The author of this blog has deciphered the meaning behind the riddle known as Melkin's prophecy, upon which the mythical status of Glastonbury is founded and how it came to be associated with Joseph of Arimathea's burial site. The monks riddle which clearly indicates with pinpoint accuracy the whereabouts of the resting place of King Arthur and Joseph of Arimathea in the Island of Avalon, is evidently not at Glastonbury. The strange thing is that the geometric puzzle left by Melkin describes directions that are derived from the Ley line system built by Neolithic man and specifically from the Saint Michael ley line.
1) What is the relationship between the Neolithic works dotted around on the British landscape, and those who built the many churches on pre-exiting pagan sites? What were the megalith builders trying to achieve, and how was it that our church fathers had an understanding of their arcane knowledge? Should we assume that the medieval church builders had an understanding of their predecessors’ geometric and astrological knowledge? What were the pyramid builders trying to achieve and was that goal somehow aligned with the aspirations of the megalith builders? Why were so many millions of man-hours employed? What did their constructions actually achieve?
4] Where exactly is the fabled Island of Ictis and can we establish a relationship between this island, renowned in the ancient world as an exporter of tin, with Joseph of Arimathea? Why is it that Ictis has only now been located, when it has been in plain view of all researchers. Was there ever a connection between the island of Ictis and the Isle of Avalon, mentioned by the sixth century monk Melkin? How does Melkin know that the island of Ictis is the Avalon of the Grail Romances, and Arthurian legend? Where is the Island of Sarras (where the Holy Grail is said to have been deposited) and why is it so named?
12] Why is it that the Roman church has tried to eradicate early British history and St. Paul's visit to Britain.
Finally, if all the above questions are answered, what implications will they present for the modern religious order and status quo that affects every Christian, Moslem and Jew that is alive on the earth today?
These topics initially seem to be so disparate and unconnected, that any relation between them appears scant and impossible to establish with any degree of certainty. However, it is the aim of this enquiry to show how inextricably linked these diverse questions are. It will show how the many pieces of a puzzle that have hitherto been unconnected, hidden, deliberately obscured, ignored, misunderstood, or even inadvertently lost over time..... can be resolved into one conclusive body of evidence.
This blog is heavy going as there is sometimes a need to repeat information already known to some readers, which to others, is necessary for a step by step, orderly account that leads to a revelation that will astound even the casual reader.
Figure 1 Showing the St. Michael’s Ley Line.
Those who live in tidal areas are well aware of the power that the moon asserts, and the influence it has on the people that live in those communities. They witness the awesome ebb and flow by an imperceptible force, yet coastal communities arrange their days around the tide. The sun has the greatest influence over our lives and from many of these stone circles where the sun rises or sets there are pertinent features upon the landscape such as hills or dips that coincide with the sun’s cycle and it is thought that if one were to stand at Carn les Boel (the southern extent) the sun would rise on the 8th of May along the St. Michael line, the spring festival of St. Michael. Beltaine is considered a cross-quarter day, marking the midpoint in the Sun's progress between the spring equinox and summer solstice. The astronomical date for this midpoint is closer to 5 May or 7 May, but the St. Michael line is often referred to as the Beltaine line and we shall come to its connection to Bel further on.
Is this in some way analogous with the ‘Jerusalem that was builded here’ that Blake alludes to in his nationalistic hymn; built by British ancient forefathers, and yet more recently built upon by persons who understood the benefits of its construction? Are the Satanic mills referred to in the hymn, the man-made earthworks, and mumps positioned with a surveyors precision, upon 'England's green and pleasant land'?
Figure 2 Showing Glastonbury Tor situated on the St. Michael Ley line, one of many Hill top St. Michael dedicated sites.
However for the skeptic it must be pointed out that the St. Michael ley line could just be an indicator or starting point, demarkating a 'linea bifurcata'. The Bifurcated line of Melkin's prophecy when taken in conjunction with the only other two salient numerical instructions i.e 104 nautical miles and 13 degrees...... lead to the Island of Avalon where Joseph of Arimathea is said to be buried.
The genealogy of Joseph of Arimathea, including Arthur’s exploits mixed with material from what became known as the Gospel of Nicodemus, evolved into a fantastic array of medieval romances emanating from France, known as the ‘Matter of Britain’. These ‘Histoires’ centred upon the search for the Grail and gave account of its arrival in Britain with Joseph of Arimathea. We know that Melkin wrote a book on Arthur and his round table attested to by subsequent British Chroniclers and also Melkin’s prophecy concerning Joseph is found in John of Glastonbury’s Cronica. Both Arthur and Joseph are buried in Avalon or the French ‘Avaron’. Both British and French traditions seem to have emanated from a common source judging by the commonality of the material i.e Joseph, Arthur, the island of Avalon and the Grail’s connection to Jesus.
This persistent theme portrays what was in the most part, historically based material. This becomes apparent later, especially as we discover the links between the Island of Avalon, The Island of Sarras of the French romances and the Island of Ictis of Classical fame. These three islands are all one and the same going under different names, but let us inquire into how this Island is integrally linked with the Ley line system and how it becomes part of the St. Michael network of ‘Church Markers’.
Figure 4 Showing the Redruth Carn Brea which had a 13th century St. Michael chapel on it, latterly turned into a castle which lies exactly upon the rhumb line of the St. Michael Ley Line.
It might be of interest to note that Drake’s Island in Plymouth was formerly known in 1135 as St Michael’s Island and then subsequently rededicated to St. Nicholas before Drakes heroic defeat of the Armada. This is only noted now as the river Tamar flows into Plymouth and this comes into our enquiry in connection with Tamar, Judah’s twice daughter in law.... yet who bore him twins Perez and Zerah. These events are discussed as the original reason for the arrival of the Zerah line of Jews in the South west.
Old Sarum has been named as one of the “Perpetual Choirs” noted in the Welsh bardic tradition of triads or “Triade” where three line verse is employed. The Welsh Triads of the Island of Britain are a group of related medieval manuscripts which contain Welsh folklore, mythology and sometimes corroborated historical fact in groups of three. The triad is a form of stanza, in which objects or subjects are grouped together in three’s, usually with a heading indicating the point of the stanza, followed by verse relating what the subjects have in common. The Triads relate much of British history and often put the escapades of King Arthur into a Welsh arena. Much of the material is in common with that of Geoffrey of Monmouth and Grail stories but tends to confer on King Arthur, a Welsh or heritage.
Figure 6a Showing the large oval earthworks mound of Old Sarum with evidence of human habitation since 3000 BC.
Figure 7 Showing the radius connecting the Perpetual Choirs with that of Whitelow Cairn.
One can see that, at the top of the circle that has been scribed, at the point where it intersects the northern extent of the line and subtends the circumference, these lines cross through a point where there is an old Neolithic cairn, just East of Ramsbottom in the North of England, called Whitelow cairn. The reader must remember here that we are trying to assimilate various sources of information, such as the circles centred on a line of Templar origin, clues from Melkin’s prophecy about a choir with allusions to circles of portentous prophecy. Since Whitelow cairn fits neatly onto our Neolithic canvas and defines a point, we should also keep in mind the triangles seen on the floor at Glastonbury that William of Malmesbury declares might hold some mystery.
There has been much written and incredible ingenuity used by scholars and commentators alike, to fit facts as they see them, to agree with their own preference for the location of Ictis. It would appear that for all this effort in the modern era, no one has definitively managed to locate it. The references about Ictis came from many different sources, Greek and Roman over a period of approximately 400 years, but recent commentators have not been able to see the pertinent facts that were related, in perspective.
Pytheas’s voyage seems to have been intended partly as a commercial venture looking for opportunities in trade with his own city Marseille and the other part scientific. Pytheas was long before Galileo in attempting to assert that the earth was round and this proof was known by the ancient world. This proof could only be arrived at by taking sightings of the sun at different latitudes and as Pytheas proceeded North, he observed the change in the length of daylight and he observes “the midnight sun,” confirming he went far up to what he called Thule, which presumably is confirmed by later chroniclers as Iceland.
By Pytheas’ understanding, he was explaining the area south west from Salcombe and describing Belerion as such, being defined by a people. ‘The natives of this promontory area’ is the intonation from his original account discussing the people he found there....... being more than the norm, ’friendly to strangers’..... a trait still evident in the modern era. However as we move through this investigation in later chapters it is a possibility that Pytheas' promontory was defined more locally as the area extending south from a line between Torbay and Plymouth i.e the river valleys running south of Dartmoor.
If one considers that, to navigate in these tidal currents that relentlessly flow, (sometimes flowing in the opposite direction on the outskirts of the channel to the main mid channel flow) makes navigation hazardous. Once having passed the Channel Islands on a trip from the French coast or from an approach further west, the navigator is open to the vagaries of the current and weather.
The ‘crossing’, mentioned by most chroniclers is in reference to the sandbar or causeway evidenced today at Burgh island, but Pliny who obviously never went to the island, implying a large stretch of land to be crossed.
It is known that tin mining had first started in between the Erm and Avon estuary in the early British Bronze Age. There is ample archaeological evidence to show that tin streaming existed high up on the moors behind South Brent at Shipley Bridge on the Avon, at least to 1600BC and probably beyond.
The once very extensive alluvial deposits of tin ore, which were the first deposits to be mined in the two rivers…… once existed in lodes before the errosion caused from the ice melt higher up on Darmoor. The run off has left the steep sided valleys which evidence the vast quantity of ore that must originally have been eroded and gathered on the valley floor. The first occupants, just panning the river beds due to cassiterite’s specific gravity, would have sourced it all the way down the Erm and Avon Valleys.
In another recent discovery on the Eastern shore at Wash Gully, 300 yards off the coast on the approaches to the Salcombe estuary, divers recently uncovered 259 copper ingots, a bronze leaf sword and 27 tin ingots. The wreck of an old trading vessel found there, dates from around 900BC and measures 40ft long to approximately 6ft wide and is constructed from timber planks. It is thought to have been powered by a crew of 15 seamen with paddles, but it seems likely even at this early stage, some form of ‘windage’ would have been employed in a fair wind.
It is probable that the early wagoneers who brought the tin down through 'Loddiswell' to the Island of Ictis for sale, could no longer keep secret their route down from Dartmoor after the Romans arrived and this may have been the root cause of the eventual end of the islands monopoly as the place of primary export.
The word ‘Emporium’ indicates that Ictis acted as a market, which indicates some sort of central agency, trading post or even monopoly from which the tin was traded. This would make sense practically, understanding that a trading vessel would not want to wait around for the tin to be brought down from the various tin streamers up on the moors. This leads to a natural conclusion that Ictis maintained some sort of vault or storage area from which tin was dispersed as trading vessels arrived. This would also concur with the ‘wagon loads’ of Pytheas' eye witness account. Vessels arriving from abroad, could expedite their business by landing and loading on the sand causeway and if the winds were fair, return home without a long wait in the anchorage at Bantham.
Herodotus in book 3 says ‘I cannot speak with certainty nor am I acquainted with the islands called the Cassiterides from which tin is brought to us….it is never the less, certain that both our tin and our amber are brought from these extremely remote regions, in the western extremities of Europe’. It is highly likely that British Glass(a by-product of smelting)was confused for Amber.
Ptolemy, writing c140 A.D says of the British Isles, ’they were peopled by descendants of the Hebrew race who were skilled in smelting operations and excelled in working metals’. Biblical records recording the use of tin as far back as the 'coming out of Egypt' with Moses, Tubal-Cain the instructor of every artificer in works of brass and Iron, and the building of the first Temple.
Figure 10b Showing the white water at the head of the river Erm caused by West Mary’s rocks which the Phoenician pilot ran his vessel onto and the proximity of these rocks to the fabled Island of Ictis situated in Bigbury Bay.
Logically, because of the cluster of ingots found at the mouth of the Erm with a matching account to explain their presence in such close proximity to Ictis; it should predispose the enquirer to consider the reasons for such an unlikely find. It must be that the Island was trying to remain unexposed to Roman discovery and takeover as Strabo indicates. This alone should confirm that the identity of Ictis is synonymous with Burgh Island without the information that Melkin later provides us with as an unequivocally identification.
Of course the only evidence that would remain from such an incident would be the narrative itself and the cache of tin ingots after a period of approximately 2100 years. The fact that this story was still circulating at the time Strabo wrote is a good indication of the degree of fame in which the Phonecian captain was regarded.
From seaward, the approach to the river mouth looks like a ‘lee shore’ which no sailor would want to approach unless he had prior knowledge of the passage between the waves leading to a haven behind the spit. From a seaward perspective, a passing vessel would only see the cliffs in the background and never assume the tidal river turned tightly to starboard behind Bantham dunes. Due to the fact that the entrance is not wide, the entrance is disguised from seaward as a breaking shoreline at nearly all states of the tide as shown in figure 12, but a clear entrance is visible in the photograph viewed from the top of the Island of Ictis.
Diodorus knows that tin is mined in Spain and like Strabo, is dubious of Pytheas’ account which implies the collection of alluvial and elluvial deposits. He also follows this last extract with: And tin is brought in large quantities also from the island of Britain to the opposite Gaul, where it is taken by merchants on horses through the interior of Celtica both to the Massalians and to the city of Narbo, as it is called. By following on with this account he is implying that the Island of Ictis to which tin was transported…… now was to become islands where the tin came from called the Cassiterides. There simply never were tin producing Islands. Supporters of the St. Michael’s Mount location as Ictis also should remember that it is not opposite Gaul as described above, whereas Burgh Island not only has the confused Channel Islands in close proximity but also fits the ‘opposite Gaul’ account more accurately. Regardless of the fact that Diodorus from Pytheas’ account records that the wagons conveyed the tin to the Island, traders accounts recorded by chroniclers would have expressly confirmed that Ictis is where one obtains tin, not where the tin came from before it was transported for storage on the island.
Shine forth upon our clouded hills?
And was Jerusalem builded here
Among those dark Satanic mills?
What most scholars believe today is that Melkin’s prophecy is a fraud, but it is in fact what the mythical status of Glastonbury is founded upon. Without the gradual fraudulent transference of Glastonbury into Avalon, maybe Gastonbury’s mythical status as the place where Joseph was laid to rest may purely have been based upon his association with a church there. Was it this prophecy or some other writings of Melkin that establishes the association with Joseph of Arimathea? Glastonbury is certainly not the Avalon of Melkin’s prophecy as the reader will become aware shortly especially when Melkin’s ‘adorandam virginem’ does not apply to the old church.
Glastonbury acolytes have always assumed it was this phrase which locates Avalon in Glastonbury because the chapel of the virgin Mary was located there. As we progress through the evidence it becomes clear that Melkin’s prophecy applies to the old island of Ictis where Joseph chose to bury his Son and he then would be subsequently buried.
“For in whom else have the people of the world trusted, except in Christ who has already come?...How then the varieties of Gentiles and the many borders of the Moors, all the boundaries of the Spaniards, and the various nations of the Gauls, and the regions of the Britons, inaccessible to the Romans, but subdued by the true Christ.
There is another song associated with Joseph in Cornish tradition, which we know today as “I saw three ships come sailing in”. Today it is a popular Christmas Carol, but many in Cornwall seem to think it has associations with Joseph of Arimathea’s voyages to the West Country, but as we will uncover, this song stems from a completely different tradition, which also was to become the world’s second best kept secret.
Figure 12b Showing St. Michael’s church Brent Knoll situated on the St. Michael’s Mount, Marazion to Harnhill Ley line. This Church is the only one out of the ‘marker’ churches set out by the Templars not to be built on a summit, or in this case the Knoll.
Although the prophecy, written by Melkin around the sixth to seventh century was somewhat untranslatable; by implication, it was inferred in that text that Joseph of Arimathea was buried in the Isle of Avalon. The Grail romances also make the same claim for King Arthur, but even before they appeared, much of the Arthurian and Joseph material was commonly known in folklore, much of this stemming from the manuscripts that Glastonbury chroniclers attest that Melkin wrote. Joseph from an early time was renowned for building the first church at Glastonbury and was acknowledged to have a connection with the tin trade in Cornwall. Arthur’s name as a King that fought Saxons would have been widely known although not greatly recorded except in manuscripts written by Melkin left in Britain.
We cannot be sure of the name of that Island at that date when Melkin wrote, but as will become clear Melkin knew it was the old Ictis of the Greek and Latin chroniclers. He would hardly have created a puzzle naming the Island of Avallonis as the island in which Joseph and Arthur were buried, if the name of that Island had that particular appellation at that time. This would negate the purport of the riddle and for this reason we can assume that it was Melkin who is responsible for the name Avalon.
William of Malmesbury and Geoffrey of Monmouth in their respective writings as we have mentioned do not make a connection between Avalon and Glastonbury, so evidently, at the time that they wrote, no propaganda was yet employed in Glastonbury. Glastonbury may well have had the Joseph tradition from antiquity but the Venerable Bede who died in 735 who (if Glastonbury had had such a famed heritage), he omitted to mention it and strangely says nothing about Glastonbury itself. William of Malmesbury however who only refers to Joseph as a report from a third party says in his Gesta Pontificum, circa 1125 that the monastery was founded by the Saxon king Ine (688-726) but then later ‘becomes convinced’ that the monastery had been founded back in the Roman era. It is for this reason I believe he and Henry Blois may have been the first to sow the seed that Glastonbury’s 'Joseph tradition' is from Antiquity. It can be seen in Williams case any mention of Joseph is later interpolation. Geoffrey of Monmouth, Gildas and Nennius had all given an account of King Arthur and his battles and there was generally a resurgence of interest in the British hero that also brought fresh reminders of the Isle of Avalon into popular consciousness at the advent and proliferation of the Grail materials arrival in Britain. It was circa 1190 A.D that Glastonbury as an institution came up with the idea to establish unequivocally the location of the Isle of Avalon as Glastonbury. William of Malmesbury in his ‘Gesta Regnum Anglorum’ quotes a semi- decipherable, but no longer extant charter from the year 601 which the king of Dumnonia (Devon) grants five hides of land to the old church which is situated in the land called Ynyswitrin. Is Ynyswitrin if it is to be associated with Avalon within the confines of what used to be Dumnonia. No it is not. So further, we can see evidence of what may have been Avalon once known as the ‘Isle Of Glass’ existing in Devon.
The fact that a Grail source, originating supposedly in France and Melkin’s Prophecy from Britain, both confer on Avalon some miraculous status, would appear to suggest that there is a common understanding between these works. What exactly does it mean that Arthur would return to his people except that he was lost to them and no-one knew where his gravesite really was. When Joseph of Arimathea is uncovered, it will be discovered that Arthur is buried with him………then he will be returned to his people, but only one man could know of his whereabouts, the same person who says who else is buried also in the Island of Avalon, from having seen the tin vault and what it contained.
It was there we took Arthur after the battle of Camlan where he had been wounded, Barin thus was the steersman because of his knowledge of the seas and the stars of heaven. With him at the tiller of the ship, we arrived there with the prince; and Morgen received us with due honour. She put the king in her chamber on a golden bed, uncovered his wound with her noble hand and looked long at it. At length she said he could be cured if only he stayed with her a long while and accepted her treatment. We therefore happily committed the king to her care and spread our sails to favourable winds on our return journey.
Camelot is a word romanticised by Chrétien de Troyes or even a previous troubadour. Chrétien’s invention of Camelot came in ‘Lancelot, the Knight of the Cart’, when it was first heard of back in the 1170’s and then only mentioned in passing. The name Camelot is completely allegorical for the steps of enlightenment toward spiritual attainment, as the reader will understand later and as a name, becomes the main affirmation of the Grail’s existence. The spiritual nature of the original ‘Grail’ has long been recognized by scholars, but unfortunately little evidence of its original essence can be gleaned from the hundreds of Grail stories that have been fabricated upon it. The original writer of the book of the Grail was cognizant of a ‘Divine Plan’, but the Grail truly becomes a receptacle or even an object when taken in conjunction with its misinterpreted description in Melkin’s Prophecy. The whole aura of the Grail was that it was not just an object originally,what has made it hard to identify is its duality. The Grail is the body of Jesus contained in the Grail Ark and also the objective understanding of a heightened consciousness that becomes aware of a divine plan. This sounds incomprehensible at first, but as we progress the reader will then understand why it has been so difficult to pinpoint what the Grail is in the past. It is the understanding of this divine plan that explains the Grail’s appearance and disappearance and the Grail castles construct becomes synonymous with the gradual steps to gnosis. Many readers will think we are straying into the unreal at this point, but if we can produce the body of Jesus the rest of the evidence will fit into place.
A un jor d'une Acenssion / Fu venuz de vers Carlion / Li rois Artus et tenu ot / Cort molt riche a Camaalot / Si riche com au jor estut.
If the Carlion of Chretien has been misinterpreted to Caerleon in Wales and made to seem to have such an illustrious history (purely by Geoffrey’s penchant to give Arthur a Welsh backdrop), then could the original Carlion of which Melkin and Chretien both spoke of……… have been located west of Exeter. As we shall see much later on in our investigation...... if we have truly located Avalon, the burial site of Joseph of Arimathea and the Grail……… and this site was next to Camelot as related in the Perlesvaus,i.e (where Arthur had one of his courts, the other at Tintagel)……… has there been an almighty mix up. Avalon and Camelot are nowhere to be found (until now)……… so considering Arthur was based in Devon and Cornwall, is it only Geoffrey that locates Caerleon in Wales as being synonymous with the original Carlion.
However, Camelot originated from this French source that Chretien used and only later was it developed as a city of consequence and then as an alternative location to Tintagel. ‘Ma'a lot’ is the plural of the Hebrew word ‘Ma'alah’, which means "step", "degree" or "ascent”. Psalms 120 through to 134 represent the cycle of ascension or pilgrimage songs, in Hebrew ‘Shirei ha Ma'a lot’. Chrétien de Troyes is using source material, the significance of which he himself does not know, but has inserted it, as it was in the original source. It would be extremely difficult to explain ‘Shirei ha Ma'a lot’ by not using the word ‘Degree Gradual or Grade’ from which Chrétien gets the sense of Graal…… essentially describing the stages of mankind’s and the individual’s gradual steps or ascension to the Temple…… the goal of the divine plan being the completion of the third Temple which is the completion of full consciousness. The third temple is to be built in the New Jerusalem, and not in the present day geographical Israel. This is a complicated subject that will be elucidated later.
It seems that the Grail has the element of quest attached to it which is part of its essence in the search for it. It would appear that this (the ‘Shir ha Ma'a lot’ relationship with the Grail) is the root of the element of quest that was weaved into the romances. One gets the feeling from the haltering of Chrétien’s flow and the change in direction of his story, that he is following an unclear plot that he does not fully grasp.
It seems highly unlikely that a wounded King Arthur was laid out on a horse and cart and driven all the way to Glastonbury after his fight with Mordred or Medrawd, but more likely he was taken to the Island which topographically fits as related in the very romances from which these accounts come from. The reason for taking him there is one, proximity to Tintagel and two, in the hope of a miraculous recovery on the same Island that he knows contains the tomb of the person renowned for his miaculous deeds i.e Jesus.
It was said that the death of Arthur was concealed for quite a time and a wild story was diffused among the populace that he had withdrawn to some magical region, from which at a future crisis he would suddenly reappear. What is more likely is that the legendary Island of Ictis which Joseph possibly owned and the Isle of Avalon are one and the same place. Arthur was taken there, where all his forbears had been anointed as kings, touched with the oil of the Grail Ark.
Arthur was cognisant of who was in the Grail ark and those that brought him there were hoping for a miracle to cure his wounds. This assumption becomes all the more credible if Arthur, who was genealogically related to Joseph, knew that Jesus was buried in the same place as Joseph. Would not the island’s proximity to Arthur’s battleground just 40 miles away, make it a more likely resting place than Glastonbury? It would seem far more plausible that Arthur was carried to the Isle of Avalon (still living), in the hope of a miraculous recovery, where lore had it, even prior to Melkin, that great miracles would be or had been worked there.
Melkin was held in such high regard by medieval chroniclers as we are informed and it is on the genuine antiquity of his Prophecy that the whole of the Glastonbury Myth is based. How modern day scholars think Melkin is an invention is slightly unravelled as his Geometry once decoded now points us to the Island of Avalon.
Some say Melkin lived prior to Arthur and Merlin, but it would be difficult to write about Arthur before Arthur had lived. Gildas may make reference to Melkin under another name, but this name could be confused with Merlin if indeed the two are separate. As we shall see, if Melkin wrote the ‘Book of the Grail’ (the source of the French material) and left manuscripts in Britain from which the Welsh material derived; he would have been the one who supplied the information that Arthur was buried in Avalon and it must follow that Melkin then lived after Arthur or latterly contemporaneously, to record this information. Geoffrey of Monmouths’ writings also relate much about Arthur, but this information would have come from Melkin’s other writings that remained in Britain as opposed to the 'Book of the Grail' that went to France. By the last chapter the reader will understand that the 'Book of the Grail' referred to by Helinand may indeed have been written in France.
Once Geoffrey of Monmouth had written his Historia Regum Britanniae, King Arthur gained legendary status and thus any association to him would have been beneficial to fraudulent monks that were perpetrating these mistruths. The original intent however, was laying claim to Joseph of Arimathea's relics, which of course had direct links to Jesus himself. Much undue analysis as to whether the cross unearthed along with Arthur’s remains is the genuine article or not seems completely out of place like so much other scholastic endeavour when the unequivocal answer is revealed.
Returning to our original geometrical form on the British landscape after a somewhat lengthy digression from the pyramids at Glastonbury between which King Arthur was purportedly entombed, we should hear what the Rev William Henry Parr Greswell (1848-1923) says of evidence supplied by Sir H. Spelman (1562-1641):
Figure 14 Showing the St. Michael islands pointing out St. Michael’s at Harnhill running through Glastonbury and Brent Knoll and the radius from which describes the Pyramid. It is from this construct that the Jewish six pointed star is created and later we derive the line that Melkin has sent us to find.
These fragments seem to have come from the original window, which probably told the story of St. Michael and were discovered in 1840. A St. Michael church built precisely where the two lines converge to a point precisely located on an old Ley line with a depiction over the doorway of St. Michael piercing the Dragon (from which the surrounding moulding is missing), makes one wonder, “what is the significance of St. Michael in this entire design and why was he singled out by the people who designed it?”
Figure 16.Showing the windvane of a Slayed Dragon on St. Michael’s church Harnhill. Christy Elvin, church warden, Harnhill
Figure 17 showing the unusual design of St. Michael’s church Harnhill for this area. Christy Elvin, church warden, Harnhill
One of the mysteries still remaining about Great Pyramid of Cheops there is, where is the cap Stone? Did it ever exist? Was it stolen along with the outside shell of the pyramid? It would have been an extraordinarily large object, if indeed it had at one time, been a whole and single capstone. There is no record of it ever having existed, and Herodotus, (around the time of Pytheas), the earliest Greek commentator to remark upon the ‘pyramidion’s’ absence in 450BC, confirms the outside casing was still in good repair.
The reader may start to think that this is all a bit vague and tenuous, but soon it will tie into Melkin’s prophecy which not only leads us to the Templar treasure but the holiest relic in Christendom.
Figure 19 Showing the initial Perpetual Choir circumference along with the two Harnhill cicumferences’, the design described on the Templar Grand masters Ring.
The fact that we have found the Harnhill point from what was recorded on one of the two pyramids, seems like a direction to a further discovery. If the relevance of the 18 and 26 foot pyramids positioned at Glastonbury were known, it could be that there might be another large pyramid to construct on the landscape.
Figure 20 Showing the remains of Glastonbury Abbey and King Arthur’s supposed resting place in the foreground marked by the plaque seen in figure 21.
The Abbey at last, through its own propaganda, had freed itself from the pressures of royal taxes, interference from other Bishops and neighbouring landlords by its saintly supremacy, and its immoderate claim to an array of holy relics, that had been uncovered since the disinterring of Arthur's grave. Realistically, over this period of time, the chroniclers of Glastonbury Abbey had set out to increase the prestige of their own monastic order and this was mainly established by erroneous “proofs” of their past associations. In 1497 William Whyche wrote a continuation of John's Cronica and since John of Glastonbury very rarely wrote in his own words but mostly extracted from other sources, it is probably from this that some of the misrepresentations to Melkin’s prophecy really happened, if indeed they had not happened earlier. We know that John of Glastonbury recorded faithfully what others had said, without too much interpretation, but we do not know if we have any other source for the prophecy and that other chroniclers did not use John as their source. It would seem by William Whyche’s lection,( his later interpretation in his own words), that much of the errors of interpretation and interpolation from Melkin’s prophecy became even more exacerbated. In effect the Abbey chroniclers by degree, changed the purport of Melkin’s prophecy, but what we cannot be certain about is whether it was Melkin’s intention that later generations were to be misled into thinking that Avalon was Glastonbury. If it was known in the sixth century that the church at Glastonbury was originally built by Joseph, then there is a possibility of Melkin’s conscious misdirection. However, as we have witnessed already this seems unlikely as early chroniclers saw no connection between the unknown location of Glastonbury and Avalon. William of Malmesbury witnessing in his time that no explicit records had survived on the subject and that it was, therefore, to no avail to speculate further regarding the Joseph Tradition.
Figure 19a, Sixteenth century Glass in the Chapel of St. John showing the arms of Glastonbury depicting the green gnarled cross from the thorny bush that sprung from Jacobs staff which grows at Glastonbury. The heraldic shield is probably based upon Evalak's shield, but depicts the misinterpretation of the 'duo fassula' as vessels containing the blood of Christ and the blood is depicted by the droplets
Showing partial ruins of the Abbey.
Figure 21 Showing the plaque in the ruins of Glastonbury Abbey today still insistent that Arthur is buried beneath. The situation of the plaque is shown in figure 20.
Just to recap then……after Geoffrey’s book had reached popular consciousness stating that Arthur was buried in the Isle of Avalon; it was necessary for Glastonbury to produce King Arthur. (Geoffrey’s source for this information was one of the books left in Britain by Melkin). The discovery of Arthur in the Abbey cemetery in 1191 established that Glastonbury was the Island of Avalon, the island that is the subject of Melkin's prophecy. The obvious inference was that Joseph was buried there also . This quick transmutation, has been pointed out already because when William of Malmesbury looked through Glastonbury's records in 1120 and from the time when Geoffrey of Monmouth wrote his history of the Kings of Britain in 1135, neither of them up to that date had ever associated Avalon, with Glastonbury and as we have covered already, William of Malmesbury asserting that King Arthur’s burial place was unknown.
It is for this reason most scholars believe the prophecy to be a fake of the twelvth or thirteenth century. Why, one must one ask, are the monks so keen to associate the abbey with this prophecy if it is merely a fabrication? Why, if it is a fabrication do the three clear instructions contained within it, point to the place where Joseph is buried?
Hardyng also says, as if he were quoting Melkin directly, ‘Galahad created the order of the knights of Saint Graall, and was made King of Sarras, and that Galahad would achieve the Grail, and mentions the configuration of the table of the Knights.
It is easier to think that Melkin and his prophecy are an invention, but then why are chronichlers always appealing to him as a sound and ancient witness and why are his directions to the Island of Avalon so precise. It is even posited by some commentators that are unwilling to accept Melkin as a real person...... that Hardyng in this last extract is using the word ‘Mewynus’ to rhyme with Arviragus (not as a reference to a historical person) which is extraordinary.
I think the gift of Avalon by Arviragus to Joseph is confused with the twelve hides that may have been given at Glastonbury. We could assume Hardyng has just obtained this book since the Long version came out and this new information concerning the Shield of Evalak and Avalon is genuinely exposed in this British book...... and has not come from Grail literature. This cannot be proved, but to think that there was no Melkin and there was no book that Hardying is referencing is plain ridiculous. Just because scholars can’t work out the puzzle..... it does not mean that it is a twelveth or thirteenth century invention. Why invent something no-one understands? Why invent a puzzle that purportedly leads to a burial site of Joseph of Arimathea in Glastonbury that no-one has ever found, but actually contains precise geometry that leads to an Island that can be associated historically (as Ictis) to have connection to Joseph.
John Leland relates that he came across fragments of Melkin’s ‘Historiola De Rebus Britannnicis’ in the Glastonbury library and it is from these fragments that Leland tells us, that Melkin was the most famous and erudite of British writers, well-respected and was renowned since great antiquity. It is implied also by Leland, that Melkin thinks Arthur is buried at Glastonbury. This surely must be Leland's conclusion based upon the connection of the ‘oratori’ in Melkin’s prophecy because in his ‘Assertio Arturii’, Leland names Glastonbury as Arthur’s burial place, yet as we know Arthur is buried in Avalon and Melkin knew this since he has left specific instructions to show us where it is.
Leland who wrote around 1530 says that the document here quoted is ‘a very treasured possession in the old Library of the Abbey. He calls it 'a fragment of history written by ‘Melchinus an Avalonian'. Leland even says that 'Melkin celebrated the name of Gawain and praised Arthur', but how is Leland making the connection to Melkin unless sourcing from material at his disposal extant in Britain. Gawain specifically is thought to be only by reference to French derived Grail material, so why is Melkin quoted unless as we suggest here..... he also wrote the book of the Grail and left crossover Material concerning Athur and Gawain in Britain.
The passage below from his Nova Legenda Angliae, is from a translation by Skeat and indicates the interest that Melkin’s prophecy generated....... and the seriousness with which it was treated was a reflection of its hidden veracity. It was taken seriously as a venerated ancient text, but no one really understood what it meant and why it was made so ambiguous.
The French Grail romances perpetuated a connection between Arthur and Joseph that had derived from Melkin’s 'Book of the Grail' which shows no sign of acknowledgement of any Glastonbury connection. This is typical of the French vulgate cycle and shows that Melkin’s intent for his 'Book of the Grail' was to convey historical information. This account contained the arrival of Joseph and the arcane information which arrived with him. Much of this arcane or occult knowledge lodged within the book, clearly went over the original Troubadours and Grail writers’ heads and a four to five hundred year period that involved the royal family of Grail Keepers was intermingled so that sometimes Arthur and Joseph are presented anachronistically. We shall see what vestiges of historical truths are left, when we look at the Middle English poem called 'Joseph of Aramathie' the Alliterative poem written supposedly and dated by its meter to around 1330. It’s content shows it is highly original and unique in that it adheres to what Melkin presented as fact and should be regarded as a more accurate portrayal of Josephs arrival in Britain.
This standpoint cannot be maintaind once the purport of the prophecy is decoded as the directions maintained within it lead to the Island of Avalon.... the place where we are informed Joseph of Arimathea and Jesus are buried. This could be easily proved and settled at once, if the present owners of the Island would grant permission to locate the tomb.
This misconception eventually transformed the Graal into a receptacle which coincided with Helinand’s description as a plate. Melkin’s understanding of the Gradale and the knowledge he was trying to convey, had to do with processional stages or the three grades to gnosis which shall be elucidated later as well as being an object. The processional of the Grail is a misunderstood romanticised version of a divine plan that was originally conveyed in its Hebrew form by Joseph to Britain. This accompanied with references to the ‘bleeding spear’ in the French Grail book and the fact that the vessel purported to hold Jesus’ blood collected from the spear wound, got mixed up with Jesus’ role in the Divine plan which really was the substance of the French material as well as alluding to an oil filled chest.
The Menorah also being alluded to in the French material from the original ‘Book of the Grail’, plays a definite allegorical part in this processional or gradual steps as the Divine plan unfolds. This arcane knowledge, as relating to the candelabra of the Grail processional, is confirmed in the Biblical book of Zechariah: 4.
It is also probable that those that understood and had knowledge of these traditions rather than being repressed themselves, eventually found safer haven with their Breton brothers, rather than living under Saxon rule, hence moving these traditions and original Latin 'Book of the Grail' into France which eventually triggered the proliferation of the Grail romances.
The fact that the word ‘oratori’ is followed by the word ‘cratibus’, meaning ‘wattled’ would tend to unhinge the supposition that it was not intentional obfuscation, unless of course Melkin had originally written ‘orari crater preparatis’, which would suggest a pre-prepared cave by the sea. We will see just how many scenario’s and permutations there are when we dissect Melkin’s prophecy, but it would seem that the inclusion of ‘adorandam virginem’ in addition to ‘oratori’ and ‘cratibus preparatis’....( if no scribal changes took place), looks like a direct attempt by Melkin to perpetuate an association with the wattled church at Glastonbury.
Relevance for the inclusion of this information was to act as a conduit for redirecting people's thoughts back to the original triangles and squares that were associated with the mystery inferred by William of Malmesbury.
Plainly, Joseph being joined by a multitude is a reference to the 104,000 saints which is how many exegetes translated Melkin’s riddle. It was William who had intonated that the solving of the geometrical puzzle would reveal Joseph's burial place within the Abbey grounds or at least his words were adding to the puzzling geometrical reference to a bifurcated line as somehow relating to a mappable grid reference that would lead to the burial site of Joseph's tomb. It is because of these various assertions, rationalisations and possible interpolations that Joseph’s resting place has remained undiscovered until the present day.
The whole edifice of research that purported to show that Joseph is buried at Glastonbury is based on an erroneous assumption. It ingnores the genuine antiquity of Melkin and has concluded a misinterpretation or plain ignorance of the instructional data with the Melkin prophecy. Even John of Glastonbury, the very person accused of concocting the prophecy in the first place, understood that the prophecy was an indicator of where the tomb lay. Due to modern scholarship we now supposedly have a sixth century document referring to ‘Baybars’ and the encoded name for Jesus which is Abbadare is now by a most convoluted logic, referring to a fort in Syria. But we will get to the recent root cause which is argued in a document known as ‘Melkin the bard and esoteric tradition at Glastonbury Abbey’. However it is extraordinary that the person accused of devising the fake prophecy for reasons of promoting the Abbey, can be the same person who would go to the extent of measuring out such precise geometrical directives that lead to a different island in Devon... as opposed to the Island tor in Glastonbury he is supposedly trying to promote. Especially when he would state that Joseph lies in the Island by the Sea (marmore).
In Archbishop Usher's ‘Britannicarum Ecclesiarum Antiquitates’ he provides us a Chinese whispers variant of Melkin’s prophecy, which he says was found in the margin of Matthew Westminster's ‘Flores Historiarum’ which plainly shows the prophecy’s evolution:
The Glastonbury propaganda machine was able to firmly establish Glastonbury as an island, but it could not by any distortion, render its location by the sea. If Melkin did not write the words ‘orari’ or ‘ora’ and ‘tor’, the addition of letters to make ‘oratori’ brings the Island of Avalon away from the sea and into the Abbey grounds. Again an unlikely set of events is set out by John in his Cronica to convince the sceptical, that Avalon is in Glastonbury:
Figure 22 Showing the Folly tower where there once stood a chapel dedicated to St.Michael on this hilltop ‘marker’ site.
This high story records and testifies that Josephus, (Joseph) who records it for us, was the first priest to sacrifice the body of our lord and we should therefore believe in his words.
Gawain is told ’you will be told the meaning of anything you wish to ask about, by the testimony of Joseph the good clerk and good hermit (Melkin) that tells us these things and his(Melkin’s) knowledge of them comes from the pronouncements of the Holy Spirit and the Angel.
It is of importance for our investigation, however, to note that where Wauchier does refer to a definite source, it is to an evidently important and already famous collection of tales, Le Grant Conte, comprising several 'Branches,' the hero of the collection being not Chrétien's hero, Perceval, but Gawain, who, both in pseudo-historic and romantic tradition, is far more closely connected with the Arthurian legend, occupying, as he does, the traditional position of nephew, Sister's Son, to the monarch who is the centre of the cycle; even as Cuchullinn is sister's son to Conchobar, Diarmid to Finn, Tristan to Mark, and Roland to Charlemagne. In fact this relationship was so obviously required by tradition that we find Perceval figuring now as sister's son to Arthur, now to the Grail King, according as the Arthurian, or the Grail, tradition dominates the story. The actual existence of such a group of tales as those referred to by Wauchier derives confirmation from our surviving Gawain poems, as well as from the references in the Elucidation.
On a couple of occasions in the re-telling of these Gawain tales Wauchier refers to what he thinks is the original author by name and calls him ‘Bleheris’ the first time. On the second occasion he states specifically that this Bleheris was of Welsh birth and origin, ‘né et engenuïs en Galles’. He says this in connection with a tale being told to a certain, Comte de Poitiers, whose favourite story it was, saying ‘he loved it above all others’, which would infer that it was not the only tale the said ‘Bleheris’ had recounted to the Count.
William IX, known as the Troubadour, 1071 - 1126 was Duke of Aquitaine and Gascony and Count of Poitou between 1086 and 1126. He was the son of William VIII of Aquitaine by his third wife Hildegarde of Burgundy. He inherited the duchy at the age of fifteen. In 1088, at the age of sixteen, William married his first wife, Ermengarde of Anjou the daughter of Count Fulk. It is interesting to note that the biographer of Fulke in the History of Fulke Fitz-Warine the first to mention the Grail in Welsh literature and more importantly the book of the Holy vessel, is Eleanor of Aquitaine’s Grandmother’s family name (Fulke). What can be deduced from this is the fascination of the Welsh from their own Arthur material provided by Melkin is now being re-hashed from early French Grail material.
William IX’s greatest legacy in history was his renown as a poet. He was the first known troubadour or trouvère, a lyric poet employing the Occitan or Langued’oc tongues. Eleven of his songs survive and they are attributed to him under his title as Count of Poitou. This seems to have become a family tradition as the first Romance poets of the Middle Ages emerged as founders of the troubadour tradition……… because like his father before him, William X, Eleanor’s father was a patron of troubadours, music and literature. He was an educated man and gave his two daughters an excellent education. Henry of Blois was obviously entirely fluent in French and had family ties to Eleanor (His cousin Theobald was married to Eleanor of Aquitaine´s daughter, Marie) who also was a patron to Chrétien de Troyes and thus makes the Aquitaine’s the most likely ‘noble family’ (from Helinand), to possess Melkin’s ‘Book of the Grail’ and to provide Henry with the French source material. Another association is that Theobald V of Champagne, (Henry’s older brother) took part in the wedding ceremonies between Eleanor of Aquitaine and the future King of France, Louis VII.
In the fragmentary remains of Thomas's Tristan we have a passage, in which the poet refers, as source, to a certain Bréri, who knew "all the feats, and all the tales, of all the kings, and all the counts who had lived in Britain." With Henry’s privileged education and fascination with books he would have found available at Glastonbury, in conjunction with his royal connections; he does appear to be the obvious person to correlate British and French sources that had been temporarily separated. Blois became Bleheris or Bliohis which was mispronounced as Blihis which got Latinised into Bledhericus and far from the bounds of our enquiry at the moment one can trace Henry in other writings. Strangely enough one wonders if Robert de Boron (who is most notable as the author of the poem Joseph d'Arimathe) knows about a master blihis as the priest Blaise: ‘I’d like you to set it down in a book’ Merlin tells Blaise ‘ for many people who hear my words will benefit from them and then he assures him that the ‘Book of the Grail’ will be heard most gladly’. The accounts in The Vulgate Cycle appear to be derived from Blaise's texts. Merlin brings Blaise (In the Didot-Perceval ) to the Grail Castle to pass the time there while in the Vulgate Merlin, Blaise takes up residence in Camelot just prior to Merlin's death. As we will investigate shortly the Grail castle on Avalon is just opposite what became known as Kamaalot in Perlesvaus.
It appears to have been collated sourcing from Chrétien de Troye’s work(or common material) and from sources which Eleanor’s family owned, because of his family connections and the likelihood of Henry and Chrétien’s paths crossing. Henry is however very faithful in describing the Geography of the surrounding Vales around Avalon but has no idea, (at least 400 years after Melkin would have written the original Grail book), where Avalon was.
King Arthur is alive in the story, so how is it we know where he is buried especially when we see Lancelot’s visit to the Isle of Avalon were he sees Guinevere’s grave. The person who told this story had seen Guinevere's Grave and knew it was on Avalon and the only person who could have known this is Melkin. Henry was just a consolidator of the original book of the Grail, but all seem to think Henry wrote it.
If our assumptions are correct, the ‘Book of the Grail’ was written by Melkin which approximately concurs with Helinands’ date. Henry of Blois was also aware of Melkin’s other writings at Glastonbury, adding to the fact that it is also credited in the Latin version of the ‘High History of the Holy Graal’ to have been written by a monk at Glastonbury who, incidentally must have been fluent in some dialects of the French.
Melkin appears to be single handedly responsible for coalescing the Joseph tradition in Britain and the Grail literature that emanated from France. However it is Henry's Perlesvaus that expresses that this historical information about Joseph's arrival in Britain is actually derived from Joseph of Arimathea himself, but the story itself intones that he is just a narrator called Josephus, just as Henry has invented a cameo partfor himself as the first man conquered by the knight known as Gauwain, was named Blihos Bliheris.
'Thus to make a delectable tune to your ear, history goes masking as fable'. (R. Wace)
Melkin, through the construction of his riddle, kept alive a tradition from great antiquity through conjoining the Quest of the Grail (from French literature) with a search for Joseph and what was with him in his tomb. It would seem also that Henry de Blois (as a later propagator) was the ‘famous fabulator’ named ‘Master Blihis’ in the prologue called the Elucidation of Le Conte Del Graal where it says, Master Blihis is ‘one who knew all the stories of the Graal’.
Chrétien de Troyes working for Eleanor of Aquitaine and her daughters states that he had been given a Grail book by them, to be romanticised, (inferring a more historical or factual account), so that it could be read out at court to provide pleasure for its listeners. It would appear therefore, that the French noble family in possession of Melkin’s work which contained the historical Joseph account including the gospel of Nicodemus (which Chrétien was aware of), and the various tales up to king Arthur were all derived from Melkin’s ‘Book of the Graal’ in the possession of Eleanor.
Henry of Blois was uncle to Theobald V, Count of Blois and Troyes who was married to Alix de France, daughter of Louis VII, King of France from his first wife Eleanor d’Aquitaine. Theobald’s brother Henry was married to Marie, Eleanor’s other daughter, so through the Aquitaine’s possible ownership of Melkin’s book of the Grail, it is not difficult to see how Henry of Blois, appraised of the fact that Melkin was the originator of these truths, and being acquainted with the Glastonbury tradition could have been the one responsible in part for the British re-emergence. This helped through Crusader and Templar influences of the Joseph and Arthurian histories, couched and propagated as popular troubadour tales.
In addition, the Count of Blois’ court in Troyes became a renowned literary troubadour centre. Walter Map was among those who found hospitality there along with Chrétien.
We should not forget that Melkin was probably the hermit (pious monk) referred to by Helinand and that Melkin had to have been aware of arcane Joseph material, to have portrayed the Joseph and Grail material as the base for his Prophecy. As we shall see further in our investigation, it is through Melkin’s thorough understanding of the essence of the Grail that he can link its discovery with the unveiling of the tomb with a specific point in time. It is partly due to this prediction of the unveiling that subsequent commentators referred to his extract about Joseph’s tomb and the ‘duo fassula’, as a prophecy.
Henry for reasons regarding his ecclesiastical position, would not wish to be associated with the more romanticised and plainly embellished Grail material proliferating at the time. Henry understood the Grail’s sanctity in that it was a relic of Jesus in some form and may have been aware of its more arcane meaning as an expression of God’s work in man as he clearly sets out his three Grail heroes in Branches as were the Grades set in the Divine plan. He knew that it was a subject (although not fully comprehended by him) that should not be treated irreverently and so the Perlesvaus and then ‘The High History of the Grail’, was written and alluded to himself by a pseudonym or nickname.
Henry was brought to England by King Henry I, to be Abbot of Glastonbury. On 4 October 1129, he was given the Bishopric of Winchester but allowed to keep his beloved Glastonbury Abbey. He was consecrated as bishop on 17 November 1129. He had ambitions to become Archbishop of Canterbury but was thwarted. However he did not abandon his work at Glastonbury. Except for a few brief months in 1141 when he changed his alliance to Empress Matilda, when he thought he would be on the winning side, Henry supported and advised Stephen his brother and is credited as one of the clergy who helped convince William of Corbeil, the Archbishop of Canterbury, to crown Stephen. Soon after his appointment to the See of Winchester, Henry came to resent his subservience to Canterbury. Henry was the patron of great writers one of whom was Archdeacon, Gerald of Wales who later unwittingly referred to him as Bledhericus or Blesiness as a storyteller in the court of Eleanor of Aquitaine. Through his family connections Henry had links to the Templars and the Crusades and was well acquainted with William of Malmesbury.
One of the finest buildings Henry had constructed, was the Hospital of St. Cross on the outskirts of Winchester. A few years after completion, Henry was to assign the guardianship over to the Knights Templar. In William of Malmsbury’s work, ‘De Antiquitate Glasttonie Ecclesie’, (which he dedicated to Henry), he tells us that “the monk he knew personally and in fact whom he “served” was shy, learned and a great writer”. Henry of Blois gave some sixty books to the great library at Glastonbury and had ancient books copied, such as Pliny’s Natural History, the book of Enoch, and several other books of Origen, St. Jerome and St. Augustine which probably would have been lost except for his efforts. Mostly he will be remembered for sponsoring the Winchester Bible, the largest illustrated Bible ever produced (which was still unfinished at his death).
It is in 1155 though, that Master Robert Wace completes his "Roman de Brut," a version of Geoffrey of Monmouth’s "History" in French. Wace dedicated his work to Eleanor of Aquitaine his patron, and is remembered as being the first writer to introduce the concept of the "Round Table" to the Arthurian cycle. Was it Eleanor who had provided him with a source containing arcane geomatria supplied by Melkin’s book. It could have mixed with the information from British sources found at Glastonbury supplied by Henry of Blois that were to be included in the Architecture of Chartres then under the jurisdiction of the Counts of Blois. Of King Arthur Robert Wace says,
As we mentioned John Leland, in the 16th century, claimed to have seen manuscript material by Melkin from his Historia in Glastonbury Abbey’s library and Leland seems to think that Melkin believes Joseph of Arimathea was buried at Glastonbury. This is obviously incorrect as Melkin's instructions within his puzzle lead us to the real Island of Avalon. So again we see gradual misinterpretation as Leland can be putting words into Melkin's mouth and can be seen to be making an assumption based upon words such as 'oratori' only being synonymous with Glastonbury. However, wierdly enough, Leland ....... even though he thinks Melkin believes Joseph is buried at Glastonbury, does not believe it himself. Yet on page.126 of his Assertio Arturii, he names Glastonbury as Arthur's burial site.
John Bale, writing in 1548, says that Melkin was a geometer and an astronomer specialising in Comets which infers a grasp of Time, as those comets that recur, do so infrequently. He describes him: astorum peritus ac geometer, non solum arcana somniorum et cometarum eventus discutere atque planetarum dispsitiones demonstrare solebat. 'Not only skillful in astronomy and a geometrician, but discusses the secrets of dreams, the events of comets and demonstrates the disposition of the planets'.
Melkin anyway was a geometer, which was not only borne out by the geometrical precision (once the prophesy is decoded), but also if we take into account information regarding Montacute as a marker. This information may have been derived from the Grail book originally and passed on by Henry of Blois through the Glastonbury chain to Father Willian Good. Henry could however have gleaned this from another work of Geomatria by Melkin found at Glastonbury and possibly this is the reason for Bale's description of Melkin.
Henry was probably the first Abbot to pass on this clue that seems to have come down through the ages to Father Good.
It was generally understood that Joseph was hidden within some geometric puzzle, all the clues of which seem to emanate from Melkin, the one man who knew the whereabouts of Joseph.
It also seems a little suspect that he chose to be appointed at the young age of 23, as Prior of Montacute. The one person we suspect of having read Melkin’s Grail book and who most likely discovered that there was a connection between Montacute and finding Joseph just happens to be prior there. Henry had come across this Montacute information regarding the burial site of Joseph……. material from a source that Melkin must have written, since the line that he is sending us to find (the 104 nautical mile line from Avebury to Burgh Island), runs right through St. Michael’s hill Montacute. Since no-one at the time knew it was a ‘confirmation clue’ or knew where the Island of Avalon was, it obviously did not help Henry. Since this piece of material evidence was not spoken of or referenced in the Grail literature that emanated from France, one would assume that this information was found in a Melkin manuscript that existed in Britain before the fire. The only reason for not thinking this is that…… why at such a young age had Henry come straight from France to Montacute? This indeed would be an extraordinary coincidence if he had not come across this clue while in France.
Strangely enough, it was Eleanor who married King Henry II, the same King Henry who was supposedly told by a sage the exact place to start digging at Glastonbury Abbey to find King Arthur’s bones there between two pyramids. As we have covered Henry II was already dead when Arthur was unearthed but the story could have a grain of truth, if indeed Henry had learnt of Arthur’s burial in Avalon from Eleanor or her material. If it was widely accepted that Joseph was buried in Avalon and because of Joseph’s Glastonbury connection to the church there……… it is possible that the King, learning Arthur was also buried in Avalon also from the French source, may indeed have put this very idea of Avalon (being equated with Glastonbury) into the monks heads. It is possible that subsequently after the king’s death, they eventually (having lost their patron), decided to carry out the bogus unearthing of Arthur, citing him as a witness.
Although John Leland, in 1534 says that the book he saw of Melkin’s dated to 450AD, we do not know how he arrived at that date. The passage from Helinand’s chronicle relates the angels appearance to Melkin occured in 717,(and we will cover later how this date is probably accurate)……… so somewhere in-between both Arthur and Melkin lived.
One can only deduce that Helinand is referring to Melkin, as Melkin deals with the same two subjects, that of Joseph and the Grail in his Prophesy. It will become apparent to the reader, as we progress, that Melkin’s ‘Book of the Graal’ or ‘Of the Grades or by Degrees’ had express knowledge of what the Gradatim was, as a series of ‘grades’ toward spiritual enlightenment and this revelation of the Grail was known and understood by Melkin. He knew that it would be marked by an event in time, i.e. the unveiling of the tomb at a predestined point in time, but we will deal with this explanation of ‘Time’ later.
One cannot be certain if Helinand’s extract is the first passage which refers to the Grail directly at this early date, but the same date was quoted by Walter Map, an early Grail writer in reference as a source. If it is genuine, it is the closest we get to the original source of Melkin the consolidator of material found in the tomb. This is the point at which it becomes a question of faith for those who believe in Angels or for the pragmatic to answer……… ‘from where did Melkin receive instruction’? If we consider the Grail as arcane knowledge linked to a Divine Plan, then divine intervention by apparition should not be excluded especially when we consider Melkin’s link to an apparition by St. Michael that is attributed to St. Aubert at Mont-Saint-Michel discussed in a later chapter. Because Melkin states in his Prophecy precisely what was in the vault on Burgh Island and gives a description of the Turin Shroud long before it was supposedly first shown in public……. it seems more probable that he visited the vault or cave given the precise directions to the entrance.
Who imparted the knowledge for the original arcane source material, if it was not an angel that indeed gave Melkin his insight? Is this not a rationalisation of others that tried to answer how it was that someone living in the sixth century could have Knowledge of Joseph's arrival in Britain. The proposition that Melkin found documentation to this effect in the tomb is borne out by the fact that the Perlesvaus, (in an indirect way) attests that it was Joseph who supplied the early detail of his historical arrival.
More importantly, how were they or he able to leave behind such exact geometrical and geographic instructions with surveying pin point accuracy? One must remember that if Melkin did live around 450 to 700AD then where was this source and in what language, before Melkin transcribed all its information into the Latin book of the Grail? It seems likely that this source material and the Grail book (the consolidation of the history of the Grail Keepers) will be found at the unveiling of the tomb……… the Grail book being returned when the Templars hid their treasure there.
The arcane source material will have remained in the tomb, but it is probable the Grail book was returned to the tomb by the Templars..... as by now it would have surfaced. From the testimony of Helinand regarding the possession of the French book (only existing incomplete)……… makes one think that the original was only translated piecemeal and the parts translated and woven into a story were those parts that inspired individually the original transcribers. There must be a an arcane source book for Melkin to have transcribed from Hebrew to render 'Shirei ha Ma'a lot’, because to understand and relate in the Grail book about the Grades of Enlightenement would indicate some exterior source or divine inspiration.
In Helinand’s chronicle, he derives ‘graal’ from ‘gradalis’ and sets the date for the British hermit's vision of the Grail at 707 or 717 A.D, but we are told that Melkin was ‘before’ Arthur and Merlin. This proposition now seems inaccurate if we take this date and the fact that Melkin knows where Arthur is buried. It is still not certain how this transition of the ‘Grades’ evolved into an object except from obvious misinterpretation, but Helinand's ‘gradalis’ did not resemble a chalice but rather a dish on which meats were served. This semantically fits with the other descriptions of the Holy Grail as a receptacle, since Joseph of Arimathea uses the Grail to catch blood and sweat even from French tradition and alluded to by Melkin (in the misunderstood British prophecy).... and implies that it is a vessel that holds liquid. Helinand states that Gradalis or Gradale means a dish, wide and somewhat deep by definition, in which rich meats are served to the rich in degrees- gradatim.
This is the point where I am sure that I will loose many readers as the duality of the Grail is on one side derived from arcane understanding. Is this not a misunderstanding of the transcribers and the original purport of the processional alluded to the spiritually rich as opposed to the waste-land or dearth which is cured on attainment of the Grail in the romances. This is a complex subject as the consciousness of man is refered to in Biblical expression through the prophets as ‘land’. The waste-land is an allusion to a spiritual state.
The singular Chalice is often thought of as the receptacle used at the Last Supper or is a relic of the Passion in which both blood and sweat were contained. Some scholars posit that the concept of the Grail as a platter preceded the notion of the Grail as the "Kiddush Cup" from the Last Supper positing that primarily it was a Paschal Dish and not the Eucharistic vessel used by the twelve disciples. The physical Grail is none of these, because Melkin describes it so accurately, he leaves no doubt as to its composition.
When Chrétien de Troyes refers to the ‘Graal’ in ‘le Conte du Graal, Chrétien refers to his object not as “the Grail”, but as “un graal”, “a grail”, implying that in the source document it was used in context as a common noun and that there were more than one. Melkin alludes to the Grail as either the body of Jesus in Grail ark or the shroud that was formed in it, but he also is recounting in the Book of the Grail about Grades or Degrees to enlightenment, which is the whole essence of the other half of understanding what the Grail is……… an objective description of the ‘Divine Plan’. The romances, even though they have muddled the duality of the Grail...... have in a way achieved a heightened awareness or preparation in readying the world as a form of pre-cognition.
It is difficult to ascertain whether Melkin, did survey the angles and distances that we will be elucidating when we investigate Melkin’s prophecy, because this art was supposedly lost in the sixth century Dark Ages, when European mapping techniques were still very crude. Melkin, however, passes on precise and accurate information given in his riddle, so where did he get it from? If it was not Melkin who surveyed the British landscape by his own skill, which points to where Joseph and Jesus were buried in the Island of Ictis, then how was it that he could leave us such precise directions? Was it truly by divine intervention as Helinand posits, or was there original ancient mapping instructions which indicated and marked Ley lines from which Melkin compiled his prophecy? The reason for considering this is that ‘Mons Acute’ or Montacute was the place Henry of Blois went to long before the Templars built the marker St. Michael churches. So was Mons Acutus the mount that marked out the thirteen degrees from the ley line from the 'sperula' (sphere) of Avebury and got named as such…… long before the Templars built their St. Michael edifice to mark their treasure hoard.
If one considers that an entire body of knowledge may have existed since very early days from the offspring of Zerah through a line of Kings that ended with Arthur, then Melkin could have had access to this when he buried King Arthur. Was he, like Father Good, just the messenger, perpetuating a tradition and preserving directions to Joseph’s resting place to be found in a future generation? The hardest question to answer is…… “who did the original surveying and at what stage in history were the coordinates of these Ley Lines recorded and surveyed as pertaining to what was hidden in Ictis”? If we assume that the Templars possessed knowledge of this Ley line system (which will become apparent), then the French Book of the Grail may also have contained this geometry. If this assumption is correct then it might explain where Henry of Blois got the information about Montacute that was passed on to Father Good down through the ages by the Abbots.....If this was the reason for his arrival in Montacute.
The argument against it being divine intervention leaves only two options, one being....... Melkin did survey the lines, but how is this then linked to the Geometry of the pyramid. Is the pyramid geometry purely co-incidental and has no relevance to Melkin's instructions. The other option would be that the Island was surveyed long ago as part of the pyramid construct, but to what purpose and what part does the island play in relation to the original St.Michael Ley line before the Templars put their stamp on it and defined it as such by dedicating a string of sites to St. Michael. Certainly the prevalence of sites is less to the east of Avebury but it in no way diminishes the existence of the line to the East of Avebury as corroborated by Miller and Broahurst in the 'Sun and the Serpent'.
If the extract that gives account of the Grail noted by Helinand was written in Latin around 707AD, it indicates that, before the five main romance writers, Guiot le Provencal, Chrétien de Troyes, Walter Map, Wolfram von Eschenbach, and Albrecht von Scharfenberg, began their works, there was a Latin original which would explain (given his connections to the noble family), how Henry of Blois might have made the Montacute connection that was passed to Father Good. If it was not picked up to feature in any of the French transcripts by the French writers, maybe Henry had gleaned it from the original. But then one has to question whether Henry actually saw the French original translation of the Grail book (if there ever was one) or the original Latin from Melkin. It seems that if there ever was a complete transcription of the whole 'Grail Book', the various varients would concur more in their subject matter. As Helinand bears witness there probably was no complete French volume, but the French material existed as seperate extracts or exerpts compiled by the original writers allowed to see the latin text or material from an oral Troubadour tradition.
As regards to when the original was written (given the Saxon connection to Arthur), it would seem soon after Arthur’s demise and possibly even written in France although Helinand’s source seems to indicate an Apparition as taking place in Britain. The original Latin version written by Melkin we should guess at around 650 AD to be followed by the French translations of excerpts and the French volume that Helinand presumes exists, never did. Because Eleanor’s Father and Grandfather were captivated by these stories and the fact that Chretien is working off another’s work…… what we think all became a tradition at one time probably had much earlier strains as well.
It is with this family that the troubadour tradition concerning the Grail commenced, to evolve into the various forms of romances. Before any of the early named Grail writers mentioned above came on the scene, there was most probably a more oral court tradition and it would seem these early troubadours recognised at this early date that the Grail book contained sacred information.
The Grail books appearance was either then ascribed the date by Helinand or more probably given the date of when his source wrote of the Latin originals first appearance at court. Because of the book’s profundity, knowledge and the nature of its material, it may only have been assumed that it could only have been delivered by an angel to the hermit. (better known as Melkin). In a later chapter we will cover the possibility that Burgh Island’s association as a Tomb in connection with St. Michael preceded even the Templars and if indeed it is the cause for the naming of Mont- Saint-Michel as Mons Tomba and its association with an angelic apparition by St. Michael to a monk.
It was Robert de Boron circa 1170 who relates the story of the shield that was later to become the template for the Arms of Glastonbury, that had probably inspired Father Good’s investigation to find a clue to Joseph’s burial site. The shield given to Evalak by Josaphes, Joseph of Arimathea’s son, had a red cross on it that was also to become the symbol of the Rosicrucians and the Templars. Robert tells us that, following Evalak's victory over Tholomer, the red cross upon it disappeared, then Josaphes, just before his death, asked Mordrains to bring the shield to him. Continuing the story he then recounts that Josaphes with his own blood inscribed another cross on the shield and gave it back to Mordrains, and afterward it was placed upon the grave of Duke Nasciens, until Galahad would come and retrieve it. Galahad then posseses a sword which had belonged to King David, the hilt of which was covered by King Solomon with precious stones and the story ensues with an adventure with the holy bleeding lance, and Galahad’s eventual achievement of the Saint Graal, followed by his death at Sarras. Now here is the quirk. If the sword of Solomon was brought by Joseph then If he left Jerusalem with it, would he not know where the Arc is,presuming they were cached in the same place beneath the temple. Is this why these Knights originally wound up at the Temple Mount rather than the ruse of protecting the way of pilgrims?
Thomas Malory's ‘Morte D’Arthur’ has very much the same elements within his story with his own additions, the early French tradition keeping links with the Holy Land threaded throughout the narrative. Is Solomon’s sword’s iconic appearance in the original sources hinting at the inter-relationship of the two twins Pharez and Zerah’s separate bloodlines, as far back as King David, Solomon’s father, but somehow imputing the transference of kingship to Britain. The shield obviously being transformed in the tale with blood marks on it, to a Rosicrucian emblem and an association with the Templars, who not only were probably at this stage in possession of the Latin source in France after Eleanor but were now releasing their source material in response to the new interest shown in Geoffrey of Monmouth’s widely read history of the kings of Britain.
Evalak’s shield then by close association with Joseph was adopted as the Arms of Glastonbury. Glastonbury substituted the knotted wooden cross from the staff planted by Joseph at Glastonbury and then added the two vessels each side to coincide with the ‘duo fassula’ while the blood inscribed cross of Evalak also become the Templar emblem.
The subject matter of our investigation seems so wide, and interrelated from Ictis to Avalon via Glastonbury and the Grail stories. Evalak king of Sarras, Knights looking for the Graal in the East, Egypt, Jerusalem, the Templars’ cross, stories of Jesus in England, Joseph of Arimathea being buried with the Grail, Arthur, the oil with which Josaphes was consecrated, being kept in the Grail-ark. This oil with which a line of Kings are consecrated, while being kept at Sarras, swords and ships from Solomon, pyramids at Glastonbury, and prophecies in riddle form, but all of these having a link to Jesus.
Man from the dawn of consciousness, has advanced and gained a large amount of knowledge from stories recounted by previous generations that sometimes lived millenia before him while the individual has to learn and judge the validity of this corpus of knowledge in his short 70 years of life. The relevance of the stories in this enquiry are for mankind as a whole, as if we are being prepared for a revelation…… occult information couched within the Grail stories some of it derived from understanding the Prophets of Israel, and bardic prophecies, without which, we would not comprehend a coming of heightened consciousness, and the proof that mankind needs. A proof that aligns with scriptures held as sacred by the Abrahamic religions i.e. the Prophets. The proof that is necessary for Mankind to progress in consciousness is the knowledge that there is some form of divine intervention which directs events. If Man were to have a more intellectual knowledge of God rather than wholly Faith based, there would be a shift in the consciousness of Mankind. There is understanding of this expectation even outside the arena of our investigation in the prophecy of Paracelcus, and the reformation of the whole world order.
The very reality of what was foretold by these prophets needs to actually transpire and then there will be the proof needed by mankind. The problem is that gnosis of an omnipotent God needs be ‘re-cognised’. The Grail stories with what they reveal, when aligned with the prophets are just the vehicle to bring about this paradigm shift of consciousness. After all, the Kingdom of Heaven is at hand and has been for 2000 years, but it is only a heightened consciousness that recognises this fact until the time comes when this shift in consciousness occurs and this is at the discovery of the Tomb and what it reveals to mankind.
Chrétien de Troyes poem tells of the passages through life of a young knight called Percival, but it is written in an uneasy form and suddenly goes from a story about Percival into the adventures he has on the way to being a knight. Percival is the first of the three Grail stories to be published and in the narrative it describes the vessel of the Holy Grail as a golden dish and also speaks of a Lance dripping with blood that appears with the Grail conveyed ceremoniously at times throughout a meal he is having. The Grail romances cover too many variations to be discussed here, but as we focused on the essential information provided by Pytheas that led us to the Island of Ictis, so too, must we look at the essential core of what the Grail romances have in common, to understand their meaning. It is evident that the Grail writers were not really concerned with historical time or anachronistic chronology as they interwove their various versions from a core body of material.
The essential threads of information that align themselves even semantically and allegorically seem to consist of Joseph of Arimathea, the Grail, Knightly pursuits and a quest, but essentially it was a British matter. Joseph has a connection to Jesus and most of the Grail heroes have a connection to Joseph and so it would seem a bloodline or inheritance is inferred. The Grail seems to be an object with direct connections to Jesus having been brought to Britain by Joseph. The quest appears to be, to find the Grail but the Grail seems hard to define and thus looking for it makes it all the more difficult. The Grail although greatly connected to Jesus (who was the one responsible for a major part of Man’s enlightenment) is also synonymous with the developmental stages of enlightenment in the individual, referred to as grades in the Book of the Grail and allegorised as the righteousness of knightly pursuits.
Melkin having prior knowledge of this process or divine plan would in effect equate him as having equal standing with Biblical prophets, informing us of future events in ’Time’ but also having knowledge that his prophecy relates in part to degrees of Spiritual enlightenment which are set in a finite timespan.
The reason for relating these points is, firstly, the Holy Cross of Waltham, originally found buried at Montacute, seems to have been transformed on its journey to Scotland from a flint object into the actual Cross from Calvary, and secondly, that coincidentally becoming intertwined, Scotland's Holy Rood and the cross which was dug up at Montacute were both black, thereafter leaving for posterity a complete muddle of fake relics.
Melkin, Melkinus Melchinus or Maelgwyn, for those wishing to associate him with the Welsh bardic tradition, we are told by Capgrave, lived just before the time of Merlin and King Arthur circa 550AD. Pits in his ‘De illustribus Britanniae scriptoribus’ circa 1620, describes him as an 'Avalonian', and calls him a British bard, historian, and astronomer. He dates him with assurance to 560 AD. Leland calls Melkin’s prophecy a ’fragment of history written by Melchinus an Avalonian’. Melki or Melchi having a biblical derivative ‘Melkizedek’ which means priest King while Melki, meaning King, and the sons of Zadok being those charged with serving in the inner sanctum of the Temple. There is so little known about Melkin that it is quite possible that Melkin and Merlin may be one and the same, or that Melkin himself was descended from the royal line of Kings that existed in Southern Britain from the time of Belerion. Melkin as we have mentioned was held in such high regard by chroniclers from mediaeval times, through to Elizabethan times and was referred to by some as an erudite scholar. Since most of his works are lost and the trail of his life seems to have been covered over, it seems highly likely that he was the last of the noble line descended from, Joseph of Arimathea and therefore expunged from popular cult status as a relative of Arthur's in the Saxon era.
In the fourteenth century Abbot Walter de Monington had the stone richly decorated and it was then hung aloft in the church where it remained until the dissolution: 'Item, delivered more unto his majestie ... a super altare, garnished with silver and gilte and parte golde, called, the greate Saphire of Glasconberye.'
The old church, with its wooden boarding is probably the state in which William witnessed it, even though in the ‘Antiquitates’ there is an account that it was covered from top to bottom with lead, but this could have been referring to the roof only or a protection of the wattle which like Cob crumbles when soaked. Whatever light the construction of the church may be viewed in, it seems likely that even before William of Malmesbury wrote, which was before the fire; the church’s construction became a focal point to concur with Melkin’s ‘cratibus’ in the time even prior to finding Arthur’s bones as this was physical evidence of the wattled church dedicated to (Our Lady to concur with the Perlesvaus and the adorable Virgin from Melkin's puzzle) and hence the very place of which Melkin prophesied that Joseph would be found. The only slightly concerning detail is that Joseph would then be buried three quaters of a mile away from the supposed Isle in which he was supposed to be buried.
It would seem that John Blome had insisted that such a search was by divine instruction, but unfortunately it must have become apparent that the whole search was instigated by the will of John himself as no body was found. If Joseph had been found we certainly would have heard of it. Once the Avalon connection to Glastonbury had been established by the early polemicists and such inventions of fictional instructions that pretended to relate to Melkin's bifurcated line found relevance at Glastonbury by the later polemicists..... it was only inevitable that an indepth search should be cattied out.
So it was after the fire of 1184 that the stories of Joseph blossomed and a presumption that he would be buried close by his own church was generally assumed. Everyone tended to forget that the Island of Avalon which located Joseph was nearly three quaters of a mile away.
The Isle of Avalon having found its geographical position at Glastonbury, was all part of Glastonbury re-inventing itself. When we add these facts with the leaden triangles and squares on the church floor, the circles of portentous prophecy, bifurcated lines, a southern angle and a meridian from Melkin, together with, lines extending southwards through two Eastern Angles indicated on the plaque………… it all leads one to believe that these are purposeful directions, intended to lead the quester to Joseph's burial site, which of course held the Holy Grail. The placing of the plaque, not only confirming for pilgrims in posterity, the longevity and the veracity of Glastonbury's long-standing association with Joseph, but also for evermore, keeping the quester’s gaze firmly fixed within the confines of the Glastonbury Abbey grounds. However Melkin's instructions are blatently clear.... Joseph is on an Island by the sea and when his body is found, not only will it create a stir by reason of what is found with him (i.e the holy Grail) but it will also have global ramifications.
Showing the Island described in the Perlesvaus.
A CIP catalogue record for this book is available from the British Library