Arcadia Discussion Zone

You have no idea what MORTEPEE means do you Roscoe - the key to the second parchment. Unbelievable. 30 years and you still don't know.
Let me give you hint because you don't understand French let alone the riddle - it's a Dead Magpie. And what is a Dead Magpie?

De Cherisey already outlines MORTEPEE (dead Magpie) as being the key of the second parchment. Being that the 2nd parchment is a 128 bit cipher or large parchment it is a reference to the 2 grids, "chequer grids".

Why should MORTEPEE be translated as 'dead Magpie' rather than 'death epee' (meaning perhaps 'deathsword')? The French for 'magpie' is 'pie'...

Because De Cherisey decodes it in the interview he has about the parchment.

Can you direct us to this interview please, Rain?

p.184, 185. Priory of Sion by Jean-Luc Chaumeil.

p.166-7, 183, 274, 311, 315. MORTEPEE

p.258-259 da vinci code

p.176, 285 la clef par ce cherval de dieu

p.194, 210. MORTEPEE SWORD REBUTTAL P.194.

Rain, and/or anyone else for that matter, would you be interested in discussing this Dead Magpie claim?

Yes, I think there has been a bit of a misunderstanding here.

“Mortepee” actually comes from the Irish-American: tepee mór , i.e. “big tent” .
It’s an allusion to the big top (chapiteau) of the travelling theatre of the Priory (le grand music-hall de Sion (Valais). (“Circuit”, chapter xv.)

It also refers, of course, to the Marquis, i.e. Marquee, Philippe de Chérisey.

Paddy

Ok, I've reread the above and I've come to the same conclusion as the last time I read it...

Rain, and/or anyone else for that matter, would you be interested in discussing this Dead Magpie claim?

(It has a tie-in with something you were recently asking about, Wayward)

Yes, I think there has been a bit of a misunderstanding here.

“Mortepee” actually comes from the Irish-American: tepee mór , i.e. “big tent” .
It’s an allusion to the big top (chapiteau) of the travelling theatre of the Priory (le grand music-hall de Sion (Valais). (“Circuit”, chapter xv.)

It also refers, of course, to the Marquis, i.e. Marquee, Philippe de Chérisey.

Paddy

Hi Paddy missed you.

Can I propose it means all 3 or more being that de Cherisey had multiple levels of encoding - and after watching TTSS and spooks the circus refers to MI5/6 and completion would refer to completing an operation.

If worse comes to worse we can go through the iching.

Why should MORTEPEE be translated as 'dead Magpie' rather than 'death epee' (meaning perhaps 'deathsword')? The French for 'magpie' is 'pie'...

Because De Cherisey decodes it in the interview he has about the parchment.

Can De Cherisey be trusted to be telling the truth?

Yes, I think there has been a bit of a misunderstanding here.

“Mortepee” actually comes from the Irish-American: tepee mór , i.e. “big tent” .
It’s an allusion to the big top (chapiteau) of the travelling theatre of the Priory (le grand music-hall de Sion (Valais). (“Circuit”, chapter xv.)

It also refers, of course, to the Marquis, i.e. Marquee, Philippe de Chérisey.

Paddy

The megalithic tombs that were a feature of the British and Irish Neolithic may help to shed light on people’s attitudes towards death and their apparent belief in an afterlife.

For many contemporary traditional people, death has two stages: leaving the world of the living, followed by joining the world of the dead. Between these stages, the spirits of the dead are thought to stay close to the living and, if such a view prevailed in the Neolithic, this may explain why burial places had so much activity that went beyond mere disposal of the corpse. In effect, whilst they remained between the worlds, the dead became a resource that could be approached and even communicated with as if they were still alive.

It is likely that entire corpses were placed in the entrance passageways to the tombs or even left in the forecourt, where they would putrefy and rot. When the remains started to fall apart, certain bones might be removed and used for ceremonies. As the bones hardened and lost all resemblance of flesh, some were returned to the tomb, to be sorted and stacked with matching bones that already lay in the far depths of the chamber. Only now would the deceased pass to the afterlife and enter the realm of the dead. The individual had, perhaps, become an ancestor.

Although the interiors of these tombs were sometimes spacious, they were presumably crowded with bones, and the passageways leading to them were often small and cramped. Moreover, the space was probably highly charged with the presence of the dead and may have been considered dangerous even taboo.

A hint of what might have been involved in rituals surrounding the tomb is revealed in a strange property of the forecourts. Some tombs were laid out to amplify the sound of a drum and achieve the exact frequency required to facilitate trance (what we might call shamanism today). In some Welsh and Irish tombs, there are engraved patterns and these match geometric shapes that are often seen in trance. Some of these images seem to mark significant stages of the journey into the tomb, perhaps signs put there for the dead spirits who may have been thought to be undergoing their own equivalent to a trance journey to other realms. Even the form of the tomb itself, with a passageway leading to the realm of the spirits, closely matches reported experiences of trance journeys and the shared imagery may have been readily understood by Neolithic people as referencing both experiences.

At a very small number of tombs, the route that the dead spirit followed may have been guided by the rising sun, shining down the entrance passageway and illuminating the chamber itself. Such tombs are generally aligned so that this happens on a significant day, such as the solstices or equinoxes, and this is what happened at Newgrange in Ireland. On the midwinter solstice, the rising sun shone through a slot above the door, constructed so that the beam could be angled correctly to reach all the way to the inner chamber. It was a sight few would have witnessed (and those outside the tomb may have had to form a clear route for the sun’s rays to penetrate) but perhaps it was never meant to be seen by the living. When the sun reached the chamber, it hit a small section of wall, low down on the right hand side. Engraved on the wall were three joined spirals and these flare brightly under the glare of the sun. Again, this matches trance visions of spirals and tunnels as providing access to alternative realms. Is this the sign the dead spirits were waiting for: the illumination of the spiral that symbolised access to the afterlife? If so, then it reveals much about Neolithic approaches to death and how this was influenced by their experience of trance.

The zero meridian entered France via Till Eulenspiegel and was then moved in the year 1670 following the work of the geographer Piccard. Louis XIV was anxious to establish on this Flemish territory a French community which, thanks to Colbert, formed a little country within a country, a sort of seed-bed for seafaring folk.

The history of Fort Mardyck is full of proud traditions, dating back to Julius Caesar embarking for Britain and handing over his command to Sulpitius the Red, from which is perhaps derived the name Blooteland, "land of blood", by which the Flemish still call it.

Christianized in 646 by Saint Eligius, it prides itself on having the first steeple surmounted by a cross ever to be seen in the north of Europe. In 911 the Peace of Gisors led to the baptism here of Rollo the Norman and his subsequent marriage to the daughter of Charles the Simple. The zero meridian at that time ran through a primitive lighthouse (Now destroyed), the church and the rue du Gibet [where the gallows were].

In 1168 Fort Mardyck was the first town to be declared a "ville franche" [a town chartered by the King], a privilege solemnly renewed in 1297 by Philip the Fair. When the Count of Flanders was proclaimed King of Castile and Aragon in 1504 the town returned to the Spanish crown until 1662 when it was returned to France even thought the reconquest was achieved with the help of Cromwell. Responsibility for it then passed to the Marquis de Monpesat, who held Dunkirk and whose orders were to detach Fort Mardyk from the territories of the châtelain of Bergues, which were under English rule.

The restoration of this region to French influence in 1670 was a great success. The fishermen of the region, having been granted the privilege of raising geese there, maintained close economic links with the interior, and we know that this example was followed by a community in Lower Canada which still exists.

It was in 1679 that Vauban replaced the old lighthouse with a more modern structure, the lamp of which was covered with a small lead dome surmounted by a golden fleur-de-lys, the compass-North of which can still be seen today. This building was demolished in 1718 under the terms of the Treaty of Utrecht.

Here is found the centre of the French landmass and the middle of the French section of the zero meridian.

This place was consecrated by the Kings of the World known as the Bituriges, who welcomed Vercingetorix as a war-chieftain. Battle was actually joined further to the East, at Avaricum, where today the city of Bourges is to found, the city's name being a corruption of "Bituriges" into "bourgeois". Saint Ursin itself was the huge camp where 40,000 knights assembled and where the headquarters of the general staff was to be found, but there is also a legend of an underground passageway running from La Chapelle Saint-Ursin via the Faubourg d'Auron to the house of Jacques Coeur in Bourges.

Gregory of Tour mentions Saint Ursin as the first Bishop of Bourges, and therefore the predecessor of Saint Sulpitius.

The central location of La Chapelle Saint-Ursin make it possible to superimpose upon it simultaneously both of the hexagonal emblems, i.e. the fleur de lys and the Seal of Solomon. This can be seen from the fact that a Jewish community established itself there in the 6th century and subsequently flourished. This community possessed the basin of red jasper decorated with gadroons which came from the Temple of Solomon.

In Celtic time right up to the middle ages, the lime tree was considered sacred and it was common for judicial cases to be heard while the court sat under a lime tree as it was said to inspire fairness and justice.
Lime trees were planted by royal decree along many roads to ensure that the harvest of its flowers was plentiful, as it was used a lot for its medicinal properties.
Sitting under lime tree was said to cure epilepsy and other nervous illnesses.

In folklore medicine, because of its heart-shaped leaves the Lime tree (tilleul) was dedicated to Venus, the goddess of love, and was said to cure all diseases classified under the goddess.

I guess like Shakespeare, Yes.

The death sword as envisaged by Philippe de Cherisey on the cover of CIRCUIT.

Why is no one interested in addressing the Tisseyre issue? Surely it is key in this instance...

I am interested in discussing the Tisseyre "drawing", for instance, I know that it is authentic, in other words, the drawing was made in or before 1906.

I am interested in discussing the Tisseyre "drawing", for instance, I know that it is authentic, in other words, the drawing was made in or before 1906.

I am interested in discussing the Tisseyre "drawing", for instance, I know that it is authentic, in other words, the drawing was made in or before 1906.

Has it been proven 100% authentic? I'm not denying it, but I'm not an expert, so...

I have a copy of the 1906 excursion in french, sent to me by the "Societe d' Etudes Scientifiques de L' aude". If the Societe is authentic, then the article is authentic!

Ok, I'll accept that until someone can produce something that invalidates it. If that is the case, the sequence of letters MRTPOEEE date from at least as early as 1906, seventeen years before de Cherisey was born. So, it seems to me that those who are claiming that de Cherisey used MORT EPEE because it meant this or because it meant that, are misunderstanding the situation. De Cherisey had to use this sequence of letters if he wanted to tie the concocted parchment messages with the Tisseyre tomb anomaly, did he not?

Another big post from Roscoe, almost all of it a repeat of stuff posted hundreds times before... and what does any of it mean?





This symbology predates de Cherisey and has a particular meaning to a specific ideology...

Letter to Andrew Dean
Thomas Paine's letter to Andrew Dean, from New York, August 15, 1806.

by Thomas Paine



espected Friend: — I received your friendly letter, for which I am obliged to you. It is three weeks ago to-day (Sunday, August fifteenth), that I was struck with a fit of an apoplexy that deprived me of all sense and motion. I had neither pulse nor breathing, and the people about me supposed me dead. I had felt exceedingly well that day, and had just taken a slice of bread and butter for supper, and was going to bed. The fit took me on the stairs, as suddenly as if I had been shot through the head; and I got so very much hurt by the fall, that I have not been able to get in and out of bed since that day, otherwise than being lifted out in a blanket, by two persons; yet all this while my mental faculties have remained as perfect as I ever enjoyed them. I consider the scene I have passed through as an experiment on dying, and I find that death has no terrors for me. As to the people called Christians, they have no evidence that their religion is true. There is no more proof that the Bible is the Word of God, than that the Koran of Mahomet is the Word of God. It is education makes all the difference. Man, before he begins to think for himself, is as much the child of habit in Creeds as he is in ploughing and sowing. Yet creeds, like opinions, prove nothing.

Where is the evidence that the person called Jesus Christ is the begotten Son of God? The case admits not of evidence either to our senses or our mental faculties: neither has God given to man any talent by which such a thing is comprehensible.

It cannot therefore be an object for faith to act upon, for faith is nothing more than an assent the mind gives to something it sees cause to believe is fact. But priests, preachers, and fanatics, put imagination in the place of faith, and it is the nature of the imagination to believe without evidence.

If Joseph the carpenter dreamed, (as the book of Matthew chap. 1st says he did), that his betrothed wife, Mary, was with child by the Holy Ghost, and that an angel told him so, I am not obliged to put faith in his dreams; nor do I put any, for I put no faith in my own dreams, and I should be weak and foolish indeed to put faith in the dreams of others.

The Christian religion is derogatory to the Creator in all its articles. It puts the Creator in an inferior point of view, and places the Christian Devil above him. It is he, according to the absurd story in Genesis, that outwits the Creator in the garden of Eden, and steals from Him His favorite creature, man, and at last obliges Him to beget a son, and put that son to death, to get man back again; and this the priests of the Christian religion call redemption.

Christian authors exclaim against the practice of offering up human sacrifices, which, they say, is done in some countries; and those authors make those exclamations without ever reflecting that their own doctrine of salvation is founded on a human sacrifice. They are saved, they say, by the blood of Christ. The Christian religion begins with a dream and ends with a murder.

As I am now well enough to sit up some hours in the day, though not well enough to get up without help, I employ myself as I have always done, in endeavoring to bring man to the right use of the reason that God has given him, and to direct his mind immediately to his Creator, and not to fanciful secondary beings called mediators, as if God was superannuated or ferocious.

As to the book called the Bible, it is blasphemy to call it the Word of God. It is a book of lies and contradictions, and a history of bad times and bad men. There are but a few good characters in the whole book. The fable of Christ and his twelve apostles, which is a parody on the sun and the twelve signs of the zodiac, copied from the ancient religions of the eastern world, is the least hurtful part. Everything told of Christ has reference to the sun. His reported resurrection is at sunrise, and that on the first day of the week; that is, on the day anciently dedicated to the sun, and from thence called Sunday — in Latin Dies Solis, the day of the sun; as the next day, Monday, is Moon-day. But there is no room in a letter to explain these things.

While man keeps to the belief of one God, his reason unites with his creed. He is not shocked with contradictions and horrid stories. His Bible is the heavens and the earth. He beholds his Creator in all His works, and everything he beholds inspires him with reverence and gratitude. From the goodness of God to all, he learns his duty to his fellowman, and stands self-reproved when he transgresses it. Such a man is no persecutor.

But when he multiplies his creed with imaginary things, of which he can have neither evidence nor conception, such as the tale of the garden of Eden, the Talking Serpent, the Fall of Man, the Dreams of Joseph the Carpenter, the pretended Resurrection and Ascension, of which there is even no historical relation — for no historian of those times mentions such a thing — he gets into the pathless region of confusion, and turns either fanatic or hypocrite. He forces his mind, and pretends to believe what he does not believe. This is in general the case with the Methodists. Their religion is all creed and no morals.

I have now, my friend, given you a facsimile of my mind on the subject of religions and creeds, and my wish is that you make this letter as publicly known as you find opportunities of doing.

I am glad to hear that Thomas is a good boy. It will always give me pleasure to know that he goes on well. You say that he begins to want a pair of trousers, shirt and a hat. You can take the horse and chair and take Thomas with you and go to the store and get him some strong stuff for a pair of trousers, hempen linnen for two shirts, and a hat. He shall not want for anything if he be a good boy and learn no bad words.

I have taken lodgings at Corlears Hook but I am not well enough to be removed, yet I continue tolerably well in health. What I suffer is pain and want of strength occasioned by the fall I got by the fit and fall, for I find I went headlong over the bannisters as suddenly as I had been shot through the head.

You speak of coming to N[ew] York. When you come take Thomas with you. You can come with the horse and chair. If I am not at Carver's he will tell you where I am. When you go to the store, go on to the landing and read this letter to Mr. Deltor. When you see Mr. Somerville present my respects. You and Thomas might take a walk there some Saturday afternoon, and call at Mr. Jonathan Wards. Take the letter with you.

Yours in friendship,
Thomas Paine.

I have a copy of the 1906 excursion in french, sent to me by the "Societe d' Etudes Scientifiques de L' aude". If the Societe is authentic, then the article is authentic!

Ok, I'll accept that until someone can produce something that invalidates it. If that is the case, the sequence of letters MRTPOEEE date from at least as early as 1906, seventeen years before de Cherisey was born. So, it seems to me that those who are claiming that de Cherisey used MORT EPEE because it meant this or because it meant that, are misunderstanding the situation. De Cherisey had to use this sequence of letters if he wanted to tie the concocted parchment messages with the Tisseyre tomb anomaly, did he not?

We also have this very interesting quote from de Cherisey. "within six months, one will not find another copy of that issue of the Bulleyin after it is swept by the interested parties. Then I will feel utterly comfortable to declare myself as the sole author of this prank."

'In my view, you [de Cherisey] started from the errors on the stele [tombstone] to identify the keyword MORTEPEE [written at least 17 years before de Cherisey was born!] which you used to fabricate the set of 128 parasitic letters + of Parchment II. This is not detrimental to the achievement in the play on words, which is truly one of the finest to date, or to the ingenuity of your interpretation; however, it does not quite entitle you to be classified in the category of perfect hoax'.

You people are either deliberately trying to wind me up or you're stupid. Not sure which.

CHRISTIANITY IS A LIE ORIGINALLY DESIGNED AS A CONTROL OF THE POPULATION.




+++++++++++++++++

Thomas Paine

one of the Founding Fathers of the United States


who wrote:

Rights of Man - A book which defends the French Revolution

Age of Reason: Being an Investigation of True and Fabulous Theology

What are you struggling with, Wayward?

Official report of the Installation and Blessing,
in the church square,
of the statue of Our Lady of Lourdes
21 June 1891


Official Report of the Installation and Blessing, in the church square, of the statue of Our Lady of Lourdes (21 June 1891)

In the year one thousand eight hundred and ninety-one, on the twenty-first day of June, on the feast day of St. Louis de Gonzague. To commemorate the First Communion of 24 children of the parish and to bring to a close the spiritual exercises of the retreat that had been preached by the Reverend Father Farrafiot[?], diocesan missionary, of the Family of St. Vincent de Paul, residing at Notre Dame de Marseilles, the statue of Our Lady of Lourdes, after being carried through the principal streets of the parish by 4 men on a magnificent litter accompanied in procession by the entire parish and an enormous crowd that had gathered from miles around, was duly installed and blessed right there in the square, thanks to the same missionary zeal that eight days before had evangelized the inhabitants of Rennes-le-Château. This beautiful family occasion ended with an enthusiastic address by the Venerable Father, with three cheers in honour of the Virgin Mary, and with the blessing of the Holy Sacrament. At the end of this ceremony all the children of the First Communion, led by the Curé of the parish and accompanied by our dear diocesan missionary, entered the garden of the Virgin and there, beneath the Virgin Mary's gaze, at the feet of the Holy Mother, as witness of their various promises and oaths, they allowed the Photographer to record, along with their beautiful costumes, their faces in which are reflected such innocence and happiness.

Present at this solemn occasion were: the curés of Couiza and Espéraza, Monsieur l’abbé Fournier.

B. Saunière, priest
Curé of the Parish of Rennes-le-Château


Names of the people who had the happiness and honour to carry the statue:
Messieurs Antoine Captier; Zacharie Peihou [?]; Jean Maury; Feuillet


Done at Rennes-le-Château on the day, month and year stated above

B. Saunière, priest

The Fire Festival of Lithia

Midsummer or the Summer Solstice is the most powerful day of the year for the Sun God. Because this Sabbat glorifies the Sun God and the Sun, fire plays a very prominent role in this festival. The element of Fire is the most easily seen and immediately felt element of transformation. It can burn, consume, cook, shed light or purify and balefires still figure prominently at modern Midsummer rites.

"Before all else, I denounce and contest, that you shall observe no sacrilegious pagan customs. For no cause or infirmity should you consult magicians, diviners, sorcerers or incantators, or presume to question them because any man who commits such evil will immediately lose the sacrament of baptism. Do not observe auguries or violent sneezing or pay attention to any little birds singing along the road. If you are distracted on the road or at any other work, make the sign of the cross and say your Sunday prayers with faith and devotion and nothing inimical can hurt you. No Christian should be concerned about which day he leaves home or which day he returns because God has made all days. No influence attaches to the first work of the day or the [phase of the] moon; nothing is ominous or ridiculous about the Calends of January. [Do not] make [figures of?] vetulas, little deer or iotticos or set tables at night or exchange New Years' gifts or supply superfluous drinks. No Christian believes impurity or sits in incantation, because the work is diabolic. No Christian on the feast of Saint John or the solemnity of any other saint performs solestitia [solstice rites?] or dancing or leaping or diabolical chants. No Christian should presume to invoke the name of a demon, not Neptune or Orcus or Diana or Minerva or Geniscus or believe in these inept beings in any way. No one should observe Jove's day in idleness without holy festivities not in May or any other time, not days of larvae or mice or any day but Sunday. No Christian should make or render any devotion to the gods of the trivium, where three roads meet, to the fanes or the rocks, or springs or groves or corners."

The Life of St. Eligius, 588-660
St Eligius, spiritual advisor to the Merovingian kings

“In the Aude, the peasants rather believe in the malignant spirit, the fairies and the underground geniuses than with the Virgin and the Angels”