16 Nov
16Nov

In 𝐔𝐍 𝐕𝐄𝐀𝐔 𝐀 𝐂𝐈𝐍𝐐 𝐏𝐀𝐓𝐓𝐄𝐒 Philippe de Chérisey appears to be advocating a very different reveal about Priory literature, one much more serious than the nonsense given in Stone & Paper. 

Chérisey is discussing a triple-coding method supposedly necessary to decipher mysteries connected to Rennes-le-Château, Abbé Boudet, and local geography in Rennes-les-Bains. This triple code involves:

  1. Astronomical cues (a zodiac centered on 0° Aries near Blanchefort).
  2. Cartographic distortions on maps.
  3. Playful elements inspired by Tarot and chess.

Chérisey points out that such triple coding is mirrored in Edgar Allan Poe’s “The Gold-Bug,” where the treasure hunt involves a sequence of transformations: deciphering a cryptogram, mapping locations, then physically exploring the terrain.The Devil’s Armchair at Rennes-les-Bains (a real rock formation) is linked symbolically to the devil statue in the Rennes-le-Château church. The passage suggests that this association does not originate from Abbé Boudet, but from later writers (Pierre Plantard or Cherisey), who may have drawn inspiration from Poe’s story.

Both Poe’s tale and the Rennes mystery involve:

  • a skull or head (“Cap de l’Hommé” ≈ “man’s head”),
  • a “Devil’s Armchair,”
  • triple decoding,
  • the idea that the discoverer must become the alter ego of the original treasure-hider.

Finally, Chérisey adds a playful astrological layer: Jupiter (the servant in Poe’s tale) and Kidd (Capricorn, the goat). This parallels the Renaissance-style hermeticism attributed to Boudet and the modern myth of the Priory of Sion.


Explanation of the References

Rennes-le-Château & Rennes-les-Bains

  • These are two linked towns in southern France, central to modern conspiracy and treasure mythology.
  • Abbé Boudet (Rennes-les-Bains priest) and Abbé Saunière (Rennes-le-Château priest) are central figures in these legends.

Philippe de Cherisey

  • Author of alleged coded parchments connected to the “Priory of Sion” hoax.
  • Known for creating or embellishing cryptographic puzzles.

Triple Coding

This refers to three systems applied simultaneously:

  1. Astronomy (constellations, zodiac, directions).
  2. Cartography (geographical alignments, map distortions).
  3. Playful symbolism (Tarot, chess moves, rebuses).

It echoes Poe’s threefold treasure-solving method.

The Devil’s Armchair/Bergere

  • A natural rock formation near Rennes-les-Bains.
  • A focal point of several pseudo-esoteric interpretations.
  • Connected by the passage to Poe’s identical toponym.

Edgar Allan Poe’s The Gold-Bug

In Poe’s story:

  1. A cryptogram must be transcribed and decoded.
  2. Place names relate to actual points on a map.
  3. On-site action (through the skull, the correct eye socket) determines the precise place to dig.

The passage claims that people writing about Rennes adopted Poe’s structure without acknowledging it.

Cap de l’Hommé

A location in the Rennes-les-Bains landscape; the name means “Head of the Man.”

It becomes associated with Poe’s skull nailed to a tree.

Tarot / “The Magician”

Plantard interprets Cap de l’Hommé as corresponding to the Tarot trump Le Bateleur (The Magician), integrating hermetic or occult symbolism.


Clarification of the Argument Being Made

The key thesis is:

The modern mystery of Rennes-le-Château does not originate in authentic 19th-century texts (like those of Boudet) but is heavily shaped by 20th-century hoaxers influenced by the structure of Poe’s treasure tale.

Specifically:

  • The Devil’s Armchair association is not in Boudet.
  • The triple coding is not medieval or esoteric but mirrors Poe precisely.
  • Cherisey, Plantard, and their associates likely grafted Poe’s narrative logic onto the Rennes landscape.

The passage argues that the treasure myth itself is a literary construction, not a historical secret.


Symbolic and Hermetic Analysis

The passage draws symbolic parallels:

Devil / Armchair / Circle

The devil in the holy-water font:

  • His right hand forms a circle → “Source of the Circle” (a real toponym).
  • His chest → represents Pla de la Coste.
  • The posture → suggests the “Devil’s Armchair.”

These symbols collectively form a rebus, a pictorial riddle.

But according to the passage, this rebus is not ancient—it’s constructed by modern interpreters.

Skull, Eye Socket, and Double Vision

In Poe’s story, using the wrong eye socket leads to digging in the wrong spot.

Symbolically this becomes:

  • Two “keys” or “paths.”
  • The need for a “correct viewpoint.”
  • The idea that the treasure-hunter must adopt the murderer’s or map-maker’s perspective.

In Rennes:

  • Cap de l’Hommé = head.
  • Alignments from the Armchair could function like the skull’s eye sockets.

Astrological Layer

  • Jupiter (Poe’s character) ↔ planet Jupiter ↔ expansion, bumbling humor.
  • Kidd (“kid”) ↔ Capricorn the Goat ↔ death, winter, mountain peaks.

Winter reveals bare stones; Boudet preferred winter because vegetation obscures rock formations.

Thus, seeing the treasure requires the “winter mind”: stripped, cold clarity.


Comparison of the Two “Devil’s Armchairs”

ElementPoe’s Devil’s ArmchairRennes-les-Bains Devil’s Armchair
Functionvantage point to see skullvantage point to see landscape alignments
Rolestart of final treasure triangulationalleged geomantic or symbolic “node”
Symbolsite of murder / betrayalsite of esoteric revelation
Vegetationskull visible only through gap in leavesBoudet: winter vegetation reveals hidden stones
Connectionliteral treasure cryptogramalleged coded maps (Boudet), but more likely modern invention

The argument is that the Rennes version is modeled on Poe.


The Treasure-Logic (Why this matters)

The final philosophical point the passage makes is:In any treasure story, the finder becomes the double of the original hider.

In Poe:

  • Kidd kills his helpers to keep the treasure secret.
  • Then he leaves a message that will eventually give it away—an apparent contradiction.
  • Legrand, decoding it and finding the treasure, becomes Kidd’s successor, inheriting his role.

In Rennes:

  • The true seeker must “become Boudet’s alter ego,” meaning:
    • Think the way Boudet thought,
    • Use the same symbolic language,
    • Reconstruct the same worldview.

This transforms the treasure hunt into a psychological imitation rather than a historical search. In other words;

The supposed “treasure” is not an object but a way of thinking — a hermetic mindset, a literary game.

In future articles these horrendously difficult mapping and interpretations categorically lead to one important spot in Rennes-les-Bains. How we get there will be described in great detail - and it proves these writings are NO ACCIDENT, they are by design!


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