Nazarite Sea-Rovers of the Wolfen Kindred

“Morris preferred to preserve his freedom of invention. His solution was brilliantly simple: the story is one told by the descendants of the Wolfings many years later, and as with the Saga of the Volsungs, events have become garbled with retelling.”

Above we see the oldest dutch painting in existence. It show four generations of the Rover family who maired into the Rosemondt family, thus creating a kindred that worshipped Saint Ann, the mother of Mary, and the grandmother of Jesus. Anna was barren and could not concieve, thus, she took the Vow of the Nazarite, as did her namesake, Hanna, from which the name Anna is taken. Our Sweet Lady is Anna. Members of the Rover and Rosemondt family were named after wolves. Roeland is Rolland, the norseman, from who many Franch Kings descend. As a Nazarite I have come to bring France back to God. Repent!

Above we see Da Vinci’s painting of Anna who was worshipped during his life with the appearence of The Protoevangelium of St. James
that is very possiblly fiction written in modern times. However, it reveals much of my study of the Nazarites that now includes the Sea-Rover Knights of the Swan Brethren. I was born to tell this Wolfen Tale – that involves the artwork of Bosch and Da Vinci who knew about the worship of Anna selbdritt that has remained hidden for over 500 years.

Arise my children of the Rose Wolf! Arise! For here come the Roman legions of Romnyus and Ryanus – the drunken Bubbas of the Red States – to slaughter the aged, the infirmed, and the disenfranchised. Lady Liberty will give thee her famous protection, the protection of Anna the Nazarite.

Freedom!

Jon the Nazarite Sea-Rover of the Holy Grail

Copyright 2012

Anna selbdritt is also called the “earthly Trinity” (in Latin Trinitas Terrestris) in contrast to the “divine Trinity” (Trinitas Caelestis). After the Council of Trent (1545-1563) However, this title is reserved for the Holy Family (Jesus, Mary and Joseph).
After the Reformation began the flowering period of the Anna-worship to recede slowly. After 1600 gets another idea prevailed: Anna to two. It then goes to Anna with Maria. Often has Anna or Maria an open book in hand, where Maria in reads and Anna points. The German name for Anna selbdritt is “Anna Selbdritt”, in French, this is “Anne Trinitarian”.

I have Catherine of Holland (daughter of Floran V of Holland [1254-1296])c> who was married N. de Montfort de Rover.=== Cut === Male descendants of Roelof van MONTFOORT Page : 1 I.1 Roelof van MONTFOORT (De Rovere),
Jan of Montfoort died with his uncle (Roeland the Rovere) and brother (Willem de Rovere) at his side during this battle.
Jan I van Montfoort

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Jan
13??-1345

Viscount of Montfoort
Period
1333-1345
Predecessor
Hendrik II van Montfoort
Successor
II Zweder van Montfoort

Father
Zweder
Mother
Catherine

Jan van Montfoort (second from left, first kneeling).
John I Zwederszoon (the Rover) by Montfoort (ca. 1318- battle of Warns , 26 september 1345) was the 4th Viscount By Montfoort, Mr van heeswijk, achthoven, Wiliskop.
[Edit] Life Course
He was a son of Zweder van Montfoort I and Catherine of Holland. Jan followed in 1333 his brother Hendrik II van Montfoort , actually served as a kind of regent-Viscount because his brother had a three-year son. The appointment of Viscount could also come about by count William III of Holland. He contributed to the construction of Castle Heulenstein and followed like his brother a Dutch politics through to join the count of Holland. This brought him frequently into conflict with the Bishop of Utrecht. Jan supported Willem IV of Holland in the siege of Utrecht (1345) and then followed him to Friesland, where the Dutch army was defeated by a tactical blunder in Warns. Jan of Montfoort died with his uncle (Roeland the Rovere) and brother (Willem de Rovere) at his side during this battle. Jan was married to Maria Polanen, a daughter of John I, Duke of Polans, their marriage remained childless. He was succeeded by his nephew Zweder II van Montfoort.
[Edit] Memorial table
John I is one of the four Lords of Montfoort that are pictured on the Memorial tablet of the Lords of Montfoort. The Lords of Montfoort are shown between Mary and Sint-Joris. From left to right these are: Jan I van Montfoort, his great uncle Roelof de Rover, his uncle or brother Willem de Rover Willemsz., and presumably Hendrik de Rover The first three died under William of Hainault. The latter is held by Sint-Joris. This is symbolic of the fact that he was the only of the depicted persons survived the battle of Warns .

The Lords of Montfoort are shown between the Holy Anna and Sint-Joris. From left to right are this Viscount John I de Roovere of Montfoorde, his former Uncle Roeloff de Roovere of Montfoorde, the brother of Viscounts Jan I and Zweder II Willem de Roovere of Nesse and Hendrik de Roovere of Montfoorde, the son of Roeloff. Henry is detained by Sint-Joris. This is symbolic of the fact that he was the only of the depicted persons survived the battle of Warns . The others fell by the wayside, like their captain William of Hainault. Thus died the male line of the House of Holland, like that of Montfoort stemmed from the genus of Red. Under the performance state the following text:

int jaer vijfentveertich our Lord three Saints cosmas and Damian on sante dusent hondert dach do doot on that remained at grave of willem van heynegouwen of vriesen hollant//Zeland and Mr van Vrieslant Mr jan van Montfoorde Montfoorde Mr Montfoorde Mr roeloff of willem van with lots of hare stomachs friends and under//stakeholders. prays for haer all souls.

(In the year of the Lord 1345 on Saints Cosmas and Damian [26 september] found along with William of Hainaut, count of Holland and Zeeland, Lord of Friesland, the death against the Frisians Mr Jan of Montfoort, Montfoort, Mr Willem van Montfoort Mr Terry and many of their relatives, friends and staanden under their command. Pray for their all souls.)

At work is also mentioned that the restored in 1608 and again in 1770. The four weapons with helmets and (Ducal) crowns above the four Lords of Montfoort are also later made.
[Edit] Origin
The work was originally prepared at the Marian altar in the St. John’s Church in Linschoten. Later it came in private possession, also in Linschoten. On August 9, 1884, it was donated to the Rijksmuseum Amsterdam .

sea rover
n.
1. One that travels extensively by sea.
2. A pirate.
3. A pirate ship.

The Holy (mother) Anna or St. Anna is according to the Christian tradition, the mother of the Blessed Virgin Mary.
In the second century of our era is the birth of Maria , a Greek text that underlies the surrender. The text was later known as the Proto-Gospel of James.

Content
[hide]
1 the story
2 origin and influence
3 Worship
4 Literature
5 see also
[Edit] The story
Anna and her husband Joachim were (according to tradition) married, wealthy but childless. They lived entirely in accordance with the law of God. However, the sacrifice of Joachim in the temple refused, because he has no children. Joachim flight with his flock in the desert. Anna thinks he is dead and is doing her complained to God and asks for a child. Her prayer is answered. At the same time gets to hear an Angel Joachim of, that his wife is pregnant. He returns with his flock back and met his wife at the Golden Gate in Jerusalem and gives her a kiss. Anna gives life to a girl: Maria. The parents dedicate the child to God and bring Maria, as she is three years old, to the temple. There she is fed by angels.
If she is twelve years old, Maria by the high priest married to Joseph, a widower at age. Joseph has children and is contractor. He may only protect Mary. Immediately after the marriage he leaves for several months to a construction job. Maria is meanwhile pregnant of God. As Joseph comes home he sees that Mary is expecting. Also the high priest comes to know. Mary and Joseph have to undergo the trial with the bitter water, but endure that gloriously. Jesus is born in a cave on their way to Bethlehem . A midwife notes, that Mary is still Virgin .
[Edit] Origin and influence
The unknown author of the birth of Maria calls himself James, a son from the first marriage of Joseph. He does it as if he witnessed the birth of Jesus. The author leans in his story very strong on great Biblical figures as Abraham, Sara and Hanna and Elkana, and works the stories about the birth of Jesus from the Gospels of Matthew and Luke.
This creates a new story, that has had great influence on the people’s devotion and also through this detour on the theological thinking about Mary. In later centuries, the legend further expanded. Not only Joseph, but Maria is descended from King David: both of fathers and mothers side is Jesus of Royal blood. That is in later times (iconographic) exemplified in the tree of Jesse. In the thirteenth century is the story of the three marriages of Anna. She was twice widowed, remarried each and got a daughter from each marriage. Thus arose the family of Anna, who calls the kindred .
[Edit] Worship
The worship of Anna begins in the fifth/sixth century in the Middle East and is coming soon to the West (Venice and Rome). It reaches its peak in the fifteenth and sixteenth century. At that time, creates a very special picture Anna selbdritt: Anna with Mary and Jesus. Especially In the 15th century depicted as woman on her arm a girl (Maria), who wears a small child (Jesus). Around 1600 Maria and Anna are often on a couch, while Jesus as small child between them. Anna has often a book or a fruit in her hand.
Many of these images are to be found in museums, but also in churches and chapels.
The last decades is the interest in the legend of Anna and everything associated weather increased greatly. Also on the internet there are, in addition to scientific texts, images.

Kinship is the system of approved biological by society and sometimes even non-biological relationships between people. However, the view differs Per society whom to regard as family . Not every genetic relationship is regarded as such. It is a culturally determined phenomenon. Kinship or kindred arises by birth, by descent from the same ancestor. This distinction between the relatives of fathers side (agnaten or sword stomachs) and the blood relatives of mothers side (cognates or spillemagen). Affinity is kinship created by marriage.
The cultural anthropology deals with all the ways in which family relationships have translated into cultural structures. Family relationships throughout the world and play a role in all cultures, and knowing certain patterns. According to those patterns is established and inheritance structures of authority. Scientifically, there is a close relationship between sociology and anthropology; the description of kinship structures (also called Ethnography ) belongs to anthropology.

Anna selbdritt is a representation of the Holy Anna with her daughter Maria and her grandchild Jesus.
The Holy Anna was in the fifteenth century, one of the best-known and’s most popular Saints. As the grandmother of Jesus thought her special power as heavenly advocate at her grandson. Her worship took great forms especially in the Rhineland and the Netherlands. There is much research to done in the last thirty years. In many cities were founded, Anna-Brotherhoods who tried in churches to found an own Chapel , where members met weekly to their sacred honor. On paintings and sculptures was pictured the Holy Anna, along with her child, Jesus Maria and her grandchild. They call this performance: Anna selbdritt.
In the fifteenth century was depicted as adult woman portrait, with Anna Maria as a little girl on her arm and Jesus as a baby on the lap of Maria or Anna sitting with Maria as a little girl on her lap, while Maria the baby Jesus on her lap. This performance gave up in the beginning of the 16th century the importance of Anna in the threesome Anna, Mary and Jesus: Anna was, as grandmother of Jesus, the most powerful.
In the sixteenth century that changed greatly. Maria is now the equivalent of Anna and is depicted as a mature young woman. She sits or stands to the right of Anna. Anna has often an open book (the Bible) on her lap or in her hand. In the other hand they often hold a fruit, usually a druiventros. Whether or not clad Jesus child sitting on the lap of Maria or state between the two women and goes on the road to grandmother Anna. The important role of Anna disappears due to the Reformation.
Anna selbdritt is also called the “earthly Trinity” (in Latin Trinitas Terrestris) in contrast to the “divine Trinity” (Trinitas Caelestis). After the Council of Trent (1545-1563) However, this title is reserved for the Holy Family (Jesus, Mary and Joseph).
After the Reformation began the flowering period of the Anna-worship to recede slowly. After 1600 gets another idea prevailed: Anna to two. It then goes to Anna with Maria. Often has Anna or Maria an open book in hand, where Maria in reads and Anna points. The German name for Anna selbdritt is “Anna Selbdritt”, in French, this is “Anne Trinitarian”.

n the decades between 1480 and 1520 the production of images of Saint Anne with the Virgin and Child increased in Germany and the Netherlands in an unprecedented manner. This increase followed on the extensive promotion of the saint’s cult by Netherlandish and Rheinland German humanists and reforming clerics that began in the 1480s, manifesting itself in the founding of confraternities dedicated to her and in the writing of lives and other texts. These texts, which were republished elsewhere in Germany, were of crucial importance in heightening Anne’s popularity for they attributed to her a power unprecedented in saints’ lives, the power to help souls achieve salvation. This power which Anne enjoyed thanks to her fleshly relationship with the Redeemer and his mother, had special appeal for German Christians, who in the fifteenth century were showing a heightened concern over individual salvation. This attempt to encourage membership in St. Anne confraternities was part of a larger clerical program to control and shape lay piety in the late medieval North, in part in response to anxieties over lay, especially lay women’s, religious activities, in part in response to financial pressures. Not only did the texts ascribe salvific power to Anne. The images, both the Anna Selbdritt which depicts Anne with Mary and the Child Jesus, and the Holy Kinship which shows her with her extended family, also link Saint Anne with salvation, first by compositions which emphasize her role as the source of the flesh of Mary and Jesus, and second by the directions of the gazes. The hooded gaze of the fifteenth-century madonna, which is directed either downwards at her son or into the distance towards his coming crucifixion, and which aligns her with the role of co-redemptrix (merited by her fore-known humility) that some fifteenth-century theologians ascribed to her, is repeated in the figure of Anne. Thus Anne, as well as Mary, is compositionally linked with the redemptive sacrifice. This type of composition is found where texts ascribe salvific power to Anne, in Germany and Flanders, but it is not found where this motif is absent, for example in England and Italy.

he Gospel of James, also known as the Infancy Gospel of James or the Protoevangelium of James, is an apocryphal Gospel probably written about AD 145, which expands backward in time the infancy stories contained the Gospels of Matthew and Luke, and presents a narrative concerning the birth and upbringing of Mary herself. It is the oldest source to assert the virginity of Mary not only prior to but during (and after) the birth of Jesus.[1] The ancient manuscripts that preserve the book have different titles, including “The Birth of Mary”, “The Story of the Birth of Saint Mary, Mother of God,” and “The Birth of Mary; The Revelation of James.”[2]

Contents
 [hide] 
1 Authorship and date
2 Manuscript tradition
3 Genre
4 Content
5 See also
6 References
7 External links
[edit] Authorship and date
The document presents itself as written by James: “I, James, wrote this history in Jerusalem.”[3] Thus the purported author is James, brother of Jesus, whom the text claims to be a son of Joseph from a prior marriage.[citation needed]
Scholars have established that the work is pseudepigraphical (not written by the person it is attributed to).[4] That conclusion is based on the style of the language and the fact that the author describes certain activities as contemporary Jewish customs that probably did not exist. For example, the work suggests there were consecrated temple virgins in Judaism, similar to the Vestal Virgins in pagan Rome, this is unlikely to have been a practice in mainstream Judaism, but could possibly have been a practice within the ancient Essene culture.[citation needed]
The consensus is that it was actually composed some time in the 2nd century AD. The first mention of it is by Origen of Alexandria in the early 3rd century, who says the text, like that of a “Gospel of Peter”, was of dubious, recent appearance and shared with that book the claim that the ‘brethren of the Lord’ were sons of Joseph by a former wife.[5]
[edit] Manuscript tradition
Some indication of the popularity of the Infancy Gospel of James may be drawn from the fact that about one hundred and thirty Greek manuscripts containing it have survived. The Gospel of James was translated into Syriac, Ethiopic, Coptic, Georgian, Old Slavonic, Armenian, Arabic, Irish and Latin. Though no early Latin versions are known, it was relegated to the apocrypha in the Gelasian decretal, so it must have been known in the West by the fifth century. As with the canonical gospels, the vast majority of the manuscripts come from the 10th century or later. The earliest known manuscript of the text, a papyrus dating to the third or early 4th century, was found in 1958; it is kept in the Bodmer Library, Geneva (Papyrus Bodmer 5). Of the surviving Greek manuscripts, the fullest text is a 10th century codex in the Bibliothèque Nationale, Paris (Paris 1454).
[edit] Genre
The Gospel of James is one of several surviving Infancy Gospels that give an idea of the miracle literature that was created to satisfy the hunger of early Christians for more detail about the early life of their Saviour. In Greek such an infancy gospel was termed a protevangelion, a “pre-Gospel” narrating events of Jesus’ life before those recorded in the four canonical gospels. Such a work was intended to be “apologetic, doctrinal, or simply to satisfy one’s curiosity”.[6] The literary genre that these works represent shows stylistic features that suggest dates in the 2nd century and later. Other infancy gospels in this tradition include The Infancy Gospel of Thomas, the Gospel of Pseudo-Matthew (based on the Protoevangelium of James and on the Infancy Gospel of Thomas), and the so-called Arabic Infancy Gospel; all of which were regarded by the Church as apocryphal.
[edit] Content

Annunciation to Joachim and Anna, fresco detail by Gaudenzio Ferrari, 1544–45: Extra-canonical legends surrounding Mary’s birth became an integral element of Christian lore, in both East and West.
The Gospel of James is in three equal parts, of eight chapters each:
the first contains the story of the unique birth of Mary to Anna and her childhood and dedication to the temple,
the second starts when she is 12 years old, and through the direction of an angel, Saint Joseph is selected to become her husband.
the third relates the Nativity of Jesus, with the visit of midwives, hiding of Jesus from Herod the Great in a feeding trough and the parallel hiding in the hills of John the Baptist and his mother (Elizabeth) from Herod Antipas.
One of the work’s high points is the Lament of Anna. A primary theme is the work and grace of God in Mary’s life, Mary’s personal purity, and her perpetual virginity before, during and after the birth of Jesus, as confirmed by the midwife after she gave birth, and tested by “Salome” who is perhaps intended to be Salome, later the disciple of Jesus who is mentioned in the Gospel of Mark as being at the Crucifixion.
This is also the earliest text that explicitly claims that Joseph was a widower, with children, at the time that Mary is entrusted to his care. This feature is mentioned in the text of Origen, who adduces it to demonstrate that the ‘brethren of the Lord’ were sons of Joseph by a former wife.[5]
Among further traditions not present in the four canonical gospels are the birth of Jesus in a cave, the martyrdom of John the Baptist’s father Zechariah during the Massacre of the Innocents and Joseph’s being elderly when Jesus was born. The Nativity reported as taking place in a cave remained in the popular imagination; many Early Renaissance Sienese and Florentine paintings of the Nativity continued to show such a setting, which is practically universal in Byzantine, Greek and Russian icons of the Nativity.
Samuel
The next man we want to look at, who was a Nazarite from his mother’s womb, is Samuel. Samuel was the son of an Ephrathite. His father’s name was Elkanah and his mother’s name was Hannah. Elkanah had two wives:
“And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.” I Samuel 1:2
Elkanah and his two wives went up yearly to Shiloh to worship and to do sacrifice unto the Lord. Shiloh was where the Tabernacle in the Wilderness was placed. Eli was priest and he had two sons: Hophni and Phinehas:
“And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: But unto Hannah he gave a worthy portion; for he loved Hannah: but the Lord had shut up her womb.” I Samuel 1:4-5
Peninnah mocked Hanna because she had no children for Elkanah. This went on year after year:
“So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the Lord.
And she was in bitterness of soul, and prayed unto the Lord, and wept sore. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thine handmaid, and remember me, and not forget Thine handmaid, but wilt give unto Thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head.” I Samuel 1:9-11
Hannah vowed if the Lord would give her a son that he would be a Nazarite, and she would give him unto the Lord all the days of his life.
“Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.” I Samuel 1:13
Elkanah and his family returned home, and the Lord remembered Hannah’s prayer, and she conceived and bare a son, and she called his name Samuel. Samuel’s name means “His name is God.”
Elkahan and his family went up to Shiloh yearly, but Hannah did not go with them:
“But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord, and there abide for ever.” I Samuel 1:22
So when Samuel was weaned, Hannah took the child to the tabernacle and left him with Eli, the priest. And as Hannah proclaimed, “I have lent him unto the Lord for as long as he lives.”
“But Samuel ministered before the Lord, being a child, girded with a linen ephod. Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.” I Samuel 2:18-19
The coat Hannah made for Samuel kept him warm, but more importantly, it was a priestly garment.
As Elkanah and his family came every year to make sacrifice. . .
“. . . the Lord visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the Lord.” I Samuel 2:21
Because of Hannah’s faithfulness in giving her son, Samuel, for the service of the Lord, God gave here five more children for Elkanah.
And Samuel grew before the Lord, and had favor with God and with men.
In contrast, Eli the priest had two sons who were very evil. A man of God came to Eli, and prophesied unto him of his two sons:
“And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.
And I will raise me up a faithful priest, that shall do according to that which is in Mine heart and in My mind: and I will build him a sure house; and he shall walk before Mine anointed for ever.” I Samuel 2:34-35
Eli’s two sons, Hophni and Phinehas, died in one day in battle, and all the seed of Eli were cut off, just as the man of God had prophesied.
“And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision.” I Samuel 3:1
The Word of God was precious in the days of Samuel as it is in our day. Also there was no open vision or revelation from God during this time of apostasy. This was because Eli was old, fat, and blind. Sounds like the church system of our day!
The Lord began to speak openly to Samuel, even though he was only a child. Three times God addressed Samuel, and each time he thought Eli had called him. When he reported to Eli, Eli assured him it was not he who had called him. The same is true today. There is no calling in the religious system. Their leaders are seminary trained and only teach their old doctrines. How like the Eli church, where there was no revelation from God.
“And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground.
And all Israel from Dan even to Beersheba knew that Samuel was established to be a prophet of the Lord.” I Samuel 3:19-20
In the days of Samuel, the Ark of the Covenant was taken by the Philistines at the battle of Ebenezer. The Ark was not returned to the tabernacle until the rule of King David, a period of twenty years and seven months from the time the Philistines had taken it.
Eli was dead. Hophni and Phinehaz were dead. And Samuel spoke to house of Israel, saying:
“. . . If ye do return unto the Lord with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve Him only: and He will deliver you out of the hand of the Philistines.” I Samuel 7:3
Samuel tried to get the people to repent and turn back to God with their whole hearts, and put away their idols. But Samuel warned them, as long as they remained in their sin, God would leave them in the hands of the Philistines:
“Then the children of Israel did put away Baalim and Ashtaroth, and served the Lord only.” I Samuel 7:4
The people had great respect for Samuel because the people knew he spoke for the Lord. When Israel repented and served God with their whole hearts, then God delivered them from the hand of the Philistines.
“And Samuel judged Israel all the days of his life. And it came to pass, when Samuel was old, that he made his sons judges over Israel.” I Samuel 7:15 and 8:1
http://www.newfoundationspubl.org/vow.htm

In Judaism the song of Hannah is regarded as the prime role model for how to pray, and is read on the first day of Rosh Hashanah as the haftarah. The poem has several features in common with the Magnificat, which was sung in early Christian circles (and continues to be regularly sung or said in many Christian denominations). These common features include the themes, and the order in which they appear; many textual scholars believe that the Magnificat is essentially just a copy of the Song of Hannah, together with part of a previous prayer of Hannah referring to herself as a handmaiden (1 Samuel 11a), which have been paraphrased to be more succinct.
The Song of Hannah is also known as the “Canticle of Anna”, and is one of seven Old Testament canticles in the Roman Breviary. It is used for Lauds on Wednesdays.[8]← Did Yahweh Come to America in 1946?Paul Butt-Brains →Mother of Mary
Posted on December 18, 2011 by Royal Rosamond Press

It is alleged Protoevangelium of St. James was written because early Christians wanted to read more about the infancy of Jesus. What they got is more borrowing from the Judaic religion and the true history of John the Baptist, that is transferred over to Jesus who has become the enemy of Judaism, rejects the Torah, and anoints Saul of Taurus, who hunted down and murdered members of the Nazarite church.

Here we behold Anna the mother of Mary. Anna and Hannah is the same Judaic name. She is old in years and can not be with child. Her womb has been shut, which is the meaning of virgin birth, because God Himself will open her womb. Her husband takes a vow not to eat and drink until an angel appear to him.

Did Anna, Joachim, and Mary inform Elizabeth and Zachariah there was a remedy to being barren, after all, Elizabeth was Mary’s elderly cousin? Surely when she was with child they wondered if a miraculous child was going to be born. Is this why Mary visits her cousin when they are both pregnant, and Mary feels Jesus stir in her womb as the Holy Spirit that was with John – leaves John and is transferred over to Paul’s Jesus! John is rendered a mere sign post that points the Way to Jesus. The original Nazarite church, vanishes into thin air. A serial killer is now at the head of the church a lineage of Nazarite Women have founded. Dead esus forgave Saul-Paul while on his way to Damascus to hunt down and murder more Nazarites. Paul never met Jesus when he was alive. James the brother of Jesus and a Nazarite, bid Paul to take the vow of the Nazarite to prove he was not spreading a false teaching. He failed the test, was arrested and taken to Rome. His fate is unknown.

I don’t buy it! So much for “the meek shall inherit the earth” which was the core message in the real Hannah’s song, that shuld be sung by the Occupy 99. Instead, we have God-Jesus in the back pocket of the Koch brothers, doing pure evil for the filthy rich.

Jon the Nazarite

The Protoevangelium of St. James
ca. A.D. 125
I

1 In the histories of the twelve tribes of Israel it is written that there was one Ioacim, exceeding rich: and he offered his gifts twofold, saying: That which is of my superfluity shall be for the whole people, and that which is for my forgiveness shall be for tile Lord, for a propitiation unto me.

2 Now the great day of the Lord drew nigh and the children of Israel offered their gifts. And Reuben stood over against him saying: It is not lawful for thee to offer thy gifts first,-forasmuch as thou hast gotten no seed in Israel.

3 And Ioacim was sore grieved, and went unto the record of the twelve tribes of the people, saying: I will look upon the record of the twelve tribes of Israel, whether I only have not gotten seed in Israel. And he searched, and found concerning all the righteous that they had raised up seed in Israel. And he remembered the patriarch Abraham, how in the last days God gave him a son, even Isaac.

4 And Ioacim was sore grieved, and showed not himself to his wife, but betook himself into the wilderness, and pitched his tent there, and fasted forty days and forty nights, saying within himself: I will not go down either for meat or for drink until the Lord my God visit me, and my prayer shall be unto me meat and drink.

II

1 Now his wife Anna lamented with two lamentations, and bewailed herself with two bewailings, saying: I will bewail my widowhood, and I will bewail my childlessness.

2 And the great day of the Lord drew nigh, and Judith her handmaid said unto her: How long humblest thou thy soul? The great day of the Lord hath come, and it is not lawful for thee to mourn: but take this headband, which the mistress of my work gave me, and it is not lawful for me to put it on, forasmuch as I am an handmaid, and it hath a mark of royalty. And Anna said: Get thee from me. Lo! I have not done such things and the Lord hath greatly humbled me: peradventure one gave it to thee in subtilty, and thou art come to make me partaker in thy sin. And Judith said: How shall I curse thee, seeing the Lord hath shut up thy womb, to give thee no fruit in Israel?

3 And Anna was sore grieved and mourned with a great mourning because she was reproached by all the tribes of Israel. And coming to herself she said: What shall I do? I will pray with weeping unto the Lord my God that he visit me. And she put off her mourning garments and adorned her head and put on her bridal garments: and about the ninth hour she went down into the garden to walk there. And she saw a laurel-tree and sat down underneath it and besought the Lord saying: O God of our fathers, bless me, and hearken unto my prayer, as thou didst bless the womb of Sarah, and gavest her a son, even Isaac.

III

1 And looking up to the heaven she espied a nest of sparrows in the laurel-tree, and made a lamentation within herself, saying: Woe unto me, who begat me? And what womb brought me forth for I am become a curse before the children of Israel, and I am reproached, and they have mocked me forth out of the temple of the Lord?

2 Woe unto me, unto what am I likened? I am not likened unto the fowls of the heaven, for even the fowls of the heaven are fruitful before thee, O Lord. Woe unto me, unto what am I likened? I am not likened unto the beasts of the earth, for even the beasts of the earth are fruitful before thee, O Lord. Woe unto me, unto what am I likened? I am not likened unto these waters, for even these waters are fruitful before thee, O Lord.

3 Woe unto me, unto what am I likened ? I am not likened unto this earth, for even this earth bringeth forth her fruits in due season and blesseth thee, O Lord.

IV

1 And behold an angel of the Lord appeared, saying unto her: Anna, Anna, the Lord hath hearkened unto thy prayer, and thou shalt conceive and bear, and thy seed shall be spoken of in the whole world. And Anna said: As the Lord my God liveth, if I bring forth either male or female, I will bring it for a gift unto the Lord my God, and it shall be ministering unto him all the days of its life.

2 And behold there came two messengers saying unto her: Behold Ioacim thy husband cometh with his flocks: for an angel of the Lord came down unto him saying: Ioacim, Ioacim, the Lord God hath hearkened unto thy prayer. Get thee down hence, for behold thy wife Anna hath conceived.

3 And Ioacim sat him down and called his herdsmen saying: Bring me hither ten lambs without blemish and without spot, and they shall be for the Lord my God; and bring me twelve tender calves, and they shall be for the priests and for the assembly of the elders; and an hundred kids for the whole people.

4 And behold Ioacim came with his flocks, and Anna stood at the gate and saw Ioacim coming, and ran and hung upon his neck, saying: Now know I that the Lord God hath greatly blessed me: for behold the widow is no more a widow, and she that was childless shall conceive. And Ioacim rested the first day in his house.

V

1 And on the morrow he offered his gifts, saying in himself: If the Lord God be reconciled unto me, the plate that is upon the forehead of the priest will make it manifest unto me. And Ioacim offered his gifts and looked earnestly upon the plate of the priest when he went up unto the altar of tile Lord, and he saw no sin in himself. And Ioacim said: Now know I that the Lord is become propitious unto me and hath forgiven all my sins. And he went down from the temple of the Lord justified, and went unto his house.

2 And her months were fulfilled, and in the ninth month Anna brought forth. And she said unto the midwife: what have I brought forth? And she said: A female. And Anna said: My soul is magnified this day, and she laid herself down. And when the days were fulfilled, Anna purified herself and gave suck to the child and called her name Mary.

VI

1 And day by day the child waxed strong, and when she was six months old her mother stood her upon the ground to try if she would stand; and she walked seven steps and returned unto her bosom. And she caught her up, saying: As the Lord my God liveth, thou shalt walk no more upon this ground, until I bring thee into the temple of the Lord. And she made a sanctuary in her bed chamber and suffered nothing common or unclean to pass through it. And she called for the daughters of the Hebrews that were undefiled, and they carried her hither and thither.

2 And the first year of the child was fulfilled, and Ioacim made a great feast and bade the priests and the scribes and the assembly of the elders and the whole people of Israel. And Ioacim brought the child to the priests, and they blessed her, saying: O God of our fathers, bless this child and give her a name renowned for ever among all generations. And all the people said: So be it, so be it. Amen. And he brought her to the high priests, and they blessed her, saying: O God of the high places, look upon this child, and bless her with the last blessing which hath no successor.

3 And her mother caught her up into the sanctuary of her bed chamber and gave her suck.

And Anna made a song unto the Lord God, saying:

I will sing an hymn unto the Lord my God, because he hath visited me and taken away from me the reproach of mine enemies, and the Lord hath given me a fruit of his righteousness, single and manifold before him. Who shall declare unto the sons of Reuben that Anna giveth suck? Hearken, hearken, ye twelve tribes of Israel, that Anna giveth suck. And she laid the child to rest in the bed chamber of her sanctuary, and went forth and ministered unto them. And when the feast was ended, they gat them down rejoicing, and glorifying the God of Israel.

Queen Victoria  © These emerging Viking enthusiasts knew no barriers of class or geography across the English-speaking world. We find a wealthy American matriarch in Rhode Island, commissioning stained glass windows celebrating the Norse discovery of America – designed for her new mansion by William Morris and Edward Burne-Jones; or we come across a stout citizen of Middlesex, assigning an exotic Old Norse mythological name to his modest suburban residence; or a Lincolnshire vicar, earnestly tracing local rural songs back to pagan Danelaw traditions.
… the entire Hanoverian royal family was related to Ragnarr Hairy-Breeches …
Queen Victoria’s court did not go untouched by these northerly cultural breezes. There were claims that Victoria was descended from Óõinn that the entire Hanoverian royal family was related to Ragnarr Hairy-Breeches, a mighty Viking chief; and that King Haraldr Bluetooth was an ancestor of the Danish-born Princess of Wales. The Queen’s principal physician, Sir Henry Holland, was a trail-blazing Iceland explorer, and under his influence a native Icelandic scholar was received at court, where he recited an eddic-style Icelandic poem. The poet claimed it was the first such performance by an Icelandic ‘skald’ since Gunnlaugr Wormtongue visited King Æthelred the Unready in the 11th century.

The Roesmont-Roover Brotherhood and the Wedding at Cana
http://rougeknights.blogspot.com
(Images: Rover family and Magi. St. Janskirk church. Dining hall of the Swan Brethren. Wedding at Cana by Bosch a Swan Brother.)
Ghisburtus van Roesmont was a Dutch nobleman of some importance. His mother was jonkvrouw Adriana Theodorici ROVER. the daughter of Dirk Edmondszn ROOVER. The Roover family appears to descend from one of the Radbot rulers of Holland who was given the name Roover, or Rover due to conquest of the Netherlands. The Roover family would build Montfoort castle one of the most prestigious castles in Holland. These two families were keen on forming a marriage alliance as Arnold Rover married Heilwigis Arnoldi Danielis ROESMONT. For this reason I suspect the Roesmont Wolf names came from Roelof the Roover R + Odilia van Montfoort. Perhaps the Roovers owned Wolfhouse where the Roesmonts came to live in 1450.
Ghisburtus was the master of Saint Janskerk, and a member of Lieve-Vrouwe-broederschap that met in Janskerk church. Hieronymus Bosch was a member of the Zwanenbroeders (swan brothers) and was commissioned by the master of Janskerk to do a stained-glass window for the church. The Zwanenbroeders commissioned Bosch to do other work the most important being ‘The Marriage Feast at Cana’. This painting has symbols that relate to the Zwanenbroeders and thus this painting may constitute the only true riddle involving a brotherhood of men and a supper where Jesus is centerpiece. The worship of Our Lady is eluded to in the swan being served up on a platter. The swan is a symbol of Venus, but, with the presence of the crescent moon and the boar’s head, then this Lady is Artemis/Diana who unleashed the Calydonian Boar that was killed by the Arganots. This is interesting as Radbod made a treaty with Grimoald the Merovingian Frank and gave his daughter, Theodelindis in marriage. The Frankish nobles rose up against the usurpation in the palace of the Franks and bid Radbod to intervene with an armed force, which he did.
Above is the oldest Dutch painting in existence. It show four generations of Roover leaders in knights armour being led by Saint George, the pataon saint of knights before Maria. I am entertaining a theory that these Rovers see themselves as Arganots, and may be the source of the name Huguenots, or Haguenots of Hague where King Floris built his castle.
With the discovery of the original spelling of the ROESMONT family, I conclude that the the fictional movie knight, Floris von Rosemondt, is based upon a member of the Roesmont family. Perhaps a producer saw the coat of arms for Roesmont in the hall of Zwanenbroedershuis.

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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1 Response to Nazarite Sea-Rovers of the Wolfen Kindred

  1. Reblogged this on rosamondpress and commented:

    My ancestors were Swan Brethren who may have worshipped Saint Anne over her daughter Mary. “n the decades between 1480 and 1520 the production of images of Saint Anne with the Virgin and Child increased in Germany and the Netherlands in an unprecedented manner. This increase followed on the extensive promotion of the saint’s cult by Netherlandish and Rheinland German humanists and reforming clerics that began in the 1480s, manifesting itself in the founding of confraternities dedicated to her and in the writing of lives and other texts. These texts, which were republished elsewhere in Germany, were of crucial importance in heightening Anne’s popularity for they attributed to her a power unprecedented in saints’ lives, the power to help souls achieve salvation. This power which Anne enjoyed thanks to her fleshly relationship with the Redeemer and his mother, had special appeal for German Christians, who in the fifteenth century were showing a heightened concern over individual salvation. This attempt to encourage membership in St. Anne confraternities was part of a larger clerical program to control and shape lay piety in the late medieval North, in part in response to anxieties over lay, especially lay women’s, religious activities, in part in response to financial pressures.”

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