A book on Gisors by Plantard ...
is currently in the French National Library, with a publication date of 1961 but appears to have been placed on line 2/10/22. I have no information about who placed it the library. I'm not even sure if this manuscript is known to French researchers. Some of the content seems related to the later book Gérard de SÈDE published [The Templars Are Among Us] but there is other content which is new to me.
One of the pages in the manuscript carries this image;
The text says something like this;
Gather what is scattered!
Jacob awoke and said: Surely the Eternal is in this place, and I did not know it! He was afraid, and said: How dreadful is this place! This is the house of God, this is the gate of Heaven! And Jacob arose early; he took the stone from which he had laid his head, he erected it as a monument, and he poured oil on its top. He gave this place the name of Bethel: but the city was previously called Luz. (Bible.)
This stone, subsequently called "Jacob's Stone”, after multiple peregrinations, [was] transported by the tribe which had custody of it, arrived in England; it has since been known as the “Coronation Stone”.
It was talked about a lot in 1956, when it was stolen by the Irish. After putting the English police on alert, it returned to Westminster Abbey a few weeks later.
Here Plantard is mixing the Irish and Scottish histories of two legendary stones, both also commonly known as the Stone of Destiny.
The Stone of Destiny, [in Scotland also known as the Stone of Scone] is an oblong block of red sandstone that was used originally in the coronation of the monarchs of Scotland and, after the 13th century, the coronation of the monarchs of England, Great Britain and the United Kingdom. It is also known as Jacob's Pillow Stone and the Tanist Stone, and as clach-na-cinneamhain in Scottish Gaelic.
The Stone of Scone in the Coronation Chair at Westminster Abbey (photo c. 1875 – c. 1885).
Historically, the artefact was kept at the now-ruined Scone Abbey in Scone, near Perth, Scotland. It was seized by Edward I's forces from Scone during the English invasion of Scotland in 1296, and was used in the coronation of the monarchs of England as well as the monarchs of Great Britain and the United Kingdom, following the Treaty of Union of 1707. Monarchs used to sit on the Stone of Scone itself until a wooden platform was added to the Coronation Chair in the 17th century.
The stone is an ancient symbol of Scotland’s monarchy, used for centuries in the inauguration of its kings. Seen as a sacred object, its earliest origins are now unknown. It was King Edward I of England when he seized the stone from the Scots, that had this stone built into a new throne at Westminster. From then on, it was used in the coronation ceremonies of the monarchs of England and then Great Britain.
On Christmas Day 1950, four Scottish students removed the stone from Westminster Abbey in London. Three months later it turned up 500 miles away – at the high altar of Arbroath Abbey.
Scottish legends surrounding this Stone of Scone have identified this stone with the Stone of Jacob. Supposedly the Stone of Jacob was brought to Ireland by the prophet Jeremiah and thence to Scotland.
Other legends place the origins of the Stone in Biblical times and identify it as the Stone of Jacob, taken by Jacob from Bethel while on the way to Haran (Genesis 28:10–22). This is what the illustration used by Plantard is indicating ...
According to account given in Genesis, Jacob was fleeing from his elder twin brother Esau, whom he had tricked out of receiving their father's blessing of the first-born. On his flight, Jacob rested at a city called Luz and used a group of stones as a pillow.
10 And Jacob went out from Beersheba, and went toward Haran.
11 And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
13 And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.
15 And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.
After waking up, Jacob exclaimed, "How dreadful is this place! this is none other but the house of God, and this is the gate of heaven." Subsequently, he called the place Bethel, which translates to "House of God". He set up the stone he had slept on as a pillow, and consecrated it. He also made a vow to God in reference to his eventual return.
Bethel itself was an ancient Israelite sanctuary.
The name is further used for a border city located between the territory of the Israelite tribe of Benjamin and that of the tribe of Ephraim, which first belongs to the Benjaminites and is later conquered by the Ephraimites.
Bethel appears to be very important in the Old Testament.
Bethel is mentioned in the book of Joshua 7:2, 8:9 as being close to Ai and on the west side of it; in this episode Joshua sent men from Jericho to capture Ai. At 16:1 it is again said to be part of the territory of the descendants of Joseph (that is Manasseh and Ephraim, cf. Joshua 16:4).
In the book of Judges 1:22 the descendants of Joseph capture the city of Bethel. At Judges 4:5 the prophetess Deborah is said to dwell at Bethel under the palm-tree of Deborah (presumably a reference to Genesis 35:8, where another Deborah, the nurse of Jacob's mother Rebecca, is said to have been buried under a tree at Bethel). Bethel is said in Judges 4:5 to be in Mount Ephraim.
In the narrative of Levite's concubine, in Judges 20:18, where the Hebrew Beth-El is translated in the King James Version as the "House of God", the people of Israel go to Bethel to ask counsel of God when they are planning to attack the Tribe of Benjamin at the battle of Gibeah.
There is a famous incident involving Levites concubine that the Priory of Sion seem to hold important. It is described as this at wikipedia;
"The episode of the Levite's concubine, also known as the Benjamite War,is a biblical narrative in Judges 19–21 (chapters 19, 20 and 21 of the Book of Judges). It concerns a Levite from Ephraim and his concubine, who travel through the Benjamite city of Gibeah and are assailed by a mob, who wish to gang-rape the Levite. He turns his concubine over to the crowd, and they rape her until she collapses. After she dies from her ill treatment, the Levite dismembers her body and presents the remains to the other tribes of Israel. Outraged by the incident, the tribes swear that none shall give his daughter to the Benjamites for marriage, and launch a war which nearly wipes out the tribe, leaving only 600 surviving men. However, the punitive expedition is overcome by remorse, fearing that it will cause the extinction of an entire tribe. To ensure the survival of the Benjamite tribe while still complying with their oath, the Levites pillage and massacre the city of Jabesh-Gilead, none of whose residents partook in the war or in the vow, and capture its 400 maidens as wives for the Benjamites. The 200 men still lacking women are subtly allowed to abduct the maidens dancing at Shiloh".
The people of Israel make a second visit to Bethel (Judges 20:26) after losing the battle at Gibeah. Bethel was evidently already an important religious centre at this time; it was so important, in fact, that the Ark of the Covenant was kept there, under the care of Phinehas the grandson of Aaron (Judges 20:27 f).
At Judges 21:19, Bethel is said to be south of Shiloh.
At the next mention of the Ark, in 1 Samuel 4:3, it is said to be kept at Shiloh. In the book 1 Samuel 7:16, it is said that the prophet Samuel, who resided at Ramah, used to make a yearly circuit of Bethel, Gilgal and Mizpah to judge Israel. At I Samuel 10:3, Samuel tells Saul to go to Bethel to visit the 'Hill of God,' where he will meet a group of prophets coming down from the high place with a 'psaltery, and a tabret, and a pipe, and a harp.' It appears that there was a Philistine garrison there at that time.
The ideas Plantard refer to in his Gisors manuscript also have early correlations of those ideas later used in Le Serpent Rouge.
At the front of the book by way of explanation Plantard has written:
Viz:
"GISORS
♡
As it seems possible to believe, if the castle of GISORS has a secret, the science of deciphering can, like an Ariadne thread, guide us from the darkness of the hermetic labyrinth towards the Light of the Sun.
Being one of the few archaeologists who also practice the ART. of [the?] friars, a science to which more often one thinks of as civil or political, sometimes religious organisation's appeal, a well-known journalist Mr. Gérard de SÈDE was kind enough in June 1960 to ask me seven questions about GISORS.
I believe it is interesting for those who wish to pursue the search for the way, to publish the seven answers made at the time. Meditation is the best guide of the following pages...
Pierre PLANTARD
September 1961".
Plantard is saying a lot here. And with the pigpen cipher he has depicted around the edge of the Gisors manuscript front cover [and later found also in the book by de Sade, The Templars Are among Us] - he seems to be suggesting some sort of mirroring.
Starting with the/ or a secret at Gisors - somehow related to the skies and zodiac over the castle at Gisors on a specific date which is to be mirrored at Rennes-les-Bains it seems to me. Does it have something to do with the Temple at Rennes-les-Bains, because as we have seen, Plantard and Cherisey used this same mirroring [except I called it transposition] in their text, The Land of the white Queen. See HERE.
The main crux of the whole debate involves the placing of a zodiac over Gisors, with some sort of mirror placement over Rennes-les-Bains. The centre of that zodiac appears to fall within the footprint of Maison Chalaleu at Rennes-les-Bains and would seem also to be the centre of Henri Boudet's second smaller Cromlech within the larger Cromlech he identifies in his book, La Vrai Langue Celtique.