te by E war that Norma mo k ha rece t t me u urpe a pa o Gel o the la t 20 year or the t al Celt c commu ty pa o tax u clear. We k ow the ev ou e of the e mo k a by way of appeal g t o Br maru , maybe they are u urp g h her tage e tabl h g a co t u ty that ot ex t before the Norma mo k cla me the I la for them elve . A yway, there are two h e of la wh ch have ever pa gel a from th ma or the Earl of Morta ha take away o e of the two h e wh ch wa of Ble e M chael eme e. The que t o , why the per o who purporte ly gra te th e la be g recor e a re uc g t. If a St. M chael of Cor wall rel g ou hou e ot ex t before the Co que t how t po ble that t ha la em e e the t me of E war or th E war a Charter be g g ve the a r of a t qu ty to the Dome ay recor er. I th ju t a ploy of the ewly e tabl he mo k hav g ju t acqu re la (w th a ocume t to prove the r ow er h p) try g to e tabl h g a l k w th a t qu ty? I th ot a ca e of the mo k try g to how that ot o ly o they ot pay Gel but rece ve t ju t a t wa the ay of Br mar? The expre o u quam gel averu t mea g have ever pa gel oe mply a prece e t affor e to Br maru , a qu te po bly a am cable arra ge me t wa ma e by the Norma to take over from the prev ou rel g ou bo y. S ce the urvey wa take 1085 t mo t l kely the rea o for the Robert c harter purport g to be of the ame ate. A we have ee Cou t Robert charter g ve to St. M chael Mou t w th half a h e of la a a market o Thur ay a la Ama eth. But th excerpt a other Dome ay make o me t o of la Ama eth a o me t o of the market o why all the crepa c e excep t the Robert charter wa of a later ate. Sa ctu M chael habet ma o em quae vocatur Tre wal e qua ab tul t come e M or to o h am, quae erat om catu Sa ct e qua rex E war u fu t v vu et mortuu . Th eco exerpt from Exeter Dome ay co f rm the f r t ay g St. M chael ha o e ma or, wh ch calle Tre wal, from wh ch the Cou t of Morta ha take

                                                                                                                                                       

away o e h e wh ch wa the eme e of St. M chael o the ay upo wh ch K g E war e . If the charter a ex g the Cor h mou t to Mo t-Sa t-M chel oe ot correlate to what be g recor e a fact Dome ay, why houl we bel eve t a yth g other tha fabr cate g ve the accurac e . I t ot ju t a other attempt to ub ta t ate the eal of ow er h p by refere ce to the co te tat o that wa recor e Dome ay. The fact that Robert ha ubtracte la ju t aff rm the r r ght a e tabl he purely ba e o the E war charter. Alth ough the r la wa re uce there oth g the Norma cheme of th g to c o f rm the r r ght except ba e upo a gra t g ve by a ow co quere k g om. H e ce t appear that the fabr cate charter wa compo e after Dome ay ot o ly to co f rm that Robert by h act o k ew of the Be e ct e pre e ce but eve though he ha re uce the r la port o ha by mea of th act o a e cre e ce to the r r ght by what he left the r po e o . It oe ee appear that Mo t-Sa t-M chel the ee e the Cor h St. M chael mou t a exe to the Norma Mou t co crete term ba e upo the Norma power ba e a he ce a later Robert Charter. Th fabr cate charter be g co f rme to be ef t Mo t-Sa t-M chel where Leofr c g ature form u that by comma a cou el of Pope Gregory a of the K g, a the re t of the u er g e , the B hop of Exeter gra t mmu ty from all ep copal co trol to the church of Ble e M chael the Archa gel Cor wall. The th r pa age from Exeter Dome ay tell u that Tre val actually Treutha l a that Bluh u Br to (Bloh u of Br tta y) hol t for the Cou t. Come hab et ma o em quae vocatur Treuthal quam te u t Br maru acer o ea e qua r ex E war u fu t v vu et mortuu . I ea e t h a terrae et re t g l um ( c ) Sa cto M chaele ( c). Ha c ab tul t come Sa cto. Bluh u Br to te et ear e com te. Pre e t ay Truthwall a m le or o from the Mou t wa the place of re e ce the par h of Lu gva of the Bloyou fam ly the e ce a t of Bluh u Br to who wa hol g the la for the Cou t. Th tell u that the Be e ct e ha ove r tate the r cla m a there wa obv ou co te tat o betwee the Be e ct e h ou e cla m g prece e t by Br maru , but the Cou t ha revoke th cla m mo t probably o the grou of compla t by Bluh Br to a Bretto fam ly talle before the co que t a the rece t Be e ct e u urpat o . It ot l kely that the rece tly arr ve Be e ct e woul have c te E war a the patro of the Cor h hou e f there ha bee ome earl er patro to c te. Whatever el e Doome ay ca how u by th mall amou t of eta l co cer g St . M chael mou t, we ca a ume t wa ot the rea o for the Be e ct e com g a the e crepa c e o ly appear to relate to Agr cultural la a the pay g of gel upo the e. What t oe how u that the E war charter probab ly ge u e a the Mo k woul ot have ha a y prem e o wh ch to take the r c la m at the mou t except g the Norma va o a the bureaucrat c mu le that followe . Ba cally Dome ay wa t gate to a e the r ght u er Saxo K g a the e r ght woul rema val eve though fealty to the Norma hou e h a bee tra ferre . Be e ct e commu t e ha ex te E gla for everal ce tur e pr or to the Norma Co que t a they hel la gra te to them by Sa xo k g , o they k ew whe E war wa w th them at the Fre ch mou t c rca 1030 that th m ght be the r o ly opportu ty to ga po e o of the Br t h mou t rumoure to co ta a tomb, e pec ally after the rece t attempte va o . Whe we look at Dome ay t uppl e format o upo the ubject of Cor h ecc le a t cal orga at o before the Norma co que t a we ca ee at the t me of the Great Survey (1086), the B hop of Exeter hel the follow g ma or Co r wall a St. M chael Mou t o ly me t o e the co text we have cu e . Trel uel (Trelu well St. Gluv a ). Matela (Methle gh St. Breage). Tregel (Trewell St. Feock). Pauto (Pawto St. Breock). Ber er (Bur e r Eglo hayle). St. Germa (St. Germa ). La her eu (La her e Py ar).

                                                                                                                                             

T te (T te St. Tu y). La gu t to (Lawh tto ). La cla (Gulval). St. W uc (St. W ow). If there were a herm tage or rel g ou e tabl hme t ba e at the mou t, the Br maru the o ly o e appeale to a hav g hav g ha r ght . O bala ce t w oul eem a urmou table po t o to co te w th Earl Robert wh le appeal g ow er h p from a Saxo Charter u le there ha bee ome ort of agree take-o ver of a prev ou bo y. Th ee may have eeme a goo olut o w th prom e a va tage for the or g al hab ta t . Doe t ot eem a o co c e ce that the o e ma who left the Br t h Gra l tomb ha a appar t o of a a gel by wh ch mea the Gra l became k ow Fra ce a a I la for wh ch o rea o (except co tr ve ) ame after the Ch ef of A gel . Yet the M chael e tabl hme t Br ta ame a uch the Wel h A al a after wh ch the Templar marke out the r e g co ta the mo t fa mou tomb a o accou t ex t (except a mere apology) of how the Fre ch I la got t a oc at o w th a tomb. The ame Mo Tumba ha rema e the recog ze ame of the Norma Mou t, a ha urv ve to the pre e t ay. The church a mo a tery there were calle mo t e Tumba or a ua Tumha there be g two la olate the bay at low t e. The pr c pal o e calle Mo Tumba a the maller Tumbella, Tumbella a or Tomb ela e. The mall I la 3.5 km to the orth-ea t of Mo t-Sa t-M chel ow ca lle Tombela e a ome comme tator have proffere that t ame or g ate fr om be g the maller la a t appellat o omehow the m ut ve of Tum ba. The am g of the eco I la we ca a ume by later terpretat o a terpolat o becau e the f r t wa uppo e ly ame by t co f gurat o , hav g o other expla at o of t ome clature. The Par e t o of Le Gra D ct o a re H tor que by M. Lou More g ve Augu t B hop of Avra che ee g a v o of the Archa gel but more tere t gly t ay th mou t calle Mo te De Tom be wa ame becau e of t hape a wa o ce tuate a fore t a the la exte e to the par h e Ta et Ar evo u t l the ea e troye th fore t for wh ch rea o the mou t ha become k ow a Mo t Sa t M chel Per l of the Sea. O e ca u er ta per culo mar a a e cr pt ve er vat ve from the Re velat o accou t but oth g eem to be a rea o able expla at o of the tomb app ellat o . I Dom. Beau er Recue l ge eral e Eveque abbaye me t o e alrea y, t ay the Norma mou t wa calle Mo t Sa t M chel, ou Mo t e Tombe, Tombela e, ou per l e Mer, e Lat Sa ct M chal Per culo Mar . O lappelle e core Tumba aut Sa ctu M chael a ua tumba , a omme cau e e eux ce l , o t le plu haut ur lequel e t bt e lAbba e Be e ct appelle Tombe. S ce we k ow that the Fre ch mou t ever lay cla m to be g the Tomb of a yo e of mporta ce, t appellat o from a early ate purely a reflect o of t a oc at o through Melk k owle ge of that other ular I la Br ta . T he Dua Tumba , owa ay ef tely y o ymou w th the two Fre ch la but coul th be a rat o al at o of a much earl er a oc at o w th the Br t h t omb. However, by 1200 the Cor h mou t well e tabl he a t u clear the charter c rca 1257 of R char 1 t Earl of Cor wall whether he ow u g the t erm Mo te tombae refere ce to the ow well e tabl he Be e ct e Cor h ho u e or f they are celebrat g the St. Aubert appeara ce. The charter e tabl he that from th t me forwar t ha become a commerc al ucce a the two hu re year ce t u urpat o the mo k were ow the leg t mate locat o . R char by the grace Of Go , K g of the Roma a alway Augu tu to the B ho p , Abbat , Pr or , Earl , Baro a to all hol g free te ure a to other h l ege the cou ty of Cor wall, health a every goo . May you all k ow th at we, by th our pre e t co f rmat o , have gra te a co f rme to the Pr or of the Ble e M chael Cor wall, a to h Succe or , that they may have a hol , a for ever po e , the three fa r a three market o the r ow pr oper grou Marcha yo , ear the Bar . The e three fa r a three market th

                                                                           

             

    

        

 

   

 

     

 

ey have h therto hel by the co ce o of our pre ece or K g of E gla Margha b ga , o grou belo g g to other ; that to ay, o the m le ay le t a o the follow g ay. Al o o the eve of the ble e M chael, a o the follow g eve of the ble e M chael Mo te Tombae, a o the follow g ay, prov e that the e fa r a market may ot cau e a y amage or jury to other fa r or market co form ty w th the law a cu tom of th K g om of E gla . From the t me that the Be e ct e arr ve , t ot ff cult to u er ta h ow the Cor h mou t al o became a oc ate w th a tomb a by th t me St. M ch ael mou t ha her te much of the Fre ch mou t h tory ju t a they them elve ha o e from Mo te Garga o. Lege e cr be Mo t-Sa t-M chel be g urrou e by a fore t k ow a Sc y a the ame tra t o at St. M chael Mou t tel l of a m lar fore t that wa eve tually wallowe up by the e croach g ea paw g the Hoare rock the woo a a a c e t Cor h e g at o for the Mou t . W ll am ay that Hore-rok the Wo , wa the mou t former ame before the fl oo g wh ch happe e at a t me whe woo la a mea ow a plough la lay bet wee the a Mou t a the la of Sc lly, a there were 240 par h churche ow ubmerge . Mo k woul travel betwee the two Mou t a a we ca ee fro m W ll am of Worce ter ary the Cor h hou e ha take o a ear upl cat o o f the Fre ch accou t that Mo t-Sa t- M chel a St. M chael mou t were both a to have bee floo e rece t t me . Both of the e lege are prove arc haeolog cally to be u ou . Rel c a book woul travel from o e place to the other, a charter or g al ly belo g g to the o e, m ght afterwar form part of the arch ve of a other h ou e a the lege over the ce tur e woul get term gle . Th ca be w t e e W ll am of Worce ter t erary wh ch a cur ou a ortme t of forma t o comp le the year 1478 a a ote book of ra om format o . It wa wr t te about half a ce tury after the expul o of the Be e ct e a the tro u ct o of the Br gett e Nu to the Cor h mou t. From t we ca ee that the ame proce of e tabl h g a ct ty from a t qu ty re-e acte all over aga . Nor e , wr t g 1584, tate that the Mou t hath be e muche re orte u to by Pylgr m evot o to St. M chaell who e chayre fable to be the Mou t, o the outh y e, of ver e au gerou acce . The expre o fable to be c ate that the proce of ve t o to a Appar t o Cor wall to ga tatu h a occurre a lo g t me prev ou ly. The Archa gel wa a to have appeare to S t. Ke a but o eta l are g ve a he uppo e to be y o ymou w th St. key a where he ha fou e a mo a tery el ewhere back the x hu re a th u v car ou ly at g the appar t o a the Cor h mou t a c e t a ct ty all the way back to the Dark Age . M chael cha r a a ho t of other pecul ar t e are me t o e but the po t of pur u g the ve t gat o of the two Br t h mou t becau e t through the e two la that we rew the t al Lyo e e l e that tarte th e qu ry. I Melk rect o from the St.M chael ley l e a y way co ecte to the Lyo e e l e or the St. M chael e g purely a co c e tal al g me t to a ra om et of Neol th c earthwork . How Melk k ow th l e woul be covere ? D the Templar co truct ex tra marker Chapel a Churche , all w th St. M chael e cat o , becau e they feare Avalo woul ever be covere . Whatever co clu o the rea er come to , t St. M chael that the t al l k that tarte th cha of eve t w hether t from Joh M tchell ley l e covery, the Templar geometry or more probably from Melk exper e ce or u er ta g a what rema w th the la w ll be covere 2012. It woul of cour e have bee more acceptable to have bee gra te perm o to ope the tomb before publ h g the e page o that what ha bee propo e a a et of eve t coul be ver f e , but u fortu at ely the Author ha bee thwarte a hopefully th book w ll flue ce the u co ver g of the e acre rel c . TheNew Age po t ve terpretat o of a 2012 para gm h ft that th ate mark the tart of t me wh ch the people of worl w ll u ergo a p r tual tra format o . I th the 1000 year per o of B bl cal t me wh ch t ll rema to complete the eve ay wh ch ma accompl he full co c ou e . The Negat

                                                                                                                                   

     

    

    

ve terpretat o that t the e of the worl . It ot a f the worl oe ot ee a e t pre e t percept o of rece ve global co ve t o . C ap tal m ha become the rel g o of the worl a mammo t Temple. If B bl cal t me a cog able mea of u er ta g a D v e Pla a we have cu e the e page , maybe the Maya a pyram al a cale r c culture ar e correct the r pre ct o of a ew age emerg g at the e of the th rtee th Baktu 2012, becau e a t tate I a ah 52:10, The Lor w ll lay bare h holy arm the ght of all the at o , a all the e of the earth w ll e e the alvat o of our Go . The prophet wor w ll be prove accurate whe they u cover the Gra l Ark a f h m who e appeara ce wa o f gure beyo that of a y ma a h form marre beyo huma l ke e , o w ll he pr kle ma y at o , a k g w ll hut the r mouth becau e of h m. For what they were ot tol , they w ll ee, a what they have ot hear , they w ll u er ta . The E Glo ary of refere ce A problemat c ource of orga c co tam at o of L e , by H.E Gove, S.J.Matt g ly, A.R Dav , L.A Garza-Val ez. Devo Archeolog cal Soc ety procee g , a ro age l ch p from lo well, o 60 2002 Devo Archeolog cal Soc ety procee g ,The got from B gbury bay o 53 1995 Leo ar o Ma o a of the Yar w er: the eco of two art cle o Leo ar o a V c , Larry J. Fe berg Carley, Jame P., The Chro cle of Gla to bury Abbey, Boy ell pre Thorpe, Lew , tra ., Geoffrey of Mo mouth: The H tory of the K g of Br ta , Pe gu Book , 1966. Two Gla to bury Lege : K g Arthur a St. Jo eph of Ar mathea (1926 J.Arm tag e Rob o ) Ke ger legacy repr t . From R tual to Roma ce by M Je e La law We to publ he 1920 by Cambr ge U ver ty Pre , Lo o . Pyram a the Gra l by M chael Becket. Great Wh te Palace by To y Porter. Ict e ta gle a the Br t h t tra e, Oxfor jour al of archaeology. C. F. C Hawke 1984. D o oru S culu B bl otheca H tor ca. The or g of the hrou of Tur from the ear ea t a ev e ce by pla t mage a by polle gra by Dr. Av oam Da . The Templar Paper : A c e t My ter e , Secret Soc et e , a the Holy Gra l By O var Ol e . El zabeth Je k , The My ter e of K g Arthur. R ver of L fe: Or Source a Stream of the Fa th of Ma All La By J. G . R. Forlo g. Max Muller Ch p from a Germa Work hop (186775, 5vol ). The Revelat o Eccle ae e Sa ct M chael a the Me terra ea Or g of Mo t St.-M chel. Joh Charle Ar ol . Jo eph of Aramath e, Otherw e calle the Roma ce of the Se t Graal or Holy Gra l, by Revere Walter W. Skeat.

                                                                             
F gure 78 The I la of Avallo from the Prophecy of Melk , where Jo eph of Ar mathea, K g Arthur a the Holy Gra l lay bur e . F gure 1 Show g the St. M chael Ley L e. F gure 1a Show g Sto ehe ge o e of the o al po t o the Ley y tem. F gure 1b Show g the two to e c rcle Cor wall calle The Hurler tuate o the Neol th c St. M chael Ley l e F gure 2 Show g Gla to bury Tor tuate o the St. M chael Ley l e, o e of ma y H ll top St. M chael e cate te . F gure 3 Show g the St. M chael church Burrow Mump o the St. M chael Ley l e. F gure 4 Show g the Re ruth Car Brea wh ch ha a 13th ce tury St. M chael chap el o t, latterly tur e to a ca tle wh ch l e exactly upo the rhumb l e o f the St. M chael Ley L e. F gure 5 Show g the Lyo e e l e from Chapel Car Brea through St.M chael Mou

 

   

t the through Burgh I la to Roqueto re Fra ce. F gure 6 Show g the Ley l e that ru orth at 90 from the Lyo e e l e, ta ge t al to Ol Sarum, Sto ehe ge, S lbury h ll a Avebury. F gure 6a Show g the large oval earthwork mou of Ol Sarum w th ev e ce of huma hab tat o ce 3000 BC. F gure 7 Show g the ra u co ect g the Perpetual Cho r w th that of Wh telo w Ca r . F gure 8 Show g the Pyram form o the Br t h la cape. F gure 9 Show g St M chael Mou t, Maraz o , a the rocky fore hore, o wh ch t he fore g tra g ve el were uppo e to la at all tate of the t e. F gure 10 Show g the I la of Ict a t appeare 1918 but relat vely u ch a ge ce Pythea f r t v te . F gure 10a Show g the t Valley of the Avo , h gh above Ict o Souther Dart moor. F gure 10b Show g the wh te water at the hea of the r ver Erm cau e by We t M ary rock wh ch the Pho ec a p lot ra h ve el o to a the prox m ty of the e rock to the Fable I la of Ict tuate B gbury Bay. F gure 11 how g the a chorage at Ba tham. F gure 12 how g the approache to mouth of the r ver Avo . F gure 12a how g the am wall w th protru g to e e g e to a chor the cr o wall. The e large to e were a chore to the e wall to create a f x g po t for the am that fou ext to the Bro ze age well g at Sh pley Br ge. F gure 12b Show g St. M chael Bre t K oll F gure 13. Show g the cro fou k g Arthur grave how the 1607 e t o of Cam e Br ta ca. F gure 14 Show g the St. M chael Ley l e po t g out St. M chael at Har h ll a the ra u from wh ch e cr be the Pyram . It from th co truct that the Jew h x po te tar create . F gure 15 Show g the tympa um over the oor of St. M chael church Har h ll a a ep ct o of St. M chael lay g the Drago . F gure 18 Show g the ra u from St. M chael rock a co c g w th the Cheop pyram . F gure 19 Show g the t al Perpetual Cho r c rcumfere ce alo g w th the two H ar h ll c cumfere ce , The e g e cr be o the Templar Gra ma ter R g. F gure 20 Show g the rema of Gla to bury Abbey a K g Arthur uppo e re t g place the foregrou marke by the plaque ee f gure 21. F gure 21 Show g the plaque the ru of Gla to bury Abbey to ay t ll te t that Arthur bur e be eath. The tuat o of the plaque how f gu re20 F gure 21a Show g the Ley l e from Avalo to Har h ll, where t cro e the St . M chael Ley l e at Gla to bury Tor. F gure 22 Show g the folly tower where there o ce too a chapel e cate to S t.M chael. F gure 22a Show g the folly tower, bu lt 1760 wh ch ow occup e the h ll-to p, k ow a St M chael tower. It ta o Mo Acutu wh ch f r t ha a woo e clam hell fort w th motte & ba ley later replace by a to e ca tle. A church or chapel e cate to St M chael later replace the ca tle of wh ch all g ha appeare although the to e f gure 56 wa fou at the te. F gure 23 Show g the Jo eph l e ru g through Mo tecute from Avebury to Burg h I la wh ch prec ely 104 Naut cal m le . F gure 24 Show g the Jo eph l e ta ge t ally touch g St. M chael h ll Mo tecu te. The Jo eph l e form g the acute a gle of 13 at Avebury betwee the St. M ch ael l e a Mo Acutu (mo tecute) F gure 24a Show g the exempl f e three e of the r ght a gle tr a gle g v g 12.84 egree F gure 25 Show g the 13 forme betwee the St. M chael Ley l e a the Jo eph L e that B furcate at Avebury. F gure 25a E war Bur e Jo e Tape try of The Fa lure of S r Gawa e & S r Uwa e at the Ru e Chapel how g St. M chael the Archa gel a the o e e ter g to

  

 

                  

           

    

 

  

 

  

 

         

 

the Gra l chamber to a k the fable Que t o ; Who oe the Gra l erve? F gure 25b Show g the St. M chael Ley l e the Jo eph l e relat ve to Ict a the Wreck te better k ow a the I la of Avalo . F gure 26 Show g S lbury H ll where archaeolog t calculate that S lbury H ll wa bu lt about 2500 BC a that t took 18 m ll o ma -hour , or 500 me work g for 15 year . F gure 27 Show g the Great pyram of Cheop overla o the Br t h la cape w th the al g me t to Cheop from the a r haft. F gure 28 Show g the Great c rcle route from Avebury to the Great pyram of Ch eop at Lat tu e 30. F gure 29 Show g the St. M chael al g me t from Skell g M chael. F gure 30 Show g the a r haft al g me t a the u ergrou pa age to the I l a of Sarra . F gure 31 Show g Avebury to e C rcle w th wh ch the St. M chael a the Jo e ph l e B furcate accor g w th Melk prophecy. F gure 32 Show g the Buccleuch ver o of The Ma o a of the Yar w er. The ba by Je u po t g to Avalo F gure 33 Show the Lo o ver o of the V rg a the rock F gure 34 Show g the ame vert cal rock format o a falle rock , a ee both ver o of the V rg a the rock pa t g . F gure 35 The o ly k ow photo of the cave 1925 ep cte to the left of both the Lo o a Par ver o of the V rg a the rock . F gure 36 Show g the br cke up wall of the cave from the eawar e. how both ver o of the V rg a the rock . F gure 37 Show g the cave from the Merma pool ow act g a a water reta er for the t al pool. FIG 38 The cave before eep co truct o of Merma pool c rca 1930 F gure 39 Show g Burgh I la to the left w th the Great wh te palace above the t al cau eway but al o look g through Thurle to e rock at the large rock off Ba tham, form g the ame mage a the V rg a the rock . F gure 40 Show g the m lar ty of per pect ve a rock format o a ee th e Buccleuch ver o . F gure 40a Show g the La ow e ver o of the Yar w er w th the Aveto G ffo r t al roa a br ge o the r ver Avo lea g ow tream to Avalo . F gure 40b Show g the m lar ty of per pect ve a rock format o a ee t he Buccleuch F gure 41 Show g the T al roa a br ge a ee the La ow e Ver o . F gure 42 Show g the br ge, a t al roa ru g alo g e the r ver. F gure 43 how g by frare reflectography, the f ger that ha bee left out of the f al ver o of the La ow e pa t g a ee f gure 44 F gure 44 Show g the appeara ce of the m le f ger that how exaggerat e ly the Buccleuch ver o a eve more o the pr vate ver o w th the g ar e ce e a a bckgrou . F gure 44a Show g the merge pa t g of the La ow e a Buccleuch ver o exactly repl cat g the per pect ve of the r geograph cal locat o .e the rela t o al ta ce of the r ver Avo a Ba tham to Burgh I la . Th ha bee rou ghly Photo hoppe to how the mall correct o ece ary to locate Avalo . F gure 44b Show g the m lar per pect ve a relat o al proport o of the two merge backgrou a how by Google Earth. Note the rotat o al h ft of the Y ar w er Stem that ubl m ally cate the Jo eph l e a how here the la cape that top at Avalo , 104 m le from Avebury. F gure 44c Show g the wor Avalo wr tte w th jumble letter true Leo ar o co e, ju t a a ra om ge erate pam blocker tw t the alphabet to e ure h uma rather tha robot c recog t o . F gure 45 Show g the per pect ve of the Buccleuch ver o of the I la of Aval o F gure 46 how g the v ew of the r ver Avo w th the cre ulat o of the horte e church tower the foregrou ; the Jo eph Ley l e ru g over the h ll the backgrou of the photo alo g the r ver to Burgh I la . F gure 47a Show g a a gle of 26.5, the a gle create betwee the p le o th

                                           

                      

     

   

e La ow e ver o . F gure 47b Show g the a gle of 21.5 create by the p le of the Buccleuch ver o of the Yar w er, the ame a gle a betwee the St. M chael Ley l e a t he Lyo e e l e a how f gure 23. F gure47c Show g the v ew ow the Avo r ver a t appear the La ow e ve r o of the Yar w er w th the t al roa o the r ght follow g the r ver tow ar Ict . F gure48 Show g o the left the Sep a coloure hrou mpreg ate w th Ce ar o l re ue g v g a Negat ve mage a a po t ve pro uct a o the r ght the pho tograph c mage, the po t ve of the aturally forme egat ve. F gure 48a Show g the photographe mage of Je u o the Tur Shrou . F gure 48b The Pray Co ex, how g the m lar ty of repo e of the bo y of Je u a be g m lar to the mage forme o the Shrou . F gure 49 Show g a chart of the e tra ce betwee the a flat at low t e a the prox m ty of Ba tham harbour to Avalo . F gure 50 Show g the lte harbour where the Trea ure h p moore Ba tham harbour. F gure 51 Show g the t al roa wh ch wa the a c e t track-way from the moor to Ict a after r g up to the v llage of B gbury, t the pa e through t he a c e t ettleme t of Folly h ll above B gury o Sea. F gure 52 Show g the peaceful I la of Ict a t to ay. F gure 53 Show g the tur g room for a zable craft c rca 1930 before the l t g of B gbury a chorage ue to the co truct o of the Avo am. Th llu tra te the ample epth a room for av gat g a moor g the Templar h p , wh ch were probably m lar to a Fre ch h p of the era. F gure 54 how g the ol Ba tham t tra g port wh ch ha ow become more l te ce the Avo am wa bu lt F gure55 Show g the St. M chael chapel at Roche Rock Cor wall, equ ta t f rom the St.M chael Ley l e a the Har h ll l e. F gure56 Show a cut a hape to e from the ol St.M chael chapel. Th ho ey -gol Ham H ll to e, cut from the Ham h ll quarry wa fou the u ergrowth ot far from the umm t o the ea ter e of St. M chael h ll. Th forgotte to e the o ly urv v g ev e ce of the prev ou ly remove chapel F gure 57 Show g a v ew from B gbury o Sea of Pythea pe ula ju t before the t e cover the cau eway p cture 1920. F gure 58, how g the bu tl g cau eway to ay at low t e, o wh ch the cart lo a of t e cr be by Pythea , were u loa e o to ve el r e out o the be ach. F gure 59 Show g the T al roa up to Aveto G ffor w th the Serpe t e r ver flow g ow to Burgh I la a t ep cte Leo ar o Yar w erpa t g F gure 60 Show g the rema of three rou T er hut the foregrou , wh c h have early bee ubmerge by the Avo am. The p cture take from the am wall look g up the valley towar the r ver ource o Dartmoor. F gure 60a Show g R er R g a Bro ze age hut e clo ure w th the rema of ev eral hut a the t pro uc g Valley the backgrou . F gure 61 Show g a photograph of Burgh I la 1904 take from Ba tham how g the ame v ew a ep cte Leo ar o pa t g w th o ly the P lchar I v ble. F gure 62 Show g the Huer hut o the top of Burgh I la . Whe the f r t hotel wa bu lt, the hut ha bee a tea room o that walker coul re t there. F gure 63 Show the protecte la fall at Ict for v t g fore g tra g ve el to beach afety, o the ea ter e of the cau eway. F gure 64 how g the mpract cal ty of arr v g to p ck up t o a rocky fore hore o the t al cau eway of St. M chael mou t. F gure 65 Show g the e tra ce to the Iro age h ll fort o Bolt ta l w th the I la of Ict the foregrou . The Burgh I la hotel to the r ght of the I la a the ta t h ll o the r ght of the p cture the t pro uc g are a of Souther Dartmoor. F gure 66 Show g a v ew from the Folly h ll commu ty ow over Ba tham harbour . Al o how g the Lo g Sto e to the r ght.

  

 

 

 

 

 

        

     

      

  

                  

         

          

         

 

F gure 66a Show g the v ew from the pot where the L ch P wa fou lea g ow to Hatch Br ge a the Aveto G ffor t al roa that lea out to Ict . F gure 66b Show g g of wear from a c e t cart track ru g alo g the hor e a few meter further o from the e of the pre e t t al roa F gure 67 Show the perfect la fall of Ict for a y fore g tra g ve el at all tate of the t e by compar o w th the rocky fore hore of St. M chael Mou t. F gure 67a Show g the e tra ce to the Erm e tuary look g we t at m t e a outherly w , where the Pho ec a capta cargo of t got were fou ju t orth of We t Mary rock ju t hore of the break g reef. F gure 67b Show g the e tra ce to the Erm e tuary at Low t e where the t g ot were fou from the Phoe c a tra g h p, ju t hore from where the we ll ee , cau e by the two rock . F gure 68 Show g the mouth of the r ver Avo flow g out towar Avalo w th a v ew from Folly h ll. F gure 69 how g the St. M chael Church at Bre t Tor, o e of the remote t churc he Br ta a o e m le from the St. M chael Ley l e. F gure 69a Show g the Sacre I la , where Jo eph of Ar mathea cho e to e tomb h ephew a where h ow rel c re t. It Melk a the Prophet who how that 2000 year afterwar the covery of the r Tomb w ll tart the f al 1000 year era. F gure 70 Show g a tro g Southerly w at h gh t e but t ll mall boat ca la clo e to la . F gure 71 Show g St. M chael mou t a the ff cult approach that fore g t tra g ve el woul have ha , f th ha bee the Fable I la of Ict . F gure 72 Show g the calm at h gh t e the lee of Ict F gure 73 Show g Mo t-Sa t-M chel ear Avra che Norma y, the I la that t mately co ecte w th St. M chael Mou t Cor wall a the Sacre I le of Avalo w th t a oc at o w th St. M chael. Lo g tu e a Lat tu e co-or ate 1)Car le Boel 510302N 54136W 2)Chapel Car Brea 500554N 53903W 3) St. M chael Mou t 500702N 52838W 4)Burgh I la 501644N 35403W 5)Roqueto re 504109N 22024E 6)Lyo e e r ght a gle 502738 81N 1 4048 72W 7)Wh telow Ca r 533833N 21747W 8) I ter ect Po t Har h ll 514148N 15433W 9) Avebury 512542N 15121W 10) S lbury H ll 512456N 15126W 11) Ol Sarum 510535N 14815W 12) Sto ehe ge 511043N 14931W 13) Bluehe ge 511017N 14758W 14)St.M chael h ll Mo tacute 505702N 24319W 15) Gla to bury Tor 510840N 24155W 16) Marlbrook 522156N 20219W 17) Ba gor I y Coe 530030N 25537W 18) Lla tw t Major 512550N 32822W 19) St. M cheal Bre t K oll 511507N 25713W 20) St. M chael Burrow Mump 510413N 25457W 21) St. M chael Bre t Tor 503612N 40944W 22) The Hurler 503058N 42729W 23) St. M chael Roche rock 502407N 44941W 24) St. M chael Car Brea Re ruth 501320N 51441W 25) The Bl F ler 500552N 53605W 26) Drago H ll Uff gto hor e 513446N 13413W 27) Hopto o Sea 523216N 14348E Copyr ght 2011 M chael Gol worthy The moral r ght of the author ha bee a erte . Apart from a y fa r eal g for the purpo e of re earch or pr vate tu y,

                  

  

              

           

  

    

or cr t c m or rev ew, a perm tte u er the Copyr ght, De g a Pate t Act 1988, th publ cat o may o ly be repro uce , tore or tra m tte , a y form or by a y mea , w th the pr or perm o wr t g of the publ her , or the ca e of reprograph c repro uct o accor a ce w th the term of l ce ce ue by the Copyr ght L ce g Age cy. E qu r e co cer g repro uct o out e tho e term houl be e t to the publ her . Mata or Trouba or Publ h g Lt 9 Pr ory Bu e Park W tow Roa K bworth Le ce ter LE8 0RX, UK Tel: 0116 279 2299 Ema l: book @trouba or.co.uk Web: www.trouba or.co.uk/mata or ISBN 9781780883007 A CIP catalogue recor for th book ava lable from the Br t h L brary