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.
Dans les temps anciens vers 350 avant JC un navigateur grec qui a visité la Grande-Bretagne a écrit un journal et en elle il a décrit une île où l'étain a été produit et il l'a appelé le poisson île ou dans Ichthys grecs, Ichthus et ikhthus dire l'île de Ictis. Cette île a été entouré par Pilchards à certains moments de l'année où son nom. Le commerce de l'étain qui avait existé depuis le 1000BC par les marchands phéniciens a été plus tard commenté par un chroniqueur nommé Diodore latine et ses commentaires sur les Britanniques étaient que.
Les habitants qui habitent près du promontoire de la Grande-Bretagne, connue sous le nom Belerium, la mine d'étain et quand ils l'ont fait fondre en lingots d'étain, ils le portent à une certaine île, qui se trouve hors Grande-Bretagne, et est appelé Ictis. Pour le reflux de la marée est, l'espace entre cette île et le continent est laissé à sec, puis ils peuvent transmettre l'étain en grandes quantités dans l'île sur leurs wagons.
C'est l'île de Burgh Island dans S.Devon avec son pont-jetée de sable qui assèche à marée basse sur laquelle les chariots de l'étain mentionné par Pythéas ont été portées contre le sud de Dartmoor dans Loddiswell sur une piste panier ancienne. Le seul «cheville ouvrière» de l'un de ces wagons trouvés dans le Devon et Cornwall de l'époque PYTHEAS 'a été trouvé sur cette même piste de Dartmoor à Ictis. Ils ont voyagé le long d'une route de marée dans Aveton Gifford pour atteindre l'île de Ictis. Comme beaucoup le savent il ya une légende à Cornwall que Joseph d'Arimathie oncle de Jésus était un marchand d'étain et qu'il est venu à cette côte pour ramasser l'étain avec Jésus quand il était encore un garçon. Personne n'était vraiment pourquoi Ictis a été appelé un 'Emporium' qui signifie place du marché, mais il est maintenant connu que, dans cette île est une ancienne chapelle à l'origine utilisé pour l'étain de stockage par les anciens mineurs, mais à l'époque les Romains ont envahi la Grande-Bretagne est venu ce plus en plus difficile de garder le secret si Joseph, ayant acheté cette île avec la voûte d'étain énorme en son sein. Le corps de Jésus est encore à découvrir dans l'île. C'est pourquoi les évangiles rapportent trois faits pertinents, le tombeau appartenait à Joseph, il était un tombeau taillé qu'aucun autre homme avait couché dans avant et il était dans un drap blanc. C'est ce que les évangiles d'accord sur, mais ils ne laissent pas le que le site tombe est en Angleterre.
En fait Strabon autre Etats chroniqueur qu'un capitaine a couru son bateau sur les rochers, plutôt que donner la position des îles aux Romains et il se trouve que à côté de cette île, nous avons les deux seules épaves maritimes de l'industrie de l'étain antique. C'est là que le plus grand cache de lingots d'étain a été trouvé seulement quelques miles de ictis.Melkin un prophète et un moine qui vivait dans environ 450 à 650AD écrit une prophétie très étrange en latin, qui jusqu'à présent est resté une pièce obscure de la littérature qui donne des directions au lieu d'inhumation de Joseph d'Arimathie. Joseph est censé avoir avec lui ce qui est pensé pour être le Saint-Graal avec lui où il est enterré dans l'île d'Avalon.Pendant des années, de nombreux chasseurs du Graal ont supposé que le Graal et le mensonge Joseph à Glastonbury, mais la prophétie a été donnée sous la forme d'un puzzle et récemment cette énigme a été débloqué et est maintenant révélé dans un livre intitulé «Et ce que ces pieds» (And Did Those Feet).
Le livre «Et ce que ces pieds» est nommé d'après le poème écrit par William Blake qui, comme la plupart des Britanniques sais, c'est l'hymne de Jérusalem, qui parle de la Nouvelle Jérusalem existantes en Grande-Bretagne et pose la question «avez-pieds de Jésus marcher sur les pâturages agréables d'Angleterre verte. Eh bien maintenant, nous avons la réponse, parce que Jésus est enterré dans cette île à côté de Joseph d'Arimathie.Le prophète melkin visité la tombe après le roi Arthur a été enterré là-bas et à gauche ces directions pour la postérité que nous puissions découvrir son lieu de sépulture et appelle l'île de l'île d'Avalon.Île d'Avalon, convoitant les païens dans la mort, au-dessus de tous les autres (lieux) dans le monde parce qu'ils ont leur sépulture là-bas et il est honoré par un cercle qui laisse présager d'une prophétie (et ce cercle est le cercle de pierres d'Avebury). Il va ensuite à dire que dans l'avenir de l'île seront parés par ceux qui rendent gloire à la plus élevée et «Abbadare» (dont la traduction signifie perle Le père, qui est bien sûr Jésus) puissant dans le jugement le plus noble de ces étrangers dort 104 miles marins à partir de Avebury, et par qui il a reçu l'inhumation par la mer de Joseph, qui est nommé d'après Arimathie, et il a également pris son repos éternel là, et ils se trouvent sur la fourche sud d'une ligne «bifurqué méridienne» dans un angle Tor sur un côtier, dans un cratère, au-dessus duquel on peut aller à l'extrémité de la verge comme il a été déjà préparé en haut dans Ictis. ce tombeau est maintenant de leur logement et se trouve à 13 degrés de la Saint Michael ley ligne.
De nombreux chercheurs et historiens qui ont traité avec le matériel de Glastonbury dire la Melkin était une invention du siècle Douzième ou treizième. Ce n'est tout simplement pas vrai, et cette position est seulement arrivé à parce que personne n'a été en mesure de déchiffrer la prophétie Melkin avant l'ère actuelle. Demandez-vous pourquoi pourrait-on faire un puzzle que personne ne pouvait comprendre encore tous les détails qui s'y trouvent sont tellement précis et conduit à l'île très nommée dans la prophétie.
Non seulement at-Melkin écrire le livre original de la Graal qui établit l'emplacement de cette île, mais Léonard de Vinci était au courant de l'endroit où cette île était et nous a également dit que, dans ses peintures de la Vierge et l'yarnwinder il nous montrer où cette île est. Il peint deux tableaux qui montrent Yarnwinder exactement où l'emplacement géographique est. Nous pouvons voir si nous fusionnons les deux tableaux que nous connaissons à peindre par lui, il donne à chaque détail géographique qui localise l'île d'Avalon que l'actuelle île de Burgh dans le Devon, qui on peut aussi voir dans cette même perspective sur google earth.C'est une histoire compliquée, mais il est révélé dans ce nouveau livre et instructif qui donne des preuves de la façon dont cette île est devenue connue comme l'île de Sarras dans les histoires du Graal et de la façon dont le Suaire de Turin est en fait le vrai tissu tombe de Jésus vu par Melkin et que il s'est référé à lui comme «Fassula Duo».En fait, vous pouvez voir la description latin Melkin correspond à l'enveloppe complètement si nous comprenons que son énigme de la Fassula Duo est vraiment un fasciola Duplico ou doublé au cours de chiffon grave parce qu'il dit que ....Habet enim Secum Ioseph dans sarcophago duo alba fassula & argentea, cruore prophete Jhesu & sudore perimpleta:
Joseph a avec lui dans le sarcophage un doublé drap blanc maillot couvert du sang et la sueur du prophète Jésus qui a été plié autour de lui.Les Templiers qui ont construit les églises St.Michael à l'occasion de ce site tombe enterré leur trésor sur cette île le jour de Noël en 1307 après son arrivée à bord des navires de trésor trois. Comme ils ont déchargé le trésor et avant la fermeture de la tombe pour la dernière fois l'un d'eux, (probablement Geoffroy de Charney) enlevés le Saint-Suaire de Jésus de la tombe qui est actuellement sur exibit à Turin.Corps du roi Arthur a également été enterré dans cette île et c'est là qu'il est venu chercher un miracle pour guérir ses blessures mortelles après la bataille pour son royaume, comme il savait que Jésus a été enterré en son sein.
Et-ce que ces pieds écrites par Michael Goldsworthy est une explication qui réunit les traditions histoire du Graal avec les légendes de Glastonbury du roi Arthur et Joseph d'Arimathie.En 1191, les ossements du roi Arthur ont été prétendument déterré à l'abbaye de Glastonbury. On disait que la croix a été trouvé avec lui, qui a déclaré que commodément le roi Arthur, (c'est à dire les os vient de déterrer), ont été trouvés 'dans Avalon », confirmant à ceux qui devaient être persuadé, que Avalon était à Glastonbury fait. La raison pour laquelle les moines de Glastonbury a commis une fraude comme celle-ci était à cause des légendes du Graal concernant la Matière de Bretagne en provenance de France. Il s'agissait d'une manière en concurrence avec la tradition établie à Glastonbury qui a associé le roi Arthur avec Joseph d'Arimathie.
Les nouvelles de cette littérature du Graal est maintenant répandue en Angleterre et au Glastonbury avait besoin d'une association avec un saint pour attirer les pèlerins. Elle est due à la prophétie Melkin que Joseph avait toujours été associé à Glastonbury car elle est liée informations concernant les «virginem adorandam 'qui a été assumé par les moines de Glastonbury se rapporter à l'église construite en acacia à Glastonbury qui a été dédiée à la vierge Marie. Cela a également été pris en charge par Guillaume de Malmesbury quand il a mentionné la même église. Cette partie de l'énigme est en fait Melkin fournir des informations exactes sur les détails du site de la position du lieu de sépulture de Joseph d'Arimathie à Burgh Island. Elle était due à cette mauvaise interprétation de la prophétie Melkin que Glastonbury repose actuellement son cas comme étant à l'emplacement d'Avalon et de la terre sacrée où Joseph établit. Si Joseph étaient là, il aurait déjà été découverts.Personne n'était trop où l'île d'Avalon a été, mais tout le monde depuis les écrits de Geoffrey de Monmouth savaient que le roi Arthur a également été enterré dans Avalon. Cela indique en fait que Geoffrey a fait matériel source écrit par Melkin ce qui restait en Grande-Bretagne Melkin est responsable de renommer l'île de Ictis à Avalon.Joseph d'Arimathie, par la prophétie Melkin a également indiqué a été enterré dans Avalon. Ni Guillaume de Malmesbury, ni Geoffroy de Monmouth associé Glastonbury avec l'île d'Avalon au moment où ils écrit.
Ce fut une corruption plus tard, par des moines et dans le seul but de produire la croix frauduleuse déterré était d'établir que Glastonbury Avalon. Si Glastonbury ne pouvait être établie que par la mise au jour d'Avalon du roi Arthur, alors il doit suivre le Joseph d'Arimathie a également été enterré dans l'enceinte de l'abbaye, si tous ont été convaincus que Glastonbury est Avalon. Pour dénicher Joseph d'Arimathie, cependant, peut se révéler difficile car il était connu qu'il a été enseveli avec le Saint-Graal. Étant donné que les moines n'étaient pas au courant de ce que le Graal se compose, il était plus facile à fabriquer l'exhumation du roi Arthur avec une croix attestant le fait que là où il a été déterré a en effet été Glastonbury et par conséquent il doit être l'île d'Avalon. La raison pour laquelle Joseph d'Arimathie avait besoin d'être associé à Glastonbury est parce que les moines avaient besoin de financement pour reconstruire leur abbaye après l'incendie.Avant l'incendie de 1184, il existait une prophétie écrite par un moine appelé Melkin.
Dans cette prophétie, (une fois qu'il est décodé), Melkin fournit des informations très pertinentes dans les instructions géométriques, qui donne des indications précises sur une île dans le Devon. Cette île est Burgh Island, dans le Devon. Etats Melkin que le corps de Joseph d'Arimathie réside dans l'angle sud d'une ligne à deux volets. Une fois le code Melkin est déchiffré, il dépeint clairement que Avebury est le point sur la ligne du St. Michael ley, qui, à son casse-tête, il se réfère à une sphère sperula'or ', ce qui signifie un cercle de pierres. C'est le point de l'intérieur du complexe Avebury cercle de pierre qui, à 13 °, si un scribe est une ligne à travers Montaigu à Burgh Island (qui Melkin appelle l'île d'Avalon), il est exactement cent quatre miles nautiques, le nombre exact que Melkin donne. Nous ne devons pas oublier que le Père William Good déposé cet indice dans le collège anglais à Rome.
Quelqu'un ou quelque organisation avait tenté d'éliminer cette information de «Trophea Maihew de« pour empêcher la ligne de Joseph, étant trouvé, mais heureusement, cet indice a été preseved dans la collection privée Stillingfleet et agit donc comme une confirmation que la ligne est authentique. Il semble aussi que les églises marqueurs plusieurs identifié le véritable Avalon ont également été détruits afin d'empêcher cette information à venir dans l'arène publique.L'emplacement d'Avalon a toujours été pensé pour exister à Glastonbury, mais avec une étude récente d'une partie du plus ancien texte et la découverte de la fraude concernant le Roi Arthur réalisé par les moines de Glastonbury, il est évident que Avalon est dans le Devon.
Les références qui donne Melkin font partie d'une énigme géométrique qui une fois résolu, points de suite pour l'île de Devon, qui est s'inscrit évidemment la description de Diodore comme Ictis.Il s'agit en fait du nom dans les histoires du Graal que l'île de Sarras nommées d'après Zarah Juda fils aîné, qui a battu le premier sein. Son nom a la même prononciation que Sarra en français et de ses descendants est venu vers le sud-ouest et étaient des mineurs d'étain primordiales dans le Dartmoor du Sud qui ont apporté leur étain à cette île pour être vendus. C'est la raison pour laquelle dans les histoires du Graal, l'île est appelée Sarras et à laquelle le Graal a été apporté. C'est à cette île qui, après la crucifixion de Jésus, quand son corps a été descendu de la croix par son oncle, Joseph d'Arimathie, il a ensuite été transporté à une boîte remplie d'huile de cèdre, afin qu'il puisse préserver son cadavre. Cette boîte ou le cercueil connu sous le nom de l'Arche du Graal a ensuite été transporté avec Joseph et plusieurs autres de Jérusalem à l'île de Sarras, qui connaissait bien Joseph, après avoir visité de nombreuses fois auparavant lors de ses voyages mercantiles avec Jésus. Cette île avait été connue dans les chroniques grecques parce Pythéas un explorateur grec avait visité l'île lors de son expédition pour trouver l'ambre dont ils ne se rendent pas compte a été le. Parfois sous-produit de l'étain et la fonte du cuivre L'île a été gardé secret pendant de nombreuses années depuis la visite de Pythéas ", jusqu'à ce que Joseph d'Arimathie a visité l'île avec Jésus sur l'un de ses voyages à l'étranger des métaux de collecte.
Il était de cette île auparavant connu sous le nom Ictis que Joseph d'Arimathie a choisi de transmettre l'arche du Graal et la place de Jésus dans un coffre-fort vieille boîte qui avait été arrêté ou licenciés en raison de l'invasion romaine. Pour environ 1000 ans, l'île appelée Burgh Island avait été le lieu sur la côte où tous les mineurs d'étain s'allume sur le sud de Dartmoor avaient apporté leur étain pour être stockés dans le coffre. Cette transpiré sorte que les commerçants en visite pourrait enlever l'étain à tout moment et l'île a agi comme un poste de traite. C'est pour cette raison que Diodorous se réfère à elle comme un «emporium». Il devient clair maintenant la raison pour laquelle Joseph d'Arimathie savait l'île très bien. Strabon rapporte même l'histoire derrière le cache de lingots d'étain trouvés à la tête de l'Erm.Les évangiles rapportent que Jésus a été enterré dans un tombeau taillé dans appartenant à Joseph d'Arimathie et les rumeurs persistaient tant que témoins oculaires avaient vu le doublé au cours de linceul blanc qui couvrait son corps comme il était dans l'arche du Graal. On peut se demander si les récits évangéliques de la sépulture de Jésus ne sont que les échos des récits de témoins oculaires mal interprétés qui existaient à Jérusalem, juste après la résurrection. Cet ensemble d'événements aslo explique pourquoi les empreintes de fleurs ont été trouvés sur le linceul de Turin.
Ceci est entièrement expliquée en détail dans un livre intitulé «Et fait ces pieds", écrit par Michael Goldsworthy comme nouvelle théorie sur la façon dont les histoires du Graal, la légende arthurienne à Glastonbury évangiles ainsi que le lien et fournir la preuve de la localisation du corps de Jésus.Melkin, qui a écrit le livre original du Graal, qui a pris fin au-dessus en France et a donné lieu à de nombreux romans arthuriens du Graal est maintenant comprise comme étant la même personne qui a fourni les rumeurs de Joseph d'Arimathie à Glastonbury. Nous avons donc maintenant un tombeau contenant du roi Arthur, Joseph d'Arimathie et de Jésus qui a été éteint la dernière quand Melkin s'installe en France en autour de 600AD, quelque temps après l'invasion saxonne.
Cependant, les Templiers, une fois qu'ils ont été dissous au Moyen Age, étaient également au courant de cette situation insulaire et ils savaient ce qui a été enterré à l'intérieur. Il était là le jour de Noël en 1307 qu'ils ont décidé, (après que le roi Philippe et le Pape avait démantelé leur organisation), à délocaliser leur trésor qu'ils avaient réussi à récupérer et il ammased en trois navires de trésor qui ont quitté La Rochelle le 13th Octobre 1307 .Alors que le dépôt de leur trésor dans la tombe ils ont enlevé le Saint-Suaire de Jésus qui avait été immergé dans l'huile de cèdre depuis 600 ans, alors qu'il couvrait son corps. Il est au coeur de ce coffre-fort que l'image de Jésus sur le Suaire de Turin a été formé en drapé sur le corps de Jésus dans l'huile de cèdre. L'huile de cèdre évaporé a laissé une substance ressemblant à du caramel partout dans le Suaire de Turin, mais l'image elle-même a été formé par les détritus laissés par des bactéries anaérobies.Seulement 50 ans plus tard, l'un des Templiers qui sont morts avec Jack de Molay près de Notre-Dame de Paris, avait une petite-fille qui a produit le Suaire de Turin. Ce n'est pas par hasard et répond aux nombreuses questions de savoir pourquoi il n'y a pas de provenance pour le Saint Suaire de Turin avant 1354. Le Saint-Suaire avait existé au sein de la voûte d'étain jusqu'à ce que les Templiers arrivent et retirez-le. La chanson qui est devenu un chant de Noël; «J'ai vu trois navires se voile dans le jour de Noël le matin» est vraiment l'écho des Templiers qui apportent leur trésor à l'île d'Avalon dans le Devon.
Toutefois, cette chanson a toujours été associé dans la tradition de Cornouailles à la visite de Jésus et Joseph d'Arimathie. Ce sont les Templiers, cependant, qui a marqué tous les églises dédiées à Saint-Michel qui se trouvent le long de la ligne de Saint-Michel Ley. Curieusement, ce sont les autres églises St. Michael que nous avons utilisés comme marqueurs, qui confirment que l'île d'Avalon est en effet Burgh Island, dans le Devon.
Tel est le titre du livre écrit par Michael Goldsworthy, qui transporte la même histoire que Jésus a visité l'Angleterre, tout en accompagnant son père, Joseph d'Arimathie en Grande-Bretagne. Le livre intitulé «Et ceux qui ont fait la prophétie feet'clearly déchiffre Melkin, de sorte qu'il devient évident que Melkin savait où l'île d'Avalon a été et ce qui existait en son sein. Pour bien comprendre cet ensemble extraordinaire d'événements, cliquez sur le lien ci-dessous et d'acheter l'ebook
Lorsque le Saint-Suaire a été définitivement retiré du tombeau de Joseph n'est pas clair, mais si notre affirmation selon laquelle le «duo fassula 'est le linceul, pourquoi Melkin déclarer qu'il s'attendait à ce qu'on trouve dans ce qui devait être un« non perturbé »tombe, s'il est responsable de la prendre à la France avec le livre du Graal. La seule raison pour postuler une telle proposition c'est parce qu'il ya un cas possible où l'on entend de l'enveloppe avant son apparition d'abord accepté, mais la preuve n'est pas solide. De toutes les preuves produites ici, Melkin semble avoir enlevé le Saint-Suaire et plié de le laisser se sécher dans la chambre de sépulture.
De son propre aveu, il croyait que la chambre n'avait pas être ouvert avant l'heure fixée dans «Temps biblique» et ne connaissait pas le son des Templiers allaient déposer leur trésor dans la tombe et de supprimer le Saint-Suaire. Pour l'avoir mentionné dans sa prophétie indique qu'il savait ce que l'impact de l'enveloppe pourrait avoir sur le monde, agissant comme une preuve du sacrifice de Jésus et de la souffrance, mais il n'a jamais envisagé qu'il soit séparé de l'Arche du Graal qui l'a établi que le véritable linceul visée à l'Évangile. Il est très probable que, lorsque le Saint-Suaire Melkin vu l'image (le positif d'une formation négative) était beaucoup plus clair avant de sécher.Maintenant, nous savons que les auteurs du Graal ont allegorised un corpus de connaissances dans leurs propres façons imaginatives, il pourrait également faire la lumière sur la référence étrange à Josephes et d'autres qui traversent le canal sur une chemise (qui est un concept étrange) et doit être comprise comme un autre exemple d'une référence à une erreur de traduction ou le sens d'être mal interprété et dans cet exemple le linceul ou un chiffon de l'original devient une chemise dans le roman. Cette incarne réellement l'allégorisation aléatoire qui a été perpétré par les romanciers. Ce ne serait pas surprenant, comme nous l'avons déjà vu plus mutations de la forme originale dans d'autres aspects des Romances. Mais ce morceau particulier de l'information pourrait indiquer que l'Arche du Graal a été en fait transporté à travers la France comme certains comptes-il, puis la cinquante (dit pour accompagner le Graal), s'est ensuite rendu à l'île de Sarras, à l'endroit du dernier repos de le Graal.À l'inquisition du templier les Chevaliers, Arnaut Sabbatier, un jeune Français qui a rejoint l'ordre des Templiers en 1287, a témoigné que dans le cadre de son initiation, il a été emmené à "un endroit secret à laquelle seuls les frères du Temple a eu accès". Là, il a été montré "une toile de lin long sur lequel a été impressionné de la figure d'un homme" et il a ensuite été chargé de vénérer l'image en embrassant ses pieds à trois reprises. Si le templier éclairer, qui possédait les manuscrits d'enregistrement au début l'histoire britannique, a également eu en leur possession le Suaire retiré du corps de Jésus à la mort du roi Arthur à son enterrement à Avalon? Si c'est le cas cela met une date antérieure à 1307 pour l'ouverture de la tombe et l'extraction du Saint Suaire de lui, mais nous allons couvrir ce sujet sous peu. Les Templiers ont été accusés de l'adoration des idoles, en particulier un "personnage barbu» qui certains ont indiqué que une tête barbue, mais était ce but, ils avaient secrètement vénéré, le Saint-Suaire qui, bien sûr représente un barbu Jésus.La voûte d'étain ancien premier étant utilisé comme un tombeau sembleont eu lieu lors de l'enterrement de Jésus et par la suite par ceux qui ont enterré Joseph. Elle est aussi liée que tout ou partie des Rois de cette ligne au début royale jusqu'à Arthur sont aussi enterrés là. Galahad meurt à Sarras, dit Hardyng, mais envoie Percival avec son cœur à Arthur, en priant le roi d'enterrer le cœuraux côtés du roi et le duc Evalak Seraphe, qui ont été enterrés à côté de Joseph (dans la chapelle de Notre-Dame à Glastonbury). La dernière phrase entre crochets est une réflexion après coup être une affirmation et une interpolation d'un dossier plus tôt. Enfin, Melkin doit avoir été témoin d'inhumation d'Arthur d'avoir raconté que le duo 'fassula »a été enterré dans le même endroit que Joseph. Donc, c'est seulement Sabbatier et le Codex Pray Le (La Hongrie PriezManuscrit) une collection de manuscrits médiévaux, qui offrent aucune connaissance préalable de l'enveloppe avant la 1350, de sorte qu'il n'est pas clair quand ou si elle était de Charney qui l'a retirée.Le Codex Pray est un vieux Hongrois manuscritetexte datant de 1192-1195 entre en montrant une image similaire de repos pour Jésus imprimé sur le linceul de Turin, mais aucune autre preuve ou la ressemblance, sauf une impression exagérée artistiquedu motif croisé qui pourrait être considéré comme frappant, mais très exagéré et toute ressemblance complètement fortuite.la similitude de repos du corps de Jésus comme étant semblable à l'image formée sur le Saint Suaire.Bien sûr, cela pourrait être juste une coïncidence et ne prouve en rien un lien avec le linceul, et même si c'était le cas il pourrait simplement indiquer que les Templiers déposé l'arche de l'alliance dans la tombe avant 1195AD que nous entendons des rumeurs de la l'Arche de l'enlèvement et rien dans la documentation des Templiers. Le codex Pray est seulement donné comme crédibilité en tant quereprésentant de l'enveloppe fondée sur trois similitudes. Le repos du corps est le premier, des trous de poker les marques de brûlures ou dans le vrai linceul qui semblent être en forme un «L» et le motif des quatre trous représentés ici à l'envers 'L', et enfin la censé représentation de tissu de la «Twill à chevrons», qui comprend le Saint-Suaire. Il semblerait que les trous de poker ne sont que la décoration par l'artiste, la fonction que l'on retrouve sur ce qui semble être la courroie de l'Ange et de son aile,mais aussi constaté ci-dessus la poitrine du saint féminin administration. La scène du haut est tout simplement Joseph et Nicodème préparer le corps et la seconde est que les trois femmes témoins de la toile blanche laissée dans le tombeau, en tant que représentant de récits évangéliques. Làest pas fait mention dans le codex de l'image étant representant de l'enveloppe et le motif supposé de la trame de la toile a été considérée comme une caractéristique plus importante par l'artiste de représenter l'image de Jésus sur la toile ce qui est légèrement redondante si l'image ont été véritablement dépeignant une connaissance du Saint Suaire. Le fait que Jésus est d'avoir lotions appliquées comme le récit de l'Evangile semble indiquer que par hasard la façon dont le corps est mis en place est similaire à l'enveloppe, mais la véritable intention est de montrer le corps reçoit une attention après avoir été retiré de la croix comme l'évangile comptes transmettre.On pourrait penser que si l'on devait en quelque sorte essayer derecréer l'image véhiculée sur le suaire comme quelque chose de l'artiste avait été témoin, il s'agit d'un trait le plus frappant de constater que la barbe n'est pas inclus. N'aurait-il pas frapper n'importe qui à venir à travers lelinceul que Jésus portait une barbe plutôt que de laisser à la fonction. Dans l'image du Saint Suaire de Turin, la paume droite est sur la base de la main gauche, tandis que dans le codex Pray, les bras se croisent au-dessus des poignets. Si l'on devaitTenter de décrire les 14 pieds de long carénage, beaucoup plus grands que la petite enveloppe représenté ici dans le codex, on aurait au moins présenter une image qui existait sur le Saint Suaire. Il semble que la principale raison pour considérer les similitudes de la Pray Codex était de réfuter la datation fournie par les résultats de C14 1260-1390 AD et d'établir le Saint-Suaire existé à une date antérieuredate. Les similitudes ne sont dû au fait qu'ils véhiculent des représentations différentes d'un événement historique au sujet de la même personne à travers différents médiums.La dernière fois que le tombeau semble avoir été ouverte est le 25 Décembre 1307, sept ans avant la mort de De Charney ou cinquante ans avant le Saint-Suaire a d'abord été affichés en 1357. Il semble peu probable que le Suaire était en Europe continentale jusqu'au moment de sa première diffusion, et pourquoi serait Melkin dire que le tissu est avec Joseph, s'il l'avait enlevé à la France.Ce n'est sûrement pas par hasard, que la société des Templiers même qui a construit les églises Saint-Michael a eu connaissance du Graal, une preuve physique du Suaire de Turin et la connaissance de la localisation de l'île d'Avalon. Ce serait certainement l'endroit parfait pour déposer leur trésor.Trouver un tombeau vide à Jérusalem par lui-même ne prouve pas une résurrection. Toutefois, le fait que la tombe dans laquelle Joseph avait mis Jésus était vide, il est essentiel à la véracité de la résurrection pour les fondamentalistes. Si quelqu'un aurait été en mesure de produire le corps de Jésus, la résurrection toute réclamation serait annulée et le christianisme ne serait pas fondé sur les principes qu'il possède aujourd'hui. Donc, ici, nous sont présentés avec deux options, Jésus a survécu à l'épreuve de la croix et réalisé ses apparitions, ce qui expliquerait Thomas voyant les deux trous dans les mains de Jésus et Luc d'avoir Jésus dire: «Voyez mes mains et mes pieds, c'est bien moi! . Touchez-moi et voyez: un esprit n'a ni chair ni os, comme vous voyez que j'ai ", Ou, les comptes de résurrection sont inexactes et il n'y avait, pas de résurrection et s'il y avait un aspect, il doit avoir été un aspect spirituel plutôt que témoin ou Luc Thomas. Cette forme de l'apparence est bien attesté par la conversion de saint Paul, de persécuteur à partisane et constitue une preuve de Jésus durable en tant que leader spirituel du patrimoine de Juda comme en témoigne par les prophètes.
De son propre aveu, il croyait que la chambre n'avait pas être ouvert avant l'heure fixée dans «Temps biblique» et ne connaissait pas le son des Templiers allaient déposer leur trésor dans la tombe et de supprimer le Saint-Suaire. Pour l'avoir mentionné dans sa prophétie indique qu'il savait ce que l'impact de l'enveloppe pourrait avoir sur le monde, agissant comme une preuve du sacrifice de Jésus et de la souffrance, mais il n'a jamais envisagé qu'il soit séparé de l'Arche du Graal qui l'a établi que le véritable linceul visée à l'Évangile. Il est très probable que, lorsque le Saint-Suaire Melkin vu l'image (le positif d'une formation négative) était beaucoup plus clair avant de sécher.Maintenant, nous savons que les auteurs du Graal ont allegorised un corpus de connaissances dans leurs propres façons imaginatives, il pourrait également faire la lumière sur la référence étrange à Josephes et d'autres qui traversent le canal sur une chemise (qui est un concept étrange) et doit être comprise comme un autre exemple d'une référence à une erreur de traduction ou le sens d'être mal interprété et dans cet exemple le linceul ou un chiffon de l'original devient une chemise dans le roman. Cette incarne réellement l'allégorisation aléatoire qui a été perpétré par les romanciers. Ce ne serait pas surprenant, comme nous l'avons déjà vu plus mutations de la forme originale dans d'autres aspects des Romances. Mais ce morceau particulier de l'information pourrait indiquer que l'Arche du Graal a été en fait transporté à travers la France comme certains comptes-il, puis la cinquante (dit pour accompagner le Graal), s'est ensuite rendu à l'île de Sarras, à l'endroit du dernier repos de le Graal.À l'inquisition du templier les Chevaliers, Arnaut Sabbatier, un jeune Français qui a rejoint l'ordre des Templiers en 1287, a témoigné que dans le cadre de son initiation, il a été emmené à "un endroit secret à laquelle seuls les frères du Temple a eu accès". Là, il a été montré "une toile de lin long sur lequel a été impressionné de la figure d'un homme" et il a ensuite été chargé de vénérer l'image en embrassant ses pieds à trois reprises. Si le templier éclairer, qui possédait les manuscrits d'enregistrement au début l'histoire britannique, a également eu en leur possession le Suaire retiré du corps de Jésus à la mort du roi Arthur à son enterrement à Avalon? Si c'est le cas cela met une date antérieure à 1307 pour l'ouverture de la tombe et l'extraction du Saint Suaire de lui, mais nous allons couvrir ce sujet sous peu. Les Templiers ont été accusés de l'adoration des idoles, en particulier un "personnage barbu» qui certains ont indiqué que une tête barbue, mais était ce but, ils avaient secrètement vénéré, le Saint-Suaire qui, bien sûr représente un barbu Jésus.La voûte d'étain ancien premier étant utilisé comme un tombeau sembleont eu lieu lors de l'enterrement de Jésus et par la suite par ceux qui ont enterré Joseph. Elle est aussi liée que tout ou partie des Rois de cette ligne au début royale jusqu'à Arthur sont aussi enterrés là. Galahad meurt à Sarras, dit Hardyng, mais envoie Percival avec son cœur à Arthur, en priant le roi d'enterrer le cœuraux côtés du roi et le duc Evalak Seraphe, qui ont été enterrés à côté de Joseph (dans la chapelle de Notre-Dame à Glastonbury). La dernière phrase entre crochets est une réflexion après coup être une affirmation et une interpolation d'un dossier plus tôt. Enfin, Melkin doit avoir été témoin d'inhumation d'Arthur d'avoir raconté que le duo 'fassula »a été enterré dans le même endroit que Joseph. Donc, c'est seulement Sabbatier et le Codex Pray Le (La Hongrie PriezManuscrit) une collection de manuscrits médiévaux, qui offrent aucune connaissance préalable de l'enveloppe avant la 1350, de sorte qu'il n'est pas clair quand ou si elle était de Charney qui l'a retirée.Le Codex Pray est un vieux Hongrois manuscritetexte datant de 1192-1195 entre en montrant une image similaire de repos pour Jésus imprimé sur le linceul de Turin, mais aucune autre preuve ou la ressemblance, sauf une impression exagérée artistiquedu motif croisé qui pourrait être considéré comme frappant, mais très exagéré et toute ressemblance complètement fortuite.la similitude de repos du corps de Jésus comme étant semblable à l'image formée sur le Saint Suaire.Bien sûr, cela pourrait être juste une coïncidence et ne prouve en rien un lien avec le linceul, et même si c'était le cas il pourrait simplement indiquer que les Templiers déposé l'arche de l'alliance dans la tombe avant 1195AD que nous entendons des rumeurs de la l'Arche de l'enlèvement et rien dans la documentation des Templiers. Le codex Pray est seulement donné comme crédibilité en tant quereprésentant de l'enveloppe fondée sur trois similitudes. Le repos du corps est le premier, des trous de poker les marques de brûlures ou dans le vrai linceul qui semblent être en forme un «L» et le motif des quatre trous représentés ici à l'envers 'L', et enfin la censé représentation de tissu de la «Twill à chevrons», qui comprend le Saint-Suaire. Il semblerait que les trous de poker ne sont que la décoration par l'artiste, la fonction que l'on retrouve sur ce qui semble être la courroie de l'Ange et de son aile,mais aussi constaté ci-dessus la poitrine du saint féminin administration. La scène du haut est tout simplement Joseph et Nicodème préparer le corps et la seconde est que les trois femmes témoins de la toile blanche laissée dans le tombeau, en tant que représentant de récits évangéliques. Làest pas fait mention dans le codex de l'image étant representant de l'enveloppe et le motif supposé de la trame de la toile a été considérée comme une caractéristique plus importante par l'artiste de représenter l'image de Jésus sur la toile ce qui est légèrement redondante si l'image ont été véritablement dépeignant une connaissance du Saint Suaire. Le fait que Jésus est d'avoir lotions appliquées comme le récit de l'Evangile semble indiquer que par hasard la façon dont le corps est mis en place est similaire à l'enveloppe, mais la véritable intention est de montrer le corps reçoit une attention après avoir été retiré de la croix comme l'évangile comptes transmettre.On pourrait penser que si l'on devait en quelque sorte essayer derecréer l'image véhiculée sur le suaire comme quelque chose de l'artiste avait été témoin, il s'agit d'un trait le plus frappant de constater que la barbe n'est pas inclus. N'aurait-il pas frapper n'importe qui à venir à travers lelinceul que Jésus portait une barbe plutôt que de laisser à la fonction. Dans l'image du Saint Suaire de Turin, la paume droite est sur la base de la main gauche, tandis que dans le codex Pray, les bras se croisent au-dessus des poignets. Si l'on devaitTenter de décrire les 14 pieds de long carénage, beaucoup plus grands que la petite enveloppe représenté ici dans le codex, on aurait au moins présenter une image qui existait sur le Saint Suaire. Il semble que la principale raison pour considérer les similitudes de la Pray Codex était de réfuter la datation fournie par les résultats de C14 1260-1390 AD et d'établir le Saint-Suaire existé à une date antérieuredate. Les similitudes ne sont dû au fait qu'ils véhiculent des représentations différentes d'un événement historique au sujet de la même personne à travers différents médiums.La dernière fois que le tombeau semble avoir été ouverte est le 25 Décembre 1307, sept ans avant la mort de De Charney ou cinquante ans avant le Saint-Suaire a d'abord été affichés en 1357. Il semble peu probable que le Suaire était en Europe continentale jusqu'au moment de sa première diffusion, et pourquoi serait Melkin dire que le tissu est avec Joseph, s'il l'avait enlevé à la France.Ce n'est sûrement pas par hasard, que la société des Templiers même qui a construit les églises Saint-Michael a eu connaissance du Graal, une preuve physique du Suaire de Turin et la connaissance de la localisation de l'île d'Avalon. Ce serait certainement l'endroit parfait pour déposer leur trésor.Trouver un tombeau vide à Jérusalem par lui-même ne prouve pas une résurrection. Toutefois, le fait que la tombe dans laquelle Joseph avait mis Jésus était vide, il est essentiel à la véracité de la résurrection pour les fondamentalistes. Si quelqu'un aurait été en mesure de produire le corps de Jésus, la résurrection toute réclamation serait annulée et le christianisme ne serait pas fondé sur les principes qu'il possède aujourd'hui. Donc, ici, nous sont présentés avec deux options, Jésus a survécu à l'épreuve de la croix et réalisé ses apparitions, ce qui expliquerait Thomas voyant les deux trous dans les mains de Jésus et Luc d'avoir Jésus dire: «Voyez mes mains et mes pieds, c'est bien moi! . Touchez-moi et voyez: un esprit n'a ni chair ni os, comme vous voyez que j'ai ", Ou, les comptes de résurrection sont inexactes et il n'y avait, pas de résurrection et s'il y avait un aspect, il doit avoir été un aspect spirituel plutôt que témoin ou Luc Thomas. Cette forme de l'apparence est bien attesté par la conversion de saint Paul, de persécuteur à partisane et constitue une preuve de Jésus durable en tant que leader spirituel du patrimoine de Juda comme en témoigne par les prophètes.
The Messire Johan, Seingnor of Neele, can only be ‘John de Nesle’ who was present at the battle of Bouvines in 1214.This ‘Seingnor of Neele’ can be found in Migne, Dictionnairedes Abbayes et Monastères, and the reference relates to the founding of the Abbaye aux Bois, near Nesle, in 1202 (or 1200) by ‘Jean, seigneur de Neele, chatelain de Bouges (Bruges) et Eustachie de St.Paul (Pol), sa femme.’ Their marriage is also later confirmed, so we are referencing the same person.
This is written after the discovery of Arthur at Glastonbury and 30 years after the Glastonbury fire, but this is a copy of Henry’s ‘Perlesvaux’ written earlier around 1150. There are certain bits in the ‘high history’ that may have been used by Henry to convince people that Glastonbury was Avalon, even before the great necessity to do so after the fire by the subsequent Glastonbury polemicists. However he stuck to the story which for the most part revolves around a Chapel on a tidal Island near a valley and a river. Hardly an exact description of Glastonbury tor.
This is written after the discovery of Arthur at Glastonbury and 30 years after the Glastonbury fire, but this is a copy of Henry’s ‘Perlesvaux’ written earlier around 1150. There are certain bits in the ‘high history’ that may have been used by Henry to convince people that Glastonbury was Avalon, even before the great necessity to do so after the fire by the subsequent Glastonbury polemicists. However he stuck to the story which for the most part revolves around a Chapel on a tidal Island near a valley and a river. Hardly an exact description of Glastonbury tor.
We must not forget that William of Malmesbury did not know where Avalon was, but if anyone could get away with this transformation, (or even later find it convenient to promote such a position), it would be the one person who knew all the tales of the Graal. Although Henry never directly sets out to say that Glastonbury is Avalon and can be seen to recount the tales of King Arthur and the Grail Keepers faithfully from Melkin’s text and previous oral accounts from troubadours, there are certain ways of persuading others, if one does not attentively take into account, the geographical descriptions in the Branches of the High History.
After all, to title the entire work Perlesvaus or ‘through the vales’ indicates that all the stories in the Branches, take place in a certain region and revolve around geographical descriptions that apply to a kingdom specifically located by the title of the book; especially with the main protagonist called 'Perceval' (through this Valley). Some commentators have thought that a French version before Henry compiled his, might have been from a mistranslation of Pellesvaus or the vales of King Pelles the sometimes fisher king.
"Wherefore Perlesvax?" saith the King.
"Sir," saith she, "When he was born, his father was asked how he should be named in right baptism, and he said that he would he should have the name Perlesvax, for the Lord of the Moors had reft him of the greater part of the Valleys of Camelot,
The original story teller lets us know that by right of baptism his name is derived from his inheritance 'from among these valleys'. through Troubadour distortion this later account gets confused often, when the storyteller recounts about islands of the moors unless he is referring to Dartmoor tors. However the gist is that the Lord of the Moors seems to have overtaken some of the remenant of the Holy families lands in the time of Perceval, but the land that his father is giving him the title to (in name) is the land that stretches across or throughout the valleys (Perlesvaux).
As we posited earlier, Joseph could have owned the Island and there are accounts of Arviragus giving him it, but this may be of later fabrication or an incidental confirmation. We must not forget that Joseph must have been incredibly wealthy being a trader in a commodity that was so sought after in the Roman world and he had known where to source this material......operating a monopolistic enteprise to the Eastern mediterranean. If the Romans had known where Ictis was located, Pliny would have let us know. As we shall cover at the end of this investigation it is this Island that is mentioned in a charter as being accompanied by fisheries and Castles known as an area called Venn, (or Vales).
After all, to title the entire work Perlesvaus or ‘through the vales’ indicates that all the stories in the Branches, take place in a certain region and revolve around geographical descriptions that apply to a kingdom specifically located by the title of the book; especially with the main protagonist called 'Perceval' (through this Valley). Some commentators have thought that a French version before Henry compiled his, might have been from a mistranslation of Pellesvaus or the vales of King Pelles the sometimes fisher king.
You have the name of Perceval on this account, that tofore you were born, he (the lord of the moors)had begun to reave your father of the Valleys of Camelot, for your father was an old knight.
"Sir," saith she, "He was the son of Alain li Gros of the Valleys of Camelot, and is named Perlesvax.""Wherefore Perlesvax?" saith the King.
"Sir," saith she, "When he was born, his father was asked how he should be named in right baptism, and he said that he would he should have the name Perlesvax, for the Lord of the Moors had reft him of the greater part of the Valleys of Camelot,
The original story teller lets us know that by right of baptism his name is derived from his inheritance 'from among these valleys'. through Troubadour distortion this later account gets confused often, when the storyteller recounts about islands of the moors unless he is referring to Dartmoor tors. However the gist is that the Lord of the Moors seems to have overtaken some of the remenant of the Holy families lands in the time of Perceval, but the land that his father is giving him the title to (in name) is the land that stretches across or throughout the valleys (Perlesvaux).
As we posited earlier, Joseph could have owned the Island and there are accounts of Arviragus giving him it, but this may be of later fabrication or an incidental confirmation. We must not forget that Joseph must have been incredibly wealthy being a trader in a commodity that was so sought after in the Roman world and he had known where to source this material......operating a monopolistic enteprise to the Eastern mediterranean. If the Romans had known where Ictis was located, Pliny would have let us know. As we shall cover at the end of this investigation it is this Island that is mentioned in a charter as being accompanied by fisheries and Castles known as an area called Venn, (or Vales).
However, the worst misdirection that scholars have come up with is derived purely from the assumption that the Grail stories and the Perlesvaus in particular, have absolutely no historical basis and are thought of as poems or prose of a didactic nature. This can be seen here in an extract from Nitze:
The Perlesvaus belongs to the second group and owes its origin to the religious dissentions in England between the Saxons, converts to Roman Christianity, and the Britons, adherents of the heretic Irish Church. The Grail and the Lance, we are told, were originally the national emblems of the Britons. As such they were cherished even after the Britons had accepted Christianity from the Irish. Finally, through the influence of St. Augustine and his followers, they were identified with Christian relics (those of Calvary), and thus they became symbols of the Church. In the Perlesvaus, they are the special insignia of the true faith and the bone of contention between Saxon and British Christians. The theme of the romance is clearly indicated in the words : 'effacer la mauvaise hi et exhausser la loi nouvelle' ; Perceval is the champion of the true faith, and his mission is to overcome and convert the infidels ; viz, the heretic Britons.
James Carley, however, (without whom, much of the research on Glastonbury material would be unavailable), has formed the sceptical opinion that the Melkin prophecy is probably a fabrication and others have followed likeSubdeacon Paul Ashdown ……the enigmatic ‘Prophecy of Melkin’, included in the Chronica of the monk John ‘of Glastonbury’ (John Sheen) of 1342, which built upon the work of William of Malmesbury and Adam of Domerham. The previously unheard-of character of Melkin, who was ‘before Merlin,’ is presented in the same vaticinatory pseudo-Welsh tradition as the Arthurian seer (Merlin) as imagined by Geoffrey of Monmouth, and the Latin is therefore deliberately cryptic. Here we read for the first time of the burial of Joseph of Arimathea at Glastonbury, in a hidden tomb which will be revealed at a millennial future time before the Day of Judgement. He lies (as I have argued elsewhere ) in a folded linen shroud, probably to be identified with that of Christ, and with two vessels containing (presumably one of each) Christ’s blood and sweat’. Yet translates the Prophecy:
The Isle of Avalon, avid before others in the world for the death of pagans, decorated at the sepulchre of them all with vaticinatory little spheres of prophecy, and in future it will be adorned with those who praise the Most High. Abbadare, powerful in Saphat, noblest of pagans, took his sleep there with 104,000. Among them Joseph named ‘of Arimathea’, took perpetual sleep in [a] marble [tomb]. And he lies in a doubled linen [cloth] by the southern corner of the oratory fashioned of wattles, above the powerful adorable Virgin, the aforesaid thirteen sphered [things] inhabiting the place. For Joseph has with him in the sarcophagus two white and silver vessels filled with the blood and sweat of the prophet Jesus. When his sarcophagus is found, it will be seen whole and undefiled in the future, and will be open to all the orb of the earth. From then on, neither water nor heavenly dew will can be lacking for those who inhabit the most noble island. For a long time before the Day of Judgement in Josaphat these things will be open and declared to the living.
It goes on to say: This rigmarole may well incorporate older elements but, in the form in which we have it, is datable to the aftermath of Edward I’s visit through the inclusion of the figure of Abbadare. As first suggested in 1981 by James Carley, he is to be identified with Baybars (in Arabic al-Malik al-Zahir Rukn al-Din Baybars al-Bunduqdari), Sultan of Egypt and Syria, Edward’s formidable adversary during the Ninth Crusade, who had captured the fortress of Safed, Melkin’s ‘Saphat,’ (and with it the Galilee) from the Templars in 1266, and died of poisoning in July 1277, in the year before Edward’s visit to Glastonbury. I have argued elsewhere that Melkin’s reference originated in some satirical lay which had consigned the deceased Baybars and his paladins to one of the alternative Mediterranean, Oriental or Antipodean locations of an Avalon which has here been repatriated, along (uncomprehendingly) with the Sultan, to its British origin.
Included among the sleeping ‘pagans’ (i.e., in contemporary usage, Muslims), perhaps because of his status as a wealthy Jew, is Joseph of Arimathea. Although ‘Melkin’ is the oldest source to tell of his burial at Glastonbury, his tomb’s exact location is clearly regarded as an occult secret. It seems most unlikely that John Sheen was himself the author of the Melkin doggerel. Indeed, he seems to have been the first to confuse the mysterious linea bifurcata, which I have interpreted as a shroud, with some kind of esoteric line in church or churchyard.
So it is easy to see, with these pronouncements debunking the Prophecy (that short of being granted permission by the owners of the Island to show them where the entrance is, which we shall get to later), we need to look at further evidence provided by the second oldest authority…… from Henry Blois. This, although no-one has ever tried to fit the descriptions in any of the Branches to a location, seems a good way of confirming if Melkin, after all, has left directional instructions that also lead us to the Island described in the text.
It can be seen in the Perlesvaus, (even though the various stories that Henry Blois is recounting seem intermingled) that the geography of the area seems to be constant. This can be explained by accounts that Henry heard orally maintaining these features as part of the logic of the story line or maybe he himself sourced some material in written form. The one puzzling feature about many of the Grail stories is that even though the stories may have different characters the core back drop is always similar. Melkin’s original work of different generations living in one locale i.e the vales south of Dartmoor is one way of looking at it.
Elucidation by the troubadours of Melkin’s Grail book may go far back, but the stories are never far from their geographical setting even though, once a locale is visualised, (as in our proposed location) the accounts may not accurately match spatially, as this was accounted as extraneous detail by the trobadours who focused more on character detail.
For those people who are still open-minded enough to accept that the original account of the Grail's arrival in Britain is historical; enough relevant material has survived attaching itself to the storyline, through troubadour embellishments and distortion, that lets us know that the Island of Avalon is certainly not at Glastonbury.
Elucidation by the troubadours of Melkin’s Grail book may go far back, but the stories are never far from their geographical setting even though, once a locale is visualised, (as in our proposed location) the accounts may not accurately match spatially, as this was accounted as extraneous detail by the trobadours who focused more on character detail.
For those people who are still open-minded enough to accept that the original account of the Grail's arrival in Britain is historical; enough relevant material has survived attaching itself to the storyline, through troubadour embellishments and distortion, that lets us know that the Island of Avalon is certainly not at Glastonbury.
Even the specifics in accounts that have evolved would not flow in tandem with its original portrayal, if for instance the Castle is not opposite the Island of Avalon, as it appears in several varying accounts. In the several branches however, this castle belongs to different people like the Widow Lady, the Queen of Maidens the Fisher king and many others. This can be explained superficially as the generations changed so the muddle of relationships was exacerbated and with this muddle the castle on the shore was muddled with buildings on the island itself.
However the troubadour accounts have confused the castle with the Grail chapel on the Island opposite and even with Camelot. Whatever the confusion that has been caused by troubadours weaving their tales; directionally and spatially, there is enough incidental information that has been passed on to confirm the Grail romances do not take place at Glastonbury and have nothing in common with the topography which has survived in the storyline from Melkin's original Book of the Grail from which the entire compendium is derived.
What seems to have occurred is that Melkin originally is relating accounts that all transpired in the same area, around the Island of Avalon (situated in Devon)..... and troubadours have mixed the generations and stories that Melkin had originally laid down to explain the entire period from the arrival of Joseph up until the death of King Arthur.
This is not to say though, that Melkin’s Grail book is a purely factual account, even though most or all of his information that he wanted passed on to posterity still exists in one form or another, because I don’t think he ever outwardly stated that the 'Grail object' was Jesus (exept in his prophecy). Rather, he formed stories segmented into branches (probably focusing on characters in each generation) that subliminally transferred information, just as he adeptly has managed to do in his English prophecy. The understanding of the nature of the Grail was subliminally transmitted as he weaved together historical stories covering a period of about 4-5 hundred years.....from the time of Joseph through the generations of a royal ramily. He also related material pertinent to how these events play out in the elevation of Consciousness of Mankind (better known as the divine plan), but couched in didactic form to be acted out by our Grail Heroes. This is the mess that modern scholarship has pondered over; the answer to how Joseph of Arimathea is concurrent with King Arthur.
However the troubadour accounts have confused the castle with the Grail chapel on the Island opposite and even with Camelot. Whatever the confusion that has been caused by troubadours weaving their tales; directionally and spatially, there is enough incidental information that has been passed on to confirm the Grail romances do not take place at Glastonbury and have nothing in common with the topography which has survived in the storyline from Melkin's original Book of the Grail from which the entire compendium is derived.
What seems to have occurred is that Melkin originally is relating accounts that all transpired in the same area, around the Island of Avalon (situated in Devon)..... and troubadours have mixed the generations and stories that Melkin had originally laid down to explain the entire period from the arrival of Joseph up until the death of King Arthur.
This is not to say though, that Melkin’s Grail book is a purely factual account, even though most or all of his information that he wanted passed on to posterity still exists in one form or another, because I don’t think he ever outwardly stated that the 'Grail object' was Jesus (exept in his prophecy). Rather, he formed stories segmented into branches (probably focusing on characters in each generation) that subliminally transferred information, just as he adeptly has managed to do in his English prophecy. The understanding of the nature of the Grail was subliminally transmitted as he weaved together historical stories covering a period of about 4-5 hundred years.....from the time of Joseph through the generations of a royal ramily. He also related material pertinent to how these events play out in the elevation of Consciousness of Mankind (better known as the divine plan), but couched in didactic form to be acted out by our Grail Heroes. This is the mess that modern scholarship has pondered over; the answer to how Joseph of Arimathea is concurrent with King Arthur.
It must never be forgotten that Melkin, the originator of all Grail material did not want anyone at the time he was alive to know where Avalon was. This is borne out by the way he constructed his prophecy. So, he is hardly going to describe precisely where the island is in the Grail book or exactly the purport of his exposé, but every detail of what we have proposed as a total scenario (from crucifixion to Arthur) so far, is somewhere mentioned or subliminally related in the various texts. Melkin determined to set the rich tapestry of drama in the same vales in which they historically transpired and the original 'Grail Book' recorded the travails of a kingdom and bloodline through the Roman era.... up to and including the Saxon invasion. This at a much later date, as explained earlier, through the troubadours and courtiers, started to include in later editions or reworkings, Templar motifs and occasional references to certain more recent characters with cameo parts in the storyline.
Although Melkin’s prophecy was supposed to be a puzzle, it would appear as if the reference in the 'High History' to the difficulty in reading the Latin in Melkin’s original book could be one reason for the troubadours misunderstanding of his work. It also adds credence to age of the Volume. With the misunderstanding or misinterpretation came embellishment according to the tastes of the storyteller....... sometimes focusing on battle scenes by some and in other ways,if they had a particular interest or penchant.
The spiritual nature of the Grail may have been highlighted by some troubadours and in others ..... the quest or the particular relationships between warring relatives. The geographical topography is inescapable...... just as much as all the content in the storylines is set in a particular backdrop. Basically, the story is about a body and a cloth that got put in a tomb on an island by Joseph of Arimathea and this island is in Devon or the Vaus d'Avaron.
The spiritual nature of the Grail may have been highlighted by some troubadours and in others ..... the quest or the particular relationships between warring relatives. The geographical topography is inescapable...... just as much as all the content in the storylines is set in a particular backdrop. Basically, the story is about a body and a cloth that got put in a tomb on an island by Joseph of Arimathea and this island is in Devon or the Vaus d'Avaron.
And all these adventures that you hear in this high record came to pass, Josephus telleth us, for the setting forward the law of the Saviour.
How else could it have been related if it is not an historical record from Joseph himself that Melkin found in the tomb. If Joseph did not come to England then it is a remarkable coincidence that both the Perlesvaus story revolves around a tomb and a shroud on an Island called Avalon and Melkin's Prophecy (about the Island of Avalon) categorically states that, there in the tomb of Joseph of Arimathea, lies the body of Jesus along with the Shroud. It would even be a coincidence that Maurus has the 'Holy party' coming as far west as Marseille. But then having established Ictis as an Island that was known to deal in tin...... and have Joseph of Arimathea ingnorant of it, would be a coincidence in the extreme. Especially when Melkin is telling us they are buried up high in Ictis (supra ad Ictis). I believe the reference to 'Solomon's ship' in many of the Grail sagas is a reference to the mode of transport i.e the Tin trading ship used by Joseph to reach Ictis. This in itself would be no great feat of navigation for the Phonecian traders and Maurus' account of the Holy family being blown by chance to Marseille was just a rationalisation of early accounts that the family had passed by that way.
If the fact that Jesus' body (the Grail) was brought to England is not historical, then there is no Avalon anyway……… and no point in the monks at Glastobury trying to misrepresent Glastonbury to appear to be synonymous with a purely mythical island. If this were the case, it would be even more fantastic that a supposed fabricated text called the Prophecy of Melkin gives precise directions to an Island (which he also incidentally called Avalon), that so concisely geographically fits the description of Avalon as described in the 'High History' of the Grail. There is then the further coincidence of the same story that tells of a mysterious object that was brought to that same Island by Joseph of Arimathea. Further, it just so happens that the prophecy which is supposed to be a 13th or 14th century fabrication, tells us that Joseph and the Grail are buried within this fictitious Island.
If the fact that Jesus' body (the Grail) was brought to England is not historical, then there is no Avalon anyway……… and no point in the monks at Glastobury trying to misrepresent Glastonbury to appear to be synonymous with a purely mythical island. If this were the case, it would be even more fantastic that a supposed fabricated text called the Prophecy of Melkin gives precise directions to an Island (which he also incidentally called Avalon), that so concisely geographically fits the description of Avalon as described in the 'High History' of the Grail. There is then the further coincidence of the same story that tells of a mysterious object that was brought to that same Island by Joseph of Arimathea. Further, it just so happens that the prophecy which is supposed to be a 13th or 14th century fabrication, tells us that Joseph and the Grail are buried within this fictitious Island.
Obviously, as we saw in the Alliterative poem from which we derived the eyewitness account of the Grail which we came across earlier, these must have come from Joseph himself, as this deals with the remainder of the holy family’s actual arrival in Britain and the incidents that transpired immediately afterward.
It is Robert de Boron (his original source being derived from Melkin’s book of the Grail) that says the final destination of the Grail (although not explicitly Joseph himself) - is 'En la terre vers Occident / Ki est sauvage durement / En vaus d'Avaron'...... in the land to the West, which is very wild, in the Vales of Avalon. These are the rugged and steep sided forested valleys that cover an area south of Dartmoor.
Scholars claim Robert de Boron wrote after Chrétien, but Robert says that he wrote his book before 1180, meaning he wrote his book around the time Chrétien was writingEric and Enide and before he wrote Percival. Whoever scholars believe was the first medieval writer, Robert and Chrétien claim they were guided by a pre-existing book ....and so also does the Perlesvaus/High History account. So, it all comes down to Melkin...... as these writers are putting pen to paper probably 3-400 years after King Arthur died (a bit late to suddenly think about fabricating myths of a British king) and why are French troubadours supposedly inventing this material about an island in Britain?
Most scholars recognise this incongruous fact, but rationalize the whole Grail edifice as having some relevance to Medieval religious squabbles. This might in part be the case with later infusion, but how is it that Joseph is giving first hand accounts (which obviously Melkin discovered) that pertains to events 1000 years before any of the troubadours wrote. Robert De Boron’s Le liuro de Josep de Arimthea translation from Portuguese says the book he used was ’secret’ and that:
Most scholars recognise this incongruous fact, but rationalize the whole Grail edifice as having some relevance to Medieval religious squabbles. This might in part be the case with later infusion, but how is it that Joseph is giving first hand accounts (which obviously Melkin discovered) that pertains to events 1000 years before any of the troubadours wrote. Robert De Boron’s Le liuro de Josep de Arimthea translation from Portuguese says the book he used was ’secret’ and that:
This would seem to be a reference to Joseph and Melkin in antiquity. Whether or not Henry is the compiler of the Perlesvaus from Melkin’s material, we can see that the island of Avalon was never meant as being applicable to Glastonbury except by those with a motive of self-promotion at Glastonbury. As we have discovered, much in Glastonbury was made to concur with Melkin’s prophecy, but from a different perspective, as we look through the text of the High History about allusions to Logres (supposedly Glastonbury) and the chapel dedicated to the Virgin Mary…… we can see that, to the gullible, the link might be made, but most emphatically the Island of Avalon is in the sea and the description in the text fits Burgh Island.
No matter how tenuous the connection in the High History that the region in which the story is set might apply to Glastonbury, it is surely how it has been understood for the last 800 years.
No matter how tenuous the connection in the High History that the region in which the story is set might apply to Glastonbury, it is surely how it has been understood for the last 800 years.
But before we move on specifically to the Perlesvaus passages, let us just have a look if the geography of Chrétien de Troyes is different and try to understand some of his descriptions that have been delivered unintentionally and yet seem to fit with the Perlesvaus version. Let us not forget however neither Chretien or Henry Blois had a clue where Avalon was... or its surrounding topography.
He summoned the best artisans in the land, and commanded them to build a tower, and exert themselves to build it well. The stone was quarried by the seaside; for near Gorre on this side there runs a big broad arm of the sea, in the midst of which an island stood, as Meleagant well knew. He ordered the stone to be carried thither and the material for the construction of the tower. In less than fifty-seven days the tower was completely built, high and thick and well-founded. When it was completed, he had Lancelot brought thither by night, and after putting him in the tower, he ordered the doors to be walled up, and made all the masons swear that they would never utter a word about this tower.
Finally, she travelled so far through hill and dale, up and down,(Devon) that more than a month had passed, and as yet she had learned only so much as she knew before—that is, absolutely nothing. One day she was crossing a field in a sad and pensive mood, when she saw a tower in the distance standing by the shore of an arm of the sea. Not within a league around about was there any house, cottage, or dwelling-place. Meleagant had had it built, and had confined Lancelot within.
Even in Chretien's 'Lancelot' the tower variously synonymous with the Grail chapel was by the sea not at Glastonbury.
The Grail Chapel or Castle as it is variously known is on the Island of Avalon and the tidal causeway as at Burgh Island is the 'Bridge' of varying descriptions in many Grail versions. In the ‘Knight and the Cart’ Chretien who really has never seen the sand causeway to Burgh Island is struggling to describe something in the text from which he is sourcing his material.
Finally, she travelled so far through hill and dale, up and down,(Devon) that more than a month had passed, and as yet she had learned only so much as she knew before—that is, absolutely nothing. One day she was crossing a field in a sad and pensive mood, when she saw a tower in the distance standing by the shore of an arm of the sea. Not within a league around about was there any house, cottage, or dwelling-place. Meleagant had had it built, and had confined Lancelot within.
Even in Chretien's 'Lancelot' the tower variously synonymous with the Grail chapel was by the sea not at Glastonbury.
The Grail Chapel or Castle as it is variously known is on the Island of Avalon and the tidal causeway as at Burgh Island is the 'Bridge' of varying descriptions in many Grail versions. In the ‘Knight and the Cart’ Chretien who really has never seen the sand causeway to Burgh Island is struggling to describe something in the text from which he is sourcing his material.
One is called the water-bridge, because the bridge is under water, and there is the same amount of water beneath it as above it, so that the bridge is exactly in the middle; and it is only a foot and a half in width and in thickness.
Figure 78. The disappearing bridge that is once narrow and then widens
In this island no thunder is heard, no lightning strikes, nor tempests rage, nor do toads or serpents exist there, nor is it ever too hot or too cold. Graislemier of Fine Posterne brought twenty companions, and had with him his brother Guigomar, lord of the Isle of Avalon. Chrétien
Let us now look at the Perlesvaus:
Opposite the Island of Avalon was a castle that must have been in ‘Bigbury on sea’ and this, with the Folly hill site became known as Camelot. There was however a river behind the castle which had an anchorage and from this castle Avalon was seen. As we have covered already, Camelot never existed as a place and thus it existed in two places in the Perlesvaus. This may have been confused with where Arthur had held court (either at Avalon or in Tintagel), nevertheless the original French transcriber had seen this word in Melkin’s text and included it as being synonymous with a place name.
Behind the castle was a river, as the history testifieth, whereby all good things came to the castle, and this river was right fair and plenteous. Josephus witnesseth us that it came from the Earthly Paradise and compassed the castle around and ran on through the forest as far as the house of a worshipful hermit (Shipley Bridge) and there lost the course and had peace in the earth. All along the valley thereof was great plenty of everything continually, and nought was ever lacking in the rich castle that Perceval had won. The castle, so says the history, had three names. One of the names was Eden, the second, Castle of Joy, and the third, Castle of Souls. Now Josephus saith that none never passed away therein but his soul went to Paradise.
Showing what might be the location of the house of the worshipful Hermit at Shipley Bridge at the start of the Avon valley as it leaves the moors.
The Text starts:
The High history is an account of the travails of family relations connected to the holy family that arrived in Britain and the adventures of knights and property owners that occupied the region around the south coast of Devon in particular, but with references extending through Somerset and Cornwall. These include accounts in Arthur’s court at Tintagel and escapades to Penzance and as far up as the kingdom of Logres which is accounted by most to be synonymous with Glastonbury. Protection of castles by knights and services offered to damsels in distress that interact with colourful characters from across the English channel and the Channel Islands are integrated into an account of Joseph’s effect on having brought such a sacred object to the region.
These adventures or ‘Histoires’ fit in through the ages from the time the Grail was brought to Avalon up until the Death of king Arthur. The whole history, if it is not looked at as some intellectual exercise in conceptual critique and as having some deeper meaning………is just a record of the comings and goings of interrelated families that were established originally in the old Law of the residue of the tin mining Jews and the blood relatives of Jesus.
‘God hath guided and led the ship by day and by night until that she arrived at an island where was a castle right ancient, but it seemed not to be over-rich, rather it showed as had it been of great lordship in days of yore’.
‘Certes, I know not to tell you, for the tomb hath been here or ever that my father's father was born, and never have I heard tell of none that might know who it is therein, save only that the letters that are on the coffin say that when the Best Knight in the world shall come hither the coffin will open and the joinings all fall asunder, and then will it be seen who it is that lieth therein.'
There are two things to note that can only be accounted to Melkin directly that he purposely obfuscates……… the exact location of Avalon and the precise nature of the Grail. The first he has given so precisely in his prophecy once it is decoded and also, by faithfully transcribing details of the lay of the land in the valleys of Avalon.
The second he has hinted at by having the questor’s not asking the question ‘Who does the Grail serve’. We are told it is achievable as this covers the aspect of its relevance to consciousness, but this leaves only one response subliminally and must be that ‘it serves God’... As Jesus had done faithfully. Joseph of Arimathea's Grave is pointed to in the prophecy and the Grail is intimately connected to Jesus but only in the prophecy is it made plain that Jesus is in fact buried with Joseph (who later was to become synonymous as the Grail, mainly from the misunderstanting and objectivising of the Duo Fassula . However by posing this question, this subconsciously releases the real question that is behind the essence of the Grail quest as presented in all its literal forms…… ‘Who is the Grail’? The Grail is Jesus who serves all of Mankind and God.
As we have already determined by the prophecy, Jesus is buried in Avalon, so let us see whether the Grail is the body of Jesus that sometimes is subterranean to the Grail chapel in the Island of Avalon. It would be an extraordinary coincidence if the faked twelfth century prophecy that says the shroud and the body of Jesus are on Avalon, concurs with French Grail material that speaks of a tomb, a shroud and of Joseph of Arimathea also on the Island of Avalon. This coincidence becomes less extraordinary if both accounts (those derived from the original Grail book in France and the British Prophecy which relates to the same exact material and personages), were derived from the same author.
We should look into the text and see if the High History points to an Island that is the same as pointed out in Melkin’s prophecy by his precise geometry.
We should look into the text and see if the High History points to an Island that is the same as pointed out in Melkin’s prophecy by his precise geometry.
It would be very strange if it wasn’t the same island that both are referring to, since both sources derive from Melkin.
This high history witnesses to us and records that Joseph, who makes remembrance thereof, was the priest who first sacrificed to the body of Our Lord and for this, one ought to believe the words that come from him. You have heard tell how Perceval was of the lineage of Joseph of Abarimacie, whom God so greatly loved for that he took down His body hanging on the cross……… Ab Arimacie shows the original scribal error from the latin ‘of Arimathea’ by Henry.
What the ‘High History’ does not ever explicitly express is the names of the people in the historical sense and everyone abides in a castle or hermitage throughout. Whereas the Fisher king seems to be Joseph of Arimathea, the dolourous wound in connection to the loss of a son or nephew and the dripping spear always suggests Jesus. The tomb in which no one knows who the knight is that lies therein; is sometimes understood to be Joseph of Arimathea, or explicitly explained as Lohot, the son of King Arthur, but never Jesus, as this is the intended subliminal meaning being hinted at. The Widow lady who has a castle right opposite the Island of Avalon up on Folly Hill that overlooks Bantham is never mentioned as being Mary Magdalene and is purposely obfuscated as being synonymous with the Virgin Mary, at times defined by where her castle is in relation to Avalon and under which pseudonym she goes under in the various branches (such as the queen of Maidens or Widow Lady). Melkin as we have discussed is probably of this royal line and has cameo parts as the Hermit.
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Perceval hath rowed until that he is come nigh a castle that was burning fiercely with a great flame, and can see the hermitage upon the sea hard by.
‘the sweetness of his castle wherein I have often done service in the chapel where the Holy Graal appeareth’.
We know that the Fisherman’s castle of Avalon is in the Sea
"Sir," says the Queen, "just as he challenges me for my castle , so I am in aid of King Fisherman, and every week cometh he from an island that is in this sea……”
What is the castle?"
"Sir, the good King Fisherman's, that is surrounded with great waters and plenteous in all things good, so the lord were in joy.
What is the castle?"
"Sir, the good King Fisherman's, that is surrounded with great waters and plenteous in all things good, so the lord were in joy.
We Know that the Widow Queen can see the Island and has her vessels down in Bantham Harbour, ‘She takes Perceval by the hand and leads him to the windows of the hall that were closest to the sea. "Sir," she says, "Now you can see the island, there, where your uncle comes to in a galley, and in this island he stays until he has seen where to aim his blow and laid his plans. And here below, see, are my galleys that defend us thereof.’ Her Castle is on the cliffs above Bantham harbour entrance i.e the heads where the river mouth flows into the sea.
Both Chretien and the Perlesvaus describe the trip down through the forest when both Perceval and Lancelot meet people in a boat on the river that give the same instructions to the Grail Castle. In both stories, to be able to converse, their contact point in reality must have been along the Tidal road in Aveton Gifford and hence the ensuing topographically correct directions to Bigbury on sea and Avalon.
Perceval is in search of his mother, when he comes to a river en la vallee d'une engarde
The river is swift and deep, and he fears to cross it. Proceeding along the bank to a cliff, which apparently blocks the road (the end of the tidal road), he suddenly beholds a boat on the river, in which are two men. Perceval enquires the way of those in the boat and is directed, by the fisher, to the top of the cliff from where, he is told, he will see a castle in the valley beyond, près de rivière et près de bois.
The Tidal road where those fishing could converse with those making their way out to the island of Avalon. The hills in the background are those to be climbed (mountains) before descending down to the island and the Widows Castle.
Perceval rides to the summit of the cliff, but perceiving at first only land and sky, he blames the fisher for misdirecting him. Finally, however, the tower of a castle hard by comes to view. Perceval is not long in reaching the castle where he is royally welcomed by the host of the castle, who is in fact the fisher. The misdirection that the fisher was maligned for, can be explained by the fact that when one clears the summit, after ascending up from the Tidal road, one cannot see the Folly hill site for some considerable time, until one starts to descend toward Bigbury on Sea where it will have come into plain view.
The View looking down on the river from the top of the hill on the way out to Burgh island as per the directions given by the fishermen. The river valley is tidal and one can float up and down with the tidal flow in a boat very leisurely.
We find the passage for comparison in Lancelot's Grail quest by Chretien, although the river is now called a stream which highlights the freedom with which the troubadours inconsequentially included or changed the relevant topographical features because this same episode is derived from the common source of Melkin's Grail book:
Lancelot comes one day to a stream flowing through a meadow. The meadow, which is skirted by a forest on two sides, is covered with flowers. In front of him, on the stream, Lancelot sees a boat in which there are two white-haired knights and a damsel, holding a human head in her lap. In the centre of the boat there is a knight catching many fish. The boat has a smaller one in tow into which the knight is throwing his fish. At the sight of the group, Lancelot stops to ask where he might find shelter nearby. In reply, they direct him to a castle beyond a mountain. In a short time Lancelot has reached the foot of this mountain, and comes upon the cell of a hermit, where he enters the cell to confess his sins.
So both lancelot and Perceval arrive at the Grail castle in Bigbury on Sea, which as we know has the island of Avalon and the Grail chapel just opposite. Too much of a coincidence that both Grail searchers, from different raconteurs, find the same Grail castle... both recieving similar instructions. The instructions were recieved along the tidal road where at the end of the tidal road, one would have to rise up the hill (mountain) to get to Avalon or Bigbury on sea. Certainly arriving at the summit all one sees is ‘land and sky’ until going further down where the castle would have been situated and suddenly comes into view.
What this shows is that by the similarity of storyline containing circumstances that can be transposed onto a geographical location with conversational text that include instructions which concur with the topographical features.... that when followed lead to Avalon; is also a confirmation that originally this particular account is set on the river Avon, which just coincidentally has the island at the mouth of the river and this same island is the one that Melkin refers to as Avalon and his geometry points us right to it.
What we understand to be the first Grail literature may indeed be derived from a conglomeration of accounts compiled by Henry Blois as he is appealed to as one that knows all the stories, but these accounts appealed to a much older source in Joseph of Arimathea himself as their authority. This therefore evidences there was a common source before Henry, who obviously was Melkin. It is Melkin's words that say the authority for the Perlesvaus is derived from Joseph of Arimathea and it must be from Melkin we have recieved the accounts up to the time of King Arthur since by his prophecy he is showing us the same Island location.
The view looking back down towards were perceval or Lancelot would have met the fishermen before climbing the hill out toward the Island of Avalon. This is on the same route that the carts of tin would have taken out to the Island of Ictis as it was referred to by classical writers, before Melkin renamed it Avalon.
The Lonely Forest, which would have enveloped Avalon in all the vales below the moors, is mentioned in the Perlesvaus as ‘la soteinne forest’ or ‘la forest souteinne’ or by Chretièn as ‘De la foriest soutaine’. We can deduce that both Chretien and Henry Blois are sourcing from a common source that supplies the same topographical detail that holds together their stories, which, unless they can be identified as being applicable to a certain locality, they might just seem incidental.
What this shows is that by the similarity of storyline containing circumstances that can be transposed onto a geographical location with conversational text that include instructions which concur with the topographical features.... that when followed lead to Avalon; is also a confirmation that originally this particular account is set on the river Avon, which just coincidentally has the island at the mouth of the river and this same island is the one that Melkin refers to as Avalon and his geometry points us right to it.
What we understand to be the first Grail literature may indeed be derived from a conglomeration of accounts compiled by Henry Blois as he is appealed to as one that knows all the stories, but these accounts appealed to a much older source in Joseph of Arimathea himself as their authority. This therefore evidences there was a common source before Henry, who obviously was Melkin. It is Melkin's words that say the authority for the Perlesvaus is derived from Joseph of Arimathea and it must be from Melkin we have recieved the accounts up to the time of King Arthur since by his prophecy he is showing us the same Island location.
The Lonely Forest, which would have enveloped Avalon in all the vales below the moors, is mentioned in the Perlesvaus as ‘la soteinne forest’ or ‘la forest souteinne’ or by Chretièn as ‘De la foriest soutaine’. We can deduce that both Chretien and Henry Blois are sourcing from a common source that supplies the same topographical detail that holds together their stories, which, unless they can be identified as being applicable to a certain locality, they might just seem incidental.
The Elucidation was conceived as a prologue to Chrétien de Troyes' unfinished romance Perceval, le Conte du Graal, but actually gives details that offer contradictory material so it is doubtful that it was written at the same time. In the elucidation it cites a Master Blihis as a source for its contents. As we have discussed Henry Blois would not want to have it known that he wrote this material and even gives himself a cameo role when Gawain defeats the knight Blihos Bliheris. Sent to Arthur's court, Blihos (H. Blois), reveals that the maidens descend from the Maidens of the Wells. Arthur and his knights then seek out the Fisher King and his castle. If Henry 1098-1171 who as we have said was well connected and heard all these tales in his formative years in France... he seems the most likely candidate. He is very likely to have put together a volume that thereafter in the Elucidation was credited as one source for Chrètien who between 1160 and 1172 served at the court of his patroness Marie of France, Countess of Champagne, daughter of Eleanor of Aquitaine.
Another reason to be suspicious of the Islands translocation or the peculiarity of the mix up of Avalon and Glastonbury... is that Glastonbury was never tidal nor had beaches,
‘He dared no longer endure his blows, but rather he turns quickly toward his galley, and leaps straight in. He pushes out from the shore incontinent, and Perceval follows him right to the beach, feeling low that he has got away from him’.
Where the Queen of the Maidens castle is supposed to be, relative to Glastonbury tor, is not fathomable, nor is the fact that this saga is taking place by the sea where a Castle looks down on the Island of Avalon.
‘He rode until he came to the castle of the Queen of the Maidens. When she knew that it was Messire Gawain, she made thereof great joy, and pointed him out the island whither Perceval had gone, and from where he had driven his uncle’.
‘Thereof has Messire Gawain right great joy, and so departs from the knight and the knight from him, and goes back toward the sea a great gallop. But Messire Gawain saw not the ship into which he entered, because it was anchored underneath the cliff. The knight entered into it and put out to sea as he had wont to do’.
How can anyone seriously confuse these descriptions as happening near Glastonbury. How can Glastonbury tor be confused with coincidental topographical features mentioned incidentally that pertain to the area around Burgh Island. Realisically it can only occur if the Grail stories are accounted as fictitious. If they are, then so is Avalon. So why, one must ask, is Glastonbury witnessed in occupying itself complying with certain features in Melkin's riddle. Why when one follows the progressive manipulation of the understanding of certain instructional data like the 'bifurcated line' , would Glastonbury acolytes be so eager to convince the world that it is a fictional Island in a fabricated tale. The only reason for doing this is because they knew Melkin was from Antiquity and the Island of Avalon was a reality.
How can anyone seriously confuse these descriptions as happening near Glastonbury. How can Glastonbury tor be confused with coincidental topographical features mentioned incidentally that pertain to the area around Burgh Island. Realisically it can only occur if the Grail stories are accounted as fictitious. If they are, then so is Avalon. So why, one must ask, is Glastonbury witnessed in occupying itself complying with certain features in Melkin's riddle. Why when one follows the progressive manipulation of the understanding of certain instructional data like the 'bifurcated line' , would Glastonbury acolytes be so eager to convince the world that it is a fictional Island in a fabricated tale. The only reason for doing this is because they knew Melkin was from Antiquity and the Island of Avalon was a reality.
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The translator has obviously translated Celtica or Galles as pertaining to Wales, but as one can see the peninsula where Avalon exists is on the uttermost headland of Devon and the Island (which is right by the widow's castle) is the headland described as the 'Avaron' in the vales of the west i.e to the south of Dartmoor and has a river right beside it.
These coastal scenes and escapades show that the whole drama is played out in Valleys or the vales of the west which matches the topography of the area we have been investigating since the beginning of this expose and are clearly the valleys and rivers running off southern Dartmoor. This is the area known as ‘Vennshire’ in the Charter signed by Edward the Confessor for the Monks of Mont-Saint-Michel, bestowing the Island called ‘St. Michael by the sea’ and this entire area south of Dartmoor....... but we will get to that later.
‘She followeth him weeping, and pointeth out to him the Valleys of Camelot and the castles that were shut in by combes and mountains, and the broad meadow-lands and the forest that girded them about.’
The forest which is so prevalent throughout the text would have enshrouded the whole Southern peninsula as a forested belt from Dartmouth round to Plymouth in the Dark ages, bordered by the coastline meadows to the south and the moors to the north.
‘She hath ridden so far of her journeys that she is come to the Valley of Camelot, and seeth her mother's castle that was surrounded of great rivers, and seeth Perceval, that was alighted under the shadow of a tree at the top of the forest in order that he might behold his mother's castle.’
Devon is renowned for its red soil.
Gildas (Concerning the Ruin and Conquest of Britain) says at this time the king of the Summer Region (i. e., Somerset) was Melwas, who had wickedly abducted Guinevere, the wife of King Arthur, and had brought her to his fortress at Glastonbury Tor, an invulnerable position because of 'the fortifications of thickets of reed, river and marsh.'
We know from various other accounts that the land around the tor flooded at times, but there are no references to ships visiting and no beaches. It seems incredible how the Glastonbury establishment found it so easy to convince so many into thinking Avalon was synonymous with Glastonbury tor. But we have already traced the progression of this myth through the writings of Glastonbury chroniclers.
We have a Knight from the ‘Red Launde’ and a 'Lord of the Moors' who feature in this rich Perlesvaus text which unintentionally divulges the real location.
This story telleth how he conquered him and by what means, and how Galobrus of the Red Launde came to King Arthur's court to help Lancelot, for that he was of his lineage. This story is right long and right adventurous and weighty, but the book will now forthwith be silent thereof until another time.
The View of the entrance to Salcombe harbour with the red land to the left within the vales of Devon
If Glastonbury became synonymous with Arthur’s kingdom, it is only through occasional sentences such as this:
Gildas (Concerning the Ruin and Conquest of Britain) says at this time the king of the Summer Region (i. e., Somerset) was Melwas, who had wickedly abducted Guinevere, the wife of King Arthur, and had brought her to his fortress at Glastonbury Tor, an invulnerable position because of 'the fortifications of thickets of reed, river and marsh.'
We know from various other accounts that the land around the tor flooded at times, but there are no references to ships visiting and no beaches. It seems incredible how the Glastonbury establishment found it so easy to convince so many into thinking Avalon was synonymous with Glastonbury tor. But we have already traced the progression of this myth through the writings of Glastonbury chroniclers.
We have a Knight from the ‘Red Launde’ and a 'Lord of the Moors' who feature in this rich Perlesvaus text which unintentionally divulges the real location.
This story telleth how he conquered him and by what means, and how Galobrus of the Red Launde came to King Arthur's court to help Lancelot, for that he was of his lineage. This story is right long and right adventurous and weighty, but the book will now forthwith be silent thereof until another time.
If Glastonbury became synonymous with Arthur’s kingdom, it is only through occasional sentences such as this:
‘for King Arthur sendeth me in quest of him, and Lancelot hath also gone to seek him in another part of the kingdom of Logres’.
‘And all these adventures that you hear in this high record came to pass, Josephus tells us, for the setting forward the law of the Saviour’.
Of the most Holy Graal here beginneth another branch in such wise as the authority witnesseth and Joseph that made recoverance thereof, in the name of the Father, and of the Son, and of the Holy Ghost.
Of the most Holy Graal here beginneth another branch in such wise as the authority witnesseth and Joseph that made recoverance thereof, in the name of the Father, and of the Son, and of the Holy Ghost.
‘and he came, as you have heard, of the most holy lineage of Josephus and the good King Fisherman’.
‘Josephus recordeth us by this evil king that was so traitorous and false and yet was of the lineage of the Good Soldier Joseph of Abarimacie. This Joseph, as the scripture witnesseth, was his uncle, and this evil king was brother-german of King Fisherman, and brother of the good King Pelles that had abandoned his land, in order that he might serve God, and brother of the Widow Lady that was Perceval's mother, the most loyal that was ever in Great Britain. All these lineages were in the service of Our Lord from the beginning of their lives unto the end, save only this evil King that perished, so evilly as you have heard’.
The Geneology is a can of worms...... probably not originally, but through the oral transference from memory which would pay less attention to the accuracy of relationship and more to the actions carried out by the various characters.
It must not be forgotten that Melkin has seen the Shroud and encrypted its nature by refering to it as the ‘duo fassula’ in his English prophecy, but throughout the Perlesvaus, icons change situations. For instance, the Perilous chapel shape shifts as the Grail chapel or the tower amongst other appellations and changes in location, but also the Shroud is mentioned in many ways. Nowhere is the text ever explicit in saying that the body over which the image on the cloth was formed is now in England.
"Sir," she says, "I have made vow thereof, and moreover a holy hermit hath told me that the knight that makes war upon us may not be overcome by another knight, except that I bring him some of the cloth wherewith the altar in the chapel of the Grave-yard Perilous is covered. The cloth is of the most holiest, for our Lord God was covered therewith in the Holy Sepulchre, on the third day when He came back from death to life.
The Last mention of the shroud being in the Gopels.
The Last mention of the shroud being in the Gopels.
Next we have one of the only connections with the 'Lady chapel' at Glastonbury that are made through the Grail chapel existing on an island and also paying respect to his sweet mother or ‘Our lady’ that associates with the ‘virginem adorandam’ as being synonymous with the Lady chapel. This we know was latterly dedicated to conform with Grail descriptions and comply with Melkin's prophecy.
‘But or ever the King departed he made the head be brought into the Isle of Avalon, to a chapel of Our Lady that was there, where was a worshipful holy hermit that was well loved of Our Lord.’
‘He cutteth off the half of the cloth wherein he is enshrouded, and the coffin beginneth to make a crashing so passing loud that it seemed the chapel were falling. When he hath the piece of the cloth and the sword, he closeth the coffin again, and forthwith cometh to the door of the chapel.’
‘He was named Ahuret the Bastard," saith the knight; "And he had but one arm and one hand, and the other was smitten off at a castle that Messire Gawain gave Meliot of Logres when he succoured him against this knight that lieth in the coffin. And Meliot of Logres hath slain the knight that had assieged the castle, but the knight wounded him sore, so that he may not be whole save he have the sword wherewith he wounded him, that lieth in the coffin at his side, and some of the cloth wherein he is enshrouded; and, so God grant me to meet one of the knights, gladly will I convey unto him the damsel's message.’
The cloth is prevalent throughout in many places, but the point of the stories which obviously came from Melkin, seems to be to mention the Icons like the tomb, above which a chapel was built, the Grail which is Jesus’ coffin, the shroud, the sepulchre with an unknown occupant, Joseph of Arimathea and the royal line that stems from him. Really, the intended purport is to subtly intonate the widow as Mary Magdalene and the following bloodline. Never at any time does Melkin directly say anything to confute the Roman dogma of a resurrected body by implying that the Grail is the body of Jesus or that the Widow or Queen of Maidens was either Jesus' mother or his wife.
‘You are her affiance and her succour, and therefore ought you to remember that the good knight Joseph of Abarimacie, that took down your Body when it hung upon the rood, was her own uncle. Better loved he to take down your Body than all the gold and all the fee that Pilate might give him. Lord, good right of very truth had he so to do, for he took you in his arms beside the rood, and laid your Body in the holy sepulchre, wherein were you covered of the sovran cloth for the which have I come in hither.’
‘Josephus telleth us of a truth, that never did none enter into the chapel that might touch the cloth save only this one damsel.’
‘For the good King Fisherman is dead that made every day our service be done in the most holy chapel there where the most Holy Graal every day appeared, and where the Mother of God abode from the Saturday until the Monday that the service was finished. And now has the King of Castle Mortal seized the castle in such sort that never since then has the Holy Graal appeared, and all the other hallows are hidden, so that none knoweth what hath become of the priests that served in the chapel, nor the twelve ancient knights, nor the damsels that were therein.’
As for the geographical location of Avalon as an Island by the sea…… it is expressed not only in the prophecy of Melkin itself ‘Marmore’, but by the various descriptions in the High History. Each branch has its own twist, but the island of Avalon is tidal, by the sea, with beaches, to which sea going vessels frequent, and is situated on the headland of an area full of valleys.
‘Perceval is far from land so that he seeth nought but sea only, and the ship speedeth onward, and God guideth him, as one that believeth in Him and loveth Him and serveth Him of a good heart. The ship ran on by night and by day as it pleased God, until that they saw a castle and an island of the sea. He asked his pilot if he knew what castle it was. "Certes," saith he, "Not I, for so far have we run that I know not neither the sea nor the stars." They come nigh the castle, and saw four that sounded bells at the four corners of the town, right sweetly, and they that sounded them were clad in white garments. They are come thither.’
‘So soon as the ship had taken haven under the castle, the sea withdraweth itself back, so that the ship is left on dry land. None were therein save Perceval, his horse, and the pilot. They issued forth of the ship and went by the side of the sea toward the castle, and therein were the fairest halls and the fairest mansions that any might see ever.’
‘I saw the Graal," saith the Master, "or ever Joseph, that was uncle to King Fisherman, collected therein the blood of Jesus Christ. Know that well am I acquainted with all your lineage, and of what folk you were born. For your good knighthood and for your good cleanness and for your good valour came you in hither, for such was Our Lord's will, and take heed that you be ready when place shall be, and time shall come, and you shall see the ship apparelled.’
"Sir," saith he to Messire Gawain, "I am the King for whom you slew the giant, whereby you had the sword wherewith St. John was beheaded, that I see on this altar. I made baptize me before you and all those of my kingdom, and turn to the New Law, and thereafter I went to a hermitage by the sea, far from folk, where I have been of a long space. I rose one night at matins and looked under my hermitage and saw that a ship had taken haven there. I went thither when the sea was retreated, and found within the ship three priests and their clerks, that told me their names and how they were called in baptism.
We should also be aware of how often the word rich is used in the text and in regards to castles and objects and clothing and tombs etc...... this most probably by foreign trade in tin. Robert de Boron however has 'Rich Fishermen' and Bron has the title Rich Fisher King. It is all fairly indecipherable as regards to how characters interrelate, but I think the fact that the Fisher king dies in the Perlesvaus reflects the death of Joseph of Arimathea and the commencement of family quarrels.
The Pilchard inn on Burgh Island.
'All along the valley thereof was great plenty of everything continually, and nought was ever lacking in the rich castle that Perceval had won'.
As we know the Pilchards were plentiful even in Pytheas' time and the 'Plenty' that surrounds the Island, could refer to the fishing or tin. The river valley today abounds in fish, mussels and oysters. We know they are at the Grail castle and in the tin district of Devon by the fabrication of Bells that causes much wonderment elsewhere in the text, but it is the forested land of the vales, south of Dartmoor, that provides the backdrop for many of the encounters.
She departeth from the castle and goeth the speediest she may toward the Valleys of Camelot.
'All along the valley thereof was great plenty of everything continually, and nought was ever lacking in the rich castle that Perceval had won'.
As we know the Pilchards were plentiful even in Pytheas' time and the 'Plenty' that surrounds the Island, could refer to the fishing or tin. The river valley today abounds in fish, mussels and oysters. We know they are at the Grail castle and in the tin district of Devon by the fabrication of Bells that causes much wonderment elsewhere in the text, but it is the forested land of the vales, south of Dartmoor, that provides the backdrop for many of the encounters.
She departeth from the castle and goeth the speediest she may toward the Valleys of Camelot.
The description of a journey leaving the forest as they enter onto the uninhabited moors is just one example:
‘They were right well lodged the night and lay in the hold until the morrow, when they departed thence, and rode right busily on their journeys until they came into a very different land, scarce inhabited of any folk, and found a little castle in a combe’.
......and how none might know yet who lay in the coffin until such time as the Best Knight of the world should come thither, but that then should it be known. Perceval would fain have passed by the chapel, but the damsel says to him: "Sir, no knight passes hereby save he go first to see the coffin within the chapel.’
‘For otherwise never would the coffin have opened, nor would any have known who he is that you now see openly.’
‘She makes her chaplain take certain letters that were sealed with gold in the coffin. He looks thereat and reads, and then says that these letters witness of him that lies in the coffin that he was one of them that helped to un-nail Our Lord from the cross. They looked beside him and found the pincers all bloody wherewith the nails were drawn, but they might not take them away, nor the body, nor the coffin, according as Josephus tells us, for as soon as Perceval was forth of the chapel, the coffin closed again and joined together even as it was before’.
‘About a couple of bowshots above the bridge (the tidal causeway) was a chapel fashioned like the one at Camelot, wherein was a sepulchre, and none knew who lay therein’.
He goeth forth and findeth the bridges broad and long, and goeth his way a great pace beside a great river that runneth in the midst of the valley.
the first bridge is a bowshot in length and in breadth not more than a foot. Strait seemeth the bridge and the water deep and swift and wide. He knoweth not what he may do, for it seemeth him that none may pass it, neither afoot nor on horse’.
The bridge which disappears as one looks back on the way to the Grail Chapel and which Gawain crosses on his way to the Grail Castle is called the ‘pont de l’Anguile’. This could have been Melkin’s appelation for the bridge of the 'Angel island' or 'Ange Ile', but whatever way it is construed or embellished as being more than one; it was originally the sand causeway. It was probably Melkin himself who obscured this detail because as we know, it was him that has obscured this entire area from being recognised until now.
‘Thereupon, lo you, a knight that issueth forth of the castle and cometh as far as the head of the bridge, that was called the Bridge of the Eel, and shouteth aloud: "Sir Knight, pass quickly before it shall be already night, for they of the castle are awaiting us."
"Ha," saith Messire Gawain, "Fair sir, but teach me how I may pass hereby."
"Certes, Sir Knight, no passage know I to this entrance other than this, and if you desire to come to the castle, pass on without misgiving."
Messire Gawain hath shame for that he hath stayed so long, and forthinketh him of this that the Hermit told him, that of no mortal thing need he be troubled at the entrance of the castle, and therewithal that he is truly confessed of his sins, wherefore behoveth him be the less adread of death. He crosseth and blesseth himself and commendeth himself to God as he that thinketh to die, and so smiteth his horse with his spurs and findeth the bridge wide and large as soon as he goeth forward, for by this passing were proven most of the knights that were fain to enter therein. Much marvelled he that he found the bridge so wide that had seemed him so narrow’.
Sand ‘eels’ are still dug up for bait on the beach below the island at low tide and the size of the bridge is ever changing.
"Ha," saith Messire Gawain, "Fair sir, but teach me how I may pass hereby."
"Certes, Sir Knight, no passage know I to this entrance other than this, and if you desire to come to the castle, pass on without misgiving."
Messire Gawain hath shame for that he hath stayed so long, and forthinketh him of this that the Hermit told him, that of no mortal thing need he be troubled at the entrance of the castle, and therewithal that he is truly confessed of his sins, wherefore behoveth him be the less adread of death. He crosseth and blesseth himself and commendeth himself to God as he that thinketh to die, and so smiteth his horse with his spurs and findeth the bridge wide and large as soon as he goeth forward, for by this passing were proven most of the knights that were fain to enter therein. Much marvelled he that he found the bridge so wide that had seemed him so narrow’.
Thereupon the Widow Lady ariseth up and her daughter likewise, and they go over the bridge of the castle and see Messire Gawain that was yet looking on the coffin within the chapel.
The bridge, seems to be thin and then get wider which possibly is the analogy of the tidal causeway to the island, but again, back to the coffin that is ever prevalent throughout:
‘The Widow Lady had made bear thither the body that lay in the coffin before the castle of Camelot in the rich chapel that she had builded there. His sister brought the cerecloth that she took in the Waste Chapel, and presented there where the Graal was. Perceval made bring the coffin of the other knight that was at the entrance of his castle within the chapel likewise, and place it beside the coffin of his uncle, nor never thereafter might it be removed. Josephus telleth us that Perceval was in this castle long time, nor never once moved therefrom in quest of no adventure; rather was his courage so attorned to the Saviour of the World and His sweet Mother, that he and his sister and the damsel that was therein led a holy life and a religious.’
A 'cerecloth' is a waxed or oiled cloth used for covering bodies but uncannily by adding a ‘d’ which, surely given Melkin’s penchant for subliminal information, would have been a ‘cedre’ cloth or cedar cloth, especially as we are informed it was sweet smelling.
A 'cerecloth' is a waxed or oiled cloth used for covering bodies but uncannily by adding a ‘d’ which, surely given Melkin’s penchant for subliminal information, would have been a ‘cedre’ cloth or cedar cloth, especially as we are informed it was sweet smelling.
In this instance the tomb is Joseph’s, even though no one knows who is in it. One can witness how things have got so mixed up that the narrator who is supposedly Josephus is now synoymous with Joseph of Arimathea. The smell of the coffin that is remarked upon many times in the text, is the embalming cedar oil that the Grail ark contained. As always, in the text, the coffin ‘who no one knew who was inside’, is said to contain Joseph the Fisher king or the son of Arthur a knight, but never Jesus. One of the branches features two coffins which indicates it was after Joseph of Arimathea's death.
‘At the tomb shall we be well able to see whether it be he!"
They go to the chapel right speedily, and Messire Gawain seeth them coming and alighteth. "Lady, saith he, "Welcome may you be, you and your company."
The Lady answereth never a word until that they are come to the tomb. When she findeth it not open she falleth down in a swoon. And Messire Gawain is sore afraid when he seeth it.’
They go to the chapel right speedily, and Messire Gawain seeth them coming and alighteth. "Lady, saith he, "Welcome may you be, you and your company."
The Lady answereth never a word until that they are come to the tomb. When she findeth it not open she falleth down in a swoon. And Messire Gawain is sore afraid when he seeth it.’
‘The coffin was rich and the tabernacle costly and loaded of precious stones. And the priests and knights bear witness that as soon as the body was placed in the coffin and they were departed thence, they found on their return that it was covered by the tabernacle all dight as richly as it is now to be seen, nor might they know who had set it there save only the commandment of Our Lord’.
Could it be that Master Blihis, wrote the Perlesvaus before Chrétien de Troyes? Most scholars think that the Perlesvaus is the continuation of Chrétien de Troyes unfinished ‘Perceval, the Story of the Grail’, but what is more likely is they were both using Melkin’s book or common troubadour sources. This next excerpt shows that the descriptions are relatively accurate because this is still how Tintagel looks today.
Arthur and Lancelot have heard the tidings, there will they be. He goeth thitherward as fast as he may, and as straight, and scarce hath he ridden away or ever he met a squire that seemed right weary, and his hackney sore worn of the way. Messire Gawain asked him whence he came, and the squire said to him. "From the land of King Arthur, where is great war toward, for that none knoweth not what hath become of him. Many folk go about saying that he is dead, for never since that he departed from Cardoil, and Messire Gawain and Lancelot with him, have no tidings been heard of him; and he left the Queen at Cardoil to take his place, and also on account of her son's death, and the most part say that he is dead.
‘The knights that may not leave Cardoil lest Briant of the Isles should seize the city, they sent me to the kingdom of Logres.’
But Camelot was not at Tintagel and the Grail was not there, but on an Island near the other Camelot. As we have discussed already the inclusion of Camelot in the story is solely its connection as ‘Shirei ha Ma'a lot’. Thus the unsure nature of the meaning of the word becoming a place, but through trying to rationalise this misunderstanding, it ended up having two different locations. It was Melkin who had included the occult material from the Hebrew texts found in the tomb which had been brought by Joseph,(Grades to the Temple), but the deeper meaning of the ascension of the steps to the temple eventually was portrayed as the quest for the Grail itself.
Here the Graal at the Camelot opposite Avalon is plainly different from the Cardoil of Tintagel.
The central theme and many accessory episodes are similar to Chrètien’s Perceval and its first two continuations. However the story of the Chess board is elongated in Gautier’s continuation of Perceval, but barely mentioned in Perlesvaus, the Welsh text making no mention of the board. How this allusion to the chess board fits in,(thinking historically) as it is not just an arbitrary icon, is not clear; unless in the subliminal sense the chess board originally in the book of the Grail was alluding to the valleys of Avaron as the board where Kings, Queens, Holy men(Bishops), Knights and Castles, (which all the grail literature incorporates) was somehow incorporated in some misunderstood sense as part of the story from its original potent meaning.
Chrètien’s exemption could be for many reasons, but Gautier’s embellishment does imply the Perlesvaus as primary and of equal or older than Chrètien. I think that Henry heard much of his Grail material in the court circles of France as a youngster and may have put alot of material together from memory. It would seem that in the end the Grail which may have moved from the Island at one time and was located in a chapel above ground was in the end secreted due to outside and family feuds.
He hath won the land that belonged to good King Fisherman from the evil King of Castle Mortal, that did away thence the good believe, and therefore was it that the Graal was hidden.
At what stage after Joseph's arrival these feuds appear is not certain, as all the characters seem so interchangeable along with how they are related, but the offspring of the Holy family are concerned with the guardianship of the Grail and known as Grail Keepers.
Even Dugdale's account who follows the Glastonbury tradition seems to think St. Philip is responsible for 'Despatching' Joseph. This however could be of a later tradition where Joseph leaves Sarras (Avalon) and goes off to Proselytise. Even though Dugdale thinks the Island he refers to is Glastonbury he confirms the Small Island which by the time he wrote had become synonymous with Glastonbury Tor : " About sixty-three years after the Incarnation of our Lord, St. Joseph of Arimathea, accompanied by eleven other disciples of St. Philip, was despatched by that Apostle into Britain, to introduce in the place of barbarous and bloody rites, long exercised by the bigotted and besotted druids, the meek and gentle system of Christianity. They succeeded in obtaining from Arviragus, the British king, permission to settle in a small island………”
William of Malmesbury also tells us how Joseph of Arimathea was sent over by St. Philip, and how a king of Britain, whom he does not name, gave Joseph and his companions the island called Ynyswitryn, where, by admonition of the Archangel Gabriel appearing to him in a vision, he built a chapel which he dedicated to the Virgin. This Island originally had been called Sarras or Avalon. William, however, makes no allusion to the Graal,Josephes, Mordrains, and Sarras or to Lancelot or Gawain, or even to the prophecy of Melkin. Obviously (as we have discussed previously), he thinks any other tradition about Joseph bringing with him holy relics i.e the Graal is a frivolous invention and basically just associates the old church with Joseph but omits to inform us of whole legend of Joseph. It is mainly Williams omission of a reference to Melkin's prophecy on which most scholars base their assumption that it must be of a later invention. This presumption of course has been added to with such trite pronouncements upon 'Abbadare', 'saphat' and the Baybars having an eastern connection..... when the prophecy itself is so obviously concerned with its subject... which is clearly the Island of Avalon. How modern scholarship has made this contrived drivel stick and supposedly prove that Melkin and his prophecy was of a later invention is a curious mirroring of the earlier contrivances carried out by Glastonbury chroniclers. This is especially true when we consider Glastonbury chroniclers themselves attesting he was a geometer and his Geometry locates an island with stunning geometrical precision. We will assess in a moment the source of this misdirection by modern scholarship which is mainly derived from a publication known as ' Melkin the Bard and Esoteric tradition at Glastonbury Abbey' in the Downside review.
The central theme and many accessory episodes are similar to Chrètien’s Perceval and its first two continuations. However the story of the Chess board is elongated in Gautier’s continuation of Perceval, but barely mentioned in Perlesvaus, the Welsh text making no mention of the board. How this allusion to the chess board fits in,(thinking historically) as it is not just an arbitrary icon, is not clear; unless in the subliminal sense the chess board originally in the book of the Grail was alluding to the valleys of Avaron as the board where Kings, Queens, Holy men(Bishops), Knights and Castles, (which all the grail literature incorporates) was somehow incorporated in some misunderstood sense as part of the story from its original potent meaning.
Chrètien’s exemption could be for many reasons, but Gautier’s embellishment does imply the Perlesvaus as primary and of equal or older than Chrètien. I think that Henry heard much of his Grail material in the court circles of France as a youngster and may have put alot of material together from memory. It would seem that in the end the Grail which may have moved from the Island at one time and was located in a chapel above ground was in the end secreted due to outside and family feuds.
He hath won the land that belonged to good King Fisherman from the evil King of Castle Mortal, that did away thence the good believe, and therefore was it that the Graal was hidden.
At what stage after Joseph's arrival these feuds appear is not certain, as all the characters seem so interchangeable along with how they are related, but the offspring of the Holy family are concerned with the guardianship of the Grail and known as Grail Keepers.
Even Dugdale's account who follows the Glastonbury tradition seems to think St. Philip is responsible for 'Despatching' Joseph. This however could be of a later tradition where Joseph leaves Sarras (Avalon) and goes off to Proselytise. Even though Dugdale thinks the Island he refers to is Glastonbury he confirms the Small Island which by the time he wrote had become synonymous with Glastonbury Tor : " About sixty-three years after the Incarnation of our Lord, St. Joseph of Arimathea, accompanied by eleven other disciples of St. Philip, was despatched by that Apostle into Britain, to introduce in the place of barbarous and bloody rites, long exercised by the bigotted and besotted druids, the meek and gentle system of Christianity. They succeeded in obtaining from Arviragus, the British king, permission to settle in a small island………”
William of Malmesbury also tells us how Joseph of Arimathea was sent over by St. Philip, and how a king of Britain, whom he does not name, gave Joseph and his companions the island called Ynyswitryn, where, by admonition of the Archangel Gabriel appearing to him in a vision, he built a chapel which he dedicated to the Virgin. This Island originally had been called Sarras or Avalon. William, however, makes no allusion to the Graal,Josephes, Mordrains, and Sarras or to Lancelot or Gawain, or even to the prophecy of Melkin. Obviously (as we have discussed previously), he thinks any other tradition about Joseph bringing with him holy relics i.e the Graal is a frivolous invention and basically just associates the old church with Joseph but omits to inform us of whole legend of Joseph. It is mainly Williams omission of a reference to Melkin's prophecy on which most scholars base their assumption that it must be of a later invention. This presumption of course has been added to with such trite pronouncements upon 'Abbadare', 'saphat' and the Baybars having an eastern connection..... when the prophecy itself is so obviously concerned with its subject... which is clearly the Island of Avalon. How modern scholarship has made this contrived drivel stick and supposedly prove that Melkin and his prophecy was of a later invention is a curious mirroring of the earlier contrivances carried out by Glastonbury chroniclers. This is especially true when we consider Glastonbury chroniclers themselves attesting he was a geometer and his Geometry locates an island with stunning geometrical precision. We will assess in a moment the source of this misdirection by modern scholarship which is mainly derived from a publication known as ' Melkin the Bard and Esoteric tradition at Glastonbury Abbey' in the Downside review.
However, William gives short shrift to Arthur and does not want to mention Sarras or Avalon because of its connection with what he believes to be fabalized Graal material. After Arthur's last battle he was brought for the most part down the Tamar as William of Malmesbury portrays and this account might even be from a source extant in England, as we know Melkin had written another book about Arthur that is not the Grail Book. However William's reluctance to associate himself with this material is probably the reason he does not mention Melkin's prophecy.
Illuc post bellum Camblani vulnere lesum duximus Arcturum nos conducente Barintho, equora cui fuerant et celi sydera nota. Hoc rectore ratis cum principe venimus illuc, et nos quo decuit Morgen suscepit honore, inque suis talamis posuit super aurea regem fulcra manuque sibi detexit vulnus honesta inspexitque diu, tandemque redire salute posse sibi dixit, si secum tempore longo esset et ipsius vellet mendicamine fungi. Gaudentes igitur regem commisimus illi et dedimus ventis redeundo vela secundis.
‘To that place after the battle of Camblan we brought Arthur, hurt by wounds, with Barinthus leading us, to whom the waters and the stars of the sky were known. With this guide for our raft we came to that place with our leader, and with what was fitting Morgan did honor to us, and in her rooms she placed the king upon a golden couch and with her own honourable hand she uncovered his wound and inspected it for a long time, and at last she said that health could return to him, if he were with her for a long time and wished to undergo her treatment. Therefore rejoicing we committed the king to her and returning gave sails to the assisting winds.’
Wherever William obtained his account from, he surely would not have envisaged Glastonbury as the place where Arthur was sailed to, when he was wounded. Williams reluctance to mention the location of Avalon is indicative of his propensity to steer clear of what he considers Grail material, but he does mention Morgan which clearly coelesces with Grail material and the destination of the Island of Avalon as the place to which King Arthur was conveyed by sea. What we can understand is that Avalon was a remote location and he was left there to try to heal (maybe hoping miraculous assistace, given who is buried there) and this is how all the rumours started, as only a few knew where he was. Obviously he did not survive and was buried on the island as the story goes, alongside Guinevere and the other illustrious occupants.
Probably derived from the same source (Melkin) as to Arthur’s destination after the battle of Camlann is Thomas Malory’s account in his Morte D'Arthur as seen here in thisshort exerpt:
‘Now put me into that barge,’ seyde the kynge.
And so he ded sofftely, and there resceyved hym three ladyes
with grete mournyng. And so they sette hem downe, and in one
of their lappis kyng Arthure layde hys hede. And then the quene seyde,
“A, my dere brothir! Why have ye taryed so longe frome me?
Alas, thys wounde on youre hede hath caught overmuch coulde!"
And anone they rowed fromward the londe, and sir Bedyvere
behylde all tho ladyes go frowarde hym. Than sir Bedwere cryed
and seyde,
“A, my lorde Arthur, what shall becom of me, now ye go frome
me and leve me here alone amonge myne enemyes?”
“Comforte thyselff,” seyde the kynge, “and do as well as thou
mayste, for in me ys no truste for to truste in. For I must into the
vale of Avylyon to hele me of my grevous wounde. And if thou
here nevermore of me, pray for my soule!”
But ever the quene and ladyes wepte and shryked, that hit was
pité to hyre. And as sone as sir Bedwere had loste the
syght of the barge he wepte and wayled, and so toke the foreste
and wente all that nyght. (Malory, Vinaver edition p. 716).
It is probably due to accounts that had the Queen living at the advent of Arthur's death, that we get the whole 'Second wife' scenario from Glastonbury, as earlier material had the king buried alonside Guinevere who had died previously.
And so he ded sofftely, and there resceyved hym three ladyes
with grete mournyng. And so they sette hem downe, and in one
of their lappis kyng Arthure layde hys hede. And then the quene seyde,
“A, my dere brothir! Why have ye taryed so longe frome me?
Alas, thys wounde on youre hede hath caught overmuch coulde!"
And anone they rowed fromward the londe, and sir Bedyvere
behylde all tho ladyes go frowarde hym. Than sir Bedwere cryed
and seyde,
“A, my lorde Arthur, what shall becom of me, now ye go frome
me and leve me here alone amonge myne enemyes?”
“Comforte thyselff,” seyde the kynge, “and do as well as thou
mayste, for in me ys no truste for to truste in. For I must into the
vale of Avylyon to hele me of my grevous wounde. And if thou
here nevermore of me, pray for my soule!”
But ever the quene and ladyes wepte and shryked, that hit was
pité to hyre. And as sone as sir Bedwere had loste the
syght of the barge he wepte and wayled, and so toke the foreste
and wente all that nyght. (Malory, Vinaver edition p. 716).
It is probably due to accounts that had the Queen living at the advent of Arthur's death, that we get the whole 'Second wife' scenario from Glastonbury, as earlier material had the king buried alonside Guinevere who had died previously.
Both Goeffrey’s account('sed et inclytus Arturus letalier vulneratus est,qui… ad sananda vulnera sua in insulam avalloniam evectus') given around 1138 and this one from Malory probably stem from an entry in the tenth centuryAnnales Cambriae under the year 539 which states in a matter of fact way that Arthur and Mordred fell in the Battle of Camlann. Even by 1150 the Vita Merlini relating that Arthur was taken to Avalon refers to Avalon as Insula pomorum which shows that at this early date...... the change of location of Avalon was already a transformation in progress.
We hear in the Perlesvaus that before Arthur’s death, Guinevere was buried in Avalon....... and thus the necessity to include her presence into the fabrication of Arthur’s disinterment at Glastonbury.
"Sir," says Lancelot to one of the hermits, "For whom were these coffins made?" "For King Arthur and Queen Guenievre." "King Arthur is not yet dead," says Lancelot.
"No, in truth, please God! but the body of the Queen lies in the coffin before us and in the other is the head of her son, until such time as the King shall be ended, unto whom God grant long life! But the Queen bade at her death that his body should be set beside her own when he shall end. Hereof have we the letters and her seal in this chapel, and this place made she be builded new on this wise or ever she died." But no semblant of grief durst he make other than such as might not be perceived, and right great comfort to him was it that there was an image of Our Lady at the head of the coffin.’
'Of Meliot the story is here silent, and saith that King Arthur and Messire Gawain have ridden so far that they are come into the Isle of Avalon, there where the Queen lieth. They lodge the night with the hermits, that made them right great cheer. But you may well say that the King is no whit joyful when he seeth the coffin where the Queen lieth and that wherein the head of his son lieth. Thereof is his dole renewed, and he saith that this holy place of this holy chapel ought he of right to love better than all other places on earth. They depart on the morrow when they have heard mass. The King goeth the quickest he may toward Cardoil’…..,
‘The King sojourned at Cardoil of a long space. He believed in God and His sweet Mother right well. He brought thither from the castle where the Graal was the pattern whereby chalices should be made, and commanded make them throughout all the land so as that the Saviour of the world should be served more worshipfully. He commanded also that bells be cast throughout his land after the fashion of the one he had brought, and that each church should have one according to the means thereof. This much pleased the people of his kingdom, for thereby was the land somewhat amended.’
Josephus telleth us that as at this time was there no bell neither in Greater Britain nor in Lesser; but folk were called together by a horn, and in many places there were sheets of steel, and in other places clappers of wood. King Arthur marvelled him much of this sound, so clear and sweet was it, and it well seemed him that it came on God's behalf, and right fain was he to see a bell and so he might.
Josephus telleth us that as at this time was there no bell neither in Greater Britain nor in Lesser; but folk were called together by a horn, and in many places there were sheets of steel, and in other places clappers of wood. King Arthur marvelled him much of this sound, so clear and sweet was it, and it well seemed him that it came on God's behalf, and right fain was he to see a bell and so he might.
Here we witness the advent of Bells made presumably of bronze. In this era, the copper mines of Dartmoor were in full production and this might well have been some of the reason that the Monks of Mont-Saint-Michel so craved the area of Venn which they cajoled Edward the Confessor to hand over to them before the Norman conquest. Although tin is not mentioned in the Charter it might be a reason for part of the mix up in misidentifying St. Michael's Mount in Cornwall with their intended goal of 'St Michael by the sea' which we will show later was Burgh Island. The tin and copper were highly sought after later in Medieval times across Europe for bell making.
We can see here that the Camelot of the Queen of Maidens or the Widow’s castle of the Folly hill site, (which we know was in sight of the Island of Avalon) is overlooking the chapel on the Island. Also on the Island is the same house of religion or monastery attested to have been on Burgh island at one time and later was to become known as ‘St. Michael by the sea’.
‘His mother remained long time, and his sister, at Camelot, and led a good life and a holy. The lady made make a chapel right rich about the sepulchre that lay by the forest and Camelot, and had it adorned of rich vestments, and established a chaplain that should sing mass there every day. Since then has the place been so builded up as that there is an abbey there and folk of religion, and many bear witness that there it is still, right fair.’
The Abbey is obviously synonymous with the rumoured monastic buildings of which no trace persists from the sixth century. As mentioned before the more recent St. Michael chapel leaves no physical trace either yet this is attested to by Camden and others. The head of the forest where Avalon existed when the forest flourished... is the same as the island that exists at the head of hazardous tides. Those who have preferred to associate Avalon with Glastonbury and have translated the word for 'tides' as 'moors'.i.e 'At the head of the moors adventurous' need to question where the moors are located and ought to watch this link to understand the reference to 'Hazardous Tides' in relation to Avalon. http://www.youtube.com/watch?v=kRAyaxw2CIs
‘They rode until they came to the head of the forest and caught sight of the sea that was nigh enough before them, and saw that there was a great clashing of arms at the brink of the sea. A single knight was doing battle with all them that would fain have entered into a ship, and held stour so stiffly against them that he toppled the more part into the sea. They went thither as fast as they might, and when they drew nigh to the ship they knew that it was Perceval by his arms and his shield. Or ever they reached it, the ship was put off into the midst of the sea, wherein he was launched of his own great hardiment, and they went on fighting against him within the ship.
The Island of Avalon in Bigbury Bay.
It seems that in the end, reading between the lines, that most of the holy family that were the offspring of either Joseph or Mary Magdalene were also buried in the same vault under the Grail chapel. From thereafter, because the rich and varied transformations of the characters, the icons and the geographical references that became so intermingled……… the Island of Avalon became not a part of history, but a part of Legend.
The Widow Lady had made bear thither the body that lay in the coffin before the castle of Camelot in the rich chapel that she had builded there. His sister brought the cerecloth that she took in the Waste Chapel, and presented there where the Graal was. Perceval made bring the coffin of the other knight that was at the entrance of his castle within the chapel likewise, and place it beside the coffin of his uncle, nor never thereafter might it be removed. Josephus telleth us that Perceval was in this castle long time, nor never once moved therefrom in quest of no adventure; rather was his courage so attorned to the Saviour of the World and His sweet Mother, that he and his sister and the damsel that was therein led a holy life and a religious. Therein abode they even as it pleased God, until that his mother passed away and his sister and all they that were therein save he alone. The hermits that were nigh the castle buried them and sang their masses, and came every day and took counsel of him for the holiness they saw him do and the good life that he led there. So one day whilst he was in the holy chapel where the hallows were, forthwith, behold you, a Voice that cometh down therein: "Perceval," saith the Voice, "Not long shall you abide herein; wherefore it is God's will that you dispart the hallows amongst the hermits of the forest, there where these bodies shall be served and worshipped, and the most Holy Graal shall appear herein no more, but within a brief space shall you know well the place where it shall be."
When the Voice departed, all the coffins that were therein crashed so passing loud that it seemed the master-hall had fallen. He crosseth and blesseth him and commendeth him to God. On a day the hermits came to him. He disparted the holy relics among them, and they builded above them holy churches and houses of religion that are seen in the lands and in the islands. Joseus the son of King Hermit, remained therein with Perceval, for he well knew that he would be departing thence betimes.
Perceval heard one day a bell sound loud and high without the manor toward the sea. He came to the windows of the hall and saw the ship come with the white sail and the Red Cross thereon, and within were the fairest folk that ever he might behold, and they were all robed in such manner as though they should sing mass. When the ship was anchored under the hall they went to pray in the most holy chapel. They brought the richest vessels of gold and silver that any might ever see, like as it were coffins, and set therein one of the three bodies of knights that had been brought into the chapel, and the body of King Fisherman, and of the mother of Perceval. But no savour in the world smelleth so sweet. Perceval took leave of Joseus and commended him to the Saviour of the World, and took leave of the household, from whom he departed in like manner. The worshipful men that were in the ship signed them of the cross and blessed them likewise. The ship wherein Perceval was drew far away, and a Voice that issued from the manor as she departed commended them to God and to His sweet Mother. Josephus recordeth us that Perceval departed in such wise, nor never thereafter did no earthly man know what became of him, nor doth the history speak of him more. But the history telleth us that Joseus abode in the castle that had been King Fisherman's, and shut himself up therein so that none might enter, and lived upon that the Lord God might send him. He dwelt there long time after that Perceval had departed, and ended therein. After his end, the dwelling began to fall. Natheless never was the chapel wasted nor decayed, but was as whole thereafter as tofore and is so still. The place was far from folk, and the place seemed withal to be somewhat different. When it was fallen into decay, many folk of the lands and islands that were nighest thereunto marvel them what may be in this manor. They dare a many that they should go see what was therein, and sundry folk went thither from all the lands, but none durst never enter there again save two Welsh knights that had heard tell of it. Full comely knights they were, young and joyous hearted. So either pledged him to other that they would go thither by way of gay adventure; but therein remained they of a long space after, and when again they came forth they led the life of hermits, and clad them in hair shirts, and went by the forest and so ate nought save roots only, and led a right hard life; yet ever they made as though they were glad, and if that any should ask whereof they rejoiced in such wise, "Go," said they to them that asked, "thither where we have been, and you shall know the wherefore.
The High History witnesseth us that when the conquest of the castle was over, the Saviour of the World was right joyous and well pleased thereof. The Graal presented itself again in the chapel, and the lance whereof the point bleedeth, and the sword wherewith St John was beheaded that Messire Gawain won, and the other holy relics whereof was right great plenty. For our Lord God loved the place much. The hermits went back to their hermitages in the forest and served Our Lord as they had been wont. Joseus remained with Perceval at the castle as long as it pleased him, but the Good Knight searched out the land there where the New Law had been abandoned and its maintenance neglected.
The High History witnesseth us that when the conquest of the castle was over, the Saviour of the World was right joyous and well pleased thereof. The Graal presented itself again in the chapel, and the lance whereof the point bleedeth, and the sword wherewith St John was beheaded that Messire Gawain won, and the other holy relics whereof was right great plenty. For our Lord God loved the place much. The hermits went back to their hermitages in the forest and served Our Lord as they had been wont. Joseus remained with Perceval at the castle as long as it pleased him, but the Good Knight searched out the land there where the New Law had been abandoned and its maintenance neglected.
Here endeth the story of the most Holy Graal. Josephus, by whom it is placed on record, giveth the benison of Our Lord to all that hear and honour it. The Latin from whence this history was drawn into Romance was taken in the Isle of Avalon, in a holy house of religion that standeth at the head of the hazardous tide, there where King Arthur and Queen Guenievre lie, according to the witness of the good men religious that are therein, that have the whole history thereof, true from the beginning even to the end. After this same history beginneth the story how Briant of the Isles renounced King Arthur on account of Lancelot whom he loved not, and how he assured King Claudas that reft King Ban of Benoic of his land. This story telleth how he conquered him and by what means, and how Galobrus of the Red Launde came to King Arthur's court to help Lancelot, for that he was of his lineage. This story is right long and right adventurous and weighty, but the book will now forthwith be silent thereof until another time.’
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