The first line from the Anthem by William Blake called Jerusalem, refers to the Cornish legend of the Visit of Jesus to England.
This book 'And Did Those Feet' revolves around an island named the island of
Avalon that used to be known as the island of ictis by the Greek and Latin
chroniclers… and anybody familiar with the Grail stories would know that it is referred
to as the island of Sarras or The Vaus d'Avaron. These three alternative names all refer to an
island that is located off the coast of Devon in England. Today the island is
known as Burgh island, but it is what is contained within that will interest
you most. If you follow the evidence of what this book has set out to account for the various traditions;
it brings into the public arena, the location of the Holy Grail deep within
this Island accompanied with the bodies of Joseph of Arimathea and King Arthur.
The island of Avalon has long been considered to exist
at Glastonbury. The basis for this assumption is that long before the fire that
ruined the church which was rumoured to have been built by Joseph of Arimathea,
there was a prophecy known as Melkin’s prophecy. The prophecy of melkin, an
ancient Latin text, is what Glastonbury has used as its authority to support
their claim that Joseph of Arimathea was buried within the Glastonbury grounds. The prophecy of Melkin however, once decoded
gives precise directions to the island of Avalon and this Island is an Island
called Burgh Island in Devon in southern England
A recently published book called ‘And did those feet’
explains in much more detail how this fraud has been perpetrated down through
the centuries, but before we deal with this riddle which has been set for us to
unravel... let us deal with the synopsis of how this misunderstanding has
transpired.
Because experts have been unable to decode Melkin's
prophecy, they have assumed that Melkin never existed and his prophecy was a
13th century fraud. One has to ask why is it that the directions in this
prophecy lead to an island known to have been used by Joseph of Arimathea on
his mercantile trips to Britain with his nephew Jesus to buy tin. If the prophecy was a fraud meant to promote Glastonbury as the island of Avalon, How is it the directional data contained within the prophecy all point to Burgh Iskland in Devon. How is it that this Island in Devon is portrayed so accurately in Grail literature as Avalon with incidental stories of beaches tides and visiting ships no of which could transpire around Glastonbury tor. The Fact that both Chretien de Troyes and Robert de Boron both describe Joseph of Arimathea ( the Fisher King) fishing on a river next to Avalon also adds to the credibility that this was the Avon River which exits by the same Island which Melkin is Indicating to us.The island used
to be known as the island of Ictis by the ancient Greeks and Pytheas, a Greek
explorer, wrote about this island that supplied tin to the ancient world. This
island was never discovered by the Romans but Diodorous an ancient chronicler, describes exactly the features of this island from
the writings of Pytheas. It is described as having a tidal spit over which large quantities of tin were transpoted onto the Island. This tin was then secreted in a vault on the island until Phoenecian tin traders came. It is this tin repository that Melkin refers to as a prepared cave, which he says Joseph of Arimathea and the Holy Grail are contained within.
No one has understood why the Latin writers refered to the Island as an 'Emporium' because most researchers have assumed that tin was actually mined on the Island rather than being sold from there (as a centralized point) amongst the river valleys running south from Dartmoor to which the tin could be brought to be sold to traders.
No one has understood why the Latin writers refered to the Island as an 'Emporium' because most researchers have assumed that tin was actually mined on the Island rather than being sold from there (as a centralized point) amongst the river valleys running south from Dartmoor to which the tin could be brought to be sold to traders.
Straight after the crucifixion of Jesus, Joseph of
Arimathea regained the body of Jesus from Pontius Pilate and put it in a box
that was filled with cedar oil to preserve his body. This box later became
known as the Grail Ark from Arthurian Grail literature and specifically from
the account ‘Joseph de Arimathie’. Joseph of Arimathea brought Jesus to the
ancient island of Ictis to lay him to rest. He was, as the gospels relate, laid
in the tomb ‘that never man had been laid in before’ which had been hewed out
and he was also wrapped in white doubled over linen sheet Grave cloth. This
grave cloth or 'duo fassula' as Melken refers to it, gradually got imprinted with
an image of Jesus over the period of 600 years.
Habet enim secum Ioseph in sarcophago duo
fassula alba & argentea, cruore prophete Jhesu & sudore perimpleta: Joseph has with him in the sarcophagus a
doubled white swaddling cloth covered with the blood and sweat of the prophet
Jesus that was folded around him.
It is hard to get more precise than this description by Melkin
especially since he is the man who gives account of how these events unfolded.
This by itself confirms that the ‘duo fassula’ is not the Grail of popular
conception but now focuses our attention on the other things that the Grail has
had associated with it. In this same extract
from the writings of milk in the person of Abba Dari mentioned in the prophecy
refers to Jesus himself. This will be elucidated later in the deconstruction of
Melkin’s prophecy.
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI
The Templars who
built a huge geometric alignment upon the British landscape through dedicated
marker churches all with the name of St
Michael, specifically sited these churches to preserve for posterity where they
had buried their treasure. This was the same place as Jesus had been
transported from the holy land by Joseph of Arimathea, who was later buried
alongside him.
It is this
amazing set of coincidences that Melkin the prophet relates in the prophecy of
Melkin. Melkin gives precise details of the island and the entrance to the cave
in this prophecy and attests to the fact that he was the last to see King
Arthur when he was buried there in the island of Avalon. It is because Jesus
was known to have been buried there that King Arthur after his fight with
Mordred, was taken to the island of Avalon, in the hope of procuring a miracle.
Sadly, King Arthur died at the island and was buried in the same tomb as the
body of Jesus and Joseph of Arimathea about 550 years after Jesus had been
brought to the British coastline.
Melkin even goes so far as to show us that he
knows this island used to be called Ictis by telling us that the tomb is
to be found ‘up high in a Ictis’ or “Supra ad Ictis”, once decoded from the
word ‘Supradictis’. It is Melkin who is responsible for the British tradition
of Joseph of Arimathea coming to Britain in search of tin and also he is
responsible for what became known as the matter of Britain or as the French
refer to it ‘Le Matière de Brétagne’.Understand how these events transpired by clicking on the links below
http://isleofavallon.blogspot.co.uk #3
Some of the
ancient writers like Diodorus do not even mention Pytheas by name, but refer to
his comments alone. Pliny, who is using Timaeus as a source says, “there is an
island named Mictis where tin is found, and to which the Britains cross”.
He uses the word ‘proveniat’ which
commentators have assumed as meaning that Tin was actually mined at Ictis but
the real meaning is ‘provend’ as a
supplier which matches the concept of ‘Emporium’ which many translators have
misunderstood the reasoning behind this choice of word. All very misleading, since there was no tin
mined at the island, just stored there, as the reader will become aware
shortly. The ‘crossing’, mentioned by
most chroniclers is in reference to the sandbar or causeway, Pliny who
obviously never went to the island, implying a large stretch of land to be
crossed.
Diodorus
writes also that tin is brought to the island of Ictis, where there is an
Emporium, literally being translated as a ‘marketplace or agency’ and this is
the definition which defines the role of Ictis.
Polybius was probably a source to Strabo for
some details concerning Ictis and Strabo relates that an Emporium on the Island
of Corbulo at the mouth of the river Loire was associated with the Island of
Ictis, so here again the real picture is made more difficult to Identify Ictis.
Strabo also infers that Ictis, and Corbulo are different names for the same
island, so there is much confusion as the Chinese whisper effect has confused
its location. Possibly Strabo never saw a copy of Pytheas and sourced most of
his material from Polybius. Diodorus on the other hand seems to have read
Timaeus, who must have read Pytheas’ original, which Polybius seems to have
read also. It would appear that Strabo did not read Pytheas first hand, or he
would not have referred to Polybius and is probably accountable for most of the
Chinese whispers effect.
However, with
the many garbled references let us stick to the account in Diodorus’s
‘Bibliotheca Historica’ for the moment and see what he has to say in the
following passage relating to the Island of Ictis and the British tin trade;
“We shall give an account of the British institutions,
and other peculiar features, when we come to Cæsar’s expedition undertaken
against them, but we will now discuss of the tin produced there. The
inhabitants who dwell near the promontory of Britain, known as Belerium, are
remarkably hospitable; and, from their intercourse with other peoples
merchants, they are civilized in their mode of life. These people prepare the
tin, in an ingenious way, quarrying the ground from which it is produced, and
which, though rocky, has fissures containing ore; and having extracted the supply
of ore, they cleanse and purify it, and when they have melted it into tin
ingots, they carry it to a certain island, which lies off Britain, and is
called Ictis. For at the ebbings of the tide, the space between this island and
the mainland is left dry and then they can convey the tin in
large quantities over to the island on their wagons. A peculiar circumstance happens with regard to the neighbouring islands,
which lie between Europe and Britain, for at flood tide, the intermediate space
being filled up, they appear as islands; but at ebb tide, the sea recedes, and
leaves a large extent of dry land, and at that time, they look like peninsulas.
Hence the merchants buy the tin from the natives, on
Ictis and carry it over into Gaul (Galatia); and in the
end after travelling through Gaul on foot about a thirty days journey, they
bring their wares on horses to the mouth of the river Rhone.”
Pliny calls
the island, Mictis, mictim or mictin which indicates that he has translated
directly from Timeas, changing the case ending from the Greek at different
times but he was struggling to make the distinction
between Cassiteris and Ictis because he
actually writes “INSULAM MICTIM,”. Other
writers such as Suetonius have actually referred to the island as Vectis, which
has obviously led to confusion with the Isle of Wight which was known in the
Roman world as Vectis and used to be pronounced ‘ouectis’ which obviously
sounds similar to Ictis.
Diodorus’
comments on the neighbouring islands, which lie between “Europe and Britain,”
cannot be a first-hand account but a muddle of more than one account. It would
appear taking into account archaeological evidence of early tin production that
one would need to look for an island somewhere between Salcombe and Lands’ End
that dries out at low tide and becomes a peninsula. As an investigator we should ignore the
information about Ictis having been surrounded by other islands close by, as
there is no such location near a tidal Island peninsula. We should account it
as later misunderstanding of a muddled confusion from a second or third hand
account concerning the Channel Islands.
Other considerations to achieve a practical location for the islands
whereabouts should consider navigational ease or constraints and overland
transportation; for by Pytheas’ account, these were large consignments of tin
being moved. It would appear therefore, that the story as a whole has become a
confused interpretation over the years comprised of rationalisations and
interpolations. The other islands mentioned will have been mixed up with the
Channel Islands, which some traders (that will have provided testimony), will
no doubt have used as a potential stopping point on their journey from the
French coast, to wait for fairer winds or merely bypassed them, before entering
or setting out from that part of the coast.
Diodorus relates that Ictis was dry at low water and “the natives
conveyed to it wagons, in which were large quantities of tin”. This and the
fact that the Island is connected by a causeway at low tide, across which these
wagons convey the tin are the essential facts relayed by Pytheas himself. Later
interpolation from the various accounts since Pytheas’ original, have thus far
muddied the waters and made it difficult to identify the pertinent facts.
The fact that
large quantities of tin at this stage in 350BC and more specifically before that, was produced
in Devon can be seen archeologically. It makes little practical sense to think
that the Isle of Wight or Hengistbury point or Thanet is even a viable
candidate for the island of Ictis. Ictis
researchers should consider the large quantities mentioned and the heavy
transport loads involved from Dartmoor as far as the Isle of Wight over 100
miles away. This would in effect be
analogous to conveying vast riches in a pony and trap through the countryside
on a regular basis. The problem with all
the previous possible candidates for the Island of Ictis is that scholars or
researchers have always used information selectively to support their
own views on the location.
It is known that tin mining had first
started in between the Erm and Avon estuary in the early British Bronze
Age. There is ample archaeological
evidence to show that tin streaming existed high up on the moors behind South
Brent at Shipley Bridge on the Avon, at least to 1600BC and probably beyond.
Old style tin
streaming between these two rivers was the main industry in pre historic times,
due to the geological formation of a river on each side of a central granite
escarpment. Tin is smelted from ‘cassiterite’, a mineral found in
hydrothermal veins in granite, which is what had been separated by constant
erosion from the Quartz, Mica and Feldspar that constitute the Granite.
This area just north of the South Hams is where we find the earliest
beginnings of what was to become a global supplier of tin to the ancient world. The
methods employed to extract tin from Dartmoor followed a progression from
streaming through open cast mining to much later underground mining. Within ten
miles from Ictis there are extensive archaeological remains of these three
phases of the industry, and sites still exist that show the stages of
processing that were necessary to convert the ore to tin metal. The ordnance
survey map provides a snapshot showing the evolution from the early Bronze Age
through to the 1300’s AD. The once very extensive alluvial deposits of tin ore,
which were the first deposits to be mined in the two rivers, which once existed
in lodes, that have been eroded leaving the steep sided valleys; evidence the
vast quantity of ore that originally existed on the valley floor. The first
occupants, just panning the river beds due to cassiterite’s specific gravity,
would have sourced it all the way down the Erm and Avon Valleys.
The legendry
island of Ictis which is called ‘Burgh Island’ today, stands at the mouth of
the Avon River on the opposite shore to the small hamlet of Bantham. The Island of Ictis, first heard of in the
chronicles of the ancient writers, was probably coined
from the Greek ikhthys meaning fish,
because up until recently Burgh Island was renowned for the shoals of pilchards
that congregated naturally around it in Bigbury Bay. It seems that Pytheas
referred to the Island as ikhthys island
or ‘fish island’ as it was probably called back then by the locals and then
later chroniclers termed it the Island of Ictis. The shoals of pilchards in the
bay were legendary well into the 18th century, fishing fleets said
to have made catches of 12 million fish in a single day. The pilchards were
cured with salt and were either pressed for oil or shipped by the barrel load
to Europe. It seems extraordinary that the one Island described by Pytheas as
Fish Island and renowned for its huge shoals that sometimes darkened the whole
bay, would not be associated with the Greek word ikhthys, also being the
only tidal island on the southern promontory as described by Pytheas and
especially situated just 10 miles from the huge alluvial tin deposits that
existed on southern Dartmoor.
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Figure 24
Showing the Joseph line tangentially touching St. Michael’s hill Montacute. The
Joseph line forming the acute angle of 13° at
Avebury, between the St. Michael line and Mons Acutus (Montacute).
St. Michael's hill Montacute, where a church once stood dedicated to St. Michael the Archangel. This is part of the Templar design of churches that include the array of St. Michael churches on the ley line that were constructed for posterity, to indicate the burial place of Joseph of Arimathea in Avalon.
In Fragments of the Prince Melchizedek document found in the Dead Sea Scrolls, Melchizedek and the Archangel Michael are one and the same and there is undoubtedly an understanding of Michael being inextricably linked to the Grail, since all these churches that have led us to this Island of Avallon, have been named after him specifically. It is through the Archangel that the Dragon is killed and the Archangel being inextricably linked to accounts in Revelation and the Prophets, showing Biblical inter-relation with the spiritual quest of the Grail romances, all integrally linked to Jesus the Archetypal son of the God of Israel. It is ‘HE’ who spoke through the Prophets, who mankind calls God, whose plan it is, to elevate the Consciousness of Man, and this ascension of the steps by degrees to the Temple.
In 1191 the bones of King Arthur were unearthed supposedly at Glastonbury Abbey. It was rumoured that a cross was found with him which convieniently stated that King Arthur, (i.e the bones just unearthed), were found in Avalon confirming to those that needed to be persuaded, that Avalon was in fact Glastonbury. The reason the monks at Glastonbury committed fraud such as this was because of the Grail legends that emanated from France which associated King Arthur with Joseph of Arimathea. These were now prevalent and Glastonbury needed an association with a saint to pull in the Pilgrims. Also because of Melkin’s prophecy, Joseph had always been associated with Glastonbury because of his Church that william of Malmesbury attests to.
Nobody was too sure where the island of Avalon was, but everybody knew that King Arthur and Joseph of Arimathea, were buried in Avalon. Neither William of Malmesbury nor Geoffrey of Monmouth associated Glastonbury with the Island of Avalon at the time they wrote. This was a later corruption by monks and the sole purpose of producing the fraudulent cross was to establish Glastonbury as Avalon. If Glastonbury could only be established as Avalon by the unearthing of King Arthur, then it must follow the Joseph of Arimathea was also buried within the Abbey grounds if all were convinced that Glastonbury was Avalon. To unearth Joseph of Arimathea, however, would prove difficult as it was known that he was buried with the holy Grail. Since the monks were not apprised of what the holy Grail consisted of, it was easier to fabricate the unearthing of King Arthur with a cross attesting to the fact that where he was unearthed was indeed Glastonbury and therefore it must be the island of Avalon. The reason Joseph of Arimathea needed to be associated with Glastonbury is because the monks needed funding to rebuild their Abbey after the fire.
Prior to the fire of 1184, there existed a prophecy written by a monk called Melkin. In this prophecy, (once it is decoded), Melkin supplies very pertinent information in geometric instructions, that gives precise directions to an island in Devon. This island is Burgh island in Devon. Melkin states that the body of Joseph of Arimathea lies in the southern angle of a bifurcated line. Once Melkin's code is deciphered, it clearly portrays that Avebury is the point on the St. Michael’s ley line, which in his puzzle, he refers to as a ‘sperula’or sphere, meaning a stone circle. This is the point within the Avebury stone circle complex which, at 13°, if one scribe's a line through Montacute to Burgh island (which Melkin calls the island of Avalon), it is exactly one hundred and Four nautical miles, the exact number that Melkin gives. We should not forget that Father William good deposited this clue in the English college at Rome. Someone or some organisation had tried to eliminate this information from Maihew's Trophea to prevent the Joseph line being found but luckily this clue was preseved in Stillingfleets private collection and thus acts as a confirmation that the line is Genuine. It also seems that several marker churches that identified the genuine Avalon were also destroyed to prevent this information coming into the public arena.
The location of Avalon has always been thought to exist at Glastonbury but with a recent study of some of the oldest text and the uncovering of the fraud concerning King Arthur carried out by the monks at Glastonbury, it is evident that Avalon is in Devon . The references that Melkin gives are part of a geometric riddle that once solved, points straight to the island in Devon which is obviously fits Diodorus’s description as Ictis.
The unofficial anthem written by William Blake called Jerusalem starts with the line ‘And did those feet’. This is the title of the book written by Michael Goldsworthy , which conveys the same story that Jesus visited England while accompanying his father, Joseph of Arimathea to Britain. The book called ‘And did those feet’clearly deciphers Melkin’s prophecy, so that it becomes apparent that Melkin knew where the island of Avalon was and what existed within it. To fully understand this extraordinary set of events, go to the link provided below and buy the ebook
http://www.amazon.co.uk/And-Did-Those-Feet-ebook/dp/B00864NTWI
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The reader
must now be aware of the impact that Melkin has played in British history, so
let us now turn our attention to what it was that he intended to convey to us
specifically in his English prophecy. Melkin has surely set out to manifest the
whereabouts of Joseph of Arimathea's entombment, leaving specific and precise
instructions within that prophecy. For
the last 600 years researchers have tried to interpret, disentangle or make
sense of this riddle from the obtuse Latin phraseology. They have tried to
translate it into something coherent so that the phrases link together and
provide meaning to the reader. There is
no doubt that Melkin wanted us to understand this riddle, the clues in it are
extraordinarily accurate.
The Latin is archaic and grammatically
incorrect, so, not only is it necessary to establish the geometry that lies
beneath the riddle and the meaning of individual words on different planes, but
we need to try and unravel Melkin’s
intended purpose, while also attempting to understand the mind of the man who
wrote it. Melkin’s puzzle is literary genius conveying information on different
levels and one can only wonder what his thoughts were as he constructed this
riddle.
Let us
briefly recap the current situation; Ictis had a huge vault within the Island
and Joseph of Arimathea was to be buried with ‘duo fassula’ containing the
blood and sweat of Jesus. Joseph is said to have brought with him what has
since become known as the ‘Holy Grail’ to Britain in around AD 37. Since the advent of the Romances, the ‘duo fassula’ and
the Grail have become one and the same.
Joseph came to proselytise the British. In part probably owing to his
previous links, for he introduced Jesus as a young man to Devon and Cornwall, a
kingdom known as Belerion by Pytheas. The Island that Pytheas describes, where
Joseph and King Arthur are now buried, is the Isle of Avalon, but it seems
others are there also as we assume this
was attested to by Melkin.
Many
commentators have assumed that Joseph was buried near the Old Church, in the
grounds of Glastonbury Abbey and for many years the institution at Glastonbury
Abbey has proactively encouraged such a position. It seems, that Melkin has required
us to solve a riddle for which he may have intended us to keep searching at
Glastonbury until now. If this was the case, how could he be sure that Joseph
would be found eventually? The answer and his confidence lay in the fact that
he was cognisant that the Grail was a ‘Grade or Stage’ in ‘Time’ that would inevitably
come as part of a divine plan?
It was Melkin who wrote the ‘Book of the Grail’
which contained this Hebraic occult knowledge that the Romance writers could
not comprehend and thus allegorised, building and elaborating on the substance therein,
using metaphor and imagination. It seems that Melkin's prophecy, which cannot
be traced back earlier than John of Glastonbury's ‘Cronica’ is based upon a
body of information concerning Devon and Cornwall (Belerion). This historical
sequence of events concerned Jesus, who as a single person, has changed the
world as part of a divine plan set in ‘Biblical Time’. This historical source
information was partly used by the French Grail writers who were not aware of
Jesus’s body in Avalon, but knew something to do with him was brought from the
Holy land to England. In the true prophetic tradition, Melkin prognosticates on
what will take place when Joseph's tomb is found indicating that if not wholly,
then in part, he was divinely inspired.
The Neolithic
and Medieval renovated Ley system within which Joseph is buried has been
accurately planned out and surveyed. Melkin has knowledge of the Ley system and
the distances and angles within it. It appears that Melkin, is the source for
all original Arthurian information that has come down to us today. He wrote his
prophecy and therefore he is solely responsible for renaming Ictis as Avalon.
Avalon connects Arthur and Joseph both being buried there and Melkin’s genealogy
in the ‘Estoire’ and recorded in John’s Cronica, connects them in a bloodline. Joseph is a blood relative of Jesus who is
inextricably linked to the Grail, while the Grail, as the modern world
understands its substance, is buried with Joseph and Arthur in Avalon and this
entire tradition has stemmed directly from Melkin.
How is it that a Monk knows so much, as to
understand the essence of the Grail back in the sixth century and know that
Jesus is buried in Avalon and also have insight into occult knowledge
concerning God’s divine plan and a grasp of Biblical Time? Were Jesus’s remains
witnessed by Melkin at the burial of King Arthur?
So let us
look at the small fragment of his understanding that has come down to us, for
as we further our enquiry, we will see that it is very probable that the Grail
book is about to surface as the book of the Law did, when the Jews returned
from captivity.
Hec scriptura
inuenitur in libro melkini, qui fuit ante merlinum,
This scripture is found in the book
of Melkini, who had been before Merlinum,
Insula
auallonis auida funere paganorum, pre ceteris in orbe ad sepulturam eorum
omnium sperulis propheciae vaticinantibus decorata, & in futurum ornata
erit altissimum laudantibus. Abbadare, potens in Saphat, paganorum
nobilissimus, cum centum et quatuor milibus domiicionem ibi accepit. Inter quos
ioseph de marmore, ab Armathia nomine, cepit sompnum perpetuum; Et iacet in
linea bifurcata iuxta meridianum angulum oratori, cratibus praeparatis, super
potentem adorandam virginem, supradictis
sperulatis locum habitantibus tredecim. Habet enim secum Ioseph in
sarcophago duo fassula alba & argentea, cruore prophete Jhesu & sudore
perimpleta. Cum reperietur ejus sarcofagum, integrum illibatum in futuris
videbitur, & erit apertum toto orbi terrarium.
Ex tunc aqua, nec ros coeli insulam nobilissimam habitantibus poterit
deficere. Per multum tempus ante diem Judioialem in iosaphat erunt aperta haec, & viventibus
declarata.
Hucusque melkinus.
‘The Isle of Avalon, greedy for the
death of pagans, more than all others in the world, for their entombment, decorated
beyond all others by portentous spheres of prophecy, and in the future, adorned
shall it be, by them that praise the most high. Abbadare, mighty in judgement,
noblest of pagans, has fallen asleep there with 104,000 others (or 104
knights), among these, Joseph of Arimathea has found perpetual sleep in a
marble tomb, and he lies on a two forked line, next to the southern angle of an
oratory, where the wattle is prepared above the mighty maiden and in the place
of the 13 spheres.
For Joseph has with him in his sarcophagus two white and silver vessels, filled with the blood and sweat of the prophet Jesus and when his sarcophagus is uncovered, it will be seen whole and undisturbed, and will be opened to the whole world.
Thenceforth those who dwell in that noble isle, will lack neither water nor the dew of heaven. For a long while before the day of judgment (ludioialem) in Josaphat, open shall these things be and declared to the living’, thus far Melkin.
For Joseph has with him in his sarcophagus two white and silver vessels, filled with the blood and sweat of the prophet Jesus and when his sarcophagus is uncovered, it will be seen whole and undisturbed, and will be opened to the whole world.
Thenceforth those who dwell in that noble isle, will lack neither water nor the dew of heaven. For a long while before the day of judgment (ludioialem) in Josaphat, open shall these things be and declared to the living’, thus far Melkin.
There are
many variations on how this can be translated, but this seems to be an
alternative generally accepted gist, that makes some sense also;
The Isle of Avalon, with greed for the death of pagans, before all
others in the world, for the entombment of them all. Decorated beyond all
others by the chanting spheres of prophecy and for all time to come, adorned
shall it be by them that praise the Most High.
Abbadare mighty in saphat, noblest of pagans, has fallen on sleep with 104 other knights
Among these Joseph of Arimathea has found perpetual sleep in a marble tomb and he lies on two forked line next to the southern angle of an oratory, where the wattle is prepared above the mighty maiden and where the aforesaid 13 spheres rest. For Joseph has with him in his sarcophagus two vessels white and silver, filled with the blood and sweat of the prophet Jesus. When his sarcophagus is discovered, it will be seen whole and untouched, And will be opened to the whole world. Thenceforth those who dwell in that noble Isle will lack neither water nor the dew of heaven for a long time before the day of judgment in Josaphat and
open shall these things be and declared to the living.
Abbadare mighty in saphat, noblest of pagans, has fallen on sleep with 104 other knights
Among these Joseph of Arimathea has found perpetual sleep in a marble tomb and he lies on two forked line next to the southern angle of an oratory, where the wattle is prepared above the mighty maiden and where the aforesaid 13 spheres rest. For Joseph has with him in his sarcophagus two vessels white and silver, filled with the blood and sweat of the prophet Jesus. When his sarcophagus is discovered, it will be seen whole and untouched, And will be opened to the whole world. Thenceforth those who dwell in that noble Isle will lack neither water nor the dew of heaven for a long time before the day of judgment in Josaphat and
open shall these things be and declared to the living.
Rendered below
is probably a more accurate translation (Melkin’s intended meaning), with
reference to an abridgment of Ainsworth's English and Latin dictionary, by
Robert Ainsworth, Thomas Morell and John Carey and the Glossarium Mediae et
Infimae Latinitatis by Domino Du Cange.
The first
part of the prophecy we shall cover as a whole so the sense is not lost before
we dissect each phrase. This first half of the prophecy is the instructional
part, where pertinent facts are relayed as to the confirmation of the tombs
location and entrance. The second half of the prophecy is assuredly divinely
inspired as it speaks in Time with biblical metaphorical language and will be
elucidated in the following commentary when we disentangle the various layers
of meaning.
Island of
Avalon, coveting the pagans in death, above all others (places) in the world
for their entombment there, it is honoured by the circle of portentous prophesy
(Avebury) and in the future will be adorned by those that give praise to the highest.
The father’s pearl, (Jesus) mighty in judgement (or virtuous through new wine),
the noblest of pagans, sleeps 104 miles from it (Avebury), by whom he recieved interment
by the sea from Joseph named from Arimathea, and has taken his eternal rest
there, and he lies on a line that is two forked between that and a meridian, in
an angle on a coastal Tor, in a crater, that
was already prepared, (with powers from
on high, as from an adorable maiden, up high in Ictis is the tomb and those
dwelling there are at 13 degrees.) above which one can go at the extremity
of the verge, high up in Ictis to the place they abide to the south at thirteen
degrees.
Any
commentator on this passage will find it impossible to transliterate, simply
because Melkin is concealing information sub textually, word clues rendering
the passage as a whole incapable of fluid translation. The puns and double
meanings are carefully thought out, but obtuse by deflection. The only way to
understand the difficulty he must have had, conveying his message in layers of
meaning and grasp what he has achieved, is to evaluate his choice of words.
What follows is some of the hidden sub text in meanings he was trying to
convey. It is almost as if he was appealing through the layers to different
ways of understanding. The task of elucidating becomes less muddled if we take
each word separately or if inseparable from another, using the combination.
Adjectives, adverbs, verbs and nouns seem to
be intermingled without respect to tense, conjugation, case or declention and
one may be lacking other scribal clues such as capitals or punctuation which
are now missing. There is evidence also
within the text that words are split, which leads one to consider that these
splits, may be interchangeable with other root words and thus a cipher could be
disentangled if an original copy was extant.
So that we
might discover the mind-set of Melkin, let us briefly transliterate what he was
trying to convey in his riddle and manifest at the same time how his mind
worked. Melkin formulates his prophecy in a combination of blurred Latin incorporating
Teutonic and low Latin, purposely entangled double entendres, sometimes leaving
little to be comprehended from the text that has survived. If one adds to this
muddle any scribal changes made at Glastonbury, we are left with a collection
of meaningless ‘word strings’, in effect rendering Melkin’s intended riddle as mute
through the ages as it has remained.
The most
powerful thing about this prophecy now we have understood, is the latent truth
that it holds, and its ability to have survived down through the centuries
while muted, to convey its intended message, a message of mystery and
expectation that has entered the psyche of the British people and will be
responsible for changing the outward expression of religion throughout the
world.
Insula
Aualonis avida funere paganorum:
· island
of Avalon,
where both Arthur and Joseph are said to be buried, coveting (guarding
preciously) pagans in death.
· Avide; an adverb or avidus, an adjective-Greedy, Hungry or Covetous. The sense that
Melkin portrays by use of this word is essentially, ‘not relinquishing’, nor
‘releasing’ (until the appointed time); The Island as a custodial guardian.
· Funere;
from funero, funera,
etc, giving funeral, to bury or of a dead body.
· Paganorum;
from paganus, a man of
the country or peasant. ‘pagan,’
in classical Latin "villager, rustic, civilian, but in the medieval
religious sense not Christian-of the old religion. The word Pagan has many
connotations and could mean, not of Britain.
Overall a very difficult sentence to cobble together, possibly rendering
the sense of a pagan island, rather than the bodies of pagans buried
there. The pagan island scenario would
concur in conjunction with Ley Lines, and would indicate that Melkin was aware
of the existence of the Ley Line system and the island's inter-relation with
Avebury , Montacute and the Lyonesse
line. This word string also could give a
sense of pagan island that is guardian over those buried, and the ‘pre ceteris’
refers to their pre-eminence in all the world or alternatively it could be referring
to the island, being covetous of the bodies in front of the rest of the world.
Island of Avalon – hungering after (looking after, happy to be taking care of),
being covetous of the buried occupants that are not from this island of
Britain, before the entire world, (until the world is ready). As the reader will understand shortly, Melkin’s
use of the word ‘sperulatis or sperulis’, twice in this prophecy, is rendered
with two completely different meanings, even though Melkin ostensibly refers
back to its first meaning as being the same as its second use, by employing the
word ‘supradictis’ (aforesaid). So it is
with the word ‘paganorum’ in the sense that it is used here as possibly being a
pagan island (part of the old religion), yet the second use of the word after Abbadare,
has a completely different sense. Remember that Melkin is directing our
thoughts toward an Island in the true sense of the word (unlike Glastonbury)
and this island is at the river Avon. Presumably this was the rivers name when
Melkin was alive but the etymology of Avon is ‘river’, thus the explanation of
so many ‘River Avons’ in Britain. Another ruse
that could have been employed by Melkin using the word paganorum, is in direct
reference to the Pyramids at Glastonbury. These were step pyramids with writing
on each step which most probably were of ancient antiquity but had been
recently covered since the Saxon invasion and through centuries with the names
of Saxons, as an attempt to denigrate a much older temple. Much like the
British, the Saxons were hardly pyramid builders themselves and this could have
been one of many misleading hints supplied by Melkin that Avalon was where the
pagan pyramids were.
pre
ceteris in orbe ad sepulturam eorum omnium:
·
pre ceteris; gives the sense, before others or before the
rest,
·
in orbe ; in the globe, planet or world,
giving the sense of pre-eminence.
·
ad sepulturam ; from sepultura, giving a
burial site or sepulchre.
·
eorum ; of them, or their.
·
omnium ; of all.
The
sentence has generally been translated as: ‘at the burial of them all will be
decorated (from decorata), beyond the others in the world’, which of course
makes difficult reading. The most likely
sentence would be, ‘ their burial site is honoured above all others in the
world’, as one is honoured in receipt of a decoration. This in fact, is
confirming what later directions indicate,
that the sepulchre is on the island and is accounted above all
others (places) in the world or there is no greater tomb (of importance). Melkin refers to the
sepulchre twice in conjunction with the word ‘orbe or orbi terrarum’ (around
the world), thus indicating, what we expect to be a global event, having global
ramifications on the tombs unveiling.
sperulis
prophecie uaticinantibus decorate:
Sperulis: Firstly let us look at the etymology of the
word ‘pearl’. The Arabic language called
it a ‘dar’, a term which was then translated by the Greeks as "Pinna's
stone", thus identifying its origin from the Mediterranean pearl
mollusks. The pearl is also referred to
as "pirula" or "perula" in Latin texts, probably because of
its spherical (sphaerula, pronounced "sperula") or pear-like shape.
Also ‘perla’ is formed from ‘perula’ for ‘sperula’ the diminutive of sphaera. A
more probable origin is that the word is formed from the Latin pirum as
suggested by Diez in allusion to the pear shaped form of the pearl. Du Cange in
volume five says that the extremity of the nose was called ‘pirula nasi’ from
its resemblance to the form of a pearl. But ‘pirus’ which surely was not
unknown by Melkin was used to denote a “boundary stone made in a pyramidal
shape”. Du Cange says also, this seems
to have been the origin of the singular expression ‘pirula nasi’ as being
something at the extremity and probably Melkin’s allusion to Avalon acting as a
marker in our Pyramidal shape. From Du
Cange ‘sperula’ is given as; ‘parva rotunditas volubilis, sicut solet, in
sphæræ modum,’-- round compass, of a small volume, as is usually the manner of
a sphere. The word is used twice, once as ‘sperulis’ as in this instance and
once as ‘sperulatis’ secondarily, both of them having different meanings. The
meaning here though is in direct reference to Avebury stone circle.
· Prophecie; that which is foretold in the future by a
prophet.
· Vaticinantibus;
giving prediction,
soothsaying, prophecy or portent from vaticinari from ‘vates’ meaning a prophet + canere to foretell. However this
could be Melkin’s way of saying what is located in this sepulchre will be
against the Vatican i.e. anti-Vatican.
It should not be forgotten that Jesus knew exactly what his mission
entailed and the suffering (proved by the Shroud) that he was about to endure
and was not about to be dissuaded from it by Peter, and said to him "Get
behind me, Satan! You are a stumbling block to me; you do not have in mind the
things of God, but the things of men." The Roman Church is built upon
Peter and in no way is peter at fault but Jesus knew that the Popes would usurp
his legacy for this world and not the heaven that Jesus spoke of . The Grail
keepers would certainly have precedence before Papal pretensions passing from
Josephes to Brons and could be considered another line of succession or Branch
other than the self-proclaiming imposter of Jesus’ inheritance. The Roman
Pontiff the first Bishop of Christendom deriving his claim by hypothesis from
St. Peter, who only by Roman self-profession was ‘episcopus primus et Pontifex
primordialis’. Melkin knew of what lay in this tomb and therefore was aware of
the inaccuracies peddled by the Roman Church. Melkin understood the Divine plan and of the
true meaning of Jesus’ reference to the Temple being rebuilt upon the third day
(or within three days) and hence the story of Peter’s denial of Jesus three
times being equatable with the three Grades to enlightenement. These three days
are the grades of the Grail but we will come to this in ‘Time’. Are the words
of Jesus ‘And I tell you that you are Peter, and on this rock I will build my
church, and the gates of Hades will not overcome it,’ similar to the promise
given to David from which the Church and Gentiles inherited. Is Christendom and Islam along with the Jewish faith now to
become like the Davidic line, to be the precursor of a global inheritance set
forth in a Divine Plan by the God of Israel? What is certain is that, without the Roman
church most of the Globe would not be aware of the God of Israel.
· Decorate from ‘decorates’ translating as, set forth
or adorned.
This sentence is generally translated as
‘soothsaying spheres of prophecy or portentous circles of prophecy’. It is
essential to remember that Melkin is actually directing us on this quest from a
starting place that is a stone circle namely Avebury. His description of the circles or spheres
having been ‘set forth or adorned’, might indicate that Melkin is referring
directly to a stone circle. Stone circles were important to the ancients who
were preoccupied with discerning the future. Melkin refers to stone circles as
if they have a connection with man’s ability to predict or as if it is the circles
themselves that have some impact on leading us to the tomb of Joseph through
Ley lines. The irony of disentangling Melkin’s prophecy through our initial
investigation into the ‘Perpetual Choirs’ and scribing circles on the
landscape, gives rise to even more perplexity. Could Melkin’s sense be that, Avebury
adorning the British landscape, from which Ley line's interconnect or thread
through the tomb of Joseph, have some attribute or function in the foretelling of
its discovery. The reader should not be too sceptical here as the two words
following ‘sperulatis’ both impart a sense of future knowledge presently
unknown. We must not dismiss the fact that Melkin has knowledge of the St.
Michael Ley line; so is he imparting to us through this statement that these
stone circles have some effect on, or direct our thoughts for the future
collective benefit. No one today has an idea of the stone circles proper
function, but recognising that Melkin probably understood the use of stone
circles; is he implying some sort of telepathic system ordering the thoughts of
the collective? Melkin knew of the
existence of the St. Michael Ley line, yet we have only recently rediscovered
it. We should not ignore the use of two words which essentially mean ‘looking
into the future’. So are the circles physical attributes on the landscape for channelling
thought from individual communities or interlinking them in some way as their
prevalence and conformity of shape seems to indicate relative functionality?
et
in futurum ornate erit altissimum laudantibus:
·
in futurum; although being an obvious reference to the
future, it is also a reference to ‘Biblical Time’ and is reiterated as a
reference to the same time as ‘ex tunc’ in the penultimate sentence of the
prophecy, which is indicating the thousand years of time from the discovery of
Joseph's tomb, the day of Jehosaphat.
This is a sure indication that Melkin has understood ‘Biblical Time’ i.e.
time, Times and Half of that time (or the Times Halved). We shall explain this
concept in a later chapter as it appears
in Daniel 7:12 , 12:7 and Revelation
12:14
· Ornate;
adorned, arrayed,
crowned with or decreed, in reference to the island of Avalon.
· altissimum
laudantibus, rendering
praise to the most high. The sentence
giving the impression that when Joseph's tomb is discovered, the Island of
Avalon will be arrayed by the mass of new converts, giving praise to God. This sense does concur with the final part of
the prophecy that indicates that Joseph's sepulchre will be opened to the whole
world, giving an impression that the island will become a pilgrimage and a new
religious re-awakening will occur globally on the discovery of Jesus’s body. There will be a new cognitive view of the
world order and an elevated understanding amongst spiritual Jews that the
living and the dead are bound by a Divine plan. Those pilgrims visiting the
Island of Avalon, giving praise to the most high. This could also be a
reference to Britain rather than Avalon specifically as the last sentence of
the prophecy infers.
Abbadare, potens in Saphat, paganorum nobilissimus:
· Abbadare, has given rise to much speculation about the word’s provenance and meaning, but it would seem to be a reference to Jesus, meaning “The father's pearl”, (Abba- father, Dar- pearl from the Arabic, Aramaic, and Hebrew). As is intonated in the Grail romances, added to Joseph's connection with the importation of the Holy Grail, this reference would seem to indicate the presence also of Jesus's body within the island of Avalon. Joseph leaves Jerusalem, and arrives at Sarras, taking with him the Holy Graal, which is carried inside an ark or box. This refers metaphorically to Jesus, specifically with reference to a pearl being formed by the flesh just as it is grown in an oysters shell. It is formed in our body and its beautiful and precious substance remains long after the flesh that made it, has died. This is a profound reference to the spirit being a precious object born by something organic, yet remaining after the flesh has died. Not a metal, nor a gem but ‘a pearl of great price,’-a spiritual soul created through God’s divine plan as in Mathew 13:46. As the reader will be aware the word ‘Abbadare’ would have been used by Melkin to avoid direct reference to Jesus's body to avoid adverse reaction from fundamentalist sensibilities. The Holy Grail, having a direct connection with Jesus, but in no way a substitute for his body; the references to the Grail in the romances being of a different order involving a spiritual quest, the likes of which cannot be found by searching or by hastening its occurrence in a lifetime. The Holy Grail is a derivative of the Latin ‘gradus’ meaning by degree', 'by stages', applied to a dish from a transliteration by Helinand. This dish was brought to the table in different stages or services during a meal in the Chrétien de Troyes poem. Essentially the pearl of great price is Jesus through whom by the will of his Father spiritual enlightenement is attained, hence ‘the Father’s pearl’
· Potens;
powerful, mighty, of
great virtue.
·
Saphat; by most commentators is translated as ‘judgement’ derived from its
reference to Jehosaphat in the last sentence of the prophecy rendering, ‘Mighty
in judgement’ from Jehosaphat’s meaning as ‘judgement day’ or God’s judgement.
Shaphat in Hebrew translating as judge or judgement . Melkin could possibly be
giving us a double entendre in ‘Sapa’, translating as ’New wine’. ’potens in
saphat’ could then give the sense of “virtuous through new wine”, deriving its
sense from having been made perfect through the Holy Spirit. The most obvious translation is from ‘potens’
meaning also ‘pre-eminent’ or as Du Cange has it, ‘having pre-eminence’
rendering ‘having pre-eminence in the new wine’ which of course would be a
precise description of Jesus as the pre-cursor to the New wine as in Mark 2:22;
‘no one pours new
wine into old wineskins. If he does, the wine will burst the skins, and both
the wine and the wineskins will be ruined’.
No, Jesus pours new wine into new wineskins and thus the passage through
the Grades. (Also in Mathew 9:17 & Luke 5:37). Most
attempts at translation have rendered this word string as, ’Abbadare, mighty in
judgement, most noble of the pagans’. One possible sense would be, if we can
assume that Melkin is aware of the Zerah connection and his reference to
‘paganorum’ is the old religion or even Jewish; ‘Jesus preeminent in the new
wine, the noblest of the Jews’. The most poignant transliteration of ‘potentem
in Saphat’ should be understood as ‘he who’s might is in spiritual awakening’
which we shall see in connection with Jehosaphat.
cum centum et quatuor milibus domiicionem ibi
accepit:
·
cum centum et quatuor; translating as ‘with one hundred and
four’.
·
Milibus; confusing
most translators into thinking its meaning is derived from ‘Mille’, a thousand;
but Melkin’s real intention is ‘mille passuum' which gives a thousand paces
which equals one mile or miles even though he is referring to Nautical miles. The
reader will remember the unit of nautical miles is used so that a unit of
measurement correlates to a sixtieth of a degree; this same unit having been
employed by the ancients. The nautical
knot only came into use in 1630 AD, but the ancients had sub divided the globe
into degrees of a circle as was evident by Pytheas’s calculations. Melkin was aware (being a geometer and
astrologer) of this unit and probably named it after the Roman or statutory
unit. The term was not commonly used but the Ancient Roman mile was 1,000
double paces, one-step with each foot, for about 4,860 feet, and there were
many local variants, a modern statute mile measuring about 400 feet longer.
Most translations have used the word ‘Knight’s’
from the Latin word ‘Militus’ with the assumption that it refers to ‘the others’
that are said to be buried in Avalon. Other translators have opted for the word
“saints” assuming a scribal error for 104. Some commentators, while not
replacing the number, have assumed that a mistake has been made and that Melkin
is referring to the 144 thousand saints that fall down, to give praise to God
in Heaven in the Book of Revelation 7:4,14:1 & 14:3. This misrepresentation has been highlighted
by later interpolators as in the case of Capgraves ‘Nova Legenda Angliae’,
which renders the sense of Melkin’s words to ‘milia dormientium accepit’ which
has 104,000 sleeping with him, while some translators have added the word ‘Saints’. In place of the common translation error
rendering 104 thousand, Melkin is telling us that it is 104 nautical miles from
Avebury to the Island of Avalon. This measurement is precisely 104 miles from a
point just right of centre within the Avebury circle, to the ‘Huer’s hut’ on
Burgh Island as seen in figure 25. The Joseph line drawn from Avebury to the resting place of Joseph, confirmed
by Father William Good as it passes directly over St. Michael’s Montacute.
·
domiicionem ibi accepit; conveying the sense ‘took his sleep there or
received his rest there’. This sentence
is usually translated as ‘Abbadare’, powerful in judgement, the most noble of
the pagans took his sleep there with 104,000’. Obviously Melkin deliberately
sets out his sentence to obfuscate, inserting the word ‘cum’ meaning ‘with’, so
that ‘Abbadare’ is appearing to be taking his rest with 104,000 others,
especially when the first words of the next sentence are ‘inter quos’ which
translates as ‘among whom’. The real information
which Melkin is trying to convey here is that Joseph and Jesus are taking their
rest there; 104 miles from the circle of prophecy, which is Avebury as seen in figure
25.
Inter quos ioseph de marmore, ab Armathia
nomine, cepit sompnum perpetuum:
·
Inter quos; The usual translation of the sentence is:
’among these Joseph of Arimathea received eternal slumber in a marble tomb. In the previous word string Melkin used ‘domiicionem ibi accepit’ and here he is using
‘cepit sompnum perpetuum’ immediately afterwards. Aware of Melkin’s cleverness
and the fact that he is confounding normal thought processes, it would appear, as
if he is clearly speaking of two different people. ‘Jesus received his rest
there’ and ‘Joseph named from Arimathea took his perpetual sleep there’. The word ‘Inter’ by most commentators is
translated as ’among’ but Melkin has his derivative from ‘interrare’ "put in
the earth, bury” or interr
·
amentum giving ‘to inter’. ‘Inter quos’ most researchers have as ‘among whom’ but here
Melkin is using a play on words and his meaning is ‘Interred’ or ‘Interred with
whom’ also inferring two people. The
implication of this is; that it now establishes Abbadare as another separate
subject and the translation becomes,’ interred with whom is Joseph, named from
Arimathea taking his eternal slumber by the sea.
·
marmore ‘Marmor’ translates as a marble stone or as ’the sea’;
its derivative being the similarity of small wave motion in a calm water,
giving the expression ‘a marbled sea’ and is also found in Ainsworth’s
dictionary. It was said that King Arthur, when he was fictitiously found, was
‘not in a marble tomb’ to distinguish and confirm the monks find as ‘the other
important body’ to be buried within the
Glastonbury grounds.
·
cepit sompnum
perpetuum: The repetition of ‘dormicionem’ as referring
to Abbadare, then immediately followed by ‘sopnum perpetuum’, referring
directly to Joseph of Arimathea, does clearly indicate that Abbadare and Joseph
are two different entities especially since the mighty in Judgement is
referring to Jesus. This example of Melkin’s direct obfuscation
gives us an idea into the mind-set of the man.
He has set out to misdirect his readers with this pun on ‘inter’ while
sub textually informing us that Jesus has received his rest there. This he has done by not offending Christian
sensibilities during the intervening years until the present, while at the same
time in the same sentence, preparing his readers for the appointed time. It is
strange to contemplate that Joseph has buried Jesus twice in a ‘hewn tomb’ that
is owned by Joseph himself. Once with a ‘fasciola’ as related by the Gospel
accounts and the second time with a ‘doubled fasciola’ which of course fits
with the description of the Shroud of Turin which as we shall see shortly
suddenly appeared on the world stage just after the Templars had visited the
Isle of Avalon. As we have uncovered already, Melkin wrote the book of the
Grail. The original source for Melkin’s book of the Grail was obviously Joseph.
Joseph brought the Grail to Britain and so affirms that he was responsible for
depositing Jesus’ relics in Avalon before being buried there himself.
Et iacet in linea bifurcata iuxta meridianum
angulum oratorii:
·
Et iacet in linea
this is the sentence most frequently quoted in reference to Melkin’s
prophecy, the usual translation being, ‘and he lies on a two forked line next
to the southern corner of the oratory’. Et iacet in linea; renders ‘and he (or
they) lie(s) in a line’. As all
commentators have previously suspected correctly, the line thus referred to is
an indicator to where the tomb is located and the root cause of all
misdirection has been the word ‘oratorii’.
·
Bifurcata; to bifurcate
literally means ‘to divide into two branches or forks’. Melkin becomes
remarkably un-obtuse when he gets to his specific instructions about the
bifurcated line. All translators agree that ‘he lies on a bifurcated line’ but
Melkin obviously felt confident that this information would be hard to unlock. Without
a St. Michael ley line and a point at which the two lines cross inside Avebury,
the information given quite clearly, would be irrelevant. Melkin also could be
assured that Joseph would not be associated with Neolithic stone circles or Ley
lines.
·
Juxta; translates as
nearby, next to, close to, bordering upon or beside.
·
meridianum
angulum; A ‘meridian’ is half of a great circle that
passes through the centre of the earth at the North and South poles; as if half
a vertical plane on the globe, giving constant longitude. It could also be described as an imaginary
line of half of a great circle route from pole to pole. Melkin is clearly
trying to show the reader that the Joseph line is ‘Imaginary’ or conceptual much
like a true meridian line only becomes real when plotted. It is interesting to note that Capgrave,
Leland and Hardyng say that Melkin was an astrologer but it is John Bale that
tells us that Melkin, wrote the book called ‘De Arturii mensa rotunda’ while at
the same time informing us that he was a geometer also. It would seem then that
the mention by Bale of these two topics (the book, then the observation about
geometry) would indicate Bale saw either Grail table geometry or landscape
geometry in the book he was referring to. It seems probable that at some stage this book,
copy or fragment, existed at Glastonbury. The information about Montacute as a
geometrical marker for the Joseph line could only have reached Father Good by
two sources; Henry of Blois as already discussed or out of this possible
geometrical source that Bale refers to.
Melkin
was well aware of what a ‘meridian’ was but was possibly hinting to the
Lyonesse line as a Horizontal Meridian, like a line of latitude. Most probably
though the reference is giving the clue to look for a line that is similar to
those found on a Map. Although lines of longitude (the truest definition of a
Meridian) were not easy to calculate on a map at this stage and were largely
responsible for their distortion, it clearly shows Melkin’s great grasp of
technical issues such as these, through his precise surveying Data. ‘Meridianus’,
in Ainsworth, is described as ‘pertaining to noon or noontide’, referring to
the Sun’s change in longitude at its daily zenith. Ainsworth also has another
translation which gives ‘Southern Meridional’ which would only be an accurate
description if viewed from the northern hemisphere, so it is technically not a
definitive translation. This somewhat oblique definition would be derived from
the declination of the sun to the horizon viewed and defined by observers north
of the equator. However, it is from this
translation that most commentators have derived ‘Southern angle’ from Melkin's
text. It is also worth noting that ‘meridianum
anglum’ could be translated as an ‘English Meridian’; surely a pun not unobserved
by Melkin. It would seem, however, that Melkin
is referring to the angle created at Burgh Island between the Lyonesse line and
the Joseph line that runs from Burgh Island to Avebury as shown in figure 25. Essentially
the word ‘meridianum’ is conveying the sense to us, of an imaginary line and
this was surely Melkin’s intent. It could however be a word that he used to
substitute for another descriptive word, known in his day, which would convey a
sense of a Ley Line. The recent nomenclature of ‘Ley or Ley line’ must have had
an earlier appellation before the knowledge of the system was lost and it is
apparent that Melkin knew of its existence.
Again
this brings us back to the question; was Melkin aware of the functions of the
Ley line system, or did he just construct the riddle from geometric information
given in another text that he sourced; that may have been old Judaic, from
Zerah’s descendents and the Hebraic supplied by Joseph. This presents a confusing set of
circumstances where a Megalithic site is referenced by a Monk who lived
anywhere from the fifth to the eighth century AD, that draws on Kabbalistic
material; who writes a Grail book about the steps or grades to the temple ,thereby
manifesting his understanding of a divine plan. Not only does he have knowledge
of historical fact relating to Jesus and Joseph, four to seven Hundred years
after they were buried in Avalon but also is aware that Avalon exists within a
network of Leys, part of which was built before Zerah’s offspring came to
England and was built by early Megalithic Man. Did Melkin really have an angel
deliver this information as Helinand says, if so, was it Michael the Archangel?
We
arrive back at the same circuitous dilemma of whether Melkin was the actual
surveyor and the reader will only be able to make his own judgement at the
penultimate sentence of the prophecy, where Melkin is giving directions within
the local vicinity of the island. From this it becomes clear that he visited
the Island upon which probably stood a small monastic building (rumoured to
have existed by locals) built before the St. Michael Chapel referred to by
Camden (circa 1610). By 1680 there is no mention of a chapel and by 1752 it was
recorded as a ruin and brings us back to the point that it appears to have been
purposely dismantled. This leads to another puzzle, who did the dissembling of
the St. Michael churches and who tried their hardest to hide Father Good’s
message from Rome by eradicating Maihews reference and is this group, society
or order still actively suppressing through the ages? The most intriguing
puzzle (second only to Melkin and his riddle) is the Megalithic usage of sites
and Ley’s and the surveying of such a construct being conveyed to Melkin. Was
this knowledge through Neolithic Zerah down to Joseph then passed on to Melkin
over a period of two thousand years or even longer? If the Saxons had not
invaded Britain would this information about Ley lines and stone circles be widely
known today.
·
Oratori; from ‘oratorium’
in late Latin meaning a small or private chapel of prayer which would fit the
description of the wattle church or the later wooden clad building in
Glastonbury. The question of whether
Melkin’s prophecy has had scribal changes will seem to be an unanswerable
question. Melkin has most emphatically set us a riddle but did he write the
word ‘oratori’, or was this a later interpolation. The reason we should ask
such a question is because if he wanted to keep our attentions at Glastonbury
why did he write about the Isle of Avalon and how could he be assured in the
seventh century that the Monks would eventually change Glastonbury into
Avalon. Although his manuscripts were
read by several chroniclers at Glastonbury, we do not know if he was a
Glastonbury acolyte and therefore would have wished to concentrate the gaze of
the quester toward the grounds of Glastonbury, but it seems logically highly
unlikely. However when dealing with Melkin logic is the last attribute to use,
to peel back the layers on every level of understanding. We do not know if he set out deliberately to
misdirect enquirers from locating the island of Avalon by confining their
search to Glastonbury, but the convoluted
arguments involved to elucidate such an answer cannot be followed through with
logic, as we take into account such concepts associated with the Grail as
‘Appointed time’. It would seem that
following the word ‘oratori’ with ‘cratibus’, which all commentators have
translated as ‘wattled’, as in the construction of the first church; is too
much of a coincidence, for it not to have been part of Melkin’s original text
however if we start on this investigation we will be none the wiser. Cratibus
fits descriptive clues in the local vicinity of Burgh Island and so does ‘ora
tor’. It is as if Melkin would have us
blindfolded and pointed in the wrong direction and begs the question; just how
difficult should a riddle be, to be solvable? However Melkin’s original text could have read
‘orari’ from Orarius –giving ‘sea shore’ and an addition of the letters ‘t’ and
‘o’ to the middle of the word by a Glastonbury scribe would have rendered the
word ‘oratori’. This is a possibility
having already seen the interpolations and fabrications that Glastonbury perpetrated,
to locate Joseph's burial place within the Abbey grounds. The best solution would be that the Latin word
‘ora’ and ‘tor’ from ‘torus’ were split. ‘Ora’ translates as ‘the border or coast of a
country; particularly the sea coast or maritime district’, while the Latin word
‘oralis’ translates as ‘mouth, entrance or mouth of the River’. The word
‘tor’
from the Latin ‘torus’ meaning ‘a knoll or high mound of earth’, or from Old English torr; a ‘tor’ being ‘a high rock, lofty hill
or tower’, possibly from Celtic, or Old Welsh, meaning a hill or a craggy outcrop of rock on the summit of a hill. If Melkin set out to combine these words
which gives the real sense of where Joseph's body lay i.e. ‘a Tor by the coast’;
then the word string ‘oratorii cratibus preparatis’ has rendered the sense of a
‘hill at the mouth of the river’ or ‘Tor by the sea’ which has been pre-readied
(this could either refer to the tomb which used to be the tin depository or the
island within the ley line network), and which is interwoven (Ley Lines
tangentially passing nodal points) in the Ley Line system. If Melkin’s intention was to give us the sense
of a tower (dedicated to the Virgin Mary) by the sea, this would admit to a
previous building (maybe part of a monastic building) before the other St.
Michael chapel was constructed that
existed prior to 1307. ‘Oratorii cratibus preparatis’ does lead the inquirer to
conclude it relates to the wattled oratory in Glastonbury yet the ‘prepared’ in
that sense has little relevance. As an ‘oratori’
is a religious hymn and an oratorium is a place of prayer, there appears an
obvious association with choir, thus an association with the Perpetual Choirs,
of which, as we have seen Glastonbury is undisputed. The translations that have written ‘chanting
spheres of prophecy’, when ‘vaticinantibus’ has little to do with chanting; is
realistically just a case of the mind associating ‘oratori’ (religious hymn)
with church (wattled) where monks chant; giving rise to an association with
‘Perpetual Choirs’ singing an ‘oratori’ (religious hymn). However it was this association of spheres,
chanting and perpetual choirs that initiated our geometric structure. The association of a geometric design, namely
a sphere, coupled with religious hymns that would be sung in an oratory, has
led many researchers to associate the Glastonbury choir with ‘Perpetual Choirs’
of the Triads. This all combining and
adding credibility as to Joseph’s burial site being within the grounds of the Abbey
and subsequently enforced by geometric information supplied on the bronze
plaque. This plaque as we have covered was purportedly to save for posterity’s
sake, directions to where the Choir of “Yeald Chirche” was once located, before
it succumbed to fire. These directions
were made to seem relevant to the shapes that were inscribed on the floor in
lead that were now lost. This again as we have seen, was a gambit by Monkish
acolytes to establish a proximity to a holy relic that had never existed on the
site but we must not forget it was William of Malmesbury who first mentions the
business of wattle. What is the relationship of this man’s ‘ut ferunt’ in
reference to Joseph on the one hand, then Joseph’s wattled church being
described by him on the other and the
corruptions of association we have seen so much of in the intervening years
between when Melkin wrote and the obvious associations made from Melkin’s
prophecy regarding ‘cratibus’ and Joseph. ‘Oratorii cratibus preparatis’
would seem to be best translated as ‘a tor on the coast with a prepared
crater’
Cratibus preparatis,
·
Cratibus: ‘crates’ from which we derive the
modern word ‘crate’ (originally from a wicker basket for transporting) gives
the Latin form ‘cratibus’, which translates as ‘a bundle of rods wattled
together’ literally, wicker-work or hurdle, wattled or interwoven. ‘Cratibus’
as an adjective, literally means wicker, but ‘cratitius’ translated means
wattle and daubed’. It would translate as ‘Wicker,’ as in woven strands of
straight poles giving ‘hurdle’. This could be a play on words from ‘Crater’, a
cup or bowl, goblet … a platter for meat, with an obvious association to the Grail
stories and the Grail's association with Joseph, both rumoured to be buried in
the Isle of Avalon. ‘Cratis’ gives us a ‘grill’ as in rods or wood interwoven.
The monks of Glastonbury could have been trying to perpetuate an association
with ‘wattle’ just to tie in with Melkin’s prophecy or indeed this was the
construction method and a small scribal change establishing a direct link to
Glastonbury. Melkin on one level could be referring to the wicker like way that
ley lines have been interwoven throughout the countryside, ‘serpentinely’
weaving and tangentially touching the nodal markers on the landscape. Because
of the words proximity to ‘Supradictis’ it would look as if Melkin could on one
plane, be using the word in the sense of Crater which of course is a major
feature on the Island. The author is unable to elaborate further as this gives
direct instruction as to the tunnel entrance.
·
Preparatis from ‘parate’, set purpose, by design, giving
‘pre parate’ predesigned or Paratum ‘a thing made ready’ The literal
interpretation on one level could refer to the power that has been interwoven
and prepared ‘aforetime’ from on high (by God).This could have been Melkin’s understanding
of the old Neolithic networks supernatural power in as much as we are still
ignorant today of its effect; yet at least he knew of the existence of Ley
lines and may have had complete or partial understanding of their function. Melkin
could also be using the term ‘Crater’ to describe a cave or cavern that was pre
prepared that refers to the Ictis Vault. In the Glastonbury scenario the
‘preparatis’ is hard to rationalise but assuredly the cave was pre-readied
because without the cave Ictis’ function of an Emporium would be redundant and
the Island would not be specifically pointed to as the place where the tin was
taken to. Now we know that Melkin’s puzzle works on many planes and if we use
the word ‘potenter’ as meaning ‘effectually or Judiciously’ from the next line
in conjunction with cratibus preparatis and super potentem adorandam uirginem, we could contrive the meaning ‘The Tor
by the sea with a pre-prepared crater over which effectually is the Adorable
Virgin’. There is a long standing tradition on the Island that a monastery once
existed, so when Melkin wrote his riddle, did he know of a previous building
dedicated to the Virgin Mary, situated over the Crater before the dedication of
a chapel to St. Michael after 1307 AD. One
could even get the sense of ’a crate containing a preparation’ from ‘praeparatio’
and from ‘crateris’ a receptacle or
trough with a preparation, referring to the embalming fluid contained within.
This will become clear when we investigate the cedar embalming fluid
surrounding Jesus’ body .There is however on another level a completely
different meaning that can be extricated specifically relevant to the tunnels
entrance. This seems to be the real clue
to the Tombs entrance with specific localised instructions assuming in Melkins
day there was a monastery on Burgh Island which becomes clear in a later
chapter.
super potentem adorandam uirginem
supradictis:
·
super, rendering
above, upward or on high,
·
potentem, translates
as mighty, powerful or being able ,having power or being capable, but it also
has the sense of potential i.e
reaching or attaining
·
adorandam , meaning adorable or venerable. ‘ad’
by itself translating as; on, at, to or
towards is directional. If we look at splitting the word into ad orandam we
could be looking at the word orandam, giving ‘to pray to’ or be pleaded with,
and also means to pray as in this usage ‘ad orandum
vero et communicandum’ which translates
as ‘to communicate truth and to pray’.
Is Melkin sending us toward where
one prays ? ‘Ora’ as we have seen translates as ‘by the sea coast’, but
also has another sense giving ‘extremity, brim or edge’, so with ‘virge’ is
this Melkin’s meaning ‘extremity of the verge’.
·
Virginem derived from
‘Virga’ giving virginalis with an obvious reference to the Virgin Mary. ‘adorandam
virginem’ means “The adorable virgin or maiden”. This sentence essentially is intonating
precise local instructions to the entrance of the vault, giving its relation in
the local vicinity to the crater and where an old church used to be situated. Perhaps on another level altogether and in
reference to Ley lines, Melkin has knowledge or might be suggesting that,
whatever the ‘praeparatis, super potentem’, the ‘pre-pared power from on high’ consists
of; it is either entrapped or emanates from Avebury the A and the V subliminally
indicating Avebury but this is dependant upon Avebury having that appellation
in the 600’s. Diodorus Siculus who leads us to Ictis in the
preceding chapters, bears witness that: “Opposite to the coast of Celtic
Gaul there is an island in the ocean, (Britain) not smaller than Sicily, lying
to the north… tradition says that Latona was born there and for this reason,
the inhabitants venerate Apollo (the Sun God) more than any other god. They
are, in a manor, his priests (Druids), for they daily celebrate him with
continual song (Perpetual Choirs) and pay him abundant honours… In this island,
there is a magnificent grove of Apollo (St Michael Ley line), and a remarkable
temple of the spherical form (Avebury), adorned with many consecrated gifts” (Ley
lines). Latona had to give birth to Apollo
and Artemis the twins of Zeus on an Island not accounted as land and not
attached to the sea floor; Procopius’s ‘Otherworld’ which existed in Britain.
However, it would seem as if Melkin is giving direct
instructions as to where the entrance to the sepulchre is. If we split
‘adorandam’ into ‘ad orandam’ it renders ‘in prayer’ if we use the root ‘oran’
it gives again the coast or brim or extremity or edge as before. ‘Vergere’
gives slope or incline which is a multi-levelled instruction. The English word ‘verge’ has the same
derivative root of virga which gives virgin or verga. If we attempt this word string ‘super potentem adorandam uirginem
supradictis’ as a whole whilst splitting ‘supradictis’ into
‘supra ad ictis’, we get the sense ’upwards one is able at the edge of the
verge up high in Ictis’.
supradictis : Normally
translates as ‘aforementioned’. Melkin is clever here with the word ‘supradictis’
to make it look like he is relating to the ‘sperulatis’, as if ‘supradictis’ is
referring to the ‘aforementioned sperulis’ in the early part of the prophecy. ‘supradictis’
translates as ‘spoken of, said before, mentioned above or aforesaid’, as most
translators have it, and could even be word play on supra-dictis and could be
rendered as “foretold from above”. As the reader will be aware, Melkin is not
only naming the fabled island of Ictis, the very same island the prophecy is
about; but ‘supra-ad-ictis’; informing us that Joseph and Jesus are ‘high up in
Ictis’. ‘Supra’ rendering,above ,aloft or on high. This may be an indicator of Melkin’s
confidence at having entangled the enquirer sufficiently or could even be a
creeping anxiety that the intended purport of his message may never reach posterity
with all its subtlety. However he was cognisant of the fact that Ictis was
Avalon and is responsible for changing the name as well as obscuring both. We
will investigate further in relation to Leonardo Da Vinci, the subliminal
effects and the way that words are used to allude to concealed meanings. The
most striking revelation about this obvious reference to Ictis is; how does Melkin
know it was called Ictis? Had Melkin indeed read the Greek and Roman accounts
of Ictis and deduced himself, that the place is synonymous with Joseph’s burial
place or was the history explained in a manuscript that expressly gave an
account of Joseph’s connection with Ictis. The latter seems most probable as
even in Melkin’s era Ictis’ whereabouts was lost to classical chroniclers. Even if Melkin did witness Arthur’s burial
and saw Jesus’s remains, there would have to be some form of writing that
related the islands historical name six hundred years after Joseph’s burial. It
is this body of writing that would appear to be part of the source for Melkin’s
Book of the Grail. It would also seem that the Templars that built the St.
Michael church design returned the Book of the Grail to the sarcophagus;
otherwise this information would have come to light. Melkin’s Book of the Grail
was deposited in the sepulchre when the Turin Shroud was removed and shortly
thereafter made public. The treasure and the Ark were also deposited at the
same time which we will understand shortly.
However now we get precise
instructions as to the entrance of the old tin vault if we take the meaning of
‘cratibus praeparatis’ having a dual meaning in that it applies to the external
crater dug by the original operators of Ictis so that they could get their cart
to the tunnel entrance leading to the storage vault: ‘cratibus praeparatis,
super potentem adorandam virginem, supradictis’
meaning’ in a prepared crater at reaching the verge toward where one
prays up high in Ictis.
sperulatis
locum habitantibus tredecim:
·
sperulatis: Most translators have rendered this word
string ‘where the aforesaid 13 spheres rest’ but with the word ‘sperulatis’, Melkin has set out to baffle the
reader. If the enquirer is unable to resolve this last clause of the
directional part of the riddle, one is not going to obtain the direction of 13
degrees from the St. Michael Ley line through Montacute to Burgh Island along
the Joseph line. Melkin plays on the original use of the word ‘sperulis’, from
which we derived sphere, which at the beginning of the prophecy related to the
stone circle of Avebury. Melkin then
refers back to ‘sperulis’ by using the word “aforementioned” trying to convince
the reader that the two words ‘sperulis’ and ‘sperulatis’ have one and the same
meaning. However his use of the word for the second time has not the same sense
as in circle or sphere, but rather in its composition, being comprised of
degrees. Melkin surely meant ‘sperulatis’ as a diminutive form and of the
symbol for degrees i.e. 13°; the symbol
being a small circle. By the association with a sphere or circle being
comprised of degrees and the fact we are dealing with geometric instructions,
it is possible Melkin imagined that one would associate the word with its
composition or definition and derive from it the enumerated angle. It might
appear that Melkin has used a play on words assuming that the reader would know
that ‘speraulus’ means ‘to be looked for’.
·
The word locum
is rendered as ‘where’ by most commentators but this same word also translates
as ‘tomb or sepulchre’ in Ainsworth. Locum generally understood by translators as
locus, refers to a place such as the location or place being discussed.
·
The word habitantibus
rendering to ‘dwell’ or ‘abide’, seems very out of place in this sentence and
it would be no surprise if ‘habit’ and ‘antibus’ were split to give the sense
of ‘dwelling opposite’ at 13 degrees or some such contortion. We could arrive
at ‘antiboreus’ which translates as ‘looking towards the north’ or from ‘anticus’
translating as the fore part or southward. It is only because habitantibus is unusual especially
in this section of the directional part of the prophecy that it would seem that
the word needs to be split; so we could have the ‘locum’ as a sepulchre abiding
in the fore part or southward of the 13 degrees, or those that dwell in the
tomb are looking toward the north to the 13 degree angle. The reader can see
how accurate Melkin has been by carrying out a simple trigonometric example by
drawing a line at right angles down from the point at which the Ley lines cross
each side of Glastonbury tor and this gives the precise angle of 12.838568
degrees, which is only 9 ‘seconds’ out and considering the fact that Melkin is
trying to conceal that he is referring to degrees, can be accounted as a
rounded up 13 degrees.
·
Tredecim: translating
as thirteen. Sperulatis may give the translation ‘degree’ by its relationship
with a sphere. A sphere is made up of 360°, so Melkin is giving a visual pun of the small circle that is the degree
symbol because ‘Sperulatis’ is the diminutive form of Sperula. This is a novel
yet apt description that the word conveys as long as the sense is understood, i.e.
a tiny sphere or circle as the symbol used for degrees. However the angle of 13° between the Joseph
and St. Michael Ley Line is so precise that it could have no other meaning, but
the 13 degrees as shown in figure 25. Without Google Earth this investigation
into Melkin’s directions would be difficult in the extreme but it is oddly
quaint that a crop circle nestles comfortably in the opposite angle to that
indicating the 13 degrees just to the right of the Avebury circle as shown in
figure 25.
Figure 25 Showing the 13° formed
between the St. Michael Ley line and the Joseph line that ‘Bifurcate’ at
Avebury.
Habet enim secum Ioseph in sarcophago duo
fassula alba & argentea, cruore prophete Jhesu & sudore perimpleta:
·
Habet enim
secum, literally translates as ‘for he has with him’,
‘secus’ giving ‘nigh to’ or ‘with’. This sentence usually translates as ‘Joseph has with him in the
sarcophagus two vessels, white and silver, filled with the blood and sweat of
the Prophet Jesus’. Melkin in this second-half of the prophecy seems to get
less obtuse but his use of words indicates he is still supplying occult
information. One assumes these days that the ‘duo fassula’ is synonymous with
the Holy Grail, as indicated on the heraldic shield of Glastonbury. But what was rendered as a singular ‘graal’
originally in the Grail stories was corrupted into two beer jug like vessels on
the Glastonbury Arms.
·
Ioseph in
sarcophago: in the sarcophagus or sepulchre or tomb,
Joseph…. has with him.
·
Duo Fassula: two ‘fassula’,
before the Grail stories were written, must have confused the monks when the
singular Grail appeared around 1150AD. At least this might have prevented a
falsified find of Joseph’s remains, being totally unable to produce something
so sacred as the blood and sweat of their Lord.
It is not clear if there is an exact translation of ‘fassula’ and it
seems a direct obfuscation. Commentators have assumed that the Grail is a
receptacle and it would seem that even Helinand is trying to rationalise three
threads; 1) two vessels that he must have heard about. 2) The degrees, steps or
grades that the word Graal suggested with his Latin derivatives. 3) The
processional taking place in the Grail story while sitting at meat. Thus he came
up with the etymology of a platter as a serving dish for meat.
In the Glastonbury case, we are led
to believe that it holds two liquids, blood and sweat. So from the Latin ‘vas’,
a vase, commentators have assumed ‘vassula. This sounds like ‘vascula’ which,
as the reader will know is a vessel and therefore would seem the obvious
deduction. As Melkin has proved to be
accurate up to this point in the information that he is providing us, probably
from a much older text, it would seem that the duality of the Grail as an
object within the sarcophagus is more likely than the singularity of the Grail
in the romances as the sense of Graal. In
the Romances as we have covered, it has been largely misunderstood. As we have discussed, Melkin was the
consolidator of that tradition in the Book of the Grail and, as a religious
rite will have referred to it in the singular.
This will be elucidated later, when we will see that the Graal from
Gradatim are the degrees or stages of spiritual enlightenment in ‘Biblical Time’,
rather than the physical object or receptacles containing the blood and sweat.
A ‘fasciola’ however, is a bandage and a ‘fasceola’ is a swaddling cloth or a
cloth swathe.
·
alba translates as
the word ‘Pearl’ in Latin but also has
its translation as the word ‘white’ by most translators. In fact it directly
refers to a ‘white garment’. This of course would confirm the assumption of the
white grave cloth otherwise known as the Turin Shroud.
·
argentea from ‘argenteus’
meaning ‘of silver’ also translating as ‘clear or bright’ but usually to do
with silver, a mass of bullion, coin or money. It also has another meaning of
plated or ‘overlaid’. ‘Argentatus’ giving silvered, over plated or again ‘overlaid’.
Is this the heart of Melkin’s message that really shows who it is that Joseph
brought to England and the proof?
·
cruore from ‘Cruor’,
translating as blood from a wound or gore. ‘Cruentatus’ giving made bloody or died with blood. The
Glastonbury cruets as vessels or as Father Good referred to them as golden
ampullae, are purely derived from word association from that Latin word for
blood, ‘cruore’ then led to ‘cruet’ and
from blood to vessel. Many researchers have chosen to translate as ‘two cruets’,
leaving out ‘fassula’ as the vessel and converting the blood supposedly
contained in the vessel into the vessel itself, holding the blood. Thus we have
the vessel holding the blood turning into a vessel that sounds like what the
vessel is purported to contain.
·
Sudore, ‘sudor’
giving sweat, labour, travail or pains. Melkin has given us here the answer to
this problem of the ‘duo fassula’ in that ‘fascla’ a swathe or breast cloth and ‘fasciola’ swathing
cloth, is meant as a ‘doubled’ white cloth covered in sweat and blood from
Jesus, (overlaid, from ‘argentea’, as one would overlay an image with
silver i.e. following the outline of the
image) . If Geoffrey
de Charney who
was the first to exhibit the Turin Shroud, had removed it from the tomb it
would explain its sudden appearance in the 1350’s.
Perimpleta; has always
provided the word for ‘full’, in the context of ‘filled with the blood and
sweat’ by nearly every commentator on the prophecy. Perimpleta is not a word in its own right that has meaning
but this is common with Melkin. It
can be made up from ‘per – impleta’, coming from the verb 'impleo' which means
'I fill up/satiate'. The 'per-' on the front is a common latin prefix for
emphasis i.e. 'completely full/satiated'.
'pleta' comes from 'pleo' which simply means 'I fill'. In the form 'pleta' it is acting as an adjective meaning 'filled'. This is obviously Melkin’s misdirectional intention.
'pleta' comes from 'pleo' which simply means 'I fill'. In the form 'pleta' it is acting as an adjective meaning 'filled'. This is obviously Melkin’s misdirectional intention.
However there is no evidence of the word
existing as written here so one can conclude it must be part of the riddle to
be solved. 'peri'
is a Greek word meaning 'around' and is usual as a prefix meaning
"about, enclosing," as in the word ‘perimeter’ -- a "line or outline
around a figure or surface”. ‘Pleta’,
literally giving, ‘I plait’ in English, meaning to fold or as the definition
gives, "to bend cloth back over itself”.
This seems to show that Melkin has a message to convey that Jesus is in
an ‘enclosed fold’ or ‘enclosed in a fold’. It appears to confirm and describe the Turin
Shroud as the article that Melkin is describing; that is the white cloth that
covered Jesus while he was in Joseph’s tomb in Jerusalem. The different accounts
regarding the cloth after the tomb was found empty, can largely be regarded as
stuffing for justification of a first-hand account, also adding credibility to
the gospel account of the resurrection. There is no doubt that Melkin is
letting the world know that a ‘doubled grave cloth, covered with blood (from
wounds) and sweat from the prophet Jesus, who was enclosed in this folded cloth
just as it is shown on the Turin Shroud. The explanation of how the outline was
formed and when the shroud left the sepulcher will be elucidated shortly.
·
The
prophete Jhesu is a poignant
appellation, many researchers linking this expression with an eastern origin,
as the Koran refers to Jesus in this way. Melkin as we shall see is fully aware
that not only did the Prophets predict Jesus’s coming forth but also that he
was the fulfilment on one level of understanding, of what they had predicted
and thus, was one of their Genre and part of the Divine plan. We now have
Melkin’s intended meaning of; ‘Joseph
has with him in the tomb a doubled white folded grave cloth that was laid over
the prophet Jesus and outlined by his sweat and blood’.
Cum reperietur eius sarchofagum integrum
illibatum, in futuris videbitur et erit apertum toto orbi terranum:
·
Cum
reperietur eius sarchofagu; translates as ‘with the discovery of his sarcophagus’
.
·
Integrum; from ‘integrates’ translating as ‘entire or whole’.
This is in reference to the body of Jesus being preserved by cedar oil in the
Grail Ark.
·
Illibatum; giving
‘untouched, pure or undefiled’, from
libatum ‘defiled’ as in ‘virginitas libata’
·
in futuris
videbitur; translating
As ‘in the future, it will be seen’.
·
et erit
apertum toto orbi terranum; gives ‘and will be opened to all, around the
world’.
The translations of this sentence
appear for the most part as; ‘once
his sarcophagus is discovered, it will be seen whole and untouched and then
open to the whole world’ or similarly, ‘with the discovery of his tomb, which will
be whole and undefiled, from thenceforth it will be viewed and open to the
entire world’. As in the beginning part of the prophecy,
where Melkin speaks of the future referring to a period when Joseph's body is
uncovered, as a time when pilgrims would give praise to God at the island; so
is this sentence referring to that same point in the future. This does infer a religious change at the
discovery of the tomb and Melkin twice, in this short prophecy, mentions the ‘whole
world’ or ‘all around the world’, indicating that it will be a change in the
religious system with global ramifications.
‘Open to the whole world’; indicating, not a Christian world, but an
all-inclusive world of Muslims and Jews of the Abrahamic traditions, but also
including all faiths that are understanding the proofs of Divine intervention
by prediction, convinced by that which is revealed, upon the opening of the
tomb.
Melkin starts the sentence with ‘cum’
and with its various forms of transliteration, by inference, is indicating a
point in time i.e. ‘with the unveiling of the sarcophagus’. This is the commencement of a 1000 year
period spoken of in Revelation 26:6 ‘Blessed and holy
are those who have part in the first resurrection. The second death has no
power over them, but they will be priests of God and of Christ and will reign
with him for a thousand years’. Melkin’s
understanding of ‘Time’ is what most qualifies him as a prophet and why such
great importance should be attached to this prophecy because he is speaking in ‘The
Times’ i.e. from the birth of Jesus to the uncovering of the tomb and speaking about
the commencement of a new age, the 1000 years which are to follow . A fuller
explanation of ‘time, times and half of time’ will come shortly.
Ex tunc nec aqua nec ros celi insulam
nobilissimam habitantibus poterit deficere.
Ex tunc; gives, ‘from thenceforth’. This whole
sentence is most commonly translated
as, ‘from then on, those who dwell in that noble island will lack neither water
nor the dew of heaven’. Melkin starts
the sentence ‘ex tunc’ or literally ‘from that time’, indicating again the
expectation of change at the point of time when the tomb is unveiled.What
Melkin understands is that religion in general with its multitudinous dead
practices across the world (starting in Britain) will now accept the God of
Israel as the only truth, in amongst the myriad of other gods by which men
contrive their ‘modus operandi’
nec aqua nec ros celi; this is again confirming God-given
blessings from that time forward. Rain
and dew are metaphorical for spiritual blessings sent from heaven and from
thenceforth, never failing those who are converted in that island. However, Melkin is imparting occult
information here on one level, in that, he is using the word ‘nekros’ from the
Greek, which gives us ‘dead, dead body, corpse’ or ‘nekrosis’ "a becoming dead,
state of death. This is, Melkin’s reference to the ‘spiritually
dead’ and shows that he is fully aware of the ‘degrees’ of spiritual progress
of Man set within the finite parameters of ‘Biblical Time’. This expression ‘Spiritually
dead’ is encapsulated throughout the prophets as those who come out of ‘spiritual
Egypt’ and do not obey the Law engraved within them i.e. the denial of the
testimony of Jesus. Those that do this are accounted ‘spiritually dead’ but
those that accept his testimony are accounted as alive-or living. This is
overcoming the first death spoken of in Revelation. However those that accept
the testimony of Jesus by coming out of Egypt yet afterward with the pressures
of life, and the innate qualities of corruptness that are the lot of the human
condition, fall away into ‘non-compliance with conscience’ or disobedience to
that engraved upon their heart. These
then undergo and experience the likened Fall of Jerusalem. This is referred to
throughout the prophets and of course is followed by the seven years of
compliance (known spiritually as ‘the
captivity’), a period to put away sin and of purification and acknowledgement
that there is a God (The whole point of the divine plan to self-realisation or
Gnosis). After the acknowledgement and
compliance, spiritual peace is found, and this is the overcoming of the second
death also mentioned in Revelation. Failure to comply in the ‘spiritual
captivity’ period, results in the second death i.e. spiritual death. The three periods or degrees of Gnosis; firstly the coming out of Egypt, secondly the
return from the Captivity (in the Spiritual sense) and thirdly the heavenly
state of spiritual peace, are synonymous with the three days that Jesus speaks
of, when he refers to the rebuilding of the Temple. These three days are also synonymous
as, the three periods of time i.e. Time, the Times and Half Time. ‘And when he
cometh, he shall smite the land of Egypt, and deliver such as are
for death to death; and such as are
for captivity to captivity; and such as
are for the sword to the sword’.
Jeremiah 43:10.
What Melkin
is referring to here are those persons that in the seven years of captivity
after the fall of spiritual Jerusalem, who do not acknowledge that there is a
God; from that time forward there will be no more water from heaven. ‘Seven times will
pass by for you, until you acknowledge that the Most High is sovereign over the
kingdoms of men and gives them to anyone he wishes.’ Daniel 4:32. Daniel 4:25.
The evidences for
Melkin’s double meaning here rely on elucidation in a later chapter as a digression
here is not opportune and the explanation involves the issue of ‘Biblical Time’.
It is here however
that it becomes evident that one scribal change has been made for reasons to
accord or marry with the word ‘insula’ the first word of the prophecy and the
Island of Avalon we have been trying to locate. This scribal alteration was most probably
innocently changed before or by John of Glastonbury when transcribing Melkin’s
prophecy. Melkin wrote originally the word ‘insalem’ as a pun because with this
word the purport of his occult meaning is passed to the initiated but also the
mundane sense is conveyed. Melkin’s
original would have read; ‘Ex tunc nec
aqua nec ros celi insalem
nobilissimam habitantibus poterit deficere. If one were to split ’insalem’ as
intended by Melkin to, ‘in salem’, then the sentence reads ‘from that time
there is no water for the dead but those that live in (heavenly) peace, will
not lack drink’. This is the peace of which comes to those who have come out of
Egypt initially and then subsequently purified themselves during the seven year
Captivity after the spiritual fall of Jerusalem. ‘In that day the Lord will reach out his hand a second time to reclaim
the remnant that is left of his people. Isaiah 11:11.
insulam nobilissimam; ostensibly translating as ‘noble Island’ in
the one sense as Melkin intended but as we have seen, this originally would have been written as the
non existant Latin word ‘insalem’, which when split gives ‘in peace’ the very
objective of Gnosis and the understanding behind the essence of the Grail.
‘Mental rest’ in the landscape of the mind,
which allegorically has its similitude in the Holy land, is the key to
the understanding of the vast body of knowledge incorporated in the prophets. A
difficult concept to allow but the ‘rest and peace’, that the prophets speak of
is spiritual and not historical. However like so many words in Melkin’s prophecy,
the outward word suggests a mis-spelt meaning, yet when uncovered, the occult
sense is revealed just as in Usher’s version giving Judioialem instead of the modern corrected or
assumed form of ‘Judicialem’ to conform
with Saphat. ‘Judioialem’
was probably a corruption or conscious scribal correction and almost certainly
the original word that Melkin would have written was ‘Judiosalem’. The reason
that this assumption can be posited is because it is a certainty that Melkin
understood the message of the Biblical prophets. This can be assumed by his
understanding of Biblical time which can only be gleaned from the prophets of
Israel.
habitantibus poterit deficere
·
habitantibus from a root
of ‘habitatio’ , ‘habitator’ , ‘habitatus’
or ‘habito’ giving ‘to dwell, live in,
or abide. Melkin’s choice of words is exact and precise to convey the sense of
a spiritual place where one lives at peace, much as today the modern expression
of describing someone as being ‘in a good place’ in reference to their state of
mind or mental wellbeing. This concept of a spiritual location is vital to the
understanding of the prophets, as what was essentially a landscape in
historical time (set in Biblical time) by mental transformation, as Melkin comprehends,
is a mental landscape of peace within which one can potentially live. This
essentially is the Kingdom of Heaven that is referred to by Jesus as an earthly
attainable state; of which he proclaimed to be at hand or attainable. Unfortunately the opposite state being
equally attainable. The subject requires an elucidation that is grounded in the
prophets and the subject analysis is too broad to be dealt with within these
pages excepting the subject of Biblical Time which we will cover only to show
that Melkin was certain that what he prophesied would take place at a point in
that time.
·
Poterit; from a root
describing ‘drink or drinking’ which again has biblical connotations. Drinking is synonymous with acceptance of the
divine plan or God’s word and of what is revealed by the prophets of Israel.
The real sense of spiritual drinking can by association be equated with the
satiation of spiritual thirst as in Jeremiah 49:12
‘This is what the LORD says: "If those who do not deserve to drink the cup; must drink
it, why should you go unpunished? ... You must drink this cup of judgment!’. Or again in Obadiah 4:16 ‘Just as you drank on my holy hill, so all the nations
will drink continually; they will drink and drink and be as if they had never
been!’ Here again in Mark 10:38 ‘Can you drink the cup? But Jesus said to them,
"You don't know what you are asking! Are you able to drink from the bitter cup of suffering
I am about to drink from.
·
Deficere from ‘deficio’
meaning, to leave or fail one’ giving the word ‘lack’ as most translators have
it.
Per multum tempus ante diem
Judioialem in iosaphat erunt aperta haec, &
viventibus declarata: Most
translations of this passage differ only slightly; ‘for a long time before the day of
judgement in Josaphat, these things will be openly declared to the living’.
·
Per multum tempus ante; translates as ‘a long time
before’ and relates as we have already seen to the 1000 year period from the time the tomb is
unveiled before the day of Judgement i.e from the time that Joseph’s and Jesus’ tomb is
unveiled. This is the last period of the seven day period of 7,000 years that
constitute the framework of ‘Biblical Time’.
·
diem Judioialem from Usher’s text, rather than the assumed
or corrupted ‘diem Judicialem’ of the later transcriptions. The scribal change and word association has
come from the original which would have been ‘Judiosalem’ through Judioalem to
the assumed ‘diem Judicialem’ which is purely
conforming to the notion of its connection to judgement day. This has been due
to its connection with Jehosaphat which the Abrahamic faiths believe refers to
judgement day. Melkin again can only be understood with a grasp of the Prophets
prophesying in time, as biblical spans of time are often misunderstood being
dependant upon how the prophet is referencing the subject, this determining the
unit time measure expressed.
Melkin here wrote ‘Judiosalem’ which obviously is word
play on Jerusalem as well as being a subliminal joining of Judah and Salem,
rendering exactly what Melkin intented; ‘The day of Judah’s peace’ or ‘peace of
the Jews’ referring to the spiritual peace of those coming out of spiritual
Babylon which takes place on the day of Jehosaphat, as long as the thousand year period is
understood as a day being the seventh day of the one week of Biblical time. Melkin is using the word ‘Salem’ from which Jerusalem is derived from Urušalimum , ‘Foundation of Shalem’; Salem coming from the word shalem,
shalom, shalim or salam meaning peace; the city of Jerusalem which dates back to the
early bronze age, where Abraham
and Melchizedek met. ‘Judah’s peace’ is
the goal of the Divine plan if one accepts that a ‘Jew’ is a spiritual Jew i.e.
a person having come out of Egypt and returned from the Babylonian captivity, (Babylon
the Great in the spiritual sense) and then found peace through adherence to the
Law and acknowledgement of the existence of God. This view of the prophets
being not only historical seems newly contrived but is the essential perception
although not intellectually or theologically comprehended,that unites and is
perceived by the Abrahamic faiths. Not
to complicate matters but just to show how many ways one can interpret Melkin, ‘salum’
also translates as near a coast or to the sea so if we take judiosalum as a
word we get the sense ‘along time before
those days when the Jews near the coast (in the period of Iosahat) are opened
up and declared to the living.
·
in iosaphat: Melkin has steered the reader into assuming
a place, by prefixing ’Josaphat’ with ‘in’, when he is quite aware of Jehosaphat’s
meaning as a period of biblical time (which is the 1000 years of ‘The Times’
halved) and accounted as a degree of spiritual awakening being the third day of
the three time periods, time times, and halftime as these were referred to by
Jesus as days. The reader will remember that ‘saphat’ was rendered as judgement
in the earlier part of the prophecy. ‘Judiosalem’,
became Judioalem and was then changed to ‘Judicialem’ because
of its association with Jehosaphat being commonly associated with the last
Judgement. The rendering of ‘Saphat’ as ‘judgement’ in the previous passage is
incorrect, when ‘potens in Saphat’, should be understood as ‘he who’s might is
in spiritual awakening’ in direct reference to spiritual Jews.
The Valley of Josaphat or Valley of Jehoshaphat is mentioned in only one
passage of the Bible, in Joel 3.2 : "I will gather together all nations,
and will bring them down into the valley of Josaphat: and I will plead with
them there for my people, and for my inheritance Israel, whom they have
scattered among the nations". It is
from this passage that Christians derive Jehosaphat as the ‘last judgement’,
which is exactly what Melkin is alluding to. Due to its attachment to a valley,
theologians have assumed it has a geographical location, but like ‘mountain’ in
biblical texts; it rarely, especially in prophetical literature, has the sense
of geographical location. When the reader of prophetical literature becomes
aware of the concept of a historical location( i.e the Holy land and its tribes)
set in ‘Biblical Time’ that has become a blueprint for a spiritual landscape,
this transliterable approach to the comprehension of the Prophets words becomes
clearer. The prophets speak of the nations and their attributes dualistically
applying to real time historical prophecy but also understandable within an
individual mental landscape. Josaphat
incidentally is the name given to the forth king of Judah. The essence of Jehosaphat’s meaning is
captured with the passage in Matthew. 25, and bears witness that the voice of
Jesus can be heard by everyone that spiritually came out of Egypt i.e. heard
the Law; but then subsequently most of those who were initially blessed with
this miraculous correcting toward gnosis, chose to ignore their conscience, eventually
being sent to captivity in Spiritual Babylon at the destruction of Spiritual
Jerusalem. This does sound
oversimplified and contrived but we will come to this when discussing ‘Biblical
time’ but the point is that Jesus did not only come for the Gentiles but all
the children of Israel. Evidence of the
Divine plan can be witnessed in Mathew 25 showing the relationship of choice
with deed which as we have stated, takes place within the seven year period
which is the defining time of purification through compliance or as it is
Biblically known ‘the troublous times’ :
31 When the Son of man shall come in his glory, and
all the holy angels with him, then shall he sit upon the throne of his glory: 32
And before him shall be gathered all nations: and he shall separate them one
from another, as a shepherd divideth his sheep from the goats: 33
And he shall set the sheep on his right hand, but the goats on the left. 34
Then shall the King say unto them on his right hand, ‘Come, ye blessed of my
Father, inherit the kingdom prepared for you from the foundation of the world: 35
For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me
drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed
me: I was sick, and ye visited me: I was in prison, and ye came unto me’. 37
Then shall the righteous answer him, saying, Lord, ‘when did we see you hungry,
and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a
stranger, and took thee in? or naked, and clothed thee? 39 Or when
saw we thee sick, or in prison, and came unto thee?’ 40 And the King
shall answer and say unto them, ‘Verily I say unto you, inasmuch as ye have
done it unto one of the least of these my brethren, ye have done it unto me’. 41
Then shall he say also unto them on the left hand, depart from me, ye cursed,
into everlasting fire, prepared for the devil and his angels; 42 For
I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no
drink; 43 I was a stranger, and ye took me not in; naked, and ye
clothed me not; sick, and in prison, and ye visited me not . 44 Then shall they also answer
him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto thee? 45 Then shall he answer them,
saying, ‘Verily I say unto you, inasmuch as ye did it not to one of the least
of these, ye did it not to me’. 46 And these shall go away into everlasting
punishment: but the righteous into life eternal.
erunt aperta haec, & viventibus declarata; usually
translated as ’openly shall these things be declared to the living’ but another
interpretation could be that ‘these things will be openly accepted or made
apparent by those having reached spiritual awareness’. ‘Viventibus’, the living or alive, has the
same connotation as in prophetical literature, as those not spiritually dead.
Throughout the prophets this notion is held that man can be alive, not in the
sense that humans are either dead or alive but spiritually alive, as opposed to
those in whom their conscience no longer councils to do good but instead, acts
conversely as a ‘fearful looking for of judgement’. It is from this
understanding that we might grasp God not being a ‘respector of persons’ but
only of those who are spiritually alive.
Melkin
specifically points to a period in time and this point in time is the
uncovering of Jesus’ body. The reason for this is obvious in the proofs it will
provide for the future not only of the veracity of his prophecy but
substantiating the words of the Prophets of Israel and these confirmations and
the realisation of a Divine plan will cause a paradigm shift in consciousness.
Jesus and the Archangel Michael
mentioned in Revelation and Daniel seem to be both part of the raising
of Human consciousness and are accounted as witnesses to the Divine Plan.
In Fragments of the Prince Melchizedek document found in the Dead Sea Scrolls, Melchizedek and the Archangel Michael are one and the same and there is undoubtedly an understanding of Michael being inextricably linked to the Grail, since all these churches that have led us to this Island of Avallon, have been named after him specifically. It is through the Archangel that the Dragon is killed and the Archangel being inextricably linked to accounts in Revelation and the Prophets, showing Biblical inter-relation with the spiritual quest of the Grail romances, all integrally linked to Jesus the Archetypal son of the God of Israel. It is ‘HE’ who spoke through the Prophets, who mankind calls God, whose plan it is, to elevate the Consciousness of Man, and this ascension of the steps by degrees to the Temple.
It
is God that carries out his Divine Plan in Time but the Archangel Michael who
seems to have lived throughout time is inescapably linked to all aspects of our
investigation. His name is linked with the Island, with the Grail and as the
protector of God’s people as seen here in the The
Apocolypse of Paul or Visio Pauli
Hear What Michael says! I am he who stands in
the sight of God every hour. As the lord lives, in whose sight I stand, I do
not stop one day or night praying incessantly for the human race, and I indeed
pray for those who are on the Earth, but they do not cease committing iniquity
and fornications; and they do not do any good while they are placed on earth
and you have consumed in vanity the time in which you ought to have repented.
Figure 25b Showing the
St. Michael Ley line the Joseph line relative to Ictis and the Wreck sites
better known as the Island of Avalon.
In 1191 the bones of King Arthur were unearthed supposedly at Glastonbury Abbey. It was rumoured that a cross was found with him which convieniently stated that King Arthur, (i.e the bones just unearthed), were found in Avalon confirming to those that needed to be persuaded, that Avalon was in fact Glastonbury. The reason the monks at Glastonbury committed fraud such as this was because of the Grail legends that emanated from France which associated King Arthur with Joseph of Arimathea. These were now prevalent and Glastonbury needed an association with a saint to pull in the Pilgrims. Also because of Melkin’s prophecy, Joseph had always been associated with Glastonbury because of his Church that william of Malmesbury attests to.
Nobody was too sure where the island of Avalon was, but everybody knew that King Arthur and Joseph of Arimathea, were buried in Avalon. Neither William of Malmesbury nor Geoffrey of Monmouth associated Glastonbury with the Island of Avalon at the time they wrote. This was a later corruption by monks and the sole purpose of producing the fraudulent cross was to establish Glastonbury as Avalon. If Glastonbury could only be established as Avalon by the unearthing of King Arthur, then it must follow the Joseph of Arimathea was also buried within the Abbey grounds if all were convinced that Glastonbury was Avalon. To unearth Joseph of Arimathea, however, would prove difficult as it was known that he was buried with the holy Grail. Since the monks were not apprised of what the holy Grail consisted of, it was easier to fabricate the unearthing of King Arthur with a cross attesting to the fact that where he was unearthed was indeed Glastonbury and therefore it must be the island of Avalon. The reason Joseph of Arimathea needed to be associated with Glastonbury is because the monks needed funding to rebuild their Abbey after the fire.
Prior to the fire of 1184, there existed a prophecy written by a monk called Melkin. In this prophecy, (once it is decoded), Melkin supplies very pertinent information in geometric instructions, that gives precise directions to an island in Devon. This island is Burgh island in Devon. Melkin states that the body of Joseph of Arimathea lies in the southern angle of a bifurcated line. Once Melkin's code is deciphered, it clearly portrays that Avebury is the point on the St. Michael’s ley line, which in his puzzle, he refers to as a ‘sperula’or sphere, meaning a stone circle. This is the point within the Avebury stone circle complex which, at 13°, if one scribe's a line through Montacute to Burgh island (which Melkin calls the island of Avalon), it is exactly one hundred and Four nautical miles, the exact number that Melkin gives. We should not forget that Father William good deposited this clue in the English college at Rome. Someone or some organisation had tried to eliminate this information from Maihew's Trophea to prevent the Joseph line being found but luckily this clue was preseved in Stillingfleets private collection and thus acts as a confirmation that the line is Genuine. It also seems that several marker churches that identified the genuine Avalon were also destroyed to prevent this information coming into the public arena.
The location of Avalon has always been thought to exist at Glastonbury but with a recent study of some of the oldest text and the uncovering of the fraud concerning King Arthur carried out by the monks at Glastonbury, it is evident that Avalon is in Devon . The references that Melkin gives are part of a geometric riddle that once solved, points straight to the island in Devon which is obviously fits Diodorus’s description as Ictis.
This is in
fact named in the Grail stories as the island of Sarras named after Judah’s
eldest son Zarah, who broke the womb first. His name has the same pronunciation
as Sarra in French and his descendants came to the south-west and were the
primordial miners of tin on southern Dartmoor who brought their tin to this
island to be sold. This is the reason that in the Grail stories, the island is
called Sarras and to which the holy Grail was brought. It is to this island
that after the crucifixion of Jesus, when his body was taken down from the
cross by his uncle, Joseph of Arimathea, it was then conveyed to a box filled
with Cedar oil so that it might preserve his corpse. This box or coffin known
as the Grail Ark was then conveyed with Joseph and several others from
Jerusalem to the island of Sarras, which Joseph knew well, having visited many
times previously on his mercantile trips with Jesus. This island had been known
about in the Greek chronicles because Pytheas a Greek explorer had visited the
island on his expedition to find amber which they did not realise was the
sometime by product of tin and copper smelting. The island was kept secret over
many years since Pytheas’ visit, until Joseph of Arimathea visited the island
with Jesus on one of his trips abroad gathering metals.
It was to
this island previously known as Ictis that Joseph of Arimathea chose to convey
the Grail ark and place Jesus in an old tin vault that had been shut down or
made redundant due to the Roman invasion. For about 1000 years, the island
called Burgh island had been the place on the coast where all the tin miners up
on southern Dartmoor had brought their tin to be stored in the vault. This
transpired so that visiting traders could take away tin at any time and the
island acted as a trading post. It is for this reason that Diodorous refers to
it as an ‘emporium’. It becomes clear now the reason that Joseph of Arimathea
knew the island very well. Strabo even relates the story behind the cache of
tin ingots found at the head of the Erm.
The gospels
relate that Jesus was laid to rest in a hewed out tomb belonging to Joseph of
Arimathea and the rumours still persisted as eyewitnesses had seen the doubled
over white shroud that covered his body as he lay in the Grail ark. One wonders
if the Gospel accounts of the burial of Jesus are just the echoes of the
misconstrued eyewitness accounts that existed in Jerusalem just after the
resurrection. This set of events aslo explains why the flower imprints were
found on the Turin shroud. This is fully explained in detail in a book called
‘And did those feet’, written by Michael Goldsworthy as new theory as to how
the Grail stories, the Arthurian legend at Glastonbury and the gospels
interlink and provide evidence of the whereabouts of the body of Jesus.
Melkin, who
actually wrote the original book of the Grail, which ended up over in France
and gave rise to the many Arthurian Grail romances now is understood to be the
same person who provided the rumours of Joseph of Arimathea at Glastonbury. So
now we have a tomb containing King Arthur, Joseph of Arimathea and Jesus that
was last shut when Melkin moved to France in around 600AD, sometime after the Saxon
invasion. However the Templars, once they have been disbanded in the Middle
Ages, were also privy to this island location and they knew what was buried
within. It was here on Christmas Day in 1307 that they decided, (after King
Philip and the Pope had disbanded their organisation), to relocate their
treasure that they had managed to recuperate and ammased it into three treasure
ships that left La Rochelle on 13Tth October 1307.
While
depositing their treasure in the tomb they removed the Shroud of Jesus that had
been submerged in the Cedar oil for 600 years while covering his body. It is
inside this vault that the image of Jesus on the Turin Shroud was formed while
draped over the body of Jesus in Cedar oil. The evaporated Cedar oil has left a
caramel like substance all over the Turin Shroud, but the image itself was
formed by the detritus left behind by anaerobic bacteria.
Only 50 years
later, one of the Templars that died with Jack de Molay near Notre Dame in
Paris, had a granddaughter that produced the Turin Shroud. This is not
coincidence and answers the many questions of why there is no provenance for
the Shroud of Turin prior to 1354. The Shroud had existed within the tin vault
until the Templars arrive and remove it. The song which became a Christmas
Carol; ‘I saw three ships come sailing in on Christmas Day in the morning’ is
really the echo of the Templars bringing their treasure to the island of Avalon
in Devon. However, this song had always been associated in Cornish tradition to
the visit of Jesus and Joseph of Arimathea. It was the Templars, however, that
marked out all the churches dedicated to St. Michael that lie along the St.
Michael Ley line. Oddly enough, it is the other St. Michael churches that we
used as markers, that confirm that the island of Avalon is indeed Burgh island
in Devon
It
is this line that Melkin refers to, which, when bifurcated within the Avebury
stones at 13° and a line is scribed for 104 nautical miles it lands on this
same island. Unequivocably Melkin understands the connection between the island
of Ictis used by Joseph of Arimathea and clearly calls it the island of Avalon.
Firstly, it is known by the Greeks as Ictis, secondly, as the island of Sarras
by the French Grail writers and thirdly, as the island of Avalon named as such
by Melkin originally and made to appear as pertaining to Glastonbury tor by
some devious medieval monks . It is even referred to as the island of Avaron by
some of the Grail writers.
The unofficial anthem written by William Blake called Jerusalem starts with the line ‘And did those feet’. This is the title of the book written by Michael Goldsworthy , which conveys the same story that Jesus visited England while accompanying his father, Joseph of Arimathea to Britain. The book called ‘And did those feet’clearly deciphers Melkin’s prophecy, so that it becomes apparent that Melkin knew where the island of Avalon was and what existed within it. To fully understand this extraordinary set of events, go to the link provided below and buy the ebook
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