Four White Rosamond Women

The name ROSAMOND is key in establishing a white identity in the world.

Rosamond Queen of the Lombards plays a crucial role in converting the Lombards – who worshipped Freya and Woden – into followers of Paul’s ‘White Messiah’ – after the Lombards ravaged Rome as Rome ravaged the Jews and their Temple. Paul the Deacon employs fictions and reality to depict conquerors of the White Judaic God in Rome, as Good Christian converts.

When the Lombard rulers of Italy kept their pagan Raider ways, Queen Rosamonde is married to Pharamonde King of Franks, who put the Lombards in their place with the help of the Pope in Ravena, thus the White Jesus is back on His throne in Rome.

When the Pope sees Queen Eleanor as a pagan due to her troubadours and practice of Courtly Love, King Henry puts her aside for Fair Roamond who descends from Rollo, who has embraced the Christian church. Henry is after French territory – with the help of the Normans.

Rosamond ‘The Earth Goddess Mother’ was the invention of a un-known author who admired the Frisians. The Oera Linda books depict white people spreading all over the world from Frisia, founding all the important cultures and civilisations in the world. The Nazis employed Rosamond, and the sea king Jon, in their right to rule the world as Masters of the White Race.

Christine Rosamond Benton was a Hippie Artist who promoted White Women’s Flower Power. My late sister was an atheist who was giving white people a more peaceful, and less warlike image. She was influenced by the Pre-Raphaelites who rendered Arthurian Legends, and painted beautiful pagan women. My brother, the White Racist, took over Rosamond’s artistic legacy in order to promote his world view that renders most people in the world a parasite – but him! The White Evangleical Race was invented by Tim LaHaye who bids white folks to stockpile food and weapons for a bloody End Time War, thus negating the white Hippie slogun; “Hell no! We won’t go!” because Jesus is bringing the war to end all wars – to all of us! How democratic!

Say so long to the peaceful Normans who won’t go Viking and swing an axe. Say hello to the White Killer Jesus’ who as the White God is really pissed because White Folk are just as disobediant to Him as the Jews were!

Oh well! What to do! What to do?

Jon Presco

Copyright 2012

Rosamund Clifford (before 1150 – c. 1176), often called “The Fair Rosamund” or the “Rose of the World”, was famed for her beauty and was a mistress of King Henry II of England, famous in English folklore.

Rosamund was the daughter of the marcher lord Walter de Clifford and his wife Margaret Isobel de Tosny (referred to as “de Toeni” on the Page of her husband, Walter de Clifford). Walter was originally known as Walter Fitz Richard, but his name was gradually changed to that of his major holding, first as steward, then as lord. This was Clifford Castle on the River Wye.

Rosamund had two sisters, Amice and Lucy. Amice married Osbern fitz Hugh of Richard’s Castle and Lucy Hugh de Say of Stokesay. She also had three brothers, Walter II de Clifford, Richard and Gilbert.

Rosamund probably first met the King when he passed by Clifford Castle in 1163 during one of his campaigns in Wales against Rhys ap Gruffydd.

Her name, Rosamund, may have been influenced by the Latin phrase rosa mundi, which means “rose of the world.”[1]

Paul the Deacon (c. 720s – 13 April probably 799), also known as Paulus Diaconus, Warnefred, Barnefridus and Cassinensis, (i.e. “of Monte Cassino”), was a Benedictine monk and historian of the Lombards.

1 Life
2 Works
3 References
4 External links
[edit] Life
An ancestor named Leupichis entered Italy in the train of Alboin and received lands at or near Forum Julii (Cividale del Friuli). During an invasion the Avars swept off the five sons of this warrior into Pannonia, but one, his namesake, returned to Italy and restored the ruined fortunes of his house. The grandson of the younger Leupichis was Warnefrid, who by his wife Theodelinda became the father of Paul.
Born between 720 and 735 in Friuli in Italy to this possibly noble Lombard family, Paul received an exceptionally good education, probably at the court of the Lombard king Ratchis in Pavia, learning from a teacher named Flavian the rudiments of Greek. It is probable that he was secretary to the Lombard king Desiderius, a successor of Ratchis; it is certain that this king’s daughter Adelperga was his pupil. After Adelperga had married Arichis II, duke of Benevento, Paul at her request wrote his continuation of Eutropius.
It is certain that he lived at the court of Benevento, possibly taking refuge when Pavia was taken by Charlemagne in 774; but his residence there may be much more probably dated to several years before that event. Soon he entered a monastery on Lake Como, and before 782 he had become a resident at the great Benedictine house of Monte Cassino, where he made the acquaintance of Charlemagne. About 776 his brother Arichis had been carried as a prisoner to Francia, and when five years later the Frankish king visited Rome, Paul successfully wrote to him on behalf of the captive.
His literary achievements attracted the notice of Charlemagne, and Paul became a potent factor in the Carolingian Renaissance. In 787 he returned to Italy and to Monte Cassino, where he died on April 13 in one of the years between 796 and 799. His surname Diaconus, shows that he took orders as a deacon; and some think he was a monk before the fall of the Lombard kingdom.
[edit] Works
The chief work of Paul is his Historia Langobardorum. This incomplete history in six books was written after 787 and at any rate no later than 795/96, maybe at Montecassino. It covers the story of the Lombards from their legendary origins in the north in ‘Scadinavia’ and their subsequent migrations, notably to Italy in 568/9 to the death of King Liutprand in 744, and contains much information about the Byzantine empire, the Franks, and others. The story is told from the point of view of a Lombard and is especially valuable for the relations between the Franks and the Lombards. It begins:
The region of the north, in proportion as it is removed from the heat of the sun and is chilled with snow and frost, is so much the more healthful to the bodies of men and fitted for the propagation of nations, just as, on the other hand, every southern region, the nearer it is to the heat of the sun, the more it abounds in diseases and is less fitted for the bringing up of the human race.
Among his sources, Paul used the document called the Origo gentis Langobardorum, the Liber pontificalis, the lost history of Secundus of Trent, and the lost annals of Benevento; he made a free use of Bede, Gregory of Tours and Isidore of Seville.
Cognate with this work is Paul’s Historia Romana, a continuation of the Breviarium of Eutropius. This was compiled between 766 and 771, at Benevento. The story runs that Paul advised Adelperga to read Eutropius. She did so, but complained that this Pagan writer said nothing about ecclesiastical affairs and stopped with the accession of the emperor Valens in 364; consequently Paul interwove extracts from the Scriptures, from the ecclesiastical historians and from other sources with Eutropius, and added six books, thus bringing the history down to 553. This work has value for its early historical presentation of the end of the Roman Empire in the West, although it was very popular during the Middle Ages. It has been edited by H Droysen and published in the Monumenta Germaniae Historica. Auctores antiquissimi, Band ii. (1879) as well as by A. Crivellucci, in Fonti per la storia d’ Italia, n. 51 (1914).
Paul wrote at the request of Angilram, bishop of Metz (d. 791), a history of the bishops of Metz to 766, the first work of its kind north of the Alps. This Gesta episcoporum Mettensium is published in Band ii. of the Monumenta Germaniae historica Scriptores, and has been translated into German (Leipzig, 1880). He also wrote many letters, verses and epitaphs, including those of Duke/Prince Arichis II of Benevento and of many members of the Carolingian family. Some of the letters are published with the Historia Langobardorum in the Monumenta; the poems and epitaphs edited by Ernst Dümmler will be found in the Poetae latini aevi carolini, Band i. (Berlin, 188f). Fresh material having come to light, a new edition of the poems (Die Gedichte des Paulus Diaconus) has been edited by Karl Neff (Munich, 1908), who denies, however, the attribution to Paul of the most famous poem in the collection, the Ut queant laxis, a hymn to St. John from the initial syllables of the first verses of which Guido d’Arezzo took the names of the first notes of the musical scale. Paul also wrote an epitome, which has survived, of Sextus Pompeius Festus’ De significatu verborum. It was dedicated to Charlemagne.
While in Francia, Paul was requested by Charlemagne to compile a collection of homilies. He executed this after his return to Monte Cassino, and it was largely used in the Frankish churches. A life of Pope Gregory the Great has also been attributed to him, and he is credited with a Latin translation of the Greek Life of Saint Mary the Egyptian.

The Lombards or Langobards (Latin: Langobardī), were a Germanic tribe who from 567 to 774 ruled a Kingdom in Italy.
The Lombard historian Paul the Deacon wrote in the Historia Langobardorum that the Lombards descended from a small tribe called the Winnili,[1] dwelling in southern Scandinavia[2] (Scadanan), who had migrated southward to seek new lands. In the 1st century AD they formed part of the Suebi, in northwestern Germany. By the end of the 5th century they had moved into the area roughly coinciding with modern Austria north of the Danube river, where they subdued the Heruls and later fought frequent wars with the Gepids. The Lombard king Audoin defeated the Gepid leader Thurisind in 551 or 552; his successor Alboin eventually destroyed the Gepids at the Battle of Asfeld in 567.
Following this victory, Alboin decided to lead his people to Italy, which had become severely depopulated after the long Gothic War (535–554) between the Byzantine Empire and the Ostrogothic Kingdom there. The Lombards were joined by numerous Saxons, Heruls, Gepids, Bulgars, Thuringians, and Ostrogoths, and their invasion of Italy was almost unopposed. By late 569 they had conquered all the principal cities north of the Po River except Pavia, which fell in 572. At the same time, they occupied areas in central Italy and southern Italy. They established a Lombard Kingdom in Italy, later named Regnum Italicum (“Kingdom of Italy”), which reached its zenith under the eighth-century ruler Liutprand. In 774, the Kingdom was conquered by the Frankish King Charlemagne, and integrated into his Empire. However, Lombard nobles continued to rule parts of the Italian peninsula well into the 11th century, when they were conquered by the Normans, and added to their Kingdom of Sicily. Their legacy is apparent in the regional appellation, Lombardy.

The Origo Gentis Langobardorum tells the story of a small tribe called the Winnili[3] dwelling in southern Scandinavia[2] (Scadanan) (The Codex Gothanus writes that the Winnili first dwelt near a river called Vindilicus on the extreme boundary of Gaul.)[4] The Winnili were split into three groups and one part left their native land to seek foreign fields. The reason for the exodus was probably overpopulation.[5] The departing people were led by the brothers Ybor and Aio and their mother Gambara[6] and arrived in the lands of Scoringa, perhaps the Baltic coast[7] or the Bardengau on the banks of the Elbe.[8] Scoringa was ruled by the Vandals, and their chieftains, the brothers Ambri and Assi, who granted the Winnili a choice between tribute or war.
The Winnili were young and brave and refused to pay tribute, saying “It is better to maintain liberty by arms than to stain it by the payment of tribute.”[9] The Vandals prepared for war and consulted Godan (the god Odin[2]), who answered that he would give the victory to those whom he would see first at sunrise.[10] The Winnili were fewer in number[9] and Gambara sought help from Frea (the goddess Frigg[2]), who advised that all Winnili women should tie their hair in front of their faces like beards and march in line with their husbands. So it came that Godan spotted the Winnili first, and asked, “Who are these long-beards?” and Frea replied, “My lord, thou hast given them the name, now give them also the victory.”[11] From that moment onwards, the Winnili were known as the Langobards (Latinised and Italianised as Lombards).
When Paul the Deacon wrote the Historia between 787 and 796 he was a Catholic monk and devoted Christian. He thought the pagan stories of his people “silly” and “laughable”.[10][12] Paul explained that the name “Langobard” came from the length of their beards.[13] A modern theory suggests that the name “Langobard” comes from Langbarðr, a name of Odin.[14] Priester states that when the Winnili changed their name to “Lombards”, they also changed their old agricultural fertility cult to a cult of Odin, thus creating a conscious tribal tradition.[15] Fröhlich inverts the order of events in Priester and states that with the Odin cult, the Lombards grew their beards in resemblance of the Odin of tradition and their new name reflected this.[16] Bruckner remarks that the name of the Lombards stands in close relation to the worship of Odin, whose many names include “the Long-bearded” or “the Grey-bearded”, and that the Lombard given name Ansegranus (“he with the beard of the gods”) shows that the Lombards had this idea of their chief deity.[17]

In 560 a new, energetic king emerged: Alboin, who defeated the neighbouring Gepidae, made them his subjects, and, in 566, married the daughter of their king Cunimund, Rosamund. In the spring of 568, Alboin led the Lombards, together with other Germanic tribes; (Bavarians, Gepidae, Saxons[50]) and Bulgars, across the Julian Alps to invade northern Italy due to their expulsion from Pannonia by Avars.

Rosamund (Gepid)

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Rosamund or Rosamunde (fl. 572) was the daughter of Cunimund, king of the Gepids, and wife of Alboin, king of the Lombards.

The Assassination of Alboin, King of the Lombards by Charles Landseer (1856)
Rosamund was born into a kingdom in crisis, as the Gepid people had been fighting a losing battle against the Lombards since 546, firstly within the context of a Lombardic-Byzantine alliance, and later against the Lombards and the Turkic Avar nomads. These wars had seized the lives of not only her grandfather king Thurisind, but also her uncle, Thurismund, both of which served to establish a long standing hatred of the Lombards in her father, Cunimund, which he passed down to her. This hatred was what spawned the final war of the Gepids, as Cunimund attempted to win back lost lands against the Lombards. The war, however, quickly turned, and in 567, the Gepid Kingdom would be completely subdued by a mixture of Lombard and Avar forces, her father was decapitated and she, along with many other Gepids, was taken as a prisoner of the Lombards. However, in an attempt to secure a male heir and following the death of his first wife Clotsuinda of Frankia, Alboin took her as his wife. Alboin was noted for his cruelty towards her; his most famous act of cruelty was reported by Paulus Diaconus, who states that at a royal banquet in Verona, Alboin forced her to drink from the skull of her dead father (which he carried around his belt), inviting her “to drink merrily with her father” [1]. After this, she began plotting to have her husband, Alboin, assassinated. Thus, Rosamund met with the king’s arms bearer and her lover, Helmichis, who suggested using Peredeo, “a very strong man”[2], to accomplish the assassination. Peredeo refused to help, and that night mistakenly had intercourse with Rosamund, who was disguised as a servant. After learning that he had committed adultery with his king’s wife, Peredeo agreed to take part in an assassination attempt in fear of the king’s retribution. After the great feast, Alboin went to bed inebriated, at which point Rosamund ordered the king’s sword bound to his bedpost, so that should he wake in the middle of the assassination attempt, he would be defenseless. Alboin did wake, only to find himself unarmed. He fended off his attackers temporarily with a footstool, but was killed. Due in part to the work of Paulus Diaconus, there seems to be some confusion about who actually killed Alboin, with both Helmichis and Peredeo assigned as sole murderer, however, recent scholarship suggests that it was the work of multiple men, including Helmichis, Peredeo and Elmigisilus[3]. Immediately afterwards, Helmichis would marry Rosamund and attempt to usurp the throne by claiming kingship, however, this was met with little support from the various duchies of the Lombard kingdom, and thus, she, Helmichis, Alboin’s daughter by his first wife, Albsuinda, fled to the Byzantine stronghold of Ravenna with a large proportion of Alboin’s private treasures with them. After this, she attempted to curry favour by marrying the exarch of Ravenna, Longinus, who had helped them plan the murder of Alboin [4]. At the urging of Longinus, she attempted to murder her former lover Helmichis by poisoning, handing him the drink after he had washed; however, she was instead murdered by Helmichis, who forced her to drink the poison before committing suicide by the same means.
[edit] Rosamund in later culture
Rosamund would inspire many later tragedies, based on her life, particularly in Italy, where the folk song Donna Lumbarda was passed down orally through the generations, inspiring later renditions of the tale. The first true tragedy, Giovanni Rucellai’s Rosmunda, was first performed in 1525 and would serve as the basis for many later tellings of the story in the Italian language, such as Vitorrio Alfieri’s 1783 work of the same name and a Sam Benelli play of 1911. The conspiracy to murder Alboin would also inspire the 1961/2 film Rosamunda e Alboino, aka Sword of the Conqueror etc, by Carlo Campogalliani.
In the English language, the story would also be considered a tragedy, albeit more often neglected than in the Italian tradition, but would be treated by the pre-raphaelite poet Algernon Charles Swinburne in his 1899 work Rosamund, Queen of the Lombards .

The Gepids (Latin: Gepidae; Old English: Gifð; possibly Proto-Germanic: *Gibiðaz, “giver”[1] or gepanta) were an East Germanic tribe who were closely related to the Goths.[2] The Gepids were recorded in the area along the southern Baltic coast in the 1st century AD, having migrated there from southern Sweden some years earlier. Subsequently, the Gepids migrated further south during the 2nd century and were reported in the mountains north of Transylvania by the end of the 3rd century. In the 4th century, they were incorporated into the Hunnic State.
Under their leader Ardaric, the Gepids united with other Germanic tribes and defeated the Huns at Battle of Nedao in 454. The Gepids then founded a kingdom centered in Sirmium, commonly known as Gepidia[3] or Kingdom of the Gepids.

After Attila’s death in 453, the Gepids and other people allied to defeat Attila’s successors. Led by Ardaric they broke the Hunnic power in the Battle at the River Nedao in 454. After the victory they finally won a place to settle in the Carpathian Mountains in Gepidia. Not long after the battle at the Nedao the old rivalry between the Gepids and the Ostrogoths spurred up again, and they were driven out of their homeland in 504 by Theodoric the Great. In 552 the Gepids suffered a disastrous defeat from Alboin in the Battle of Asfeld and were finally conquered by the Avars in 567. Many Gepids followed Alboin to Italy, but many remained. In 630, Theophylact Simocatta reported that the Byzantine Army entered the territory of the Avars and attacked a Gepid feast, capturing 30,000 Gepids (they met no Avars).

The Oera Linda Book is a 19th century manuscript written in Old Frisian. It purports to cover historical, mythological, and religious themes of remote antiquity, compiled between 2194 BC and AD 803.
The manuscript’s author is not known with certainty, and it is hence unknown whether the intention was to produce a hoax, a parody or simply an exercise in poetic fantasy.
The manuscript first came to public awareness in the 1860s. In 1872, Jan Gerhardus Ottema published a Dutch translation and defended it as “genuine”. Over the next few years there was a heated public controversy, but by 1879 it was universally recognized that the text was a recent composition. Nevertheless, a public controversy was revived in the context of 1930s Nazi occultism[citation needed], and the book is still occasionally brought up in esotericism and “Atlantis” literature.
Goffe Jensma published a monograph on the manuscript in 2004, De gemaskerde god, including a new translation and a discussion of the history of its reception. Jensma concludes that it was likely intended as a “hoax to fool some nationalist Frisians and orthodox Christians”, as well as an “experiential exemplary exercise” by Dutch theologian and poet François Haverschmidt.[1][2]

1 History of reception
1.1 19th century
1.2 Nazi Germany
1.3 Modern esotericism
2 Authorship
3 Contents
3.1 Chapter
4 See also
5 References
6 External links
[edit] History of reception
[edit] 19th century
The Oera Linda Book, known in Frisian as Thet Oera Linda Bok, came to light in 1867 when Cornelis Over de Linden (1811–1874) handed the manuscript, which he claimed to have inherited from his grandfather, via his aunt, over to Eelco Verwijs (1830–1880), the provincial librarian of Friesland, for translation and publication. Verwijs rejected the manuscript, but in 1872 Jan Gerhardus Ottema (1804–1879), a prominent member of the Frisian Society for History and Culture, published a Dutch translation. Ottema, believed it to be written in authentic Old Frisian. The book was subsequently translated into English by William Sandbach in 1876, and published by Trübner & Co. of London.
There was some debate on the book’s authenticity during the 1870s,[clarification needed] but by 1879 it was widely recognized as a forgery.
[edit] Nazi Germany
More than forty years later, beginning in 1922, Dutch völkisch philologist Herman Wirth revived the issue. Wirth published a German translation of what he dubbed the “Nordic Bible” in 1933, as Die Ura Linda Chronik.
A panel discussion on Wirth’s book at the University of Berlin on 4 May 1934 was the immediate impulse for the foundation of the Ahnenerbe Nazi “think tank” by Himmler and Wirth, together with Richard Walther Darré. Because of the infatuation of Himmler’s with the Oera Linda Book and its consequent association with Nazi occultism, it became known as “Himmler’s Bible”. Wirth’s book was by no means universally acclaimed among the Nazi era Nordicist academics, and the 1934 panel discussion was steeped in heated controversy. Alfred Rosenberg and his circle rejected it. Gustav Neckel had praised Wirth’s work before publication, but upon seeing its content published a dismayed recension.[3]
Speaking in defense of the book’s authenticity were Walther Wüst and Otto Huth, besides Wirth himself. Speaking against its authenticity were Neckel, Karl Hermann Jacob Friesen (who identified it as a satirical hoax by Cornelius Over de Linden) and Arthur Hübner. Hübner was one of the most respected Germanists of his generation, and his verdict of the Oera Linda being a falsification settled the defeat of Wirth’s party. The public defeat of Himmler’s pseudo-scholarly brand of “esoteric Nordicism” resulted in the foundation of Ahnenerbe, which attracted occultists such as Karl Maria Wiligut and was viewed with suspicion by the mainstream Nazi ideologues of Amt Rosenberg.[4]
[edit] Modern esotericism
The book later experienced a revival of popularity in the English-speaking world with the publication of Robert Scrutton’s The Other Atlantis (1977) and Secrets of Lost Atland (1979).
Within the first few years after the appearance of the Oera Linda Book, its recent origin was established not only based on the exceptional claims being made, but also because of a number of anachronisms it contained. Research was performed on the quality of the paper, and it was claimed to have come from a papermill in Maastricht circa 1850.[citation needed] The text was nevertheless a source of inspiration for a number of occultists and speculative historians. The authenticity of the book is supported by at least some Neo-Nazi groups, possibly because it indicates a Northern European origin for several Middle Eastern civilisations.[citation needed]
Another figure to formulate a contemporary Neopagan tradition influenced by the Oera Linda was Tony Steele, a self-professed English “Traditional Witch”, who considered the book to reveal the genuine truth about the megalithic culture.[5]
[edit] Authorship
The most likely candidates for the author of the manuscript are Cornelis Over de Linden or Eelco Verwijs. A popular third choice is the Protestant preacher François Haverschmidt (1835–1894), well known for writing poetry under the pseudonym Piet Paaltjens. Haverschmidt lived in Friesland and was an acquaintance of Verwijs.
Jensma (2004) argued that Haverschmidt was the main writer of the book, with the help of Over de Linden and Verwijs. According to Jensma, Haverschmidt intended the Oera Linda Book as a parody of the Christian Bible. An article in late 2007 by Goffe Jensma [6] says that the three authors of the translation intended it “to be a temporary hoax to fool some nationalist Frisians and orthodox Christians and as an experiential exemplary exercise in reading the Holy Bible in a non-fundamentalist, symbolical way.”
However, ignoring clues that it was a forgery, it was taken seriously by J.G. Ottema and achieved popularity for the reasons given above. Its creators felt unable to admit that they had written it, and it became the foundation for new occult beliefs. Jensma concludes his article by saying “It is a perfect irony that a book written to unmask the Holy Bible as a book of human making was to become a bible itself.”[7]
[edit] Contents
Themes running through the Oera Linda Book include catastrophism, nationalism, matriarchy, and mythology. The text alleges that Europe and other lands were, for most of their history, ruled by a succession of folk-mothers presiding over a hierarchical order of celibate priestesses dedicated to the goddess Frya, daughter of the supreme god Wr-alda and Irtha, the earth mother. The claim is also made that this Frisian civilization possessed an alphabet which was the ancestor of the Greek and Phoenician alphabets. Modern historiography is essentially ignored, particularly in the area of basic chronology of known events in the recent and distant past of Europe. Geological as well as geographical evidence that was readily available even as far back as Over de Linden’s time is also mostly absent from the manuscript.
The earliest portion of the Oera Linda Book, namely Frya’s Tex, was supposedly composed in 2194 BC, whereas the most recent part, the letter of Hidde Oera Linda, dates to AD 1256. Almost half of the entire book comprises The Book of Adela’s Followers, the original text around which the rest grew. It is purported to have been compiled in the 6th century BC from a mixture of contemporary writings and ancient inscriptions. The last two sections of the Oera Linda Book, the writings of Konered and Beden, contain a number of lacunae and the book itself breaks off in mid-sentence.
The book articulates the first known example of the concept of root races (though it does not call them that), and probably influenced H.P. Blavatsky to develop her own, much more elaborate ideas on the subject, as outlined in The Secret Doctrine (1888).[citation needed] It also mentions Atland (the name given to Atlantis by the 17th century scholar Olof Rudbeck), which was supposedly submerged in 2193 BC, the same year as 19th century Dutch and Frisian almanacs, following traditional Biblical chronology given for Noah’s flood.[7]

Morgana bears a son, Mordred (Charley Boorman/Robert Addie). Because of the boy’s “unholy” origin in incest, a curse descends upon Arthur and the land is striken with famine and sickness. A broken Arthur sends his knights on a quest for the Holy Grail in hopes of restoring the land. Many of his knights die or are bewitched by Morgana.

We now come to the History of Jon.
Jon, Jôn, Jhon, Jan, are all the same name, though the pronunciation varies, as the seamen like to shorten everything to be able to make it easier to call. Jon—that is, “Given”—was a sea-king, born at Alberga, who sailed
p. 92 p. 93
from the Flymeer with a fleet of 127 ships fitted out for a long voyage, and laden with amber, tin, copper, cloth, linen, felt, otter-skins, beaver and rabbit skins. He would also have taken paper from here, but when he saw how Kalta * had destroyed the citadel he became so angry that he went off with all his people to Flyburgt, and out of revenge set fire to it. His admiral and some of his people saved the lamp and the maidens, but they could not catch Sijrhed (or Kalta). She climbed up on the furthest battlement, and they thought she must be killed in the flames; but what happened? While all her people stood transfixed with horror, she appeared upon her steed more beautiful than ever, calling to them, “To Kalta!” Then the other Schelda people poured out towards her. When the seamen saw that, they shouted, “We are for Min-erva!” from which arose a war in which thousands were killed.
At this time Rosamond the mother, who had done all in her power by gentle means to preserve peace, when she saw how bad it was, made short work of it. Immediately she sent messengers throughout all the districts to call a general levy, which brought together all the defenders of the country. The landsmen who were fighting were all caught, but Jon with his seamen took refuge on board his fleet, taking with him the two lamps, as well as Minerva and the maidens of both the citadels. Helprik, the chief, summoned him to appear; but while all the soldiers were on the other side of the Scheldt, Jon sailed back to the Flymeer, and then straight to our islands. His fighting men and many of our people took women and children on board, and when Jon saw that he and his people would be punished for their misdeeds, he secretly took his departure. He did well, for all our islanders, and the other Scheldt people who had been fighting were
p. 94 p. 95
transported to Britain. This step was a mistake, for now came the beginning of the end. Kalta, who, people said, could go as easily on the water as on the land, went to the mainland and on to Missellia (Marseilles). Then came the Gauls out of the Mediterranean Sea with their ships to Cadiz, and along all our coasts, and fell upon Britain; but they could not make any good footing there, because the government was powerful and the exiles were still Frisians. But now came Kalta and said: You were born free, and for small offences have been sent away, not for your own improvement, but to get tin by your labour. If you wish to be free again, and take my advice, and live under my care, come away. I will provide you with arms, and will watch over you. The news flew through the land like lightning, and before the carrier’s wheel had made one revolution she was mistress of all the Thyriers in all our southern states as far as the Seine *. She built herself a citadel on the high land to the north, and called it Kaltasburgh. It still exists under the name of Kêrenak. From this castle she ruled as a true mother, against their will, not for her followers, but over them, who were thenceforth called Kelts †. The Gauls gradually obtained dominion over the whole of Britain, partly because they no longer had any citadel; secondly, because they had there no Burgtmaagden; and thirdly, because they had no real lamps. From all these causes the people could not learn anything. They were stupid and foolish, and having allowed the Gauls to rob them of their arms, they were led about like a bull with a ring in his nose.

Rosamund Clifford is the subject of Samuel Daniel’s 1592 poem, “The Complaint of Rosamond.”
Rosamund Clifford is mentioned in Virginia Henley’s historical romance, The Falcon and the Flower. (1988)
The affair with Henry II is also detailed in Sharon Penman’s historical novelisation Time and Chance. This represents the life of the King based on scholarly research. It continues in Penman’s Devil’s Brood.
The relationship between Rosamund and Henry is a major framing device in Robin Paige’s mystery novel, “Death at Blenheim Palace.” (2006)
Rosamund is mentioned and is credited as the mother of a would-be nun of the same name in Lynsay Sands’ romance novel, Always. While she was not truly featured as a character in the novel, Henry II was as he was featured as the nun’s father.
Rosamund is a character in the novel The Book of Eleanor, A Novel of Eleanor of Aquitaine by Pamela Kaufman.
Rosamund appears as a character in death in the novel The Death Maze (published in the U.S. as The Serpent’s Tale) by Ariana Franklin. (2008)
Rosamund is mentioned as past mistress of Henry II in the novel The Time of Singing by Elizabeth Chadwick (2008)
Rosmonda d’Inghilterra (Rosamund of England) is an 1834 Italian opera by Gaetano Donizetti.
Rosamund is discussed in the play and movie versions of The Lion in Winter.
Rosamund is a supporting character in the historical novel The Captive Queen: A Novel of Eleanor of Aquitaine by Alison Weir
Rosamund is a character in the historical fiction novel The Courts of Love: The Story of Eleanor of Aquitaine by Jean Plaidy
Rosamund’s death is featured as the catalyst for the 2008 historical fiction novel The Serpent’s Tail by Ariana Franklin

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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