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

 

Death and a tomb

We saw previously that the principal subject of the book of Boudet is about death and more particularly that we should turn to the countryside in the hope of recovering something that is important. This time we will try to decipher the place where this tomb is located. Boudet calls this ‘Trésor’ or ‘Gold’; it is necessary for us to note that when the priest is interested in the natural richness of the ground, or speaks about a treasure, it is the tomb that he refers to, using his cryptic tongue. Therefore, let us research the ‘Treasure’ or more exactly the ‘precious object’ that can be found.
In the previous article, we said that one did not have to think only of the territory of Rennes with regards to our research, but to look a little further. We, now that we are familiarized with the thought process of Boudet, will see that it is another landscape than that of the valley of the Sals that he is referring to.
Apart from the territory that is contained in the “Cromlech” of Rennes-les-Bains, Boudet speaks of other geographical places, and some with more insistence than others; the Pyrenees belong to the latter category. Let us therefore visit this mountain chain, in search of ‘Treasure’.

Seek the treasure

Let us keep in mind that we seek a treasure. But not inevitably a material treasure, and it should be clear that, where one speaks of gold to us, it is of richness other than hard cash.
Let us go to page 147, where he invites us to read the passage with great attention: “’ouch’ means gold collar, setting of an invaluable stone”. Wrong, dead wrong: ‘Ouch’ is an English interjection, it is the signal that invites us to read – to comprehend that Boudet is going to use his code again; therefore, faithful to our method, we will analyse the passage, to try to extract its essence. This signal is placed in a rather long passage on the town of Auch and the tribe of the Auscitians. In spite of its length, it deserves to be re-transcribed in its entirety:
“We have already said that Auch had borrowed its name from Auscii and was their principal city. While seeking to give to Auch a Celtic pronunciation, one is forced to say Aouch and it is probably the true name of this city being written in Ouch Anglo-Saxon, and meaning Aoutch.
Ouch means gold collar, setting of an invaluable stone, and the Auscii appoint the skilful workmen to work the noble metals and manufacture these splendid collars of gold, whose warriors decorated their chest in the great days of joy which, for them, were the days of combat –ouch (aoutch), gold collar, -hew (hiou) to cut.
The Auscii could easily be made skilful in working gold; this metal appeared almost as regularly as flowers on the ground in their area and various historians claim that the avid Greek merchants and Phoenicians, returning to their country, used the gold collected in the Pyrenees for ballast on their vessels.”

Gold!

What to draw from all that? In truth, most of the indications are found under a verbosity of anomalies.
As we already pointed out, ‘Ouch’ does not mean gold metal, but is an expression, said by someone who wants attention (often because he is in pain); it is as much as to say “pay attention to this passage”, one is speaking to you about Gold, but not of the vulgar kind of which treasures in general are composed, but of a very different treasure which is worth all the gold of the world.
Another anomaly: the Greeks and the Phoenicians did not establish their commercial bases in Gers, but on the Mediterranean coast. They had undoubtedly much problems to sail on the Gers, Baïse or Save, as they had problems to cross the “graus”, the many lakes along the coastline that goes from Narbonne, in the Aude, to Canet, in the Pyrenees Orientales.
Let us make a small sidestep on this subject. The vessels used were essentially flat-bottomed boats; it was thus necessary, to avoid rolling and pitching, to ballast the bottom of the vessel with heavy materials, often sand. But a problem arose when trying to penetrate in the lakes along this coastline; the lakes communicate with the sea by narrow passages called “graus”. The ships risked to be stranded in this not very deep water; it was thus necessary to lighten the ship, by reducing its load, to enable it to cross the grau. This was done by throwing overboard the sand they carried as ballast. Over time, the passages silted up – often aided by the sailors randomly unloading the sand just before the entrance into the passage – and the passage had to be dredged so that boats could continue to pass through. In short, loading it with gold would be the worst possible solution for these ships, as they needed to have as little ballast as possible to get through these passages; it meant that loading would ideally not occur on that side of the passage, but rather on the sea-side.

To summarize this long passage:
Auch does not refer to a vulgar treasure.
The Greek merchants and Phoenicians were not based in Gers, but rather on the Mediterranean coast.
The ballast used by these merchants could not be gold, but sand, because the technique employed, as we saw, consisted of throwing the ballast in the sea to cross the graus.
Lastly, there is no reason that Greeks or Phoenicians sailed on the rivers that are mentioned, and definitely not with the ballast described by Boudet.

Item zero

Let us conclude this passage: Boudet invites us to think that the treasure to be sought is not made of gold, that it is necessary to approach the Pyrenees to find it, since it is where gold levels are, and especially that the solution passes by the places where the ballast used by the navigators is thrown in the sea, i.e. when the ship enters the lakes. We intentionally do not want to be more precise, considering that it is already very significant information; indeed, there are not too many graus that are situated along the Mediterranean coastline.
However, for the readers who are not, like us, familiar to the geography of the coastal departments that are the Aude and the Pyrenees Orientales, we will note that Leucate comes from the Greek Leucos, meaning white, and was a significant settlement; in the same way we will note the name of the Salt marsh, in the South, called initially by the Romans Salutae, Safety.
Also let us specify that the most significant graus of this area are on the one hand the “Grau de Vieille Nouvelle” which communicates with the sea and the lake of Bages-Sigean and, on the other hand, the “Grau de Leucate” which links the sea and the lake of Leucate-Barcarès. These passages were of capital importance to the Romans who unloaded their goods on the lake of Bages, and which, once transported on boats, were going to supply the market of Narbonne, then called Narbo Martius.
The purpose of this digression is only to recall, if need be, that Narbonne, at the beginning of the Christian era, was a town of considerable importance, and especially in order not to lose sight of the fact that the Languedocian shores were perfectly known and highly civilized, and that the communications from these ports were easy thanks to the Domitian Way.

The salted river

In chapter VIII, titled “the salted river and the fossil molluscs” (page 280), Boudet provides us with an additional indication. The beginning of this passage makes the comparison between the cures of the miraculous fountain of Notre-Dame-de-Marceille and the healings that occur naturally, thanks to the water from the fountains present in the cromlech of Rennes-les-Bains. From there, the author refers to the authors who wrote about salted fountains. He quotes Catel who, in his Memories, wonders whether the source in question, about which the Latin authors Strabo and Mela speak, could not be that of Leucate, from which great quantities of large eels were said to come.
Catel specifies: “I however do not think that in the fields of this area one would be able to dig for and find fish that the old ones name fossil fishes…” Boudet explains why the hesitation of Catel is quite legitimate, since it is “not to the fountain of the Salses, close to the lake of Leucate that the observation of the former geographers needs to look, but to the Sals, the salted river which crosses the cromlech of Rennes-les-Bainss. The valley of Sals indeed contains molluscs and fossils in an extraordinary number… the area of the fishes is the river of Sals running in the cromleck, whose mén[h]irs and dolmens surround the thermal and mineral springs of Rennes-les-Bains.”.
However, in the introduction, let us not forget that Boudet says that the Cromlech is “closely related to resurrection”.
What is significant to note is that, failing to “make us swallow grass snakes”, the priest proposes “to swallow eels”; he is transplanting one site onto another; this is exactly what he is telling us: that we should exchange one location for another, as one is merely an excuse to speak about another.
Let us analyze the passage: according to the Latin authors, there is a salted fountain close to Leucate. According to Catel, it could be rich in large eels, but not in fossil fish, as the old authors imply. Boudet cancels these statements while transposing the fountain to the place of the river called Sals. So he has transferred something which we believe should not be transferred; if anything, we need to transfer ourselves away from Rennes-les-bains… towards Leucate?

Where there is a mention of an old crowned fish…

There is not one but two salted springs not far from Leucate, in Salses more precisely: the Font Dama and the Font Estramar. What is a fossil fish, if not a very old fish? Then, let us put the parts in order: the fish was, as of the first century, a recognized symbol of Christianity; indeed, the Greek name of the Fish was composed of the initials of the words of the confession: Iesous Christos Theou Uios Sôtir (IChTUS) Jesus Christ, Son of God, Saviour. Is he the “old fish”? The fossil? What type of fish could have left the fountain of Leucate, which in fact is in Salses? We will leave it to the reader to care to form an opinion.
A little higher in this article, we stressed the importance of navigation in Antiquity and its practice to use the lakes. It is not useless to recall that at the beginning of our era the area of Salses sheltered a port called Portus Aurélianus. Let us add to that what we said some lines higher: Sals could mean to be Salses, it runs through the Cromlech and this one is intimately related to the Resurrection. We have said enough...

To preserve the traditions and the words

In another passage, the priest specifies the cardinal importance of the Languedoc in safeguarding the tradition, which is about preserving the primitive language of Adam.
As proof, Boudet will show that even Latin derives from the Gaelic Celtic; the examples given are as follows; page 212: “’to add’: in Latin ‘addere’; ‘to know’, in Latin ‘cognoscere’; ‘to endue’, in Latin ‘induere’, to cover; ‘whitebait’, in Latin ‘habilis’, who has a capacity for something; ‘to joke’, in Latin ‘jocari’, to joke”.
Let us note that these words have not, of course, been randomly selected. The first, i.e. ‘to add’, is there to be used as a signal; it means “we will add another thing to what was already known”. At each and every occasion, Boudet is playing with words – some of these we may miss, but a good coder in this fashion will make sure that even though some aspect may not be comprehended immediately, it will be picked up later on, by the next clue, and one can work his way back, picking all the breadcrumbs.
Let us see the sequence of items Boudet presents to us in the next chapter:

The Pyrenees

Let us analyze this passage as Boudet invites us to, while not losing sight of the fact that it will be necessary to joke – to pun, i.e. play with words. In this order, we learn that the Pyrenees are attached to the Black Mountain and the Cevennes by the link of Albères “hall (hâull), dwellings, - bear (bér), a bear”. “The Iberian people take a precise form in king Bébrix, the courageous child who dared to face the Gallic Hercules”; - babe (bébe), a little child, a small child, - risk, danger, chance.
All this to finally bring us to the essence. After this combat, the two people, Ibère and Celte, are amalgamated; as proof, the name of the Pyrenees, which comes from - pyre (païre), a funerary pyre, - to rain (ren) to repress, testifying to the efforts of the former Celts to prevent Ibères from burning their dead. It should be noted that Boudet invents a similar history, simply by saying that, in this area, if the dead are not incinerated, it is thus that they are buried.

Hercule… Poirot?

Firstly, “to rain” does not mean to repress but obviously to rain; however, if it rains, the rain extinguishes the pyre; secondly, with the contempt of the legendary history written around Hercules, Boudet makes a heavy error, on page 214:
“It is without doubt that Hercules existed only in the Greek and Latin myths; however, it is useful to notice, that this famous hero takes a real consistency and becomes the characterisation of the truth as soon as he personifies the Celtic nation and the migration of these people towards the Western regions”. Therefore, there is no possible doubt, Hercules personifies the Celtic nation.

The ‘beautiful tomb’

The continuation of the text assures us that we are on the good way. Indeed, the priest tells us about Caulioure, or more precisely of Caucolibéris “–‘to cock’, to raise, rectify, ‘hall (hâull)’ house, room, - ‘to eye (aï)’ to see, - ‘to bury (beri)’ to bury – since the inhabitants of this region raised the tombs to bury the dead”. One notices the expression ‘to eye’: there is something to see; this something, it is the fact of raising tombs and these are not just any tomb; they are the “tombelles”, i.e. “beautiful tombs”. As if that were not enough, we continue with Illibéris. Boudet is precise: “if account of the two Ls is taken, this name would be attached to Caucolibéris, because it would then mean an eminence built on a burial – hill, eminence, ‘to eye (aï’ to see, - ‘to bury (béri)’ to bury”. But Boudet gives a second manner of interpreting Illibéris: it would be – ‘highly (haï)’ ambitiously – ‘to bury (beri)’ to bury; it is that highly does not have the direction of ambitious, but significant, in which case Illiberis becomes the place of a significant burial or the container of somebody significant.

To summarize this passage: the area of the Pyrenees is a place which, if one risks oneself there with the simplicity of a young child, can make us discover a beautiful tomb (being able to shelter something or significant somebody); indeed, it is an area where the dead were not incinerated.

Sardans

To finish this study, we will point out the manner in which Boudet explains the origin of the name of the people of Sardans. Sardan = small fish, and says in addition, that the people ran as a crowd in Ruscino (the old name of Perpignan or at least of the Roman city established not far from the current capital of French Catalonia; indeed, the first agglomeration was at Château Roussillon). Indeed, writes Boudet: “-‘to rush (reuch’) to come as a crowd –‘Sean (sin)’ large fishing net, the Seine”; however, Boudet commits once again several errors: to rush does not necessarily mean to come as a crowd and a professor; as to “to Sean” it is unknown in Harrap’s.
Wouldn’t someone like to make us think of a miraculous fishing or a fisherman of man towards which the population precipitates, like sardines in the net? Without counting that the phonetic pronunciation of ‘Sean’: sin, can be holy, then, are we looking towards a fishing Saint? It is sufficiently clear not to have to say more and pass from the “charitable” explanation to the pure and simple disclosure, as Eugene Canseliet enjoyed to say.

Eugene Canseliet

Strange typographical errors

And to give more weight to these interpretations, if it is still needed, it is not a waste of time to specify that the contents of “the True Celtic Language…” contains two errors of typography, of which one relates to Caucolibéris, which is spelled Gaucolibéris. It may be that we have to return there. Indeed, how could a man as meticulous as this priest let this error pass, if error there is? Unless it is to put the letter “G” in bold, this letter having a particular significance, in “Masonry”, where it fits in the triangle as being the Great Architect, in the field of alchemical esotericism; alchemy, about whom Fulcanelli said that it can be regarded as the “Raw material”.

We will conclude this article thus: if the light and the Truth must leave the Cromlech of Rennes-les-Bains, one should not limit the interpretation of the book of Boudet to the valley of the Sals. In a forthcoming article, we will study what Boudet calls the “Pierre de Trou”, and these corollaries about the dead man and of the Pythagorean philosophy prevail in many “esoteric companies”.

Alain Pito