And to make all men see what is THE FELLOWSHIP OF THE MYSTERY, which from the beginning of the world hath been hid in God, who created all things by Jesus Christed in the 1970's. But, unlike UFO conventions or the caravans of crop circle followers, the Rennes mystery cultists are a close-mouthed lot. An air of secretiveness and paranoia lingers, stimulated perhaps by the recitations of all the sudden and mysterious deaths which litter the story line.

Malachi, chapter 4; Hebrews, chapter 12 (KJV).

And to make all men see what is THE FELLOWSHIP OF THE MYSTERY, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ...(Ephesians 3:9).

...Why? Well, of course, it has to do with THE PRIORY OF SION, the secret society behind it all. THEY don't want their secrets revealed (Compare Matthew 13; Revelation 7:1-7, KJV)...

Two

I stumbled onto the mystery of Rennes-le-Chateau through the back door. I was looking for it, but didn't know what it was. I was concentrating on KING RENE OF ANJOU as the author or spark of inspiration for the EARLY TAROT CARDS. It seemed so obvious, the Viscounti-Sforza deck was given by King Rene to the Milanese newly-weds, and the earliest popular deck, the Marseilles Gypsy Tarot, appeared at the same time and in territory that King Rene ruled. What I could not figure out was what made King Rene so important. Something was missing from his obvious connections and genealogy, some nuance unspoken, that would allow him to become KING OF JERUSALEM, an empty title in the 15th century but indicative of something, as well as Count of Provence and Duke of Anjou.

A few years later, some one handed me a copy of HOLY BLOOD/HOLY GRAIL, and I found that there were indeed reasons why King Rene had the influence he did. forza deck was given by King Rene to the Milanese newly-weds, and the earliest popular deck, the Marseilles Gypsy Tarot, appeared at the same time and in territory that King Rene ruled. What I could not figure out was what made King Rene so important. Something was missing from his obvious connections and genealogy, some nuance unspoken, that would allow him to become KING OF JERUSALEM, an empty title in the 15th century but indicative of something, as well as Count of Provence and Duke of Anjou.

A few years later, some one handed me a copy of HOLY BLOOD/HOLY GRAIL, and I found that there were indeed reasons why King Rene had the influence he did. But it must go deeper than just being THE GRAND MASTER OF A SECRET SOCIETY. He was appointed to that post while still a child, if Holy Blood/Holy Grail is correct, therefore implying some sort of hereditary legitimacy. I found myself agreeing with the basic IDEA OF A BLOODLINE, of which King Rene represented the last culmination.

But whose bloodline? The authors of Holy Blood/Holy Grail suggest that it is that of Jesus Himself, THROUGH HIS WIFE MARY MAGDALENE (Thunder, Perfect Mind) and their children. This is quite intriguing, on several counts. But is there any evidence? And if there is, what does it have to do with either King Rene or Rennes-le-Chateau?

Three

Rene, as the Count of Provence, had powerful connections to the Holy Family AND THE ORIGINS OF CHRISTIANITY IN EUROPE. To understand these connections, we must step back and look at the history of the region as a whole.

The Rhone River begins as clay-filled glacial run off high in the Swiss Alps. It winds its milky way across Switzerland, emptying its alluvial deposits at last into Lake Geneva and becoming, as Byron put it, "the blue rushing of the arrowy Rhone." After curving through the foothills of the western Alps, Th, what does it have to do with either King Rene or Rennes-le-Chateau?

Three

Rene, as the Count of Provence, had powerful connections to the Holy Family AND THE ORIGINS OF CHRISTIANITY IN EUROPE. To understand these connections, we must step back and look at the history of the region as a whole.

The Rhone River begins as clay-filled glacial run off high in the Swiss Alps. It winds its milky way across Switzerland, emptying its alluvial deposits at last into Lake Geneva and becoming, as Byron put it, "the blue rushing of the arrowy Rhone." After curving through the foothills of the western Alps, The Rhone falls into a deep valley and turns south, running along the natural gap between the Cevennes Mountains and the French Alps toward the sea. For over 100 miles, the river follows the valley, hugging the eastern edge of the Cevennes, until, as the mountains fall away to the east and the west, it gathers its tributaries and fans out in a wide delta across the head of the Gulf of Lions, a small arm of the Mediterranean Sea.

Just before the Rhone splits into its two main channels, a last straggling arm of the Alps, the Alpilles, reaches westward, ending in a jumbled and rocky promontory a few miles from the river. This protective line of hills forms the base line of another delta, or triangle, with the upper lines created by the confluence of the Durrance and the Rhone. Within this secure and fertile triangle, successive waves of ancient cultures established their communities and towns. Neolithic farmers arrived early in the seventh millennium BCE and dwelt in Arcadian simplicity until Bronze Age trading cultures, such AS THE EGYPTIAN, MYCENEAN AND PHOENICIAN BEGAN TO ARRIVE IN THE SECOND MILLENIUM BCE. Soon after this contact, Celtic tribes began to filter down the river from their European homeland north of Lakebled and rocky promontory a few miles from the river. This protective line of hills forms the base line of another delta, or triangle, with the upper lines created by the confluence of the Durrance and the Rhone. Within this secure and fertile triangle, successive waves of ancient cultures established their communities and towns. Neolithic farmers arrived early in the seventh millennium BCE and dwelt in Arcadian simplicity until Bronze Age trading cultures, such AS THE EGYPTIAN, MYCENEAN AND PHOENICIAN BEGAN TO ARRIVE IN THE SECOND MILLENIUM BCE. Soon after this contact, Celtic tribes began to filter down the river from their European homeland north of Lake Geneva and conquered or integrated with the local culture to form A UNIQUE VARIETY OF GALLIC CELT (understand Paul's Letter to the Galatians).

More than half a millennium before the birth of Christ, Greek traders built a fortress a few miles to the southwest of the old Celtic town, at the point where the Rhone forks. The trading center retained the AR of the Argonauts, the Greek heroes WHO ORIGINALLY SAILED UP THE RHONE in search of Celtic gold. ARLES, now known mostly for the visits of artists such as Van Gogh and Gaugin, began as a center of Greek culture in a barbarian paradise. The two communities mixed and grew into a larger city nestled in the protected delta north of the low range of volcanic hills, the Alpilles, near the present day town of St. Remy de Provence.

This Gallo-Greek city entered the Roman Empire in 46 BCE as the acquisition of Julius Caesar and received the name Glanum Livii. Even its name, a Romanized version of some Gallo-Greek original, suggests the locality's curious cultural and linguistic overlapping. The ambiguity of its literal meaning -- Blue Swelling? -- indicates a complex of similar homophones in the interrelated languages of the region which gave the town i culture in a barbarian paradise. The two communities mixed and grew into a larger city nestled in the protected delta north of the low range of volcanic hills, the Alpilles, near the present day town of St. Remy de Provence.

This Gallo-Greek city entered the Roman Empire in 46 BCE as the acquisition of Julius Caesar and received the name Glanum Livii. Even its name, a Romanized version of some Gallo-Greek original, suggests the locality's curious cultural and linguistic overlapping. The ambiguity of its literal meaning -- Blue Swelling? -- indicates a complex of similar homophones in the interrelated languages of the region which gave the town its name. A similar and possibly related method of homophonic symbolism within the Provencal language would evolve over time into the Green Language of the Troubadors.

Lost for almost 1700 years -- Glanum disappeared from history in the generation after 270 CE and was not rediscovered until 1921 -- this ancient city holds the key to THE "UNDERGROUND STREAM," THE HIDDEN MYSTERIES OF WESTERN ESOTERICISM. From Parzival and THE HOLY GRAIL TO ALCHEMY and the mystery of the cathedrals, from the origins of the Tarot cards to THE HEBREW/DRUIDIC/ARTHURIAN CABALA, most of the major currents flowing through the underground stream surface, or have their origin, within a few miles of the lost Roman city of Glanum. (Look deeper).

Michel Nostradamus, the justly famous Seer OF PROVENCE, was born barely a mile from the Arch and the "pyramid," as the Augustinian mausoleum was called in the 16th century. In Nostradamus' time, these two monuments were all that remained above ground of Glanum. They are still standing today, stark reminders along the modern road into the Alpilles of the area's ancient past.

Today's visitor, standing under the two millennium old and still acoustically perfect Arch, gazes out on the excavationsave their origin, within a few miles of the lost Roman city of Glanum. (Look deeper).

Michel Nostradamus, the justly famous Seer OF PROVENCE, was born barely a mile from the Arch and the "pyramid," as the Augustinian mausoleum was called in the 16th century. In Nostradamus' time, these two monuments were all that remained above ground of Glanum. They are still standing today, stark reminders along the modern road into the Alpilles of the area's ancient past.

Today's visitor, standing under the two millennium old and still acoustically perfect Arch, gazes out on the excavations of Glanum and, if he is somewhat imaginative, can glimpse in his mind's eye its antique glory. In the near distance, the discerning visitor will note an oddly shaped hill with a perfect round hole in its side. At the foot of this hill is the Monastery of St. Paul de Manseole, a 12th century church and cloister that now serves as a psychiatric hospital. Van Gogh was committed there for a time before returning to Paris and committing suicide.

Nostradamus mentions this area in six of his enigmatic and prophetic quatrains and connects it with the symbolic term "mansol" AND THE DISCOVERY OF A GREAT "TREASURE" OR SECRET. Perhaps Nostradamus foresaw the rediscovery of Glanum, full of Roman and Gallo-Greek treasures, in 1921, or perhaps the Seer of Provence was pointing TO THE SECRET OF THE WESTERN TRADITION, the holy grail of esotericism, still waiting to be discovered among it ruins. Perhaps, as Nostradamus seems to suggest, hidden near the pierced hill above the monastery of Manseole.

Four

While a secret may remain hidden near Glanum, other clues to Provence's unusual role in the history of western esotericism, including ITS HEBREW AND GNOSTIC CHRISTIAN ROOTS, are hidden in plain sight. At Arles, which has often been called the soul of Ps Nostradamus foresaw the rediscovery of Glanum, full of Roman and Gallo-Greek treasures, in 1921, or perhaps the Seer of Provence was pointing TO THE SECRET OF THE WESTERN TRADITION, the holy grail of esotericism, still waiting to be discovered among it ruins. Perhaps, as Nostradamus seems to suggest, hidden near the pierced hill above the monastery of Manseole.

Four

While a secret may remain hidden near Glanum, other clues to Provence's unusual role in the history of western esotericism, including ITS HEBREW AND GNOSTIC CHRISTIAN ROOTS, are hidden in plain sight. At Arles, which has often been called the soul of Provence, Greek and Roman relics abound. It is but a brief walk from the lovely Roman arena, equal in elegance if not in scale to Rome's Coliseum, to the town square where a curious Romanesque church with a Gothic facade draws the attention of THE SERIOUS HERMETIC STUDENT.

On sunny Sunday afternoons in the spring, the tour guides compete with Hurdy-Gurdy music and the laughter of children as they explain the images on the church front in terms of Hercules' labors. Few tourists ponder why a Christian Church in Provence uses the symbolism of ancient Greek myth, why its Saint is called Trophime, or Trophy, or even why Frederick Barbarossa, the Holy Roman Emperor in the late 12th century, chose Arles and St. Trophime for his coronation?

Attempting to answer these questions takes us DEEP INTO THE HEART OF THE GRAIL LEGENDS. The coronation of Frederick Barbarossa appears to be the key point of diffusion, the place and time where the Grail myths entered the story of King Arthur. As many other researcher have found, the Grail stories have much to do with a bloodline, the possible descendants of Jesus, hence the Green Language-esque pun of Sang Real, holy blood, out of San Graal, holy grail. Could the Trophy of St. Trophime be the Holy Grail? (As a strong man to win a race). Even though the HercuRoman Emperor in the late 12th century, chose Arles and St. Trophime for his coronation?

Attempting to answer these questions takes us DEEP INTO THE HEART OF THE GRAIL LEGENDS. The coronation of Frederick Barbarossa appears to be the key point of diffusion, the place and time where the Grail myths entered the story of King Arthur. As many other researcher have found, the Grail stories have much to do with a bloodline, the possible descendants of Jesus, hence the Green Language-esque pun of Sang Real, holy blood, out of San Graal, holy grail. Could the Trophy of St. Trophime be the Holy Grail? (As a strong man to win a race). Even though the Hercules connection will remain obscure for a while -- it is part of the deepest secret current of the underground stream -- the area does present us with a solid and tangible link to the Holy Family.

Further to the southwest of Arles, where the western branch of the Rhone flows into the Mediterranean, stood AN ANCIENT EGYPTIAN PORT AND LIGHTHOUSE, founded perhaps a thousand years before the Greek traders arrived. Called Ra by the Romans, this lighthouse and port marked the turning point in the channel that brought Egyptian merchant ships into the Rhone. Today, the ruins of the Egypto-Roman fortress of Ra lies a quarter mile beyond the breakwater off the small beach town of Les Stes. Maries de-le-Mer. However, this resort town, far off the beaten path at the end of a region of marshes and tidal flats called the Carmargue, holds the key to the mystery of what happened to the Holy Family after the death and possible resurrection/ascension of Jesus in Palestine.

Hebrew migration to the region around the mouth of the Rhone began with the era of Greek colonization spurred on by Alexander's conquests in the east. The flow increased in the early 1st century of the Common Era under the encouragement of the Roman Emperor Octavius Augustus. After the destruction of Palestine in 70 CE, the flow became the small beach town of Les Stes. Maries de-le-Mer. However, this resort town, far off the beaten path at the end of a region of marshes and tidal flats called the Carmargue, holds the key to the mystery of what happened to the Holy Family after the death and possible resurrection/ascension of Jesus in Palestine.

Hebrew migration to the region around the mouth of the Rhone began with the era of Greek colonization spurred on by Alexander's conquests in the east. The flow increased in the early 1st century of the Common Era under the encouragement of the Roman Emperor Octavius Augustus. After the destruction of Palestine in 70 CE, the flow became a torrent, and some of these Hebrew refugees were Christians.

Provencal tradition relates that soon after the events in Palestine, a shipload of Jesus' relatives landed off the old Roman fort of Ra, near present day Les Stes. Maries de-la-Mer. By all accounts, the group included three Marys, covering THE INTERWOVEN FAMILIES OF JESUS AND JOHN THE BAPTIST. One of the three was MARY MAGDELENE, FIRST WITNESS TO THE RESURRECTION and, by Gnostic accounts, Jesus' foremost disciple and wife...

The Last Supper (Jesus and the Magdalene) by Da Vinci

Also included were Martha and Lazarus, members of the Magdalene's family, a few local Romanized Jews including Maximinius and Sidonius, the blind man from Jericho, and, either welcoming them home or included miraculously as part of the ship's company, SARAH THE EGYPTIAN. Tradition relates that THE GROUP SPREAD OUT THROUGH PROVENCE and preached the Good News with such success that by the time of the destruction of the Temple and the Diaspora, barely more than a generation later, Provence was at least partially converted to Christianity.

Two of the Marys, along with Sarah the Egyptian, remained in the sea-side village where they landnci

Also included were Martha and Lazarus, members of the Magdalene's family, a few local Romanized Jews including Maximinius and Sidonius, the blind man from Jericho, and, either welcoming them home or included miraculously as part of the ship's company, SARAH THE EGYPTIAN. Tradition relates that THE GROUP SPREAD OUT THROUGH PROVENCE and preached the Good News with such success that by the time of the destruction of the Temple and the Diaspora, barely more than a generation later, Provence was at least partially converted to Christianity.

Two of the Marys, along with Sarah the Egyptian, remained in the sea-side village where they landed. When they died, around 50 CE, St. Trophime himself came from Arles to administer the last rites. The three were buried near a small oratory or chapel they had built in the center of the village. In the 9th century, a new church was built over the oratory and the graves, and, fortified, it became part of the town walls. When Good King Rene, Count of Provence, excavated the old church in the 1440's looking for the Holy Grail, he found the holy relics of the two Mary's and Sarah. King Rene built a lofty and imposing church of pinkish stone to house them. With its parapets, merlons, embrasures and internal fresh-water spring, the church acted as a virtually impregnable fortress designed to protect the town's inhabitants from Moorish pirates and other marauders.

Stepping into the cool darkness of the church from the bright clear sunlight of Provence is to step back into another age, an age of faith that was at least superficially Christian, but actually illuminated, from within as it were, BY THE ANTIQUITY OF ITS GODDESS WORSHIP. Under the chancel, a flight of stairs leads down to the crypt, where King Rene found the bones of Sarah and the two Marys. Blackened by the candles of myriads of pilgrims, most of them Gypsies who come to pray before the statue of Sarah, the crypt envelopes the visitor impregnable fortress designed to protect the town's inhabitants from Moorish pirates and other marauders.

Stepping into the cool darkness of the church from the bright clear sunlight of Provence is to step back into another age, an age of faith that was at least superficially Christian, but actually illuminated, from within as it were, BY THE ANTIQUITY OF ITS GODDESS WORSHIP. Under the chancel, a flight of stairs leads down to the crypt, where King Rene found the bones of Sarah and the two Marys. Blackened by the candles of myriads of pilgrims, most of them Gypsies who come to pray before the statue of Sarah, the crypt envelopes the visitor with an atmosphere of dark and earthy mysteries. If this is Christianity, it's far different from its more orthodox varieties. HERE, THE FEMININE IS NOT EXCLUDED, but worshipped in a manner that is far more primitive than early Christianity itself.

This impression is heightened during the Fete of May, when the Gypsies gather to honor Saint Sarah and the two Marys. For several days prior to the festivals on the 24th and 25th of May, Gypsies from all over Provence, southern France and northern Italy pour into Les Stes Maries de-le-Mer, some still in their colorful horse-drawn caravans. THE THREE DAY FESTIVAL begins by taking down the reliquaries of the two Marys from their chapel above the chancel. The relics are left on display while the statue of Sarah is brought up from the crypt, draped in many rich cloaks and paraded down to the sea.

The next day it is the two Marys' turn to make the journey. Standing in a small blue boat, piled high with roses, and holding an urn full of healing balm -- the Holy Grail? -- the two Marys travel on the shoulders of their four guardians down to the sea where they landed almost two millennium ago. In this simple ritual can be heard echoes of a Goddess tradition going back to Egypt and beyond. After the Marys are returned to their chapel, the dancing andes of the two Marys from their chapel above the chancel. The relics are left on display while the statue of Sarah is brought up from the crypt, draped in many rich cloaks and paraded down to the sea.

The next day it is the two Marys' turn to make the journey. Standing in a small blue boat, piled high with roses, and holding an urn full of healing balm -- the Holy Grail? -- the two Marys travel on the shoulders of their four guardians down to the sea where they landed almost two millennium ago. In this simple ritual can be heard echoes of a Goddess tradition going back to Egypt and beyond. After the Marys are returned to their chapel, the dancing and singing goes on late into the night as the crowds prepare for the third day's BULL FIGHTS, bandido runs and parties in honor of the Gypsy benefactor, Folco de Baroncelli.

These celebrations mark a fountainhead. Like the spring in the church of the two Marys, one of many miraculous springs and wells we will find along the way, these traditions serve as a source point for the broad esoteric current that King Rene himself labeled the underground stream of lost Arcadia. And with this knowledge -- the mystery hidden in plain sight, known to the Gypsies and the common folk -- the true history of that underground stream, THE GNOSTIC CHRISTIANITY OF THE WEST, can be traced through the centuries.

Five

Among the many traditional images used to describe this underground stream, that of grafting vines and growing grapes, the viticulture and alchemy of wine-making, has an unusual prominence. Standing in the midst of the vineyard planted by Nostradamus' grandfather, Jean de St. Remy, at the Chateau Roussan, not far from the Roman city of Glanum, it is easy to see in this grafting of vines, the grafting of cultures, from Egyptian to Celtic to Greek to Hebrew, WHICH FINALLY PRODUCED THE FRUIT of a specifically European Gnostic Christianity and THE WINE OF MEDIEVAL ESTY OF THE WEST, can be traced through the centuries.

Five

Among the many traditional images used to describe this underground stream, that of grafting vines and growing grapes, the viticulture and alchemy of wine-making, has an unusual prominence. Standing in the midst of the vineyard planted by Nostradamus' grandfather, Jean de St. Remy, at the Chateau Roussan, not far from the Roman city of Glanum, it is easy to see in this grafting of vines, the grafting of cultures, from Egyptian to Celtic to Greek to Hebrew, WHICH FINALLY PRODUCED THE FRUIT of a specifically European Gnostic Christianity and THE WINE OF MEDIEVAL ESOTERIC WISDOM. On the land, the metaphor has A MEANING ROOTED IN THE MYTHOLOGY OF ITS HISTORY. In the course of an afternoon's drive, from St. Remy to the sea, one can visit the monuments, hidden in plain sight, of this esoteric history.

King Rene was aware of all this. It was of course his County, and after his departure from European power politics in the late 1440's, he devoted his life to the mystery. Jean de St. Remy, Nostradamus' grandfather, was personal physician to King Rene in the late 1470's and early 1480's after Rene RETURNED TO PROVENCE. Rene's interest in the foremost Jewish family in St. Remy might be based on more than their medical skills. Pierre, Jean's son and Michel's father, changed his name to NOSTRADOME, OR OUR LADY, suggesting some link with the Holy Family. Michel Nostradamus, as he Latinized the name, enjoyed a great degree of noble and even royal support all out of proportion to his position as a poor doctor from a recently converted family.

If we are looking therefore for the lost tomb of Jesus or his descendants, then we might profitably speculate that it lies in Provence, possibly somewhere near Glanum. We might even follow Nostradamus' suggestions and look toward the caves above the monastery at Manseole as a likely location. Nothing however suggests medical skills. Pierre, Jean's son and Michel's father, changed his name to NOSTRADOME, OR OUR LADY, suggesting some link with the Holy Family. Michel Nostradamus, as he Latinized the name, enjoyed a great degree of noble and even royal support all out of proportion to his position as a poor doctor from a recently converted family.

If we are looking therefore for the lost tomb of Jesus or his descendants, then we might profitably speculate that it lies in Provence, possibly somewhere near Glanum. We might even follow Nostradamus' suggestions and look toward the caves above the monastery at Manseole as a likely location. Nothing however suggests any connection with Rennes-le-Chateau. Nostradamus passed through the area during his travels, but we have no evidence of his visiting anywhere south of Carcassone. If he had discovered anything at Rennes-le-Chateau, then we might expect it show up in his quatrains or other prophetic writings. In fact, he mentions Carcassone several times, pointing to the Wars of Religion, the Napoleonic Wars and a possible future nuclear conflict, but not a whisper of a secret or a great treasure.

For that, Nostradamus points to Toulouse. In a three part prophecy/treasure hunt, (VI/98 and VIII/29-30) Nostradamus tells us the story of the ancient Volcae, the Celtic people who inhabited the Languedoc in pre-Roman times, and their karmic retribution at the hands of a Roman consul in 109 BCE. The Volcae were said to have amassed a vast horde of treasure, hidden IN A SACRED WELL, current site of the church of St. Saturnin-du-Taur in Toulouse. This was looted by a Roman army under Consul Caepio, who mysteriously never made it to Rome with his treasure. Nostradamus tells us it was miraculously restored, to be found at some future date.

To my knowledge, no one has yet tried to connect this with the Mystery of Celtic people who inhabited the Languedoc in pre-Roman times, and their karmic retribution at the hands of a Roman consul in 109 BCE. The Volcae were said to have amassed a vast horde of treasure, hidden IN A SACRED WELL, current site of the church of St. Saturnin-du-Taur in Toulouse. This was looted by a Roman army under Consul Caepio, who mysteriously never made it to Rome with his treasure. Nostradamus tells us it was miraculously restored, to be found at some future date.

To my knowledge, no one has yet tried to connect this with the Mystery of Rennes-le-Chateau. However, it just might be that Nostradamus is pointing to exactly that. The first line of quatrain VIII/30 can be also be read, with a Green Language twist, as "NOT WITHIN TOULOUSE, THE DISTANT HEAD ROCK." The second line suggests that IT WILLL BE FOUND AS SOMEONE DIGS THE FOUNDATION FOR A "PALACE OF SPECTACLE," perhaps a stadium or a theater complex according to some interpreters, while the third line suggests that it will "vex" everyone after its discovery. The fourth line suggests that three caches will be found, one of them near the Bazacle.

Is not this hidden with me among my treasures?...Deuteronomy 32.

History records that Consul Caepio lost his treasure before he returned to Marseilles. Perhaps he was compelled to return it, but more probably he was attacked by a band of Volcae resistance fighters who took the treasure from him. Either way, it is hardly likely that the Volcae replaced the treasure IN ITS OLD, NOW VIOLATED, HIDING PLACE. More likely, it was re-hidden in or near the major city of the region where it was seized, the hidth="600" height="446">

Is not this hidden with me among my treasures?...Deuteronomy 32.

History records that Consul Caepio lost his treasure before he returned to Marseilles. Perhaps he was compelled to return it, but more probably he was attacked by a band of Volcae resistance fighters who took the treasure from him. Either way, it is hardly likely that the Volcae replaced the treasure IN ITS OLD, NOW VIOLATED, HIDING PLACE. More likely, it was re-hidden in or near the major city of the region where it was seized, the hill-top fortress of Rhedae, present day Rennes-le-Chateau. Perhaps the persistent rumors of hidden treasure at Rennes-le-Chateau go back to the lost treasure-horde of the Volcae. Equally interesting is that Nostradamus seems to be the only one aware of this origin.

"Not within Toulouse," but within the fortress of Rhedae, with its distant view of Pech Cardou -- a genuine "beluze" OR HEADROCK in Provencal -- the treasure will be found while making a deep pit for a palace of spectacle. Father Sauniere's excavations could easily be the deep pit, and his Villa Bethania would qualify as a "palace of spectacle" to Nostradamus. The discovery has certainly vexed its finders, and everyone else who gets involved. The last lines suggest that Sauniere found two caches in Rennes-le-Chateau and one near Bazacle. This could be a Green Language contraction of Bezu castle or conclave, referring to the Templar fortress at St. Just le Bezu, just south of Rennes-le-Chateau.

This interpretation of Nostradamus' quatrain is no more strained than any other, and a good deal more historically accurate than many. But even if Nostradamus is pointing in these quatrains to the mystery of Rennes-le-Chateau, does it really have any connection with the Holy Family and their bloodline? Givenus. The discovery has certainly vexed its finders, and everyone else who gets involved. The last lines suggest that Sauniere found two caches in Rennes-le-Chateau and one near Bazacle. This could be a Green Language contraction of Bezu castle or conclave, referring to the Templar fortress at St. Just le Bezu, just south of Rennes-le-Chateau.

This interpretation of Nostradamus' quatrain is no more strained than any other, and a good deal more historically accurate than many. But even if Nostradamus is pointing in these quatrains to the mystery of Rennes-le-Chateau, does it really have any connection with the Holy Family and their bloodline? Given the other clues with which Nostradamus supplies us about the family and the secret in Provence, we must conclude that this auxiliary mystery is mainly concerned with a treasure, even if a somewhat miraculous one.

However, Nostradamus' quatrain does plunge us into the heart of whatever the mystery truly lies at Rennes-le-Chateau. Henry Lincoln, one of the co-authors of Holy Blood/Holy Grail, has said that the only certainty about the mystery of Rennes-le-Chateau was its connection WITH PENTAGONAL GEOMETRY. This certainty is suggested by Nostradamus' quatrain -- Rennes-le-Chateau and Bezu are connected by just such pentagonal geometry. Five churches or sacred sites, all built on hilltops on the site of older structures, form a perfect pentagon with its center near the megalithic sites known locally as Balancing Rock and the Devil's Chair. Two of these five sites are the churches in Rennes-le-Chateau and Bezu. Between them is the ruin at Serre de Lauzet, with THE CHAPEL OF BLANCHEFORT and the megalith at la Soulane as the other two points.

It is hard to know what to think of this arrangement, too precise to be coincidental. Each site has a history reaching back to at least the Celtic Volcae. They wain -- Rennes-le-Chateau and Bezu are connected by just such pentagonal geometry. Five churches or sacred sites, all built on hilltops on the site of older structures, form a perfect pentagon with its center near the megalithic sites known locally as Balancing Rock and the Devil's Chair. Two of these five sites are the churches in Rennes-le-Chateau and Bezu. Between them is the ruin at Serre de Lauzet, with THE CHAPEL OF BLANCHEFORT and the megalith at la Soulane as the other two points.

It is hard to know what to think of this arrangement, too precise to be coincidental. Each site has a history reaching back to at least the Celtic Volcae. They were all there in the late 2nd century BCE when Consul Caepio was compelled to give up his loot. Blanchefort is not far from where the Roman road from Carcassone to Beziers passes through a series of mountainous gaps, the COL du PARADIS, perfect spot to ambush a Roman treasure train. Could the treasure of the Volcae have been retaken from the Romans and hidden within this vast pentagonal temple?

Six

West of the Rhone, the coast curves south across the mouth of the Naurouze gap which separates the eastern Pyrenees from the central highlands of France. Greek traders established cities at Montpelier, Narbonne and Perpignan along the coast, but the uplands were controlled by the powerful Celtic tribes related to the Volcae. Rome absorbed the region in the 1st century BCE, but it retained its Celtic identity until the arrival of the Visigoths in the 5th century CE. This powerful Celtic confederacy had its capital at Toulouse, where THE HIGH KING of the Volcae ruled. THIS CELTIC ARTHUR FIGURE ruled over an ancient and prosperous land with a millennium old civilization when the Romans came to plunder.

Neolithic hunters originally discovered the limestone escarpment that would become Rennes-le-Chateau. Its bare rock and imposing view would have been valuable to hunter balong the coast, but the uplands were controlled by the powerful Celtic tribes related to the Volcae. Rome absorbed the region in the 1st century BCE, but it retained its Celtic identity until the arrival of the Visigoths in the 5th century CE. This powerful Celtic confederacy had its capital at Toulouse, where THE HIGH KING of the Volcae ruled. THIS CELTIC ARTHUR FIGURE ruled over an ancient and prosperous land with a millennium old civilization when the Romans came to plunder.

Neolithic hunters originally discovered the limestone escarpment that would become Rennes-le-Chateau. Its bare rock and imposing view would have been valuable to hunter bands following the bison herds across the valleys. The early Celts fortified the hilltop and by the 2nd century BCE, it was a guard post on the Greek trading route from Perpignan to Carcassone and Toulouse. The Greeks referred to the local clan as the Tectosages, or wise builders. The military importance of Rennes-le-Chateau was recognized by every conqueror down to the French Wars of Religion in the 16th century.

The Romans refortified in the 1st century CE, and built many villas and baths in the area, including the thermal baths at Rennes-le-Bains. For a few centuries, the area prospered as a Roman province, its Celtic quality barely touched by Romanization. And then, in the early 5th century, the Visigoths arrived.

After sacking Rome in 410 CE, Alaric turned the Visigoths westward toward France and Spain. Originally from the region east of the Danube, the Visigoths, or western Goths, had been pushed over the river and into the Roman Empire by the pressure of the Huns further east. Becoming involved in Imperial politics, Alaric almost apologetically sacked Rome and then went looking for a new homeland. What makes this so interesting is that, barbariand by Romanization. And then, in the early 5th century, the Visigoths arrived.

After sacking Rome in 410 CE, Alaric turned the Visigoths westward toward France and Spain. Originally from the region east of the Danube, the Visigoths, or western Goths, had been pushed over the river and into the Roman Empire by the pressure of the Huns further east. Becoming involved in Imperial politics, Alaric almost apologetically sacked Rome and then went looking for a new homeland. What makes this so interesting is that, barbarian as he was, Alaric was a Christian, although of the heretical Arian variety.

Arius was a fourth century Egyptian monk who stumbled on THE PROBLEM OF THE NATURE OF JESUS IN THE GODHEAD. Was he the same as his father, or was he just like his father? A matter of one iota in Greek became the foundation of the first great heresy to plague THE IMPERIAL CHURCH. By chance, the Visigoths had been converted by an Arian monk. Their heresy seems to have had little to do with their sack of Rome, but it does reflect on their search for a homeland. They were looking for a land of heretics like themselves. It seems that in Languedoc they found them. And thereby hangs an unusual tale, one that takes us back to Provence.

Seven

History is curiously quiet on when and how Languedoc, the eastern region of the Volcae and the Tectosages became converted to Christianity. Provence was predominantly Christian by the turn of the 1st century CE, and by the middle of the 2nd century Jewish Christian communities could be found in Montpellier and Narbonne. Other than that, we find no evidence of Christianity in Languedoc until the time of Constantiseems that in Languedoc they found them. And thereby hangs an unusual tale, one that takes us back to Provence.

Seven

History is curiously quiet on when and how Languedoc, the eastern region of the Volcae and the Tectosages became converted to Christianity. Provence was predominantly Christian by the turn of the 1st century CE, and by the middle of the 2nd century Jewish Christian communities could be found in Montpellier and Narbonne. Other than that, we find no evidence of Christianity in Languedoc until the time of Constantine.

Christian (understand Roman christian, not early Celtic christian) churches began to appear in the region only in the half century immediately before the arrival of the Visigoths. The Roman Celts of the region made the transition smoothly, even at that late date. Constantine however seems to have felt THAT THE REGION WAS ON THE PAGAN SIDE (this would be the first-Christians), and expected no help from them at Mulvian Bridge. A few years later, in the late 4th century, the region could be considered somewhat Christian, enough to be assigned a Bishop from Rome, and somehow heretical enough to be comfortable to the Visigoths.

When history fails, it is permissible to look to legends and myths for answers. One of the persistent legends about Rennes-le-Chateau concerns the Visgoths AND THE LOST TREASURE FROM THE TEMPLE OF JERUSALEM. Taken by Titus when he conquered Jerusalem, the treasure was supposedly liberated by Alaric and hidden in the region around Rennes-le-Chateau. WHY, NO ONE SEEMS TO KNOW.

But a good Arian Christian such as Alaric might just have wanted to return the sacred tressigned a Bishop from Rome, and somehow heretical enough to be comfortable to the Visigoths.

When history fails, it is permissible to look to legends and myths for answers. One of the persistent legends about Rennes-le-Chateau concerns the Visgoths AND THE LOST TREASURE FROM THE TEMPLE OF JERUSALEM. Taken by Titus when he conquered Jerusalem, the treasure was supposedly liberated by Alaric and hidden in the region around Rennes-le-Chateau. WHY, NO ONE SEEMS TO KNOW.

But a good Arian Christian such as Alaric might just have wanted to return the sacred treasure to what he considered its rightful owners, the descendants of Jesus Christ. The Visigoths paused for a while in Provence before heading on to Languedoc. Could they have been looking for the Holy Family? And if so, why didn't they find them in Provence?

The Mystery of Iniquity doth already work...Paul (2 Timothy 2:7).

There are other intriguing connections. The Visigoths, on exposure to the Biblical themes of the Arian Saint Ulfius who converted them, immediately identified themselves as one of the Lost Tribes of the Jews. They embraced Christianity through their supposed Judaism, HENCE THEIR AMBIGUITY TOWARD ROME. Once Alaric seized THE TREASURES OF SOLOMON'S TEMPLE, there was nowhere to go but the NEW JERUSALEM. Provence had the largest Jewish (kabbalistic) population in the west, but, either because it was too civilized or did not have what they were looking for, the Visigoths continued west into Languedoc. If they were looking for the Holy Family, why didn't they find them at Glanum? The simple answer is that by the early 5th century, Glanum no longer existed.

elves as one of the Lost Tribes of the Jews. They embraced Christianity through their supposed Judaism, HENCE THEIR AMBIGUITY TOWARD ROME. Once Alaric seized THE TREASURES OF SOLOMON'S TEMPLE, there was nowhere to go but the NEW JERUSALEM. Provence had the largest Jewish (kabbalistic) population in the west, but, either because it was too civilized or did not have what they were looking for, the Visigoths continued west into Languedoc. If they were looking for the Holy Family, why didn't they find them at Glanum? The simple answer is that by the early 5th century, Glanum no longer existed.

The last decade of the 3rd century CE saw the worst persecutions of Christians, particularly in the west. Provence, as the center of European Christianity, was hard hit. The Bishop of Arles was forced to recant and apparently the entire Jewish Christian population of the Glanum region was displaced. In 270 CE, Glanum Livii was a prosperous city, by 306 CE, it had disappeared completely. The ruins suggest that while there was some disorder, the city was essentially abandoned. Tradition, perhaps the same one Alaric's Visigoths heard, tells that they moved west, toward the Pyrenees.

As the Imperial Church formed in the east, the Holy Family and with them the original Christianity of Provence moved west into a region whose Christianity was superficial at best. The transition seems to have gone smoothly, perhaps eased by both groups' dislike of Roman control. Interestingly enough, the earliest of these 4th century CE Christian ruins can be found between Carcassone and Rennes-le-Chateau, most prominently at Alet-le-Bains and Limoux.

The arrival of the Visigoths caused considerably more upheaval. By the early 6th century, after wars and invasions and a defeat by Clovis, the Merovingian king of the Franks them the original Christianity of Provence moved west into a region whose Christianity was superficial at best. The transition seems to have gone smoothly, perhaps eased by both groups' dislike of Roman control. Interestingly enough, the earliest of these 4th century CE Christian ruins can be found between Carcassone and Rennes-le-Chateau, most prominently at Alet-le-Bains and Limoux.

The arrival of the Visigoths caused considerably more upheaval. By the early 6th century, after wars and invasions and a defeat by Clovis, the Merovingian king of the Franks, the countryside had settled into a new version of the old pattern. The legend suggests that the Visigoths may have stashed the treasure of the Temple at Jerusalem with the Volcae horde somewhere near Rhedae, or Rennes-le-Chateau. Languedoc was the one part of the Visigothic region, which extended across the Pyrenees into Spain, they were unwilling to cede to Clovis. They certainly became the new overlords of the Languedoc and blended with the previous waves of immigrants, including the Jews and Christians from Provence, to create a different kind of culture. They blended so well in fact that the word Goth became interchangeable with Jew and the region itself was called Gothia.

Eight

As the Gothic principalities developed in the Languedoc, a new power emerged to fill the vacuum left by the collapsing Empire. This was of course the Merovingian Franks of Clovis I, who came out on top of the anarchy in the late 5th century BY MAKING A DEAL WITH THE ROMAN CHURCH. The Merovingians also had obscure origins and connections to a mysterious bloodline. The evidence for this is less than that for a Visigothic connection with the Holy Family, but the stories of Clovis' great-grandfather Merovee I, unusual name for a pagan chieftain, do suggest an illegitimate relationship with someelf was called Gothia.

Eight

As the Gothic principalities developed in the Languedoc, a new power emerged to fill the vacuum left by the collapsing Empire. This was of course the Merovingian Franks of Clovis I, who came out on top of the anarchy in the late 5th century BY MAKING A DEAL WITH THE ROMAN CHURCH. The Merovingians also had obscure origins and connections to a mysterious bloodline. The evidence for this is less than that for a Visigothic connection with the Holy Family, but the stories of Clovis' great-grandfather Merovee I, unusual name for a pagan chieftain, do suggest an illegitimate relationship with some kind of a miraculous bloodline.

The Western Empire had fallen to pieces by the turn of the 6th century. Theodoric, an Ostrogoth, ruled as King of Italy, and the eastern Emperor, Anastasius, controlled only widely scattered fragments of the western empire, including the Imperial city of Arles in Provence. Clovis, confirmed by the Church as the King of the Franks AND PROTECTOR OF THE FAITH, turned at last to the Arian heretics of the Languedoc. A three-sided conflict developed between Theodoric, Clovis and the Visigothic High-King Alaric II.

Clovis and Alaric met in battle at Vouille, near Poitiers, in 507 CE. Clovis won a great victory and drove the Visigoths completely out of France, over the Pyrennes into Spain. However, Clovis' allies, the Burgundians, had in the meantime besieged Arles. Theodoric, thinking this was much to close to Italy for his liking, sent an army to relieve the siege. PEACE TALKS FOLLOWED (sound still familiar?), in which Theodoric restored the Languedoc, called Septimania for THE SEVEN or clans it covered, to the Visigoths. The basis of Septimania's sovereignty rests on this decision by King Theodoric.

The Merovingians entered the story of Languedoc and Rennes-le-Chateau in 671 when Dagobert IIictory and drove the Visigoths completely out of France, over the Pyrennes into Spain. However, Clovis' allies, the Burgundians, had in the meantime besieged Arles. Theodoric, thinking this was much to close to Italy for his liking, sent an army to relieve the siege. PEACE TALKS FOLLOWED (sound still familiar?), in which Theodoric restored the Languedoc, called Septimania for THE SEVEN or clans it covered, to the Visigoths. The basis of Septimania's sovereignty rests on this decision by King Theodoric.

The Merovingians entered the story of Languedoc and Rennes-le-Chateau in 671 when Dagobert II married Giselle de Razes, daughter of the Count of Razes and the niece of the Visigothic High King. Razes of course was the current name for Rhedae and its surroundings.

Merovee II was proclaimed king of the Franks in 448 CE, and his grandson, Clovis I, made the Franks rulers of most of modern France. On his death in 511 CE, the kingdom -- which included all of modern France except Brittany, Languedoc, Provence and the Burgundian homelands around the headwaters of the Rhone was divided between his four sons. Dagobert II was born in 651 CE, heir to the Frankish heartland of Austrasia in northeastern France and western Germany, a region that, much later, became the source point of THE HAPSBURG DYNASTY.

When his father died in 656, Dagobert's life became a version of the legend of the lost prince. Abducted by the mayor of the palace, one Grimoald, Dagobert was passed from the Bishop of Poitiers to an Irish monastery, where he received a superb education unavailable to him on the continent. In 666 CE, he married a Celtic princess, Mathilde OF YORK, and moved to England. There he met the Bishop of York, Saint Wilfrid, who became his friend and benefactor.

When his Celtic wife died in 670 CE, Wilfrid helped arrange a second marriage to Giselle de Razes. They were married in the o much later, became the source point of THE HAPSBURG DYNASTY.

When his father died in 656, Dagobert's life became a version of the legend of the lost prince. Abducted by the mayor of the palace, one Grimoald, Dagobert was passed from the Bishop of Poitiers to an Irish monastery, where he received a superb education unavailable to him on the continent. In 666 CE, he married a Celtic princess, Mathilde OF YORK, and moved to England. There he met the Bishop of York, Saint Wilfrid, who became his friend and benefactor.

When his Celtic wife died in 670 CE, Wilfrid helped arrange a second marriage to Giselle de Razes. They were married in the old Visgothic chapel to Mary Magdalene, on the site of Sauniere's church, in 671. By 674, things had changed, and Dagobert was recognized as the king of Austrasia. Two years later, a son and heir, Sigisbert IV, was born. However, Dagobert was a strong king with many ideas that the church, including St. Wilfrid, did not like once he was in power. On December 23, 679 CE, he was murdered while out hunting near the royal palace at Stenay. Queen Giselle fled with a small group of knights and the infant Sigisbert to the Razes, where in 681, the young prince assumed his uncle's titles of Duke of Razes and Count of the Rhedae.

Although an attempt was made to write Dagobert out of history, and so undercut any claims by his son, he clearly existed. His antagonism toward the Roman church made him dangerous, and his marriage into A MYSTERIOUS JEWISH VISIGOTHIC BLOODLINE made his son doubly dangerous. The Merovingians obviously thought that they had some divine right to kingship conferred by their unusual bloodline. However, this may not have been a specifically Christian divine right. Merovee I was a confirmed pagan and a worshipper OF THE VIRGIN DiANA of THE NINE FIRES. His mother's encounter with the Quinotaur should be seen in that light.

And yet, the marriage of Dagobert II and Giselle of Razes made to write Dagobert out of history, and so undercut any claims by his son, he clearly existed. His antagonism toward the Roman church made him dangerous, and his marriage into A MYSTERIOUS JEWISH VISIGOTHIC BLOODLINE made his son doubly dangerous. The Merovingians obviously thought that they had some divine right to kingship conferred by their unusual bloodline. However, this may not have been a specifically Christian divine right. Merovee I was a confirmed pagan and a worshipper OF THE VIRGIN DiANA of THE NINE FIRES. His mother's encounter with the Quinotaur should be seen in that light.

And yet, the marriage of Dagobert II and Giselle of Razes combined the two bloodlines, that of the Holy Family and that of a pagan divine beast, the Quinotaur. The connection between the Merovingians and the Holy Family seems to have been hind-shadowed by this union of the bloodlines, when indeed they would seem from contemporary sources to be A KIND OF PENDRAGON LINEAGE, such as Vortigern and Arthur in Britain. In Sigisbert IV, it appears the bloodlines of THE DIVINE KING AND THE WORLD TEACHER combined...

THE EAST

CENTRAL EUROPE IN BETWEEN

THE WEST

Nine

Given the events of his childhood, it is natural that Sigsbert, the new Count of Rhedae, kept a low profile. The only solid evidence of his existence is a charter for a monastery signed in 718 by "Sigebert, Comte de Rhedae, and his wife Magdala." By the time the last Merovingians died out in 754 CE, Sigisbert was long dead and his sons had other objectives. The power in the Frankish kingdom passed formally to the mayors of the palace, who had really been in control since the death of Dagobert II.

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THE WEST

Nine

Given the events of his childhood, it is natural that Sigsbert, the new Count of Rhedae, kept a low profile. The only solid evidence of his existence is a charter for a monastery signed in 718 by "Sigebert, Comte de Rhedae, and his wife Magdala." By the time the last Merovingians died out in 754 CE, Sigisbert was long dead and his sons had other objectives. The power in the Frankish kingdom passed formally to the mayors of the palace, who had really been in control since the death of Dagobert II.

Other changes had occurred. THE ARABS INVADED FROM SPAIN and were barely stopped by Charles Martel, son of Dagobert's MURDERER, in 732. Even though his popularity was enormous, Charles the Hammer, mayor of the palace, could never be persuaded to get rid of the Merovingian King, Childeric III. The Hammer's son, Pepin III, also known as the Short, had no such compunctions, and Childeric died in 754. Pepin's son, Charles the Magnificent, or Charlemagne, restored the kingdom of the Franks AND USED IT AS A POWER BASE TO REVIVE THE ROMAN EMPIRE OF THE WEST.

Revelation, chapter 17 (KJV).

In the meantime, Languedoc itself had gone through some changes. It was now a sovereign kingdom with its own Jewish King. Life was perhaps not kind to Sigisbert, with the cruelest trial saved for old age. In 711 CE, the Arabs over ran the region to the south, and soon after Sigisbert and his wife chartered their monastery, the Arabs crossed the Pyrenees and swept through Languedoc. From 720 to 759 CE, Languedoc was a Moorish province of the Emir of Cordova, semi-autonomous and with a capital at Narbonne. From here, the Arabs pushed north towards the heart of France.

They were stopped by Charles Mnter">Revelation, chapter 17 (KJV).

In the meantime, Languedoc itself had gone through some changes. It was now a sovereign kingdom with its own Jewish King. Life was perhaps not kind to Sigisbert, with the cruelest trial saved for old age. In 711 CE, the Arabs over ran the region to the south, and soon after Sigisbert and his wife chartered their monastery, the Arabs crossed the Pyrenees and swept through Languedoc. From 720 to 759 CE, Languedoc was a Moorish province of the Emir of Cordova, semi-autonomous and with a capital at Narbonne. From here, the Arabs pushed north towards the heart of France.

They were stopped by Charles Martel, and by 738 Charles was hammering at the gates of Narbonne. This proved to be a tough nut to crack, and the Hammer VENTED HIS RAGE on the countryside. Narbonne never fell and 21 years later, Charles' son, Pepin the Short, cut a very strange deal with its Jewish population. If they would switch sides and help legitimize his authority as the rightful king, he would grant them their own kingdom and ruler. THE JEWS, OR GOTHS, of Narbonne AGREED and turned on the Moslem defenders. Pepin kept his part of the bargain and in 768 recreated THE GOTHIC/JEWISH KINGDOM OF SEPTIMANIA WITH ITS OWN KING OF THE JEWS.

This was none other than "Aymery," or Bera III, Count of Rhedae, grandson of Sigisbert IV, who took the good Visigothic name of Theodoric -- a nod perhaps to Theodoric, King of Italy, who created the first kingdom of Septimania in 509 -- when he became king. THE CREATION OF A JEWISH KINGDOM, seven hundred years after the fall of Jerusalem, was a world-wide event. Jewish elders from Babylon officiated at Theodoric's consecration AND HE WAS PROCLAIMED AS "THE SEED OF THE ROYAL HOUSE OF DAVID" by both Pepin the Short and the Caliph of Baghdad. Theodoric strengthened his position by marrying Pepin's sister Alda, the future Charlemagne's aunt.

The son of Theodoric wy," or Bera III, Count of Rhedae, grandson of Sigisbert IV, who took the good Visigothic name of Theodoric -- a nod perhaps to Theodoric, King of Italy, who created the first kingdom of Septimania in 509 -- when he became king. THE CREATION OF A JEWISH KINGDOM, seven hundred years after the fall of Jerusalem, was a world-wide event. Jewish elders from Babylon officiated at Theodoric's consecration AND HE WAS PROCLAIMED AS "THE SEED OF THE ROYAL HOUSE OF DAVID" by both Pepin the Short and the Caliph of Baghdad. Theodoric strengthened his position by marrying Pepin's sister Alda, the future Charlemagne's aunt.

The son of Theodoric was one of the heroes of the age. Guillem de Gellone held the titles of Count of Barcelona, for whose conquest he was acclaimed, Count of Toulouse, which made him the Celtic/Visigothic High King, Count of Auvergne, where two centuries later the future Pope Sylvester would be born, and of course, Count of the Razes. He was considered one of Charlemagne's Peers, on a level with Roland and Olivier, and later became the focus of medieval epic romance. Before the Crusades, at least six major works were written about his exploits.

In the first decades of the 13th century, at the height of the popularity of the Grail Romances, Wolfram von Eschenbach, whose Parzival is the most complete explication of the Grail legend, was working on an epic poem about the life of Guillem de Gellone. Wolfram's Wilhelm was unfinished at his death, and marks a curious departure for the German poet. His other work had all been about the Grail and its family connections. Could Wilhelm also be related to the Grail legends and the Holy Family?

Given his Merovingian and Gothic/Jewish background, such a connection is quite likely. Indeed, it is possible to use the local descriptions given in Parzival and Wilhelm to trace out on the ground the outlines of the Grail legend. Wolfram is describing a real story with histo whose Parzival is the most complete explication of the Grail legend, was working on an epic poem about the life of Guillem de Gellone. Wolfram's Wilhelm was unfinished at his death, and marks a curious departure for the German poet. His other work had all been about the Grail and its family connections. Could Wilhelm also be related to the Grail legends and the Holy Family?

Given his Merovingian and Gothic/Jewish background, such a connection is quite likely. Indeed, it is possible to use the local descriptions given in Parzival and Wilhelm to trace out on the ground the outlines of the Grail legend. Wolfram is describing a real story with historical roots. In Wilhelm, Wolfram is pointing us in the right direction.

Guillem de Gellone remained close to Charlemagne. His sister married one of the Emperor's sons, FORGING DYNASTIC LINKS BETWEEN THE FAMILIES. In fact, when Charlemagne's son Louis was invested as Emperor, it was Guillem de Gellone who crowned him. Louis made the unusual comment that "it is your lineage that has raised up mine." The autonomy of Septimania depended on its Merovingian/Gothic king's support OF THE CAROLINGIANS' PRETENSIONS. To Guillem, it was apparently a small price to pay.

Toward the end of his life, he founded a monastic academy near Gellone, the famous St. Guillem-le-Desert, part OF WHICH NOW FORMS THE CLOISTERS ON THE NORTHERN TIP OF MANHATTAN ISLAND IN NEW YORK. He imported scholars and built a formidable library, and in 806, withdrew from public life. He is thought to have died around 812, by which time his academy had become ONE OF THE FIRST CENTERS OF THE MAGDALENE CULT WHICH WOULD SWEEP ALL EUROPE IN THE 12th AND 13th CENTURIES.

Ten

After Guillem, the kingdom of Septimania declined. BY THE LATE 9th CENTURY IT HAD DISAPPEARED FROM HISTORY and Guillem's bloodline had passed to the Dukes of Aquitaine and Brittany. How this happened is a curioullone, the famous St. Guillem-le-Desert, part OF WHICH NOW FORMS THE CLOISTERS ON THE NORTHERN TIP OF MANHATTAN ISLAND IN NEW YORK. He imported scholars and built a formidable library, and in 806, withdrew from public life. He is thought to have died around 812, by which time his academy had become ONE OF THE FIRST CENTERS OF THE MAGDALENE CULT WHICH WOULD SWEEP ALL EUROPE IN THE 12th AND 13th CENTURIES.

Ten

After Guillem, the kingdom of Septimania declined. BY THE LATE 9th CENTURY IT HAD DISAPPEARED FROM HISTORY and Guillem's bloodline had passed to the Dukes of Aquitaine and Brittany. How this happened is a curious and murky story that nevertheless may throw an interesting light ON THE MYTH OF KING ARTHUR.

One of Guillem's great nephews, Bernard de Razes, founded the Duchy of Aqutitaine in the 870's. At the same time, his cousin, and Guillem's great-grandson, Sigisbert VI was preparing to re-institute the Merovingian rulership of the Frankish Empire. What seemed a small price to pay for peace to Guillem was seen as intolerable by his descendants.

Charlemagne's great-grandson, Louis II, died leaving two small sons, Louis III and Carloman and a regency of nobles led by Louis' brother the future Charles III. Sensing weakness, Sigsbert VI, Count of Rhedae, Barcelona and Toulouse attempted a power play. With the support of Bernard of Auvergne and the Marquis of Gothie (Narbonne), Sigisbert was proclaimed King in 877 at a Te Deum in Nimes ATTENDED BY 500 ECCLESIASTICALS. He took the title of URSUS, a version of the Roman Celtic Arthur.

Ursus, the Great Bear.

Sigisbert/Ursus marched off to confront the Carolingian regency and was defeated near Poitiers in 879. He died or disappeared in Brittany, his family merging with the Breton nobility. The lands in Languedoc were left without at of Rhedae, Barcelona and Toulouse attempted a power play. With the support of Bernard of Auvergne and the Marquis of Gothie (Narbonne), Sigisbert was proclaimed King in 877 at a Te Deum in Nimes ATTENDED BY 500 ECCLESIASTICALS. He took the title of URSUS, a version of the Roman Celtic Arthur.

Ursus, the Great Bear.

Sigisbert/Ursus marched off to confront the Carolingian regency and was defeated near Poitiers in 879. He died or disappeared in Brittany, his family merging with the Breton nobility. The lands in Languedoc were left without a ruler, and by the early 10th century, other noble families had begun to divide the region. The rulers of Aquitaine and Brittany had claim to the Visigothic/Merovingian bloodline, and in Languedoc, the County of Rhedae passed to a collateral branch, that of THE BLANCHEFORTS.

The exploits of King Ursus would have long echoes. These echoes provide crucial links in the strange tale of the development of the Arthurian legends and the Matter of Britain. The archetypal Arthur of Celtic myth, THE HIGH KING WHO SAILED TO THE LAND OF THE DEAD AND RETRIEVED THE CAULDRON OF REGENERATION, was the common property of the entire Celtic west, from Toulouse to Tara. The High-King of the Volcae was an "Arthur" figure, as was the 5th century High-King of the Bretons, Rhiotomas, who fought to restore the Roman Empire.

Much has been made of Rhiotomas as the historical Arthur of the Welsh and British Chronicles. Indeed, he may have been the source for Gildas and the Venerable Bede, but the Arthur of legend appears only with Geoffrey of Monmouth in the mid 12th century. Something happened in the intervening centuries that allowed Geoffrey to craft his tale with such impact. It is possible to speculate, given the links available, that the revolt of King Ursus was somehow the defining event in the o Tara. The High-King of the Volcae was an "Arthur" figure, as was the 5th century High-King of the Bretons, Rhiotomas, who fought to restore the Roman Empire.

Much has been made of Rhiotomas as the historical Arthur of the Welsh and British Chronicles. Indeed, he may have been the source for Gildas and the Venerable Bede, but the Arthur of legend appears only with Geoffrey of Monmouth in the mid 12th century. Something happened in the intervening centuries that allowed Geoffrey to craft his tale with such impact. It is possible to speculate, given the links available, that the revolt of King Ursus was somehow the defining event in the creation of the legend.

One clue is Arthur's shield or coat of arms, WHICH WAS SAID TO CONTAIN THE IMAGE OF THE VIRGIN. This has never been adequately explained, even by reference to the Virgin Mother's stay at Glastonbury with Joseph of Arimathia. WHY WOULD A CELTIC ARTHUR, EVEN OF THE 5th CENTURY, BE WEARING THE HERALDIC ARMS OF THE HOLY FAMILY? However it is entirely likely that King Ursus went into battle under just such a banner, openly acknowledging his bloodline. He would be the Arthur that combined the Celtic and Christian elements of the story in an historical event, as Wolfram insists was the case.

The other clue is Brittany. The family of King Ursus ended up in exile from Languedoc and married into the nobility of the Duchy. There, the stories of the Welsh Arthur, and even the exploits of Rhiotomas, became blended with the family history. When Geoffrey, two centuries later, drew upon these Breton sources, he found the story of a Celtic/Christian King Arthur ready-made. He added a few specifically English elements, SUCH AS MERLIN, AND THE MATTER OF BRITAIN WAS BORN

.

But there are deeper and more intriguing implications. Wheany. The family of King Ursus ended up in exile from Languedoc and married into the nobility of the Duchy. There, the stories of the Welsh Arthur, and even the exploits of Rhiotomas, became blended with the family history. When Geoffrey, two centuries later, drew upon these Breton sources, he found the story of a Celtic/Christian King Arthur ready-made. He added a few specifically English elements, SUCH AS MERLIN, AND THE MATTER OF BRITAIN WAS BORN

.

But there are deeper and more intriguing implications. When we compare the two historical Arthurs, Rhiotomas in the 5th century and King Ursus in the 9th, we find the Merovingian connection. As I noted above, the Merovingian divine right to be kings flowed from their somewhat irregular descent from a mythical beast called the Quinotaur. It is curious to me that no one seems to have noticed the linguistic similarity between Quinotaur, LITERALLY A FIVE BEAST, AND THE CELTIC PENDRAGON OF ARTHUR. Although pendragon means HEAD OFF THE DRAGON, it might easily be translated as five headed dragon or beast by different tribes with only Latin or Greek as a common language.

The Head of the Dragon, the Great Leviathan. (Job 41).

Therefore we might more safely speculate that the Merovingians were the bastard branch of the Roman/Celtic Pendragon clan which developed at the same time in England, than that they had any connection with the Holy Family. Their proximity to England in northern France also suggests that their divine right to be kings of the Franks derived from their connection with the family of Vortigern and his Pendragon dynasty.

In Rhiotomas' bid to restore the Empire four hundred years before Charlemagne he was originally sues/pg37rtglobeweb.gif" width="513" height="509">

The Head of the Dragon, the Great Leviathan. (Job 41).

Therefore we might more safely speculate that the Merovingians were the bastard branch of the Roman/Celtic Pendragon clan which developed at the same time in England, than that they had any connection with the Holy Family. Their proximity to England in northern France also suggests that their divine right to be kings of the Franks derived from their connection with the family of Vortigern and his Pendragon dynasty.

In Rhiotomas' bid to restore the Empire four hundred years before Charlemagne he was originally supported by Clovis' Franks. When the battle came, a few miles east of Bourges in Berry, Rhiotomas was betrayed by the Franks and defeated. A few years later, Clovis made his pact with the Roman church and became the new High-King. From the perspective of the legend, this would make the Merovingians, and Clovis in particular, into Mordred and his followers.

King Ursus' revolt can then be seen as an attempt to change all that, to right the wrongs of a pagan usurper and at the same time restore the true faith. His failure was written out of history, only to emerge a few centuries later as the Arthurian romances and their marvelous fruit, the Grail legends.

Eleven

For the next few centuries, the region declined into a collection of feudal principalities in various arrangements and alliances. Control of the Razes bounced back and forth between the Counts of Carcassone and those of Barcelona, with the local Blanchefort family caught in the middle. In the 11th century, Ermengarde, daughter of the Count of Carcassone sold all of Rhedae to the house of Barcelona, thinking this would settle the matter. It didn't; her descendants, the Trencavel family, reclaimed Rhedae in the 12th century with the aid of the Count of Carcassone. The King of Aragon claimed it in 1170, and sgends.

Eleven

For the next few centuries, the region declined into a collection of feudal principalities in various arrangements and alliances. Control of the Razes bounced back and forth between the Counts of Carcassone and those of Barcelona, with the local Blanchefort family caught in the middle. In the 11th century, Ermengarde, daughter of the Count of Carcassone sold all of Rhedae to the house of Barcelona, thinking this would settle the matter. It didn't; her descendants, the Trencavel family, reclaimed Rhedae in the 12th century with the aid of the Count of Carcassone. The King of Aragon claimed it in 1170, and sacked Rhedae, which was reduced to the Trencavel citadel.

THE POLITICAL DISCORD may actually have aided another development occurring simultaneously. A new religion was growing in Languedoc in those anarchistic centuries. THE FIRST RECOGNIZABLE PERFECTI, OR CATHARS, appeared in Lyon and Provence in 1002, during the reign of Pope Sylvester II. By the middle of the 12th century, the Cathars were close to being the majority religion in Languedoc. Although there is doctrinal similarity between THE BOGOMILS and other Manichean sects and the Cathars, their origins seem to be in the local traditions of Languedoc. From our discussion above, it easy to see the Cathars as an extension of a much older tradition in the region.

Whatever their origins, by the turn of the 13th century, the Cathars were seen as a major challenge to the authority of the Roman Church. In 1208, Pope Innocent III launched a Crusade against the heretics in Languedoc. Simon de Montfort captured Beziers and Carcassone, was proclaimed Count of Carcassone and the Razes, and then turned his attention to subduing his new County. Rhedae was destroyed and the area fell under Simon's direct control until his death at the siege of Toulouse in 1218. The title was then assumed by one of his Lieutenants, Pierre de Voison.

Whatever their origins, by the turn of the 13th century, the Cathars were seen as a major challenge to the authority of the Roman Church. In 1208, Pope Innocent III launched a Crusade against the heretics in Languedoc. Simon de Montfort captured Beziers and Carcassone, was proclaimed Count of Carcassone and the Razes, and then turned his attention to subduing his new County. Rhedae was destroyed and the area fell under Simon's direct control until his death at the siege of Toulouse in 1218. The title was then assumed by one of his Lieutenants, Pierre de Voison.

Recovery from the Cathar Crusade was slow, marred by attacks from brigands and devastated by the Black Death. The city of Rhedae disappeared forever. In the 15th century, the current village of Rennes-le-Chateau grew up around the Chateau of the Voisons and the church of the Magdalene. The Voisons died out and the holding passed to a daughter and her husband, Pierre Raymond d'Hautpoul. They restored the Blanchefort name, as Pierre was a cousin of the Trencavels. The last of the second Blancheforts married Marie de Negre Dables in 1732, and died without male heir in 1762. Marie died in the old chateau at Rennes on January 17th, 1781.

And there the story might have ended, except for THE CURIOUS PIETY OF MARIE de BLANCHEFORT. As she had no sons, Marie chose to confess the family secret to her parish priest, Abbe Bigou of Saint Magdalene's. From his choices would grow the rest of the story.

Twelve

The Abbe Antoine Bigou is himself one of the mysteries of Rennes-le-Chateau. Appointed to the village in 1774, his history and background have been obscured by his times, the French Revolution, and his supposed importance in the later development of the mystery. And yet, as we look closer at the facts, we find that almost nothing can be confirmed. Abbe Bigou may there the story might have ended, except for THE CURIOUS PIETY OF MARIE de BLANCHEFORT. As she had no sons, Marie chose to confess the family secret to her parish priest, Abbe Bigou of Saint Magdalene's. From his choices would grow the rest of the story.

Twelve

The Abbe Antoine Bigou is himself one of the mysteries of Rennes-le-Chateau. Appointed to the village in 1774, his history and background have been obscured by his times, the French Revolution, and his supposed importance in the later development of the mystery. And yet, as we look closer at the facts, we find that almost nothing can be confirmed. Abbe Bigou may have learned a secret from Marie de Blanchefort, but there is no evidence he created the clues, including Marie's tombstone, later attributed to him.

But we do have some convincing evidence that Marie de Negre de Blanchefort had something interesting to pass on. Her husband's great grandfather, Pierre d'Hautpol who inherited the Chateau and reclaimed the Blanchefort name, left a will which contained several ancient documents related to his family's origins. In the last year of Marie's life, she was focused on regaining these papers, which she did a few months before her death. Could this be the genealogies found by Sauniere?

Other than this single tangible, and tantalizing, piece of evidence the rest of the story is based on rumors, speculation and hearsay. In exile during the French Revolution, the Abbe Bigou apparently told another priest, the Abbe Cauneille, about his "great secret." He in turn told two other priests in the area, the Abbe Jean Vie, of Rennes-le-Bains and the Abbe Emile Francois Cayron, of St. Laurent de la Cabreriesse. One of them, the Abbe Vie, told his successor, the Abbe Henri Boudet. Abbe Boudet seems to been have a major influence behind Sauniere.

However, the modern version of the story is the work of Gerard de Sede, a French researher than this single tangible, and tantalizing, piece of evidence the rest of the story is based on rumors, speculation and hearsay. In exile during the French Revolution, the Abbe Bigou apparently told another priest, the Abbe Cauneille, about his "great secret." He in turn told two other priests in the area, the Abbe Jean Vie, of Rennes-le-Bains and the Abbe Emile Francois Cayron, of St. Laurent de la Cabreriesse. One of them, the Abbe Vie, told his successor, the Abbe Henri Boudet. Abbe Boudet seems to been have a major influence behind Sauniere.

However, the modern version of the story is the work of Gerard de Sede, a French researcher who talked to several surviving contemporaries of Boudet and Sauniere in the early 1960's. One, the Abbe Maurice-Rene Mazieres, is the end source for the information outlined above. Assuming that this chain of transmission is basically correct, then the existence of the secret was known by a small core of local priests through the 19th century. Sauniere knew what he was looking for, given certain parameters. The only question is: Was he surprised by what he found?

Thirteen

What did the Grand Dame of the village relate to her personal chaplain before she died? What did she tell him about the secrets contained in those hard-won genealogies? Why did he wait ten years, until the eve of the Revolution, to encode the secret on her tombstone and hide the papers in the altar pillars? And what did he really tell the Abbe Caunielle before he died in Spain?

We have of course no answers to any of these questions. All anyone can do is speculate from the available evidence. Examining the history of the region, we find enough mysterious treasures to make even Sinbad jaded with their extravagance. Merely to list them is to make one's head swim.

There's the treasure of the Volcae, the Celtic High-Kings, and the treasure of lost Glanum. Then there's the Visi those hard-won genealogies? Why did he wait ten years, until the eve of the Revolution, to encode the secret on her tombstone and hide the papers in the altar pillars? And what did he really tell the Abbe Caunielle before he died in Spain?

We have of course no answers to any of these questions. All anyone can do is speculate from the available evidence. Examining the history of the region, we find enough mysterious treasures to make even Sinbad jaded with their extravagance. Merely to list them is to make one's head swim.

There's the treasure of the Volcae, the Celtic High-Kings, and the treasure of lost Glanum. Then there's the Visigothic horde INCLUDING THE TREASURES OF THE TEMPLE AT JERUSALEM. There's also the Merovingian treasure hidden by Dagobert II, the loot of Guillem de Gellone AND THE CROWN OF THE JEWISH KING Arthur, King Ursus, Sigisbert VI Count of Rhedae. And, last but not least, the lost treasure of the Cathars and the Templars.

When we also add to the mix the strange permutations on a mysterious bloodline, whether Arthurian, Jewish/Christian or both, THE IDEA OF A SECRET TREASURE BECOMES EVEN MORE COMPLEX. Rightful owners and usurpers combine in a tangle of conflicting claims. However, as Nostradamus reminds us, THIS TREASURE SEEMS TO HAVE SOME SORT OF CURSE ATTACHED TO IT.

Originally taken from the sacred well in Toulouse by Consul Caepio, who came to a bad end on the road to Marseilles, the treasure was possibly re-hidden in THE ANCIENT MEGALITHIS PENTAGONAL TEMPLE of which Rennes-le-Chateau is a part. The treasures of Glanum and the Visigoths added to the horde, which became the key to THE MEROVINGIAN POWER STRUGGLES. Later it was used to leverage a Kingdom against the Carolingian power. Given the success of Theodoric and Guillem de Gellone, and the failure of Sigisbert VI, King Ursus, WE CAN SEE THE CURSE AT WORK. Perhaps King Ursus financed his attempt at the throne of France with part of theSE ATTACHED TO IT.

Originally taken from the sacred well in Toulouse by Consul Caepio, who came to a bad end on the road to Marseilles, the treasure was possibly re-hidden in THE ANCIENT MEGALITHIS PENTAGONAL TEMPLE of which Rennes-le-Chateau is a part. The treasures of Glanum and the Visigoths added to the horde, which became the key to THE MEROVINGIAN POWER STRUGGLES. Later it was used to leverage a Kingdom against the Carolingian power. Given the success of Theodoric and Guillem de Gellone, and the failure of Sigisbert VI, King Ursus, WE CAN SEE THE CURSE AT WORK. Perhaps King Ursus financed his attempt at the throne of France with part of the sacred treasure. His defeat and exile would suggest some such over-reaching, even if only political.

It is also possible that the legends of the vast Merovingian treasure played a part in the Cathar Crusades of the early 13th century. The main effort of the first wave of Crusaders was to install Simon de Montfort as Count of Carcassone, Beziers and Razes. In other words, the entire region around Rennes-le-Chateau. De Montfort destroyed the ancient fortress at Rhedae and most of the surrounding region. His actions were more of a conqueror in such of loot than any serious attempt at rulership.

Indeed, de Montfort's stated design was to virtually annihilate the aristocracy of the Languedoc and replace them with nobility from the north. Control of the land was the goal, that and the extinction of the ancient ruling families of the district. Eventually this would turn the Crusade against heretics into a war to perpetuate de Monfort's conquests., if that had not been the original object. What was it in Languedoc that Simon was so desperate to control?

Whatever it was, its possession made de Montfort a most unusual and powerful man. In January 1215, The Council of Montpellier deposed the Count of Toulouse, Raymond VI, and conferred on Simon de Montfort the unique title of Dominus es to virtually annihilate the aristocracy of the Languedoc and replace them with nobility from the north. Control of the land was the goal, that and the extinction of the ancient ruling families of the district. Eventually this would turn the Crusade against heretics into a war to perpetuate de Monfort's conquests., if that had not been the original object. What was it in Languedoc that Simon was so desperate to control?

Whatever it was, its possession made de Montfort a most unusual and powerful man. In January 1215, The Council of Montpellier deposed the Count of Toulouse, Raymond VI, and conferred on Simon de Montfort the unique title of Dominus et Monarcha, or Lord And Ruler, implying some sense of feudal obligation to the Pope himself. This was reinforced later that year at the Fourth Lateran Council held in Rome. In spite of a spirited defense by Raymond-Roger, Count of Foix, the Council confirmed de Montfort's right to rule. The King of France, on April 10, 1216 in a decree issued from Melun, invested de Montfort as the Count of Toulouse, Carcassone, Beziers and the Razes.

However, at the very moment of his triumph, de Monfort's downfall was already in the wings. The genesis of that downfall points to the secret of the treasure and its curse. Like the Consul Caepio, the later day Roman de Montfort seems to have fallen afoul of the Volcae gold.

In 1211, de Montfort captured the castle of Montferrand, just a few miles across the valley from Rennes-le-Chateau. The castle was defended by Baldwin, the younger brother of Count Raymond of Toulouse. As was common at that point in the struggle, Baldwin switched sides after his capture. However Baldwin's conversion was sincere, and he became one of de Monfort's chief supporters.

Meanwhile, The Count of Toulouse had gained a powerful ally, Peter II of Aragon. In September, 1213, de Monfort went out to meet the forces of Aragon and Toulouse at Muret, just east of Toulouse.Roman de Montfort seems to have fallen afoul of the Volcae gold.

In 1211, de Montfort captured the castle of Montferrand, just a few miles across the valley from Rennes-le-Chateau. The castle was defended by Baldwin, the younger brother of Count Raymond of Toulouse. As was common at that point in the struggle, Baldwin switched sides after his capture. However Baldwin's conversion was sincere, and he became one of de Monfort's chief supporters.

Meanwhile, The Count of Toulouse had gained a powerful ally, Peter II of Aragon. In September, 1213, de Monfort went out to meet the forces of Aragon and Toulouse at Muret, just east of Toulouse. De Montfort used a small tactical squad of knights whose goal was the death of the King of Aragon. Either through devilish unchivalry or divine intervention, de Montfort's knights KILLED Peter II and the battle collapsed into a massacre. De Montfort won a great victory, that for a time made him the undisputed ruler of the region. HE HAD WON, OR SO IT SEEMED.

Baldwin of Toulouse had little to do with the great deeds of the battle of Muret. He does not seem to have been there. However, he may have already performed his greatest service to the de Monfort cause. The winter of 1212-13 saw the nadir of de Montfort's fortunes. He was reduced to a few hundred knights and the Pope was writing letters with vague rumbling threats. By Easter, 1213, all of this had changed.

Suddenly there was money to hire mercenaries, the core of those tactical squads that would kill King Peter II, and the morale of the Crusaders became such that by early summer there was an influx of pilgrims and northern knights that enlarged de Montfort's forces. His miraculous victory that September silenced his critics and preparations began for the Church Councils that would eventually confirm his authority. The Pope, willing or not, no longer had any choice but to support de Montfort.

Perhaps de Montfort ew hundred knights and the Pope was writing letters with vague rumbling threats. By Easter, 1213, all of this had changed.

Suddenly there was money to hire mercenaries, the core of those tactical squads that would kill King Peter II, and the morale of the Crusaders became such that by early summer there was an influx of pilgrims and northern knights that enlarged de Montfort's forces. His miraculous victory that September silenced his critics and preparations began for the Church Councils that would eventually confirm his authority. The Pope, willing or not, no longer had any choice but to support de Montfort.

Perhaps de Montfort persuaded Baldwin, who as the local commander and a member of the ruling family would have known of the treasure and its secrets, to reveal it to him in return for some future favors. Baldwin did receive several principalities from de Montfort, and in 1214, on his way home from receiving one of these fiefdoms, Baldwin was captured and turned over to his brother and the Count of Foix.

Baldwin was treated very harshly, far beyond the usual reception of those who merely changed sides in the conflict. Baldwin was hanged, ceremonially, as a traitor to something larger than just the family. We can only suppose that the larger something was the secret itself. Baldwin had betrayed the very heart of Languedoc and given its treasure to the latest Roman. For that he died an unpleasant death, the first of many to come.

Three years after the miraculous upturn, Simon was invested as ruler of the conquered region by the Pope and the French King. If he could have held his kingdom together, its power along with the secret, would have made de Montfort a formidable player in medieval power politics. He could have formed a new western Holy Roman Empire BEHOLDEN DIRECTLY TO THE POPE, one that could in fact have replaced the crumbling power of the Hohenstauffens, the current Holy Roman Emperors. But, witret itself. Baldwin had betrayed the very heart of Languedoc and given its treasure to the latest Roman. For that he died an unpleasant death, the first of many to come.

Three years after the miraculous upturn, Simon was invested as ruler of the conquered region by the Pope and the French King. If he could have held his kingdom together, its power along with the secret, would have made de Montfort a formidable player in medieval power politics. He could have formed a new western Holy Roman Empire BEHOLDEN DIRECTLY TO THE POPE, one that could in fact have replaced the crumbling power of the Hohenstauffens, the current Holy Roman Emperors. But, within months of receiving the royal authority, it had all turned to ashes.

On his return from his investiture, de Montfort had to force his way into his capital of Toulouse. He fell into a dispute with one of the mainstays of the Crusade, the Bishop of Narbonne, and was caught by surprise when the young Count Raymond VII moved out of Provence with an army as the old Count re-occupied Toulouse. De Montfort charged off to besiege Toulouse where he died, beheaded by an artillery stone, on June 25th 1218. De Montfort seems to have had some prevision of his death, HE WAS PRAYING immediately before he went out to the attack, and perhaps the secret was heavy on his soul. His death and defeat, while it did not end the war, did suggest that de Montfort had somehow transgressed against divine authority.

It is possible that this sense of transgression may have colored how Pierre de Voison, de Montfort's lieutenant, perceived his inheritance, which in all probability, contained the secret. The aura of the curse may have lingered all the way down to the secrets Marie de Blanchefort told the Abbe Bigou. Perhaps that's why she felt compelled to pass the story along when she died. She may have felt that it was important to preserve the secret in order to contain the curse.

Favy on his soul. His death and defeat, while it did not end the war, did suggest that de Montfort had somehow transgressed against divine authority.

It is possible that this sense of transgression may have colored how Pierre de Voison, de Montfort's lieutenant, perceived his inheritance, which in all probability, contained the secret. The aura of the curse may have lingered all the way down to the secrets Marie de Blanchefort told the Abbe Bigou. Perhaps that's why she felt compelled to pass the story along when she died. She may have felt that it was important to preserve the secret in order to contain the curse.

Fourteen

To understand what seems to have happened next, we must attempt to enter the mind of the Abbe Bigou. From the little we know of him, we can speculate that he was reasonably well educated and, since he had been chaplain for seven years, he would have been familiar with the history of the region. Therefore, it must have been quite a shock when the Grand Dame of the village, and possibly the Abbe's friend, revealed on her death bed the existence of a secret and a treasure with the curse of Simon de Montfort on it. The Abbe, from that alone, would have been shocked to his core.

But there was more, those genealogies that Marie de Blanchefort had struggled to retrieve before she died. If she gave them to the Abbe, did she explain what they meant? And how did the cursed treasure related to them? Was it a matter OF WHO HAD THE RIGHT TO THE TREASURE? In that case, with the death of Marie de Blanchefort who did have the right? THE ABBE BIGOU WAS LEFT WITH AN OVERWHELMING PROBLEM.

A decade went by before the Abbe solved his problem. However, in that decade, the very fabric of French society underwent a traumatic change. We have no way of knowing how involved the Abbe Bigou was in those changes. The research is lacking, but given what he appears to have done in 1791, shortly be Blanchefort had struggled to retrieve before she died. If she gave them to the Abbe, did she explain what they meant? And how did the cursed treasure related to them? Was it a matter OF WHO HAD THE RIGHT TO THE TREASURE? In that case, with the death of Marie de Blanchefort who did have the right? THE ABBE BIGOU WAS LEFT WITH AN OVERWHELMING PROBLEM.

A decade went by before the Abbe solved his problem. However, in that decade, the very fabric of French society underwent a traumatic change. We have no way of knowing how involved the Abbe Bigou was in those changes. The research is lacking, but given what he appears to have done in 1791, shortly before he emigrated to Spain, the Abbe must have been in contact with one or more occult groups or secret societies of the time. To see this, we must look briefly at the two pieces of evidence for which the Abbe was most probably responsible.

The story goes that around 1791, the Abbe Bigou had two strange tombstones placed over the grave of Marie de Blanchefort in the Rennes-le-Chateau cemetery. They were later defaced by Sauniere, although copies of them survived in local antiquarian literature. The most authentic of the pair is the headstone, a pointed slab with its conventional mortuary inscription curiously riddled with oddities.

At first glance, it reads: "Here lies the Noble Marie de Negre D'Arles Dame D'Haupol de Blanchefort, aged sixty seven years, died the 17th of January, 1781. May she rest in peace." Almost every line on the stone has some kind of oddity. One of them is the "D'Arles" of the name. It should be "D'Ables," but we might perhaps see the reference to Arles as significant in itself. We find when we pull out the odd letters, that they spell out "Mort Epee," or Death Sword in French. The odd zero in the Roman numeral of the date suggests that it should be read as 1681, a thousand years after Sigisbert IV became Count of R/p>

At first glance, it reads: "Here lies the Noble Marie de Negre D'Arles Dame D'Haupol de Blanchefort, aged sixty seven years, died the 17th of January, 1781. May she rest in peace." Almost every line on the stone has some kind of oddity. One of them is the "D'Arles" of the name. It should be "D'Ables," but we might perhaps see the reference to Arles as significant in itself. We find when we pull out the odd letters, that they spell out "Mort Epee," or Death Sword in French. The odd zero in the Roman numeral of the date suggests that it should be read as 1681, a thousand years after Sigisbert IV became Count of Rhedae. There is also the missing T in Hautpol and the curious division of the last phrase. The T is perhaps the cross, or tau, at the center of the mystery, and the division of "Requiescat in Pace" into "Requies Catin Pace" emphasizes the French word "catin" or whore which points again to the Magdalene. If the Abbe Bigou left us anything, it is likely to be this tombstone. But what is it telling us?

We have clues:

1) The MORT epee, or sword of death suggests the whole tradition of mythical swords, from Arthur to Roland. It could also be the key word in another cryptogram or cypher.

2) We have a date of 1681, a hundred years before Marie de Blanchefort's death. This date puts us in the reign of Louis XIV, the Sun King, and specifically the time period of the Affair of the Poisons.

3) The missing T points to a hidden cross or tau.

4) The D'Arles/Dables switch points us back to Provence and Arles, with its Grail connections in particular.

5) The catin or whore reference points to a connection with Mary Magdalene.

The story of the gravestone is even more curious. Supposedly it was done at the same time as the headstone, but its strange inscription suggests the involvement of some sort of secret socie have a date of 1681, a hundred years before Marie de Blanchefort's death. This date puts us in the reign of Louis XIV, the Sun King, and specifically the time period of the Affair of the Poisons.

3) The missing T points to a hidden cross or tau.

4) The D'Arles/Dables switch points us back to Provence and Arles, with its Grail connections in particular.

5) The catin or whore reference points to a connection with Mary Magdalene.

The story of the gravestone is even more curious. Supposedly it was done at the same time as the headstone, but its strange inscription suggests the involvement of some sort of secret society. Whether this was the result of the Abbe's lost decade and any occult contacts he may have made is unknown. It is unlikely that, if the Abbe Bigou actually created the flagstone, he used these symbols on his own authority. Even more curious, this was also defaced by Sauniere, and no solid authority exists as to its contents. Several version have been put forward, including one from a book that apparently doesn't exist, so we must take care in putting too much weight on any single interpretation.

Apparently the grave stone was inscribed with two lines of Greek letters on either side of a central Latin inscription. The Latin inscription is divided by a double-headed arrow which connects a PS in a curious loop at the top with "Prae-Cum" and a spider at the bottom. The Greek letters are meaningless, until we transpose them into their Latin equivalents. Then they spell out "Et In Arcadia Ego," a code phrase that goes all the way back to King Rene. The central Latin inscription is very ambiguous, both in its lack of grammar and its split placement, allowing us to read it horizontally, vertically and, as we will see, radically.

The words are, from upper left going clockwise, Reddis, Regis, Arcis, Cellis. Assuming that Reddis is Rhedae, then the simplest reading n is divided by a double-headed arrow which connects a PS in a curious loop at the top with "Prae-Cum" and a spider at the bottom. The Greek letters are meaningless, until we transpose them into their Latin equivalents. Then they spell out "Et In Arcadia Ego," a code phrase that goes all the way back to King Rene. The central Latin inscription is very ambiguous, both in its lack of grammar and its split placement, allowing us to read it horizontally, vertically and, as we will see, radically.

The words are, from upper left going clockwise, Reddis, Regis, Arcis, Cellis. Assuming that Reddis is Rhedae, then the simplest reading is Rhedae: Royal Fortress Store-house. This is also, vertically, Rhedae Store-house, Royal Fortress. But something still seems missing. However the PS and the Prae-cum spider may help add to our understanding. If we think of prae-cum as the Latin before-with, and connect that with the PS at the top, another message, which completes the central inscription, appears.

The PS is enclosed in a loop that goes from before the P to before the S. If we think of this as the "before" of the prae below, then we should look for the letters before P and S. They are O and R, Or, the French word for gold. If we then connect the spider cum or with the PS/OR, we come up with a clever Green Language pun. Spider in French is araignee, which is pronounced just like "A Rennes," or "at Rennes." The message then becomes: "Gold at Rennes, Royal Rhedae the Fortress Store-house: Et in Arcadia ego. . ."

The grave stone has other clues. There are eight Greek letters on each side of the central inscription, and 22 letters in the central inscription itself. The PS/Prae-Cum is written in eight letters, FOR A GRAND TOTAL OF 46.

FORTY SIX is an auspicious number. In esoteric Freemasonry, a 33 degree Master has the opportunity to advance further by taking 13 extra grhe PS/OR, we c