A new interpretation of "the True Celtic Language and the Cromleck of Rennes-les-Bains"

 

Here are some possibilities as to how to interpret Boudet’s book “La Vraie Langue Celtique et le cromleck de Rennes-les-Bains”. In a previous article, we highlighted how the priest used a relatively simple technique to transmit a message of the highest importance, using primarily a technique of assonance, using plays on words that are generally monosyllabic and which he uses as signals to steer the reader in the right direction – or rather, the direction he wants to steer the reader in. We will now raise a part of the veil, by explaining some of the passages of his book.
First of all, it is important to always keep in mind that what Boudet says in the beginning of his book: “Thus the cromlech of Rennes-les-Bains is closely related with resurrection”. It is the last sentence of the foreword where he says this, and it is a key indicator as to where he wants to lead us to. And it is something that we will keep in mind throughout these explanations.

As such, let us note that our priest wants to talk to us about a resurrection, and that which is associated with it, namely death and by extension a tomb. It is clear that the affaire of Rennes-le-Château is not wanting in the tomb department: there is the tomb of Arques, that of Blanchefort, other tombs in the cemetery of Rennes-le-Château which apparently caught the interest of Saunière, the two tombs of the marquis de Fleury in Rennes-les-Bains, the tomb of Gélis in Coustaussa, etc.
Still, Boudet tries to draw us towards yet another tomb, which is linked with resurrection. From a Christian perspective, this means that it can only apply to Jesus or Lazarus. When we know that Boudet allegedly wrote another book and entitled it “Lazare Veni Foras”, he is referring to the evocative “Lazarus, leave”, underlining the priest’s continued interest with the theme of resurrection. Still, a close study of this work (performed elsewhere and available on this site) quickly shows that we are in front of a copy, and that the book does not mention Lazarus but instead talks at length about Mary Magdalene, and specifically about her relationship with Jesus.
Let us not digress too far, nor let us for the moment focus too much of our attention on Lazarus. For the moment, let us remain focused on “the True Celtic Language”.

First explanation: “It is necessary to know the countryside well to reach the knowledge of a great wealth.”

To find what one is searching for, one needs to have a perfect understanding of the terrain, this much is clear. He uses “to Eye” for this, to have an eye for… which phonetically, is “Aïe”, which is an expression of pain, but also one that says “pay attention”.
In a passage on the Basque language (page 126), Boudet tells us how to interpret “glory”. Of course, everyone knows what glory is, but the word lends itself to another interpretation: indeed, glory can also refer to the glory of the body. Bodily glory. This body could be that of Jesus after his resurrection from the dead.
Let us note what Boudet has written down in a long series of Basque names, at the end of which he places an expression proving that at all times, good instructions and the exalted doctrines led the men to “glory, loria, - lore doctrines, instruction, - to eye (aï), to have an eye on.” What is it that made us stop on this passage? It is the presence of “aï”, to have an eye on, suggesting that there is something to see. Indeed, if one seeks the various directions of lore, one can also find: “legend, in addition to knowledge, but this term also means: intimate knowledge of the countryside.” This means that one needs to have an excellent knowledge of the countryside to access knowledge, or, if you prefer, glory.
The passage can be interpreted differently as well. If we use puns, assonances to be precise, one will not fail to make a connection between “lore” and “l’or”, which is French for gold. And when you talk about gold, you speak of a treasure, except that in this case, the gold needs to be linked with “wealth”, an invaluable deposit, and what could be more precious to a Christian than the location of the tomb of Jesus? To finish with this passage, here is how Boudet uses:
- a phonetic signal: AÏ
- an assonance: "Lore"
- a warning: "to have the eye on"

Second explanation: Who occupies the tomb?

Let us continue and add to our understanding. On page 127, Boudet speaks about the nature of the deposit that is hidden in the countryside. This is in a chapter on the Cantabres, who speak a specific language. “To cant”, to speak a certain jargon; abroad (abraud), to the outside. Or a cipher language, a language which outsiders cannot understand.
In this passage, we learn that this Iberian tribe installed itself in the Pyrenees, as a memory to their previous homeland, the Caucasus. “This choice had a good reason: because by changing country, they did not intend to change their way of life. Living in the Pyrenean region, this was for them, a central point.” Does this imply that the named region should be considered as a centre of the world? I think so. But if so, why? Because of the deposit they preserve. It is evident that the Iberian migration occurred well before the events of the Passion. But it should be made clear that Boudet is not writing as a historian, nor is he out for historical accuracy; he merely uses historical knowledge and facts with which he paves the route he wants us to follow.
To properly decipher the message, we must recopy the entire passage, and respect its punctuation: «Une seule chose était indispensable, lorsque, rencontrant une caverne, propre à servir d’abri temporaire, ils désiraient préparer, à un ardent foyer, le repas nécessaire ; c’était le silex, dont le nom basque est suarria, c’est à dire, un trait de lumière ou étincelle courant ça et là par l’effet du choc de deux objets dont l’un, le silex, est penché de côté, et l’autre, acier ou fer est brandi, -to sway (soué), faire pencher de côté, brandir, - to hare, courir ça et là, - ray, ré, trait de lumière ».
“Only one thing was essential, when, meeting in a cave, suitable as a temporary shelter, they wished to prepare, with a burning hearth, the necessary meal; it was the flint, whose Basque name is suarria, i.e., a beam of light or spark running here and there by the effect of the striking of the two objects of which one, the flint, is leaning on one side, and the other, the steel or iron that is held up, “-to sway (soué), to “sway”, “-to hare”, to run here and there, “-ray, ré”, beam of light.”
This passage is one of the more interesting parts of “The True Celtic Language” as regards to the amount of encoding that Boudet accomplished here. We can find in it most of the techniques he used in the rest of the work. Let us take each in its order of appearance.
First of all, the reader can feel that there is something of significance in this passage, because of the following anomaly: Boudet explains a word, originating from the Basque language, in a passage of the book that is devoted to the Iberians and particularly to the Cantabres.
The Basque language is analysed on page 113, in chapter III, under the title of the family of Japhet, and the Cantabres are studied in chapter IV, on page 126. Thus, why this error unless he wants to draw the attention of the reader, as he is about to speak about a language… which he considers to be a cipher.
On first reading, the text is rather uninteresting, about the Iberians in search of a shelter to prepare a meal. What could be more normal? But let us note the great interest for the “Celtic language”. Placed in its context, this passage relates that these Iberians were easily satisfied, that they had an iron constitution, a courage they displayed in every test, all of that to tell us that there was only one essential thing: namely a cave that could serve as a temporary shelter. This detail leads us to the crucifixion. For sure, the body was placed in a cave that was carved out of the rock, in short: a cave. Jesus, so the Bible tells us, only remained in this tomb for three days, a tomb which was borrowed from Joseph of Arimathea, and which can therefore be identified as a “temporary shelter”. To clearly identify the occupant of this temporary shelter, Boudet tells us a detail that makes all doubt disappear about the intent of the passage, by giving us a characteristic of the occupant.
First remark or anomaly: “to hare” – to run here and there. But, upon checking Harrap’s, there does not exist a verb “to hare”, but only hare, which obviously defines the animal. Now we “know” that the hare is linked with the treasure, this through the language of birds. The topic of debate is therefore a treasure, and the rest will prove this…
Let us note that the rest of the passage mentions two English words for which Boudet provides a phonetic explanation (which is definitely not always the case). “to sway”, pronounced as “soué” and “ray”, pronounced as “ré”. If we are to place both together, we get souéré, which is suaire – French for “shroud” – something which we note is prominent again in the Lazarus book that Boudet allegedly wrote.

Let us summarise what we found in this part of the book :
The author informs us about a hare, which encourages us to think of a treasure, such as in the expression “lever un lièvre”, which means as much as bringing something of importance up to date.
The author tells us that this is the only essential thing.
There is a cavern that serves as a temporary shelter.
In this cave we will make, or see, a burning hearth.
And this place will be marked with or by the image of the shroud.
Can anyone be more specific? It is clearly the tomb of Jesus of which is spoken here.

If someone feels that these interpretations are not overly impressive and are full of contrived reasoning, we need to remind ourselves that inside the church of Rennes-les-Bains, there is a painting that is known as “Le Christ au lièvre”, Christ with the hare. This painting shows Christ after he is taking down from the cross, inside a cavern, his hanging hand indicating a plate that is posed on the ground in which there seems to be spider. Still, and essential here, the artist, by skilfully playing with shade, has drawn a hare’s head on Christ’s knee. This painting has always been deemed to be a key aspect of the mystery… but no-one has ever been able to explain why it should even be a part of it!

Third explanation: the importance of death

On page 169, we find the following passage: « D’après Strabon, la ville la plus importante des Redones était Condate. Elle devait être très fréquentée par la jeunesse studieuse des Gaules, car on y apprenait par cœur ; les sciences communiquées par les Druides, - to con , apprendre par cœur, - death (déth) la mort et ses suites ou bien encore – date (déte) époque. »
“According to Strabo, the most important city of the Redones was Condate. It must have been frequented by the studious youth of Gaul, because they learned there by heart; the sciences communicated by the Druids, -“to con”, learn by hear, “-death” (déth), death and that which follows as well as “-date” (déte), era/time.”
The message is clear: the most important city was Rennes, as Condate was the Latin name of Rennes. And why was this? Simply because there was a school where young people learned – studied – by heart, namely everything to do with death and its “time”.
To make sure we properly understand, the priest confirms what he has just said on the next page, which talks about the Druids. For sure, for Boudet, this word does not derive from the close relationship between the Druids and the oaks, and he thus permits himself to criticize Pliny, “who believes that Druids come from drus. The branch of the oak is translated into Greek as o drïinos clados, whereby this consonant must certainly have thrown up an inevitable error of which he is unaware, as could be expected, as it is about the alleged barbarian language of the Gauls.”
So what does Druid mean? The word is not derived from “drouide” as Caesar has it, but from “Trouides”, which purely serves Boudet in a purely selfish way, for it allows him to juggle with some English words… “It is composed of the verb “-to trow (tô)”, to imagine, think, believe and another verb “to head” (hid) to take guard, pay attention – trowhead (trôhid).”

The message here is that “to head”, still according to Harrap’s, does not have the sense “to take guard”, “pay attention”. The dictionary gives eight possible usages, except those Boudet offers, and as such, we once again “need to pay attention”, as he is using phonetics once again: “hid”, as in “hidden”, that which is hidden… From this, the role of the Druid becomes the person who has to believe in hidden things and the “divine and human sciences” (page 171).
As such, we have the message of Boudet:
- Rennes is the most important city in Gaul
- As it is there that everything about death and its “time” is learned
- And this knowledge is given by those who believe in hidden things.

This is where we will leave, for the moment, the study as to how Boudet’s book can be decoded. We have seen how he uses cryptic remarks to tell us what his book is all about, which is to speak to us about the death of Jesus, a certain knowledge of the countryside, which is essential to discover the place of his burial, which is a cave that is marked by or with the sign of the shroud.
In a forthcoming article, we will talk about how Boudet speaks of the human aspects of Jesus, who suffered the Passion and died as a man, as well as how Boudet adhered to a Gnostic doctrine, Pythagorian to be precise.
We will also see that the geographical location of this place of his burial is not necessarily the immediate vicinity of Rennes, but that a voyage with the Sardons can open our eyes, as is the case with Notre-Dame de Marceille and its spring that cures our eyesight.

Alain Pito

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