April 25, 2019

Andreu Marfull Pujadas / andreumarfull@gmail.com

Link: https://andreumarfull.com/2019/04/07/el-origen-inedito-del-cristianismo/

This is the reconstruction of a chapter in the official history that, as a result of a

certain spiritual design, creates a before and after of Christ that implies dilating

history along with the creation of a legendary past in the form of sacred texts. For

this reason, around Christ an imaginary is created that ends up becoming a

historical character, incorporating myth and fiction.

Content:

The unpublished origin of official Christianity, a marriage and/or an Indian project

• A scenario diametrically alternative to the official story

• Second chronicle of the manuscript: Jesus, Thomas, the Magi, Prester John

and John the Baptist

• Jesus in Kashmir (India)

• Horus, Buddha, Krishna, Jesus and the Cathars

• Gnosticism of Nag Hammadi, 1945

• The Society of Jesus and the canonical gospels

• First chronicle of the manuscript: The imposition of Christianity, the result of

a marriage

• Double sign of Prester John de Abyssinia

• The reconstruction: An alliance between two empires, a marriage and the

Prester John of Ethiopia. The Ark of the Covenant

• The Pope of Rome is the Prester John

• Discovering the reality

• Solomon, Saba and Mary Magdalene

• Genoa, the city of John

• Everything is much more recent, and has been dilated in time

• 1453-1486, 33 years of resurrection

• Babylon has always been Cairo, which means "the victorious one"

• Who reconstructed the story, originally? The Company of Jesus

THE MANUSCRIPT

• EL BECERRO General [“THE GENERAL BERTH”]

• The Prester John and the King of the Abyssinian

• The weapons of the Kingdom of Hierusalem

About the rest of the manuscript

• The symbols of the Count of Barcelona are transferred to the King of

Aragon

About the identity of the presumed author of the manuscript

• The Cardinal Cisneros and the Holy Inquisition

• The Counts of Ribagorza and Cortés

• The Byzantine powers of the counts of Ribagorza and Cortés, Constantine

and Saint George

• The Luna and the Holy Chalice of Valencia

About the owner of the manuscript

Epilogue

The unpublished origin of official Christianity,

a marriage and/or an Indian project

A scenario diametrically alternative to the official story

This article tells how the faith of Christ was conceived as an agreed project, and

its relation to the origin of Prester John, through the analysis of a manuscript. The

same text use two different versions of the same facts, and it is exposed like an

enigma. It tells how Christianity becomes dogma and its faith is conceived

together with the authority of Prester John, but with two different stories that,

according to the author of the manuscript, it is convenient to understand. In the

first an alliance is established through a marriage between an Indian princess

and a European gentleman, which gives rise to the imposition of Christianity. In

the second, the appearance of Christ would have been a decision of three kings

of the Indies, whose purpose would have been to create a spiritual leader in the

image and likeness of the teachings of Patriarch Thomas.

The source of this narrative is a real manuscript, dated between the sixteenth and

seventeenth centuries (referred to an author of the fifteenth century), guarded

in the Biblioteca Nacional de España (National Library of Spain) (1). The text of

the manuscript is written in old Castilian, and (later) it has been transcribed in a

way that is readable for the current English speakers, aided by notes in its

interpretation.

Therefore, in this manuscript appears one historical nonsense. Or, better said,

many. First, he questions the historical character of Jesus, and invites us to think

that it is a character devised in the Egyptian-Persian-Indian area of influence, in

the manner of other equivalent icons. Second, it calls into question the authority

1 Title established for the manuscript: El Becerro general: libro en que se relata el blasón de las armas que trahen muchos reynos y imperios, señoríos ... y de la genealogía de los lynages de España y de los escudos de armas que trahen. Attributed to Diego Fernández de Mendoza. Physical description: 2 v. (I, H. 1- 329 [ie 324 h.]; 330-663). Signature: MSS / 18244 V.1; MSS / 18245 V.2. Link: rd.bne.es/viewer.vm?lang=es&id=0000135656&page=1 [Consultation in November 2018].

of the popes of Rome, as leaders of the Christian church since its inception, and

grants this dignity to a prester (“borrower”), named John, who, on the other

hand, appears as the singular leader of Eurasia in the Middle Ages, until the

European colonization of the XV-XVI century, but from whose trace there is no

collective consciousness. And, thirdly, he proposes a story very different from that

of the Christian persecution, or martyrdom, of the first centuries, as well as the

origin of Christianity as a state religion, which current official history attributes to

Constantine, in the fourth century AD, who was also a contemporary of St.

George. That is, there is a chronicle that has little or nothing to do with the official

historical reality, which in turn tells us about a marriage between East and West.

It is, then, a double chronicle without apparent sense, although it surprises for

these and other aspects to be considered. For example, it does not refer to

specific dates, and generates reasonable doubt about the time in which the

events are located. But, perhaps, what awakens more suspicions is the fact that

the author of the manuscript is considered a chronicler of King Ferdinand the

Catholic, who grew up in the house of his half-brother the Count of Ribagorza

and Cortés, and who worked at the service of the great Inquisitor of Castile, the

Cardinal Cisneros. Of all this is spoken in this work. But let's begin with, perhaps,

the most surprising chronicle, the version of the origin of the universal Christian

project, attributed to three kings, to Thomas and to Prester John.

Second chronicle of the manuscript:

Jesus, Thomas, the Magi, Prester John and John the Baptist

The analysis of its reading allows us to give an alternative meaning to Christ,

Thomas, the Magi, Prester John and John the Baptist, referring to the established

in the canons of the New Testament, and solve the historical enigma about its

authenticity. By way of introduction, this is the result:

The manuscript indicates that the spiritual icon [Christ] was the work of three wise

men, called Melchior, Gaspar and Baltazar, who honored an ancestor named

Patriarch Thomas whose teachings became the spiritual model for humanity.

And it also indicates that this new icon would be a virgin and its power would be

guarded by a lineage created for this purpose, that of Prester John.

And what does the New Testament say about it?

• The New Testament has transformed the role of the three kings into a

metaphor. They worshiped Jesus, they did not create it, but their worship

was due to a star that enlightened them and took them to Jerusalem.

Since then, Christ is worshiped in Jerusalem, just as the temple of Solomon

is worshiped and as the place from which Muhammad ascended into

heaven, thus becoming the common holy city of the Judeo-Christian

religions.

• The New Testament has transformed the new guide into Jesus, and has

conceived him as a virgin in life and in his conception, and has honored

Thomas by making him his "twin". Likewise, in an exercise of symbolic

honesty, he has created for Thomas the doubt he has about the true

resurrection of Jesus. It represents, in this way, the evidence (indirect) that

Thomas knew that he did not really come back to life, but that he was

made in the image and likeness of the character he himself devised.

• The New Testament has transformed Prester John, considered the leader

of Eurasia throughout the Middle Ages, into John the Baptist, who blesses

Jesus before the apostle Andrew. That is, John also blesses Jesus with a

metaphorical story, which hides his double creation. In this way, beyond

this singular alternative, there is an explanation of why in many

Renaissance paintings Jesus and John are represented at the feet of

Mary, as if they were two twin brothers.

The doubts that this generates also point to the north of Persian India.

Jesus in Kashmir (India)

In this way, it is understood that Christ is related to his so-called "twin", Thomas.

Thomas, according to the official Gospels of the New Testament, was a disciple

of Jesus who is known for not believing in the resurrection of Christ, and for being

called his twin. Likewise, there is a particular story between Jesus Christ and

Thomas, which indicates that both went to the interior of Asia, to Kashmir, in a

territory halfway to India, China and Pakistan. This chronicle, popularized in Spain

by Andreas Faber-Kaiser (in 1976), indicates that his grave is venerated since then

in Srinagar, the capital of Kashmir.

With all this evidence appears, then, an unresolved puzzle that may have an

explanation.

Jesus was in India?

The Kashmiri tradition asserts it, and this version is compatible with the meaning

of the previous manuscript. That is to say, everything comes from India, in its origin,

and at a certain moment it could have been venerated to Jesus in the form of

a holy sepulcher in both Srinagar and Jerusalem, whose meaning, on the other

hand, tells us about it. Jerusalem contains "hieros" and "shalom", which means

"sacred peace".

After all, PresterJohn is "from the Indies".

This observation, with all that it represents, on the other hand, points to other

spiritual singularities between the word of Jesus and other icons.

Horus, Buddha, Krishna, Jesus and the Cathars

Also, did Jesus Christ exist, die and rise?

Jews, Muslims and Cathars, as well as the Kashmiri tradition, affirm that it existed,

but not that it was crucified or that it was resurrected once it was dead. For all of

them he was a teacher, but they do not accept or recognize all the New

Testament. That is to say, his biography represents a challenge to the Judeo-

Christian faith, and by the set of spiritual schools in Asia. According to the

manuscript, in turn, everything could be related to the adoration of a character

who, at first, was created as an icon, in the same way that Horus, Buddha, Krishna

or others would have been, before Be transformed into a historical character. In

this sense, the controversial Gospel of Thomas found in 1945 provides more

reasons for this consideration.

Gnosticism of Nag Hammadi, 1945

There is a gospel written by Thomas that adds to this approach. The Gospel of

Thomas appears in Nag Hammadi, Egypt, in December 1945, and is written in the

Coptic language. It appears in Egypt shortly before the declaration of

independence of the State of Israel (in 1948) and shortly after the end of the

Second World War (September 1945). Whether or not coincidence, with the end

of the Second World War appear texts that begin to question the origin of

Christianity and, soon after, the state of Israel, who takes control of Jerusalem

defying the Arab order.

The Gospel of Thomas (considered apocryphal) exposes a Jesus teacher whose

only interest are his words, not his life. It does not narrate his conception or his

birth, nor his baptism, persecution, death or resurrection. Not one iota of his

official biography appears, nor is he the king of Israel, nor does he recruit his

disciples or mention the holy supper. In this gospel the protagonism is in the

teachings of Jesus written by Thomas, and Jesus is a teacher. But it is not the

messiah. Unlike the canonical gospels, Jesus affirms to his disciples that the way

to the kingdom of God is through knowing oneself, and that when one comes to

this knowledge one is the son of the father (as he is himself).

the Kingdom of God is inside of you and is outside of you. Those who come

to know themselves will find it and when you come to know yourselves,

you will know that you are the Sons of the living Father. But if you do not

know yourselves, you are impoverished and you are poverty.

(Third said, according to Tomás)

Who knows everything but does not know himself, lacks everything.

(sixty-seven said, according to Thomas)

On the other hand, in the Gospels of Matthew, Mark and Luke it is affirmed that

Jesus asks his disciples to deny themselves and to follow him carrying their cross

on their backs.

If anyone wants to come after me, deny yourself, carry your cross and

follow me.

(Matthew 16:24, Mark 8:34, Luke 9:23)

In the Gospel of John (5, 24-29), on the other hand, Jesus affirms that those who

listen to his word and believe in him will have eternal life and will be resurrected

from the dead.

I am the Resurrection and the Life; Whoever believes in me, even if he dies,

will live, and everyone who lives and believes in me will not die forever.

(John 11, 25-26)

That is, according to the Gospel of Thomas the kingdom of heaven is

experienced in life, not once dead, as offered by official Christianity with the

promise of paradise after the judgment of God. It is, then, a story diametrically

opposed to the official history who, in turn, connects with all the Gnostic spiritual

schools, such as Buddhism and Hinduism, as well as with the teachings of the

Hebrew Kabbalah and the Cathar community. Therefore, based on what is

provided by the manuscript analysed, it makes sense. They all speak of the same

school, before its division and before the creation of the biblical historical Christ.

The Society of Jesus and the canonical gospels

The doubts about the character of Christ transcend the New Testament, but the

authenticity about his life is not in doubt in the current Christian community. From

the Vatican, the Society of Jesus is in charge of defending the veracity of the

four canonical gospels, and of denying the consistency and/or truthfulness of the

rest of the Gospels. However, this manuscript gives an explanation. Jesus would

have been a character carved by Thomas in India, having a common origin with

other Gnostic spiritual symbols, and then the biography of Jesus would have

been created, become the Messiah, the Christ, making him twin of St. Thomas,

who since then he would have become an apostle. The final message, however,

transcends the historical veracity of Tomás himself, as argued below, with the

result of the analysis of the first chronicle of the manuscript.

First chronicle of the manuscript:

The imposition of Christianity, the result of a marriage

The logical description of the meaning of Christ, the Three Kings, John the Baptist,

St. Thomas and the Prester John is not the only thing that the cited manuscript

contributes. In fact, he describes his origin with two stories that apparently do not

resemble each other. Through a double chronicle, creates another source of

Prester John, placing it in the orbit of the Holy Father's Rome and making him

responsible for a marriage. The marriage would have been between a Christian

gentleman of the West and a princess of the Indies, whose link would have been

proposed by a prester named John who would have given rise to his dignity. That

is to say, according to this version the prester honors a marriage with a princess,

and according to the previous version it honors the creation of a spiritual icon.

But both readings provide a similar meaning to the power of this icon. As

indicated in the first version, the icon would have been a model in the image of

the teachings of Patriarch Thomas, but, as indicated in this second version, on

the occasion of marriage to the princess, the authority of Christianity is imposed

over the rabbi priests and the followers of Muhammad, who accept Christian

authority, with blood in their midst. That is to say, we are informed of an alliance

that creates Prester John and a spiritual symbol, which in turn implies a cruel

sacrifice in a historical moment in which the Mohammedan, Hebrew and

Christian communities already exist, and in which it is imposed to Christ and to

Christianity. This double description describes, then, the origin of a struggle that

lasts until the 21st century, which in turn seems to be the origin of the division

between the Judeo-Christian tradition and the rest of the Asian spiritual schools.

How, then, should this challenge to official sacred history be understood?

The answer is (encrypted) in the description of the meaning of the two symbols

of Prester John, shown in the initial image. At the end of the double chronicle of

the manuscript the meaning of the shield and the triple cross that dignify the

prester is informed and, thanks to this, together with the interpretation of its

meaning, it is possible to reason the following.

Double sign of Prester John de Abyssinia

Previous image: coat and cross of Prester John, according to a manuscript whose authorship

refers to a chronicler of the fifteenth century. Source: The General Calf (undated), located in the

National Library of Spain. Online: Link: http://bdh-

rd.bne.es/viewer.vm?lang=es&id=0000135656&page=1

The shield

Here it is stated that the prester has as vassals the emperors of two empires, one

called Greciana [Greece] and the other Damascus. The two staffs of the shield

represent their authority over them.

But, what do they represent?

They represent the power of an alliance. But, what alliance? What historical

episode is he referring to? This is the question that must be answered, and that

the manuscript raises, so that it can be deciphered.

The reconstruction:

An alliance between two empires, a marriage and the Prester John of Ethiopia.

THE ARK OF THE COVENANT

Putting in the same table the pieces of an episode that includes an alliance of

the depth of the origin of Christianity as an imperial religion, which unites two

empires (East and West), one marriage and the PresterJohn of Ethiopia, has no

logical answer. It does not have it if reference is made to the sacred texts, the

official history and the collective knowledge. So, how should it be interpreted?

Why, a chronicler of King Ferdinand the Catholic, in the midst of the Inquisition,

proposes such a historic challenge? The answer may be that it is a joke, a text

without any value. Of course. But, based on what has been described so far,

despite being a joke, the truth is that it is surprisingly enlightening. Reorder events

that have become part of the mysteries of history, such as the chronicle of Jesus

in Kashmir, or the similarities between the Eastern spiritual icons and the teachings

of the Gnostic Christ of the Gospel of Thomas, as well as the mysterious role of

Prester John , from Ethiopia, is exceptional.

Also, a complementary piece, not named in the double chronicle, gives

meaning to this reconstruction. The Ethiopian imperial lineage appears, officially,

in 1270, declaring himself the son of the kings Solomon and Saba, and, until the

21st century, he guards the orders that protect the Ark of the Alliance of Solomon,

in Axum, Ethiopia. And, moreover, appear in 1270, after the reordering of the

empires of Asia Minor, which affects the global order. In 1250-1270 the Mamluks,

an inheriting arm of the Mongol project of Genghis Khan, occupied Egypt and

the Holy Land, Palestine, establishing there the largest global army, which lasted

until Napoleon's time. It is enough to remember that Napoleon and the Mamluks

occupy Madrid and Brussels, among other key pieces of the Napoleonic empire.

But in those dates more singular facts are given. In 1260 an alliance was

established between East and West, in Constantinople, for the control of the

Greek Empire, which the official history has transformed into the Eastern Roman

Empire or Byzantine. And this alliance is, officially, between the Republic of

Genoa and the Empire of Nicaea, being the origin of the power of the

Palaiologos, which represents the beginning of commercial relations in Eurasia,

with the Silk Road popularized by Marco Polo. That is to say, commercial power

begins in the known world, at a time (1260-1453) whose highest European

authorities in the Mediterranean are the Arab people, installed in North Africa

and in the peninsular southeast (of the Iberian Peninsula), Genoese and

Venetians, French (occupying Naples and the highest powers of the Order of St.

John the Baptist) and the Catalans and Aragonese, installed on the islands of the

kingdoms of Mallorca, Corsica, Sardinia and Sicily, and the dukedoms of Athens

and Neopatras, in the heart of the ancient Greek Empire. In the North of the Black

Sea are the Russians and the Khazars.

The question that, then, is lawful to raise, is: Did the Ark of the Covenant take

place in the 13th century AD? The answer is, of course, controversial, as is the

double chronicle analysed here, and the answers it offers to great mysteries of

humanity.

The signal

In this sign, the prester is also represented as king of the Abexines, whose name

resembles Abyssinia, the ancient name of Ethiopia. The symbol is a triple cross,

the same one that, officially, only represents the Pope of Rome.

The Pope of Rome is the Prester John

Both singularities, the triple cross and the Abyssinian people, together with the

first shield, contain a message that, in turn, gives an explanation to the double

chronicle of the origin of Prester John narrated in the manuscript.

Through the documentary contrast of medieval maps with this double chronicle,

in the context of this historical-symbolic reconstruction, we are informed that the

power of the Pope of Rome comes from the power of the Prester John, although

this evidence has no basis according to the official history. However, there is clear

and evident evidence that shows that this is the case, beyond the interpretation

based on this manuscript. The medieval maps that have been preserved show

the triple papal cross at the confluence of the White Nile and Blue Nile rivers, just

where the Nile River that crosses Nubia and Egypt begins. Also, in various maps

appears the Prester John holding the triple cross and, in others, displaying the

papal tiara, the triple crown that officially belongs only to the Pope of Rome.

Even at the confluence of both rivers, where the city of Al-Khartoum (the capital

of Nubia) is located, the city of Johan is recognized, that is to say John. The

meaning of this triple crown is clear, its crown is that of three wise men, who are

those who give it their authority, next to that of the original Christ. Despite being

a challenge to the established collective conscience, it is a forceful reality. Below

are images that confirm it. In the first two maps the symbols of the papal triple

cross are shown, located at the point of union of the two Niles, while in the third

and fourth the PresterJohn is shown with the triple papal crown. Also, in most of

the maps officially located in the Middle Ages, even in various maps of the

sixteenth and seventeenth centuries, these symbols and the figure of Prester John

appear. They are maps made in Christian territories, and in no case does

anything like a Pope appear in Rome. The tests are, therefore, conclusive.

So, what would have really happened?

Discovering the reality

Discovering another history seems reckless, but it is not. The reconstruction of the

facts places us in the official XIII century, when the Caucasian Mamluk occupy

Egypt and Palestine (in 1250); when the alliance between the Genoese troops

and the Palaeologus took place (in 1260), originating the greatest stage of

prosperity in all of Eurasia until its dissolution, in 1453 (with the fall of

Constantinople); and also when the lineage of the Ethiopian imperial house

originates (officially), being descendants from the kings Solomon and Saba (in

force from 1270 to 1974), whose authority holds the Ark of the Alliance of Solomon

in Axum, through the Priory of Saint Mary de Sion.

Solomon, Saba and Mary Magdalene

All these evidences are part of the official history and, apparently, are not

related. But they are if it is understood that, really, they are part of the sacred

story that, centuries later, would have created an alternative historical imaginary.

It would have been at this moment when a pact is imposed that, in turn, has to

do with the Mamluk settlement from Persia, and with the appearance of the

Prester John, which would have been the lineage that official history associated

with the Ethiopian imperial house, descendant (officially) of the kings Solomon

and Saba. They would represent the true marriage narrated in the manuscript

here under analysis. It would be a marriage that, in turn, would represent the

alliance between East and West. And in the West, Queen Saba would be

transformed into Mary Magdalene (and Sara, which means Zara, the feminine of

Zar), becoming an icon that would be assimilated to the origin of Christian

monarchies, whose original enclave would have been Provence Occitan, on

whose lands would have been built the authority of Avignon and the European

headquarters of the Order of Saint John the Baptist (who, officially, in the 14th

century continues with the mission of the Order of the Temple of Solomon).

Genoa, the city of John

Genoa, the seat of the empire of the Solomonic temple, would honors John. For

this reason (to hide its meaning) the name has been modified, and the "J" has

been removed in the Italian language. It is the "city of John", and in the medieval

maps it appears as "Janua".

In the same way, the official history would create an alternative temporary space

for the Templars (whose official power is in the 12th and 13th centuries, falling just

as Genoa began its maximum power in Constantinople, in 1260), dissociating

them from the Republic of Genoa, allied with the Palaiologos; and, in the same

way, the official history would have designed the power of the Genoa bank of

the sixteenth and seventeenth centuries, dissociating it from the Byzantine

project, and associating it with the Spanish Empire. But these three stages are the

same story, which would have been displaced in the official chronological map

in a cumulative imaginary, that is, dissociating them so that each stage begins

when the other ends. This reconstruction has, in turn, another fact that gives it

truth. The end of this stage must be understood in the seventeenth century, just

before it appears in the British Isles and France, Freemasonry, in the early

eighteenth century. For this reason, these orders are declared continuation of

the Templar project. The power of Genoa, in turn, ends with the disappearance

of the Genoese Republic (in 1814), after the defeat of Napoleon. But it is rebuilt

in Genève, a twin Genoa. There, in Switzerland, the privilege of this nation and

the secret of its wealth are born. Shortly after, there appears the project of the

Red Cross (founded in 1863). Since its inception its symbol is the red cross (as in

the Templars and the Republic of Genoa), and from 1876-1878 the Ottoman

Empire uses the red crescent in its name, this being an official symbol of the

institution since 1929. In 1929, the construction of the Palais des Nations began,

commissioned by the League of Nations created in 1919 to mark the end of the

First World War, the building that houses the headquarters of the United Nations

since 1966. That is to say, the alliance of the temple of Solomon would have been

rebuilt. And for this reason, not for another, the Pontifical Swiss Guard of the

Vatican is created, officially in the sixteenth century (unofficially it would be

later).

Everything is much more recent, and has been dilated in time

This context leads us, as has been pointed out before, to a certain historical

moment in which the authority of Prester John is dissolved and the Pope's Rome

emerges in turn, coinciding with the beginning of colonization and with the

building of the Vatican monumental. But, based on the chronological and

historical reconstruction shown here, this transition would not have taken place

in the fifteenth century but in the seventeenth century. As it is highlighted here,

there is an abundant related research that reinforces this approach, however

difficult it may be to digest it (the New Chronology of Fomenko and Nosovskiy).

This reconstruction situates, then, the origin of the Vatican complex two centuries

later, and situates the origin of the Alliance of the Temple of Solomon also two

centuries later, moving from 1250-1270 to 1450-1470. That is to say, it informs us

that the Templar epic, of the Order of the Temple of Solomon that later was of

the Order of San John the Baptist, did not take place in the XII and XIII centuries,

but that it must be understood with the power of the Republic of Genoa even

Georgia itself, in the Caucasus, between the thirteenth and fifteenth centuries.

But, in turn, everything would have moved to the past, having to understand it

between the 15th and 17th centuries, at which time the evangelizing

colonization of Europe would have really begun. This affirmation, in the context

that concerns us here, is not recklessness. It is not, because there are tests, such

as those shown here and many others, that are part of a parallel investigation,

which show that the Holy Inquisition and the Society of Jesus, at a certain

historical moment, erased the recent past, created another of ancient and

reconstructed another recent past, thanks to the absolute control over

communication channels, in a globalizing project that would involve all the

empires of the world, all of them heirs of the Egyptian and Mongolian project,

which is symbolically hidden under the mythical narrative of the twelve tribes of

the people of Israel, sons of the Egyptian Jacob.

1453-1486, 33 years of resurrection

The official story, on the other hand, would create an imaginary between the

years 1453, when officially falls Constantinople, and the year 1486. They are

separated 33 years, and represent a resurrection, in this case of the Empire, with

the new capital of the Italian Rome. And it represents the beginning of the "new

world" that was born with the colonial company. According to the reconstruction

carried out in this study, it would be a historical parable of another real episode,

consisting in the reformulation of the Empire under the Christian ideal and, for

symbolic purposes, it would be then that the Greco-Roman art and architecture

would begin to disappear. the official history places until the fourth century, that

is, a thousand years ago. This date coincides with the beginning of the

colonization project devised (officially) by Christopher Columbus, at the service

of the "Catholic Kings", in the monastery of Guadalupe, in Extremadura

(Guadalupe would be the icon of Mary Magdalene transformed into Guadalupe

two centuries later). At the same time, the year 1486 is when, officially, the

Portuguese colonial project begins, which aims, in its origin, to ally with Prester

John of the Indies.

And, what does this reconstruction of the sacred and official stories represent?

It represents that the past and the origin of spiritual symbols is very different from

that imagined since the fifteenth century, and that there was another past until

the eighteenth century, which places the Prester John in southern Egypt, and

locates the occupation of Egypt by the King of Babylon in the fifteenth century

(corresponding to the official chronicle of the Mamluks that is located in the

thirteenth century). For this reason, and not for another, the city of Babylon

appears as the most important of the cities of the world in the maps of the Middle

Ages, which must be relocated chronologically two centuries later. Its

destruction, described in the Apocalypse, is the symbolic destruction of the

power of the "medieval" city of Babylon, which is none other than the current

Cairo. Cairo is Al-Qahira in Arabic, and it means "the victorious one".

Babylon has always been Cairo,

which means "the victorious one"

The following map extracts attest to this statement. In all of them, the existence

of a great Babylon is verified just at the beginning of the delta of the Nile River,

where Cairo is located. Currently, Babylon still exists in Cairo, and corresponds to

the Coptic, medieval, Christian city of the capital of Egypt.

That is, the Apocalypse, which describes the destruction of great Babylon, would

have to be placed in a much more recent time, like the canonical New

Testament, and shortly before the Egyptian epic of Napoleon's empire, the "new

Apollo" that official history has transformed into a megalomaniac, emptying its

true meaning: rebuilding an original empire, which would have been dismantled

from the Vatican with the active participation of the Bourbons and the

Habsburgs, and with the collaboration of Freemasonry.

Who reconstructed the story, originally?

The Company of Jesus

The Company of Jesus would have been in charge of agreeing this project with

all the dominant empires, for this reason it would have settled in the Russian

Tartary, India, China and Japan, before being expelled and transformed into its

current institution. They and the Christianization project would have partially

failed, but not the chronological map they would have created, in an explicit

alliance between the Christian powers of Europe. In this historical mega-project,

the imperial European elites would have manipulated, destroyed and even

created the official documentary construct that attests to the official history. And

it is not an error of interpretation, there is the "reason for the empire of the

Christian Jesus" and multiple complementary evidences, which are exposed

here.

Next, the part of the manuscript that centers all this reconstruction is transcribed.

THE MANUSCRIPT

[Pg. 1 of the manuscript]

This author is Don Diego Fernandez de Mendoza Caballero de Sevilla, who found

in the War of Granada and wrote these genealogies for the years of 1492, as

noted in the second volume, and all authors who deal with this matter attribute

this work to said author Don Diego Fernández de Mendoza, of the old Mendoza

of Seville. (2)

Read Frankenau Biblioteca Hispana General Heráldica.

EL BECERRO General [“THE GENERAL BERTH”]

Here begins the book of weapons that bring many kingdoms and empires,

lordships and the cause of their why, and where they had their beginning.

And of the genealogy of the lineages of Spain and of the coats of arms that they

bring first will be said.

The Prester John and the King of the Abyssinian

[Pg. 2]

Of Prester John of the Indies, and King of the Abyssinian. (3)

[Pg. 3]

According to ancient stories they have taught us. In the Indies there was a great

prince who ruled all those parties, and at the time of his end only one daughter

had, and very small, which he called all the great of his kingdom empire, and

received from them a tribute and swearing oath that loyally keep His Lordship,

and that seeing the perfect age that of his pleasure and will marry and that that

2 Text added by hand on a blank page of the manuscript. On the other hand, it is not correct that the book was written in 1492, since on page 57, referring to the weapons of the Master of Rhodes, the victory of the "great Turk Suleiman" in the year IS23 is mentioned, that is to say 1523. 3 The "Abexines" is assimilated to "Abyssinia", which is the ancient name of Ethiopia, where history locates Prester John.

took that received by Lord, and that in his hand was to take husband of any law

state or condition that you wanted, which after coming in this effect of marriage

age it was for the great ones required to be conjugated and they showed him

the testament of his father. The Lady who was certified by all the parts of the

world makes it known, saying that all the Lords of the three laws (4) came at a

certain time, and that she would be more content with all the Kingdoms and

Lordships in whose voice those who of the law of Moses (5) were, came a lot and

very great number and according to

[Pg. 4]

their suits were well trimmed. and the Rabbis walked with their bulls through the

hills making prayers, to the breeder who would give them grace that they chose

that princess for their marriage. Those of the sect of Mohammed, great

abundance of those was there with rich costumes precious trappings and very

light and skillful horses continually skirmishing and playing the legs (6). From the

Christians there were kings, princes, dukes, marquises and other noble men who

carried very well-worn weapons and bridle horses covered with pompous and

rich paraments, and made fights and jousts and tournaments and traces and

other great deeds of arms on horseback and on foot, and that the infant was

well paid, she was in great trouble, which of those three laws (7) was better for

her. Because she was kind and worshiped idols, and being in this doubt dilated

the election. At that time, he was in Rome a venerable Cardinal and patriarch.

Said don John very magnificent male and great learned young man of very

beautiful presence and of Real blood. He informed the Holy Father of this fact by

saying so to his holiness, or he wanted to go there to prove if he knew how to

make any fruit. The pope gave him license and gets very ready taking with him

the bishops and archbishops and other prelates of great reverence and famous

lawyers and this because those people knew that both in the divine as in the

human Christianity (8) had on the other great advantage, and arriving in that city

[Pg. 5]

from where the Queen was and all those people all saw great pleasure with her

coming and more the Christians and the Lady put to which he went to do

reverence, and made the courteous salutation with much grace and they asked

her about her hacienda, and she he recites it in length and he demands from

which generation he was happiest, and she declared his will that it was pleasing

to all of them, and more so to the Christians, because the Moors were more his

4 The word "leis" is assimilated with "laws", being "leys" similar to the Catalan "lleis". 5 The word "demoysen" is assimilated with "of Moses". 6 In this paragraph there are three similarities with the Catalan language are identified: "guarnidos" with "trimmed", "suas" with "their", and "canas [cames]" with "legs". 7 On this occasion it is again assimilated "leis" with "laws”, and acquires its meaning. The three laws are that of the Rabbis, that of the followers of Muhammad and that of the Christian powers. They are Judaism, Islam and Christianity. It is also striking that they are the suitors of the princess of the Indies. According to official history, in India there was, in any case, the Muslim influence of the Persian Empire in the Middle Ages. 8 "xpiandad" is assimilated with "Christianity". Xpo means Christ, the anointed, in Greek, being able to refer to an imperial lineage.

neighbors and to those he was very inclined. The patriarch brought him many

reasons that soon Christian (9) husbands had to take and finally the Lady told him

if the other two laws (10) give advantage to this you Lady you must believe it

before, she says. If by the way, then, Lady, understand a little. He brought the

Jews before him. Tell friends, if you need to leave your law which would take

before, that of Muhammad or Christ (11). The one of the Christians without a

doubt we would follow before. This is what the Moors said. Because the law and

life of the Christians was better than another without theirs, which if they had to

deny, they would follow that of Christ (12). And seeing the princess the reason so

pronounced, he said that he would deliberate about taking a Christian (13)

husband, even though he wanted him to be he said that I am at mercy, but that

he was a Mass and could not marry. But let him stop for a little while to send me

to Rome. Which thus made he wrote everything passed by extensive and in what

was to the Holy Father

[Pg. 6]

that of his Holiness as well as the whole consistory they found it better to marry

that one and to charge so much Lordship to the Christian part that it would be

more merit than to lose it. And willing to marry in one which thus done she and

all her vassals were converted to the faith of Jesus Christ (14), and because they

are three baptisms, which all three passed through our Lord, which the first one is

of water given by John the Baptist (15). The second that is of fire that was roasted

in the ardour of fire of passion and divine love, and the third that was of blood.

That as the Evangelist says from the sole of the foot to the head, there was not a

healthy thing left and many who were martyred. Since they did not receive

baptism of water, of their blood, they received like five thousand innocents. So

that lent John ordered that they be baptized with hot iron in the face and this

because they could not deny not being Christians nor writing His law as we can

do (16). Today I will tell this story in a different way, and so I say the opinions of

those who notice the great deeds of the high princes, then make the confidants

confused according to the variety of their opinions (17). So, as I was able to

9 It assimilates "xpianos" with "Christian". 10 It re-assimilates "leis" with "laws". 11 It is assimilated "Xpo" with "Christ”. 12 Idem. 13 "Xpiano" is assimilated to "Christian". 14 "Jhu Xpo" is assimilated to "Jesus Christ", but it may well refer to the followers of the anointed one. 15 Saint John the Baptist blesses the Prester John, as he officially does with Christ, in a situation that supposes, in both cases, the commitment to Christianity. Also, this is the first time John is written in the manuscript, although he does it as "Joan", as in the Catalan language. Previously write "Jn" with an "o" above the "n". 16 According to this chronicle, "Prester John" was the one who acquired his powers by marrying the princess of the Indies, I feel cardinal and Christian Patriarch located in Rome. This story, however, does not match the official one. 17 At this point in the description begins another description of the origin of the powers of Prester John. It indicates that it is more peremptory, that is, more decisive or definitive. This chronicle describes the creation of the powers of Patriarch Thomas, which would be equivalent to those of Christ, and those of Prester John, both work being made by three kings of the Indies, called Melchior, Gaspar and

apprehend the beginning of the Lordship of this Prester John, that was how it

came as it is written. But because later I found another rule and relation to my

most peremptory opinion I would like to note here, because readers take

advantage

[Pg. 7]

of the two and the most reasonable praise and take advantage of it. It is written

in Sacred Scripture (18) that there are three Indies. The first was the kingdom of

Nubia in which at the time our Redeemer (19) was born (20). King Melchior (21)

reigned, who offered him gold and was called King of Arabia and Nubia. And

the second King who called Baltazar reigned in the second part of India and was

called King of Galijsaba (22), this was the one who offered incense. The third King

of these (23) was called Gaspar, who reigned in the third part of the Indies and

entitled King of Tarsi and Visola, and Grisola. There is the body of the blessed St.

Thomas the Apostle (24). And these blessed Kings (25) were after this bishops who

were consecrated by the hand of the aforesaid apostle. They received the

martyrdom of the apostle and with him together these glorious kings all together,

the prelates and great men of the Indians, agreed to choose a remarkable man

in memory of the apostle whom they called Patriarch Thomas, and to teach

them in the spiritual and govern them who as a saint in everything obeyed, one

died or saw perpetually another that they chose. As an agora they make the

Holy Fathers and because the glorious Kings had no children and never saw it

before, it is the opinion that virgins died. With the consent of all, they chose

another very noble and virtuous man so that in the temporal it would rule them

and govern and was

[Pg. 8]

sovereign of all and did not have the name of King or emperor, unless it was

called Prester John Simon of the Indies, as the eldest son was always his successor

(26). As it seems by the book of the life of the glorious Magi Kings, and these Indies

Baltazar. Note that in this second chronicle the Christians are not mentioned, neither the Moors nor the Jews. 18 "Scripture" is written "Escriptura", as in Catalan. 19 As before, "Redeemer" is written "Redemptor", as in Catalan. 20 The Redeemer, according to Christianity, was Jesus, but here he is placed in Upper Egypt, in Nubia. It follows the conclusion, therefore, that the "Redeemer" may be Prester John himself, taking into account that the medieval maps place him there. Another option is to refer to Christ, as a person or symbol, and be born there, being Egyptian. 21 The manuscript writes "Melchior", assimilating it to the Catalan "Melcior", that in Castilian is written "Melchor". 22 "Galijsaba" is not known, but in the manuscript is intuited that perhaps it is separate, as "Galj Saba", implying that perhaps it refers to the Kingdom of Sheba. 23 It is assimilated "these" with "aquestos", this being a Catalan word. 24 The kingdom of Tarsi and Visola and Grisola is unknown, but the city of Tarsus, located in Turkey, is the birthplace of the apostle St. Paul, according to the official Bible. Therefore, it can refer to the Turkish king. But, according to the official story, St. Thomas was buried in India, so it may be a domain located to these lands. 25 "Reis" is assimilated with "Kings", the writing of the manuscript being the same as in Catalan. 26 According to this second version of the story, the link between Prester John and the Christianity of the empire comes from the decision of kings of the Indies, who later assimilate the "Magi Kings",

were so called by a great river that runs by them that is called Indio (27). Bring

now this prester John two coats of arms. A shield is all white silver with a black

cross, with two gold staffs, and this is because in the land of Nubia there is an

emperor and another in Ethiopia. They are vassals of Prester John, the one is

Emperor of Greciana, the other emperor of Damascus (28). And another white

shield with a black cross with three arms, one on top of the other. The first longest

and the second shortest, and the third smallest, as they are up. (29)

[Pg. 9]

The weapons of the Kingdom of Hierusalem

In the Bible it was written that Sen, Noah's eldest son, his generation populated in

Asia and made the land to the ocean sea (30), and then a city was populated

(31) in Asia and it was called Salen. And this is what is now called Hierusalem,

whose arms are a red shield with a golden cross, long as the shield, with short

cross arms with four small crossarms, two on top and two on the bottom of the

cross. The cross is plain with wrapped heads which weapons bring the Kings of

where the role of Christ He holds the Patriarch or Apostle Thomas. In the first version the Prester John was blessed by St. John the Baptist, like Christ, and in the second version the Magi do not honor Christ, but Thomas. 27 The "Indio" river may refer to the "Indo" river. 28 "Greciana" can be assimilated to Greece, and "Damascus" is spelled "Demagaso" in the manuscript. Its assimilation with the emperors of Nubia and Ethiopia, that in the manuscript is written "Entiopia", indicates that PresterJohn represents the power that unites them, being a situation that also contradicts the official history. In this sense, Saint Thomas would unite them, not Christ, being this the link with an origin of a lineage or power, which would have been recovered together with the creation of the power of Prester John. 29 The triple cross described corresponds to the symbol of the king of the Abyssinian, which are assimilated to the kingdom of Abyssinia, the ancient Ethiopia. Likewise, this triple cross, in the 21st century, is held only by the Pope of Rome, thus raising the reasonable doubt of the transfer of the powers of Prester John to Rome, as in fact already noted in the first chronicle of this section. 30 The expansion across the known land, by the sons of Noah, points to a conquest, which would have originated in Egypt, whose direct consequence would have been the creation of the capital of an empire, called Jerusalem. But, as it is observed in this description, its location is not clear, it only indicates that it is in Asia. 31 It is assimilated "poblaró" with "populated", being "poblar" a Catalan word.

Naples, who are entitled King of Jerusalem and Hungary, and the weapons are

these.

About the rest of the manuscript

Regarding the rest of the manuscript, after the arms of Jerusalem, it shows the

origin and the weapons of the Emperor of Greece, the King of Cyprus, the

Emperor of Germany, the King of Hungary and Frisa, the King of the Romans, the

King of Pannonia and Leon, King of Bohemia, King of Norway, Master of Prussia,

King of Sweden and Gocia, King of Golandia and Vigila, King of Scotland, King

of England, King of Hybernia, of the King of Naples, of the King of Cezilia, of the

Master of Rhodes, of the Dukes of Milan, of the King of France, of the King of

Navarre, of the King of Aragon, of the King of Portugal, and of the King of Castile.

Next, it exposes the origins and the description of the Castilian lineages, with an

extraordinary imagination.

Of all these origins, of kingdoms, powers and Castilian surnames there are few

versions that have been preserved as true. Moreover, the official versions,

especially what has been said about the great kingdoms and emperors, have

become elaborate chronicles that give body to encyclopedias since the

eighteenth and nineteenth centuries. They are evidence, on the other hand, that

in a certain moment of history false origins are invented and that, therefore, it is

one more evidence of the integral invention of the "sacred" history reconstructed

here.

On the other hand, beyond the Kingdom of Jerusalem that is described in this

manuscript is associated with the kings of Naples and these point to the thirteenth

century, according to the historical reconstruction outlined in this writing, the

arms of Hierusalem point to Aragon. Why? The manuscript reports the Asian

origins of Jerusalem along with a title that is not found in Palestine, but in Naples,

coinciding with the episode that the official story places in the time of Charles of

Anjou, who conquers Naples and becomes king of Jerusalem and Hungary, as a

result of his claim to occupy the throne of the Roman Empire, in the thirteenth

century. More specifically, according to the official story, Charles becomes king

of Jerusalem in 1277. On the other hand, two centuries later, this dignity falls on

the count of Barcelona, King of Aragon, Fernando (in 1505), and since then he

honors to the king of Spain.

The symbols of the Count of Barcelona are transferred to the King of Aragon

By way of curiosity, this manuscript also narrates another union between the

Kingdom of Aragon and the Count of Barcelona, whose daughter would have

married the King of Aragon, contradicting the official story, which says it would

have been a marriage between the king's daughter of Aragon and the Count

of Barcelona himself. But this is not the only curiosity that contradicts history. It is

also affirmed that, since then, the Kingdom of Aragon has taken as its own the

Catalan red bars on a yellow background of the Count of Barcelona (a fact that

is denied from the official Spanish circles), and, in a surprising way, it is affirmed

that the origin of the power of the king of Aragon comes from the "getas", which

the official story places in the north of the current state of Bulgaria. These getas,

in turn, would have been part of a great expedition that would have occupied

Asia (like the Mongols), and, for this reason they would have returned to Greece

(in facts that official history recognizes, but in the fifteenth century AD).

Awesome. And, this fact is especially significant if we consider that the author of

the manuscript, as described next, grows in the house of the brother of King

Ferdinand of Aragon, the Catholic.

About the identity of the presumed author of the manuscript

The authorship of the El Becerro manuscript is attributed to Don Diego Fernández

de Mendoza, a contemporary of King Ferdinand the Catholic. On pages 1

(volume I), 511 and 642 (volume II) it is indicated, but it is written later by hand (in

the note on page 511 if it indicates that it is the year 1671). On the other hand, in

the citations of volume II it is emphasized that Diego Fernández de Mendoza was

a chronicler of the kings Fernando and Isabel. Also, there is a page in which the

author of the book is identified, coinciding with the script of the manuscript. On

page 197 of volume I of the manuscript is written "The author D. Diego Fernandez

de Mendoza", preceding a justification for the identification of the Castilian

lineages of Vizcaya. It is corroborated, therefore, that he is the author of the

manuscript. However, there are reasonable doubts about its true motivation, as

well as the origin of the sources of the information available to it, as explained

below.

Cardinal Cisneros and the Holy Inquisition

First, the note on page 511, dated 1671, is striking. It states that the author of the

work is at the service of Cardinal Cisneros, who was the Inquisitor General of

Spain, as well as Chancellor of Castile, Governor of the Kingdom of Castile and

regent in several occasions of Castile, in the absence of the king. The cardinal,

according to the official story, died three days after personally meeting the new

King Carlos I, in 1517. This character is part of the history of the Inquisition, when

there are numerous contradictory documents on colonial powers attributed to

Castile, as the testament of Ferdinand the Catholic of 1516, in which as king of

Aragon he says he has possessions in the seas oceans; or acts of various papal

courts or bulls, in which said company is delivered to the kings Fernando and

Isabel, not to Castile. Therefore, to relate this author with this character,

representing the interests of Castile and the Inquisitorial Church, requires

questioning the will of the manuscript. The only evidence of the exaltation of

Castilianity in the history of Spain that transmits the book, and the irrational

absence of its Catalanness, is in itself a proof of weight. But there are other

reasons, such as the exploration of his biographical profile, which the author

himself is responsible for writing in the manuscript.

The Counts of Ribagorza and Cortés

On pages 107-110 of volume I of the aforementioned manuscript it is indicated

that, from fourteen to twenty-five years, the author (Diego Fernández de

Mendoza) was raised by Don Alonso de Aragón, Duke of Villafermosa, Count of

Ribagorza and Cortés in Navarra. This personage was, officially, brother of the

King of Aragon, who was none other than Fernando the Catholic. This information

places, then, the origin of a prominent Castilian heraldist in the court of the

Catalan-Aragonese and Navarrese kingdoms, and more specifically in the house

of the counts of Ribagorza, Dukes of Villahermosa and Counts of Cortés who,

officially, were also dukes of Luna. Undoubtedly, this biographical evidence is

reasonable, and may be the reason that, as noted in the transcript of the

manuscript, the author shows his Catalanness (the mother of Alonso de Aragón,

lover of King John II of Aragón, was officially Catalan). The importance of this

lineage, the Ribagorza-Cortés, however, is unknown. But his documentary

exploration verifies that it is a monarchical family allied with the interests of Rome,

being at the same time an imperial Byzantine lineage (fact that, on the other

hand, also contradicts the official history).

The descendants of Alonso de Aragón, the count of Ribagorza who was the first

stepbrother of King Ferdinand the Catholic, son of the mistress of King John II, the

Catalan Aldonça Roig, according to the official story, were characterized by

their belonging to the Order of Saint John the Baptist, also known as Order of

Rhodes or, since the sixteenth century, Order of Malta, whose political and

military authority was and is papal. But, coinciding with the defeat of the order in

Rhodes before the Ottomans, in 1522, this family falls into decadence within the

Crown, which officially goes on to govern the Holy Empire with the Habsburgs,

until its total dismantling in the time of the king Phillip II, who appropriates his

possessions, which become part of the patrimony of the Society of Jesus

(officially in the second half of the sixteenth century). It is, therefore, a powerful

lineage that falls together with the papal military authority of Rome, the Order of

St. John the Baptist, in the sixteenth century, until officially deprived of its honors

and property by the king himself. Also, this authority falls, also, along with the

powers of the Order of San John in Catalonia, where the Crown had its Grand

Priory and its highest authority, officially since the time of King Ramon Berenguer

IV. The Order of San John the Baptist, of the denominated Crown of Aragon, was

represented in the Principality of Catalonia, through its parliamentary courts and,

very especially, through the Archbishop of Tarragona, Primato de las Españas,

and of the Castellán de Amposta.

The Byzantine powers of the counts of Ribagorza and Cortés, Constantine and

Saint George

The connection with the Order of San John the Baptist is not the only link of the

Aragón counts of Ribagorza with a powerful family. As the lineage of the Lascaris

Komnenos states, the Counts of Ribagorza [in latin: “Ripacurtiae”], from the

thirteenth century, were Byzantine imperial blood. And who are the Lascaris

Komnenos? Officially they are the legitimate heirs of the medieval Greek Empire,

and the Nicaea Empire. As recognized by the nobility of all Europe between the

two world wars of the twentieth century, and the Greek Orthodox Church, are

the descendants of the medieval Nicene Empire, the origin of the Byzantine

Empire of the Palaiologos. More specifically, the Lascaris Komnenos, officially,

moved their power to Spain through the Counts of Ribagorza, in the thirteenth

century, making it in turn in northern Italy through the Ventimiglia (between 1250

and 1270, coinciding with the official beginning of the pact of the Greek or

Byzantine Empire with the Genoese, which here is associated with the Ark of

Solomon). Officially, they were the great masters of the greatest military order of

the Christian Roman Empire, the Constantinian Order of St. George, between the

sixteenth and seventeenth centuries, until 1697, before being delivered to Philip

V of Bourbon through the Farnese, fruit of his marriage with Isabella Farnese, on

September 14, 1714 (after the defeat of Barcelona before the Castilian and

French Bourbon troops, on September 11).

Officially, the powers of the Constantinian Order withdrew to the Lascaris

Komnenos and were handed over to the Dukes of Parma, the Farnese, in 1697

and, via war and marriage, to the Bourbons in 1714. Their common son Carlos III

de Bourbon materialized definitively the transfer of these powers, which became

symbolic, so he occupied the throne of the Spanish Empire.

That is, this lineage appears in history as those who transfer the power of the

Constantinian Order to the Bourbons, between the seventeenth and eighteenth

centuries, placing these events in the same historical moment that, according to

this reconstruction, points to the invention of history, creating in turn the myths of

the great Constantine and Saint George, who would have moved to the fourth

century.

But this is not the only historical curiosity, which raises issues around the Lascaris

Komnenos. In fact, there are many, more than those recommended to inform

this research. But there is one with a special interest. The coat of arms of the

Nicene Empire, which the Lascaris Komnenos wear in the palaces of Nice and

Turin, as well as through the counts of Pallas (or Palas), who would have passed

their dignity to the Counts of Ribagorza, is the same shield that the Habsburg

emperors of the Sacrum Germanic Roman Empire look. This fact cannot be

coincidental, no matter what the official history says, just as it is not casual that,

with the fall of Barcelona, in 1714, the Bourbons assumed control of the Spanish

Empire, until then in the hands of the Habsburgs, while, in turn, this episode

coincides with the transfer of the powers of the Constantinian Order of St.

George, until then in the hands of the Lascaris Komnenos, in favour of the Spanish

Bourbons. In other words, two lineages with the same shield fall before the

Bourbons at the same time. And it is not the result of chance. Behind this episode

there is a hidden contra-story to be clarified, related to the mysteries posed by

the manuscript under analysis.

The Luna and the Holy Chalice of Valencia

Also, there is a link of this lineage with the Cortés and the Luna [Luna means

“Moon”], which presents another historical challenge, represented under the

honors of Counts of Cortés and Dukes of Luna. Be curious or not, beyond being

related to the imperial powers of Nicaea, the truth is that the Ribagorzas and the

Luna were, officially, the constables of Castile between 1382 and 1453, while the

last Pope of Avignon was a Luna, officially relative of Constable Álvaro de Luna.

On the other hand, in this manuscript (volume II, page 437), also contradicting

the official history, it is affirmed that the lineage of the Luna comes from a son of

the King of Aragon. Therefore, there is another bridge between this lineage and

the Luna, which points, as the official story shows, to the Holy Chalice of Jesus.

Officially, the year 1409, the Holy Chalice appears in Barcelona and then is sent

to the cathedral of Valencia. The official history places it, in turn, in the lands of

the Pyrenees of Aragon, from the seventh century, through the county of

Ribagorza. This chalice appears just when the so-called Pope Luna, Benedict XIII,

is (officially) in Barcelona. The last three popes, since John Paul II, have venerated

him. It is, therefore, another historical evidence that make the fifteenth century a

key year for the history of Christianity, and that dialogues with the creation of the

historical character of Jesus, in the same way that dialogues with the medieval

imaginary of Mary Magdalene and the mystery of the Merovingian lineage

associated with the Priory of Sion since the nineteenth century. How do they

dialogue? Very simple, it is about a lineage associated with the original empire,

who in turn would have created the icon of Christ, the anointed one, first referring

to the tsar, khan or emperor and, from a certain historical moment, referring to a

symbol or symbolic icon around from which history would be reconstructed,

transforming it into the last king of Israel.

Based on what has been described, finally, it is relevant that the author of the

book, called Fernández de Mendoza, was at the service of the Count of

Ribagorza and Count of Cortés, Duke of Luna, and who, in turn, the shield of the

Mendoza of Seville, where the author comes from, have a crescent as a shield

looking down, as in the case of the Luna shield. On the other hand, the similarities

between the Counts of Cortés and Hernán Cortés, the conqueror of Mexico, do

not officially exist. But, based on everything seen, is an obvious door that has its

foundation. The high point of the Cortés and Hernán Cortés coincides in time,

and both powers fall into misfortune immediately, coinciding with the fall of the

Order of San John in Rhodes, officially between 1522 and 1523.

About the owner of the manuscript

As can be seen in the data provided by the BNE (Biblioteca Nacional de

España), this book is incorporated into this entity through Pascual de Gayangos

y Arce (1809-1897), considered a scholar historian, Arabist and Spanish

bibliographer, Full member of the Royal Academy of History. Therefore, it appears

in the public light in the nineteenth century, through a historian expert in Arabic

books. The property of Pascual de Gayangos is contrasted. According to the

Catálogo de los manuscritos que pertenecieron a don Pascual de Gayangos, in

the Revista Archivos, Bibliotecas y Museos, published in 1904 in the Olid Street

printing house, no. 8, this work, together with many others devoted to heraldry, is

identified (32). These dates are compatible with the approach that places the

creation of the biblical and historical past of Jesus from the fifteenth century, and

the canonical New Testament from the seventeenth or eighteenth centuries.

Epilogue

Questioning the ancient imaginary and the authenticity of Jesus implies

rethinking the nature of the powers that govern the world, as well as the myths

and fundamental symbols on which they are structured. But, in parallel, it implies

doubting the academic prestige of historians (which includes all related

disciplines), the prestige of the scientific method applied to dating systems

(which are framed in a wrong chronological map), and the rigor of the books

sacred of the main spiritual schools (that come from a fundamental original

school, the Egyptian one), as well as of their icons, as they are it Christ, Krishna

Buddha or Horus. Directly and indirectly, therefore implies doubting the ultimate

meaning of God's authority, in its different representations and/or forms that

each individual has conferred, and understand that we are not his great work,

but quite the opposite: the work is El (He), as is the official story. Or in other words,

recovering the original spiritual sense, "He" is the symbolic representation of

everything that transcends the human being through the stimulation of the

conscience and the meditation of the self, and we are his "son", as out Jesus

Christ in his first version, the gnostic.

32 This catalogue can be consulted at: http://www.archive.org/stream/catlogodelosma00rocauoft/catlogodelosma00rocauoft_djvu.txt (Consultation November 2018).