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:
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:
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.
This refers to three systems applied simultaneously:
It echoes Poe’s threefold treasure-solving method.
In Poe’s story:
The passage claims that people writing about Rennes adopted Poe’s structure without acknowledging it.
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.
Plantard interprets Cap de l’Hommé as corresponding to the Tarot trump Le Bateleur (The Magician), integrating hermetic or occult symbolism.
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 passage argues that the treasure myth itself is a literary construction, not a historical secret.
The passage draws symbolic parallels:
The devil in the holy-water font:
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.
In Poe’s story, using the wrong eye socket leads to digging in the wrong spot.
Symbolically this becomes:
In Rennes:
Winter reveals bare stones; Boudet preferred winter because vegetation obscures rock formations.
Thus, seeing the treasure requires the “winter mind”: stripped, cold clarity.
| Element | Poe’s Devil’s Armchair | Rennes-les-Bains Devil’s Armchair |
|---|---|---|
| Function | vantage point to see skull | vantage point to see landscape alignments |
| Role | start of final treasure triangulation | alleged geomantic or symbolic “node” |
| Symbol | site of murder / betrayal | site of esoteric revelation |
| Vegetation | skull visible only through gap in leaves | Boudet: winter vegetation reveals hidden stones |
| Connection | literal treasure cryptogram | alleged coded maps (Boudet), but more likely modern invention |
The argument is that the Rennes version is modeled on Poe.
The final philosophical point the passage makes is:In any treasure story, the finder becomes the double of the original hider.
In Poe:
In Rennes:
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!