"The account of the marriage of Jesus with Mary
Magdalene lies very close to the surface of the gospel narratives. It is
easy to sense the erotic element in the story of the woman with the
alabaster flask of pure nard, who poured it over Jesus, so that the house
was filled with the fragrance of ointment"
Dr Barbara Thiering
PhD in Theology 1973
Studied the Dead Sea
scrolls for over twenty years
|"And the companion of the [Saviour was] Mary
Magdalene. He loved her more than all the disciples [and used to] kiss her
often on her [mouth]. The rest of the disciples [were offended and] said
to him: "Why do you love her more than all of us?" The Saviour answered
and said to them " Why do I not love you like her? When a blind man and
one who sees are both together in darkness, they are no different from one
another. When the light comes, then he who sees will see the light, and he
who is blind will remain in darkness"
From the Gnostic Gospels
The words in brackets are missing from the scroll and have been guessed at.
But no matter for it seems that Jesus kissed her somewhere that made the
Perhaps this story is
allegorical as will be explained later.
It is important to note that there is no mention of Mary Magdalene's being
favoured in this way in the synoptic Gospels.
According to Dr Barbara Thiering
Mary Magdalene was not a prostitute but was described in Mark 16:9 and
Luke 8:2 as a woman "out of whom went seven devils". This means that she was
under the authority of 'Satan' like 'the widow'. Judas Iscariot
was 'Demon 7' the name for him as a member of the zealot party. As the chief
scribe, he had the position once held by Gabriel, which included authority
over celibate women before and after marriage.
TITLE was Mary [Miriam] and this was
NOT her name, this
title included the mother of Jesus.
They took this title from the wife of Moses because they had been given a form
a ministry, that of a prophetess, taking part in liturgies of orders like
those of the Therapeutae. The Magdalene was also a title and came from the
prophet Micah and is a corruption of the Jewish phrase
Watchtower of the Flock.
And thou, O tower of the
flock, the strong hold of the daughter of
Zion, unto thee shall it come, even the first dominion; the kingdom
shall come to the daughter of Jerusalem.
So why was Mary Magdalene Sainted?
She has been mentioned 10 times in the new
testament. Mostly in the company of other women who haven't been sainted.
It is said that she was sainted because she was
the first to witness the risen Christ.
Why is this important event in her life not
featured anywhere in this Church at Rennes le Chateau dedicated to
Why, if there is nothing to this story, did the
Abbé Saunière, a Catholic priest, choose not to feature the very reason why Mary
Magdalene has been sainted in any of the iconography of his church? Yet featured
two instances of Mary of Bethany being intimate with Jesus?
Important to note that his 'Wedding' took
place at the Passover (i.e. Easter)
First thing that strikes you is that we are not told whose
wedding this is but not only have Jesus and the disciples been invited but
also Mary mother of Jesus.
The second question is what spiritual significance does this
have? Turning water into wine? The significance was that it was his first
Firstly we must understand that when the Gospels were first
written they would only have been written for trained eyes schooled with
understanding. they were never envisaged for inclusion into a book written for
everyone. All religious writing was done in the form of a reference to the
scriptures. The meaning of the inclusion of this apparent 'party trick'
is on another level of meaning called a
Jesus is breaking with tradition for only celibates (this would have included
Jesus at this point) could receive communion. In this apparent miracle he was
allowing the 'unclean' persons (Gentiles) to receive communion.
But whose wedding was this? There is nothing sinister about us
not being told because it would have been irrelevant to the Pesher and the
assumption is clear to those with understanding. Mary mother of Jesus was part
of the story and so was included in the text.
When Essene marriage rules are brought together it is clear
that this was in fact one of the marriages of Jesus to Mary Magdalene at Cana
(Ain Feshkha) conducted under Hellenist rules. Three marriages are required,
the wedding at Cana is in fact merely a betrothal but is a little more than
just an engagement. The phrase 'my time has not yet come' means that this was
the feast that preceded the ceremony. We actually can make a very good guess
of the date of this wedding, it is June 6th 30CE.
We know this from a correlation between the four
Gospels (Mark 2, Luke 6 and John 2) and a deep understanding of the strict
rules surrounding Essene marriage from the Temple Scrolls worked out from the
Please note that the
Ain Feshkha scroll from the Dead Sea
Scrolls have only been partially translated despite being available to
scholars for 70 years. Clearly controversial.
In the area of
Feshkha there is a ruin of a Tower and excavations have shown the
remains of an Iron Age fort.
The transcripts of the two Priory Of Sion parchments, Jesus in
the corn fields and the anointment of the feet of Jesus by Mary Magdalene,
signify a quite definite allusion to the marriage of Jesus and Mary Magdalene.
Clearly the authors of these two parchments knew something.
The popular story of the Marriage of Jesus and Mary
Whether one likes it or not according to the New
Testament Jesus was King of the Jews.
It is really no point in denying this neither is there any
point in denying that a King of the Jews would be from the Davidic Bloodline
and indeed this is depicted in the very first 17 verses of the New Testament.
As a King he would have to have been married in order continue
the bloodline. Now the fact that no mention is made as to why this descendent
of David wasn't married is quite frankly conspicuous by its
absence. At the very least an explanation as to why Jesus, King of the Jews
(INRI) chose not to marry would have been given.
The disciples also called Jesus Rabbi on five occasions. For a
person living in first century Judea a Rabbi has to be married under Jewish
Personally I do not have a problem with Jesus (The
Man) being married
but it seems that people are more prepared to have Jesus born of a virgin,
walk on water and turn water into wine than to have him perform the normal
functions of an earthly bound heterosexual male.
Here follows a true statement
There is no independent confirmation
that Jesus ever existed beyond the New Testament
So it follows that Mary Magdalene also never
So what is really going on?
Back to Béranger Saunière
Here we have the stained glass window over
the Altar in his church.
anointing of the feet of Jesus forms the plain text of the Shepherdess
1 This incident is depicted as a stained glass window in Rennes le Chateau
Stained glass window depicting Mary
of Bethany anointing the feet of Jesus. This story is depicted in the
It has been assumed that Mary of Bethany is Mary Magdalene
although this has been by no means accepted by all scholars of theology.
Please note that despite the
Disciples of Jesus being present at this incident only Jesus and Mary
Jesus has the Celtic Sun Cross
and Mary has the Moon symbol.
She is the representation of the
Feminine. Both her and the moon having a 'Period' of 28 days.
Her RED HAIR anointing the feet
of the Sun.
The marriage of the
Sun and Moon occurs at
In other words
Mary Magdalene is a representation of the Moon
At least in Saunière's church
Easter is defined each year by the first Full moon after the spring
She is the first to see the
i.e. The moon's disc is complete with the light from the Sun after it
"Passes over" the equator into the Northern Hemisphere from
winter to spring
Remember that Saunière lived in Cathar country
The Cathars believed that Jesus The Man could not exist.
And following here we have some confirmation of Saunière's
(and others in the area) true beliefs.
The Village of Brenac
Here is painting by unknown artist that used to feature in
Brenac church of a penitent
Mary Magdalene kneeling and praying to another
accompanied by scroll and skull and spikenard vessel (or perhaps a
vessel containing ashes).
The hills in the background over
Mary's right shoulder are particularly
Le Trois Dents
In the Massif du
Said to be the burial place of
Pontius Pilate (hence the name)
Rennes le Chateau and the
Villa Bethania was supposed to be
church and retirement place where
to be traditionally buried
Saunière even has a logo under his statue of
Our Lady of Lourdes.
The Society of the Priests
of Saint Sulpice (Sulpicians) was founded in France in 1641 by Father
an exemplar of the
French School of Spirituality.
A disciple of
Vincent de Paul
Charles de Condren,
Olier took part in "missions" organized by them.
Jean Jacques Olier was also
a founder of the
Compagnie du Saint-Sacrement
Now look at this
As the game goes - Say what you see!
Left to right
A chateau - Rennes le Chateau?
In front of this on the same ridge, a tower
with wall to the right? - La tour Magdala?
An Arch in the background? - Arques?
Blue and white conical hill behind the flat ridge but in
front of the Arch? - Cardou?
A line drawn on a map that leaves Rennes le Chateau to the
left, Arques in the middle and Cardou to the right extends to the west through
Brenac Church. In other words this frieze under the altar in Saunière's church
of Saint Marie Madeleine could be a theoretical view from a cave that is
situated at Brenac showing a Golden Dawn emerging from behind the Arch.
It is worth noting that, despite the distance (just under
10km), Brenac church can be clearly seen from Rennes le Chateau and vice versa.
We're told that Saunière made many visits to this church and after consulting a
retired priest from there apparantly turned his attention to Perillos to the
east of Rennes near to Perpignan. However it is worth noting that this line
drawn from Brenac church to Arques is at an angle of 23.5 degrees from due east
i.e. The tilt angle of the earth.
Brenac is a village just off the road from Quillan to
Montsegur. The village was formerly known as Bernacum and is at the foot of the
plate of Nebias which encompasses the commune of hamlets comprising of Fauruc,
Lasserre, Monsec and Prax. The name Brenac is probably of Gallo-Roman origins.
The Chapter of Narbonne holds the title deeds to it in the 9th century and there
is mention of the village, as Bernacum, in 870, in the cartulary of St Just. The
Chapter of Narbonne (St Just) then equipped the place as a stronghold and this
was done by royal approval.
Its history dates back to prehistoric times, as several
remains continue to testify. In the 11th century, the church was built and the
old remains of this church are visible in the current church, which has since
then been altered numerous times. The village suffered during the Cathar
crusade, as well as the religious wars that occurred in the 16th century. The
chronicle states that virtually everything had to be rebuilt. The church also
had to be repaired. It would suffer again during the French Revolution, but
unlike others in the area, was not destroyed.
There exists a persistent rumour linking this village with the village of
Rennes-le-Château which wont go away. Both villages were close to one another
and throughout recent times at least, priests from each village would definitely
occasionally meet, either socially or officially; indeed Saunière mentions such
visits in his diary. However just outside the village are the remains of a small
insulated vault (it can be reached by car), which is a Visigothic oratory and is
listed as under the protection of St Anthony. There are many points, all around
Brenac, where this vault could have been built, but from this specific point the
village of Rennes-le-Château can be clearly seen. There appears to be a natural
alignment between these two sites – and seems to suggest some intention on the
part of our early ancestors. However there is another site, near Brenac, that
has attracted the attention of vandals and has been violated in the hope of
discovering the famous treasure of the Razès in that location. No treasure has
been found and the site had to be carefully protected from further destruction
by treasure hunters.
There was a former priest of Brenac called Capel who was curé
in 1793. We know that the priest of Rennes-le-Château, Bigou, went to Spain to
flee the French Revolution, there is some speculation that the priest of Brenac
went with him?
In the early 19th century, the church was in a sorry state.
In 1809, Mgr. de Laporte, bishop of Carcassonne, worried about the maintenance
of the building. However it would be 1837 before any work was carried out. An
entry porch was added and to the left and right, two side chapels were created.
In 1843, beautiful but strange frescoes were added to panels in the ceiling.
They have been listed in the Historic buildings inventory since April 9, 1987
(as was the bell dating from 1646). In some ways this church is decorated better
than the St Marie Madeleine church in Rennes le Chateau.
The church is under the protection of St Julien and St
Basilisse, both saints that lived in the 4th century and were martyrs in
Antioch. In the county of the Razès we find the churches of Especel, Magrie and
Villar-Saint-Andre also under their patronage. In Brenac, the celebrations in
their honour occur on January 19, the day of St Marius, but before, it was the
feast of St Germanique. The following day, January 20, masses were said for the
One priest of Brenac is worth special mention, he is François Courtade. Born in
1820, he attended the great seminar of Carcassonne. He was named priest of
Brenac on May 10, 1848, where he would remain for the next 40 years – until the
time when a young Beringer Saunière arrived at Rennes-le-Chateau as curé. He was
the great nephew of Felix Armand, who was famous for having made tunnels in the
region. François Courtade was also an experienced sculptor and painter, he may
well have painted the Mary Magdalene picture shown above. The village still has
the statue of former bishop Petrus Amelius, residing on top of the fountain near
the church, inaugurated in 1878 it was sculptured by Courtade. Petrus Amelius
(Pierre Amiel) was a former native of Brenac and he was connected with the
Avignon popes and specifically involved in the return of the Holy See to Rome at
the time of Gregory XI. Amiel’s career began around 1365 and lasted up to his
death in 1401. He was the patriarch of Raden and Alexandria, a position he
received in 1386 and which he held until 1391.
Saunière is reported to have consulted Courtade before
turning his attention to Perillos.
Last but not least it is worth a mention that at the
beginning of the 17th century there was yet another enigmatic figure, Polycarpe
de la Rivière, who showed a more than normal interest in the history of Brenac.
Too strong an interest, it seems, as his work on the history was forbidden by
the Church authorities.
His prohibited work was written in 1638 and entitled “Histoire de la ville
d’Avignon”. What is so strange about the history of this town that it required
the intervention of the Vatican. But could it have been something that Amiel, in
his privileged position as papal librarian, was also aware of? Amiel was of
course part of that history for Polycarpe.
The angle 23.4°
is the tilt angle of the earth between the Equatorial plane and the Ecliptic
plane (where the sun and the planets appear)
The author of Magick Aleister Crowley called himself
The Beast 666
When asked what this means he replied
"It means SUNLIGHT"
Mary of Bethany (The Magdalene) anointed the feet of Jesus at Simon's
Sunrise on the 22nd July, Mary Magdalene Feast Day.
The anointing of the feet is the subject of the plain text of the
John 12:1-11 (King James Version)
12:1 Then Jesus
six days before the Passover came to Bethany,
where Lazarus was, which had been dead, whom he
raised from the dead.
2 There they made
him a supper; and Martha served: but Lazarus was
one of them that sat at the table with him.
3 Then took Mary a
pound of ointment of spikenard, very costly, and
anointed the feet of Jesus, and wiped his feet
with her hair: and the house was filled with the
odour of the ointment.
4 Then saith one of
his disciples, Judas Iscariot, Simon's son,
which should betray him,
5 Why was not this
ointment sold for three hundred pence, and given
to the poor?
6 This he said, not
that he cared for the poor; but because he was a
thief, and had the bag, and bare what was put
7 Then said Jesus,
Let her alone: against the day of my burying
hath she kept this.
8 For the poor
always ye have with you; but me ye have not
9 Much people of the
Jews therefore knew that he was there: and they
came not for Jesus' sake only, but that they
might see Lazarus also, whom he had raised from
10 But the chief
priests consulted that they might put Lazarus
also to death;
11 Because that by
reason of him many of the Jews went away, and
believed on Jesus.
|Careful close scrutiny of the Magdalene frieze under the
altar reveals some interesting hypotheses. One of the things that is usually
overlooked is the twin pillars either side of The Magdalene that symbolically
hold up the Arch and the altar, but remembering the original story of how
Saunière supposedly found his parchments in a cracked pillar. What is pretty
clear is that no cracked pillars have been found so perhaps the story is
allegorical. For indeed the story of a weeping virgin in front of a cracked
pillar reading from a book has significant meaning in masonic circles and indeed
the black and white chequered flooring of the church and the two pillars seems
to reinforce this view. Remember of course that underneath this frieze there
used to be the phrase (found also on the parchment):
JÉSU . MEDÈLA . VULNÉRUM
+ SPES . UNA . PŒNITENTIUM
PER . MAGDALÀNÆ
. LACRYMAS + PECCATA . NOSTRA . DILUAS
wounds + hope at the same time pays the penalty,
Magdalene's tears + dilute our errors."
Note: For some reason this phrase under the altar was
destroyed by a vandal in the 1970s, perhaps this interpretation was the reason
The Cracked Pillar
On the left is the masonic depiction of the weeping virgin
(Virgo) holding the sprig of acacia and chalice and reading from an open book,
whilst at her back stands father time teasing out the ringlets of her hair. At
her feet is the broken pillar of Solomon's Temple.
"Masonry still retains among its emblems one of a woman
weeping over a broken column, holding in her hand a branch of acacia, myrtle, or
tamarisk, while Time, we are told, stands behind her combing out the ringlets of
her hair. We need not repeat the vapid and trivial explanation... given, of this
weeping at Byblos, over the column torn from the palace of the King, that
contained the body of Osiris, while Horus, the God of Time, pours ambrosia on
Illustrious Albert Pike 33°
Morals and Dogma, page 379
broken column denotes the untimely death of our Grand Master Hiram Abiff; the
beautiful Virgin, weeping, denotes the Temple, unfinished; the book open
before her, that his virtues there lie on perpetual record; the sprig of
acacia in her right hand, the timely discovery of his body; the urn in her
left, that his ashes were there safely deposited to perpetuate the remembrance
of so distinguished a character; and Time standing behind her unfolding the
ringlets of her hair denotes that time, patience and perseverance will
accomplish all things..."
Master Mason Initiation
Broken Pillar in Arques Cemetery
drawn from Rennes le Chateau to Arques
Drawing from The Holy Place by Henry Lincoln
The Magdalene weeping.
Tear under the left eye.
The Talmud associates the word 'Magdala' with 'The curling of a woman's hair'
You will of
course notice the very long curly her of 'The Magdalene' featured in
Saunière's altar frieze.
frieze of Saunière's is compelling in its allegorical references. You'll
remember that the second Shepherdess parchment features a crude drawing.
Is this crude drawing surrounded by the word NOIS the 'Green
Heart' cross featured in the frieze? The legend of the 'Green Heart' is purely
a French story, it stems from the legend of her sarcophagus found in her
supposed crypt at Saint-Maximin-la-Sainte-Baume. Bernardo Gui, Dominican grand
inquisitor and ruthless slaughterer of the Cathars, found a sweet spicy
fragrance coming from a tomb and on inspection found the remains of a woman
with a Green Shoot emanating from her tongue. This unlikely tale is rich in
allegorical significance. Was Gui led there by a Cathar under torture? Is this
woman indeed 'The Daughter of Zion', the tower of the Flock (Migdal-Eder) as
described by the Prophet Micah? One is reminded of the Abbey de Notre Dame du
Mont de Sion described as the 'Mother of All Churches': who is the Notre Dame
(Our Lady) here? Well some people say that this Abbey was occupied by a
chapter of Augustine monks that had assumed the title of 'Sainte-Marie du Mont
Syon et du Sainte-Esprit; Holy Mary of Sion and of the Holy Spirit. Since when
has the Blessed Virgin been known as Holy Mary of Sion? This can only be
referring to one person.
Certainly the legend of Saint-Maximin-la-Sainte-Baume would
have been known by Saunière and his parishioners, he would have ignored these
legends at his peril. Particularly when there is a church just north of
Rennes le Chateau in the town of Limoux that is steeped in this legend and was
referred to by the Abbé Boudet in his book La Vraie Langue Celtique et le
Cromleck du Rennes-les-Bains. The church is called Notre Dame d'Marseilles;
and also known as the
Black Madonna of Limoux
The legend says that Mary Magdalene and others landed at
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