I believe Rena Victoria Easton descends from Danish Royalty as do I, and perhaps, Ian Easton. The Atlantian Kings were “long-faced kings”. Strider was a Rover. The actor who played in the movie Lord of the Rings looks like me. Christine Rosamond and I were Tolkein freaks. J.R. was born in Holland. In 1969 I declared myself a New Nazarite and painted an old radio in the fashion of William Morris the Pre-Raphaelite, whose ‘House of Wolfing’ inspired Tolkein to author his trilogy.

Rena was my living work of art. If she had married me she would have been the kindred of Mary Magdalene, Royal, and Christine, Rosamond. It is no mistake that I look like the actor chosen to play Aragorn, who descends from the Dúnedain. Consider my kindred the Dundon. Are we looking at the Tribe of Dan and the Danes?
The actors who played Aragorn is of Danish descent, and is an artist and a poet. In Aragorn is a Dragon.

We original Hippies made Tolkien famous. We created the consciousness that the movies catered to. There is illusion, and then those who create the illusion – for a divine reason!

Rena and I were married to this music in the Cathedral of Souls after I went looking for her in a realm the Rosicrucians founded. Christensen of the Rose Cross.

The Chymical Wedding of Christian Rosenkreutz

The photo of me in the snow was taken in 1976. As an artist and poet I am not a viewer. I make. I create. I am a Dragon. Note the slivers of energy around me. When Christine developed the roll of film she took and saw this energy, she freaked and did not do my portrait. I wanted her to behold and capture – the inner me! You can say I have already appeared on the silver screen I am Strider. I have removed my cloak. Am I the Phantom of the Opera who placed a rose on Christine’s grave?

Jon Presco

OERA LINDA BOOK
By Anthony Radford
CHAPTER 7
KALTA AND THE ORIGINS OF THE CELTS

This chapter is the story of Rosamond, Kalta and the early years of Minerva however standard history has very little to say about these historical personages. Their influence on the course of Europe and the Mediterranean was enormous, affecting everything that has followed for thousands of years. Of Rosamond nothing is known except for a namesake, Fair Rosamond, the mistress of King Henry II who has been endowed with many legends and dubious stories beyond her station. Kalta is not remembered but the Celts who were named after her have various “historical” descriptions. The Celtic language is divided into the Gaulish or continental version, that was largely supplanted and Latinized by the Roman occupation, and the various branches that are still spoken in parts of the British Isles; Irish, Gaelic, Welsh, Cornish and Breton. The Celtic religion was presided over by the Druids and reflects an ancient Indian culture, strengthening the belief in the Indo-European connection. Their origins have been variously placed somewhere in the east, through ancient German invasions as though a politically important people who rose to common language and power against the Romans, who are our only historical source, have to have a migratory, tribal beginning rather than an indigenous one.

https://rosamondpress.wordpress.com/2013/04/05/gendolfus-faramund-rosemunde/

https://rosamondpress.wordpress.com/2013/03/03/nine-shrouds-of-malta-and-rhodes/

“As a token of her confidence, she told him he need no longer call
her, “Auntie.” The previous year, Bilbo had suggested that Frodo no
longer address him as, “Uncle,” if he wished. Plain, “Bilbo,” would
do. Frodo still called Bilbo, “Uncle,” now and then; it had become
too ingrained a habit. But, following suit, Rosamunda suggested Frodo
might call her, “Rosa,” or, “Rosamunda.” Frodo forgot, and called
her, “Auntie,” many times, but, within the space of an afternoon
tea, “Rosa,” she became.”
Rosamunda Bolger (née Took) was the mother of Fredegar “Fatty” Bolger
and Estella Brandybuck. She was married to Odovacar Bolger and was
known as Rosamunda Took prior to the marriage. They lived in
Budgeford in Bridgefields in the Eastfarthing of the Shire. Rosamunda
and Odovacar both attended the Bilbo’s Farewell Party in 3001 along
with their children.

https://rosamondpress.wordpress.com/2013/04/06/merovingian-rangers-and-rovers-of-toxandria/

Jeroen’s first entry on the membership list is in 1486, as a “buitenlid”, an “outer member”, to become a sworn brother in 1488. Shortly afterwards, he was the guest of honour on the so-called swan meal, in which a swan was offered – and apparently eaten. Custom required members to be tonsured, which Bosch did, and he took to wearing the curious homespun garments, a derivative of the costume worn by ecclesiastics. The brotherhood was also known to perform mystery plays and other theatrical productions and it is known that Bosch played an active role in stage performances and religious ceremonies. Hence, the grotesque faces that are so prominent in some of his paintings, are sometimes said to be inspired by the masks the actors used in these stage productions.

https://rosamondpress.wordpress.com/2012/10/12/the-risen-atlantians/

Jon the Sea-King and Sea-Rover
Gerlach de Roovere, Knight, Lord of Waalwijk, Drunen, Vlijmen, “Honsoirde” (Onsenoort) Rixtel, Someren, Lierop and Wets. According to a manuscript of the genealogy of 1266 is Gerlach Arnold Son de Roovere (genus of Red) married Oda, daughter of Jan van Megen. One of their many children was Willem de Roovere.
The Brabantse noble genera that the 3 are all descendants of the mill irons, counts of Red. These old genera are named after the name of villages, Hamlets, neighbourhoods or estates under the old Taxandrie such as Asdonck, Stackenburgh, Van der van Vlierden, van Lierop, of Vladeracken, of, of, of Hove, Hersel, Breugel of Wette, Rinckveld, van Lieshout, of IJllingen, of veenhuizen, van den, van Wolfswinkel, Bolck of Broekhoven. But also Straeten, Kuysten, van Loon, of Orthen, van Mierlo, at Heerenhoven, of the fields, van den Heuvel and to d Boirschot.
http://www.genealogieonline.nl/en/kwartierstaat-cramer/I0922.php
http://www.genealogieonline.nl/stamboom-knaapen/I2634.php

“Vígnjótr raised the stone in memory of Hróðmundr, his father, for the Värendish husbandman (= from the district of the virðar). May God help his soul! Ásgautr cut the runes.[1]
The name Rosamond is als0 spelled Hrosmund that onomastists say means “horse Protection”. I have my doubts. Tolkien was a Beowulf scholar and names Frodo’s aunt, Rosamond. Rosamond is a woman’s name that rises from the depth of our past, and is applical to the lost power of women with the advent of Christian men who demonized rulers of the Norse who were not members of the Judaic pantheon. Or, were they?
Jon Presco
Hrethric, Hrothmund, and Freawaru are the children of King Hrothgar and Queen Wealhtheow of the Spear-Danes. Hrethric and Hrothmund are young princes and neither of them is yet ready to succeed their father as king, which makes their mother worry that Beowulf might try to usurp the throne from them. The young princess Freawaru is married to Ingeld the Heathobard, an attempt to create peace between two tribes through a marital alliance.
Skjöldunga saga and Bjarkarímur
The Skjöldunga saga[36][37] and Bjarkarímur[36] tell a similar version to that of the Hrólfr Kraki’s saga, but with several striking differences. Ingeld (Ingjaldus) of Beowulf reappears, but it is Ingeld who is the father of Froda (Frodo), and unlike in Hrólf Kraki’s saga, Ingeld takes Froda’s place as the half-brother of Healfdene (Haldan).
Hrothgar, from the Old English Hrōðgār, is an Anglo-Saxon form attested in Beowulf and Widsith, the earliest sources to mention the character. In non-Anglo-Saxon sources, the name appears in more or less corresponding Old Icelandic, Old Danish, or Latinized versions. He appears as Hróarr, Hroar, etc. in Norse sagas and poetry, and as Ro or Roe in the Danish Latin chronicles. The form Hrōðgār is thought to have derived from the Proto-Norse *Hrōþigaizaz[3] (famous spear, i.e. Roger). It should be noted, however, that the corresponding Old Norse name Hróarr and its variations are not derived from *Hrōþigaizaz, but from the very close names *Hrōþiwarjaz (famous defender) or *Hrōþiharjaz (famous warrior). However, these two names which resulted in Hróarr in Scandinavia, did not have any corresponding Anglo-Saxon form, and so Hrōðgār was their closest equivalent.[4]
HROD
see Hróðmundr
HROM
see Rosamund (German)
Old Norse
ráð = ‘advise, counsel, decision’ [1] [2] [3] [4]
ráð = ‘advise, counsel, decision, might, household, marriage’ [5]
ráða = ‘to advise, to counsel, to be mighty, to rule, to decide, to guess’ [5]
ráða = ‘to advise, to counsel’ [1] [2] [3] [6] [7] [4]
Gothic
garedan = ‘to provide’ [6]
garēdan = ‘to counsel, to provide’ [7]
garēdan = ‘to advise, to counsel, to be mighty, to rule, to decide, to guess’ [5]
rêdan = ‘to counsel’ [4]
Old Swedish
raþ = ‘advise, counsel, decision’ [3]
raþa = ‘to advise, to counsel’ [3]
Old Saxon
râd = ‘counsel’ [4] [8]
rād = ‘advise, counsel, decision, might, household, marriage’ [5]
rādan = ‘to advise, to counsel’ [7]
rādan = ‘to advise, to counsel, to be mighty, to rule, to decide, to guess’ [5]
Anglo-Saxon
rǽd = ‘counsel’ [6]
rǣd = ‘counsel’ [4]
rǽdan = ‘to discern, advise, read, persuade’ [6]
rǣdan = ‘to counsel’ [4]
Old English
rǣd = ‘advise, counsel, decision, might, household, marriage’ [5]
rǣdan = ‘to advise, to counsel’ [7]
rǣdan = ‘to advise, to counsel, to be mighty, to rule, to decide, to guess’ [5]
Middle Low German
rāt = ‘resources necessary for living’ [9]
rāten = ‘to advise, to guess’ [9]
Old High German
rāt = ‘resources necessary for living’ [9]
rāt = ‘advise, counsel, decision, might, household, marriage’ [5]
rât = ‘counsel’ [4]
rātan = ‘to advise, to guess (originally ‘to think about something’)’ [9]
rātan = ‘to advise, to counsel’ [7]
rātan = ‘to advise, to counsel, to be mighty, to rule, to decide, to guess’ [5]
râtan = ‘to counsel’ [4]
http://www.nordicnames.de/wiki/RAD
http://www.nordicnames.de/wiki/R%C3%A1%C3%B0mundr
Proto-Norse
*munduR = ‘protector’ [1]
Old Norse
mund = ‘hand, protection’ [1] [2]
mundr = ‘gift for a bride’ [1] [2] [3]
Old High German
munt = ‘hand, protection, tutelage’ [3]
Old Frisian
mund = ‘tutelage, guardianship’ [3]
mond = ‘tutelage, guardianship’ [3]
Anglo-Saxon
mund = ‘flat hand, protection’ [3]
Transliteration of the runes into Latin characters
[uih]i[k]utr : resti : sten (:) ef(t)r : ru[mu]nt : faþ[ur : sin] : (k)uþ : hialbi : selu : bunta : uirskum : hiuk : askutr : [þuni][1]
[edit] Transcription into Old Norse
P: Vigniutr(?) ræisti stæin æftiR Hromund(?), faður sinn. Guð hialpi salu! Bonda virðskum hiogg Asgautr runaR/Þunni(?).
Q: Vigniutr ræisti stæin æftiR Hromund, faður sinn – Guð hialpi salu! – bonda virðskum. Hiogg Asgautr runaR.[1]
[edit] Translation in English
P: Vígnjótr(?) raised the stone in memory of Hróðmundr(?), his father. May God help (his) soul. Ásgautr cut the runes / Ásgautr Þunni(?) cut for the husbandman from Virðskr.
Q: Vígnjótr raised the stone in memory of Hróðmundr, his father, for the Värendish husbandman (= from the district of the virðar). May God help his soul! Ásgautr cut the runes.[1]

https://rosamondpress.wordpress.com/2013/04/25/fitzwolf-and-the-bayeux-tapestry/

Arwen, gravely saddened by the loss of her husband, gave up her mortal life shortly afterwards and was laid to rest in Lothlórien
II, son of Arathorn is a fictional character from J. R. R. Tolkien’s legendarium. He is one of the protagonists of The Lord of the Rings. Aragorn was a Ranger of the North, first introduced with the name Strider at Bree, as the Hobbits continued to call him throughout The Lord of the Rings. He was eventually discovered to be the heir of Isildur and rightful claimant to the thrones of Arnor and Gondor. He was also a confidant of Gandalf and an integral part of the quest to destroy the One Ring and defeat the Dark Lord Sauron.
He led the Fellowship of the Ring following the loss of Gandalf in the Mines of Moria. When the Fellowship was broken, he tracked the hobbits Merry and Pippin with the help of Legolas and Gimli to Fangorn Forest and fought in the battle at Helm’s Deep and the Battle of the Pelennor Fields. After defeating Sauron’s forces in Gondor he led an army of Gondor and Rohan against the Black Gate of Mordor.
At the end of The Lord of the Rings he was crowned King Elessar Telcontar of Gondor. He married Elrond’s daughter Arwen, and assumed the Sceptre of Annúminas as King of Arnor, uniting the two kingdoms for the first time since the reign of Isildur.

In J. R. R. Tolkien’s legendarium, the Rangers of the North, also known as the Dúnedain of the North, were the descendants of the Dúnedain from the lost kingdom of Arnor. Their menfolk ceaselessly patrolled the boundaries of Eriador and were by necessity skilled with the sword, bow and spear.
The Rangers were grim in life, appearance, and dress, choosing to wear rusty green and brown. The Rangers of the Grey Company (see below) were dressed in dark grey cloaks and openly wore a silver brooch shaped like a pointed star during the War of the Ring. These Rangers rode rough-haired, sturdy horses, were helmeted and carried shields. Their armament included spears and bows.
Like their distant cousins, the Rangers of Ithilien, the Rangers of the North spoke Sindarin (or some variation of it) in preference to the Common Speech. They were led by a Chieftain, whose ancestry could be traced back to Elendil and beyond, to the ancient Kings of Númenor.

Númenor /ˈnuːmɛnɔr/, also called Elenna-nórë or Westernesse, is a fictional place in J. R. R. Tolkien’s writings. It was a huge island located in the Sundering Seas to the west of Middle-earth, the main setting of Tolkien’s writings, and was known to be the greatest realm of Men. However, the inhabitants’ cessation of the service to Eru Ilúvatar and rebellion against the Valar led to the downfall of the island and death of the majority of its population.
The author had intended Númenor to be an allusion to the legendary Atlantis.[2] An unfinished story Aldarion and Erendis is set in the realm of Númenor at the time of its zenith, and Akallabêth summarizes its history and downfall. Otherwise only compendious or abandoned writings of Tolkien deal with Númenor, such as the appendices to The Lord of the Rings and several accounts published in Unfinished Tales and The History of Middle-earth series.
Originally intended to be a part of a time-travel story, the tale of the fall of Númenor was for some time viewed by Tolkien as a conclusion to his Silmarillion and the “Last Tale” about the Elder Days.[3] Later, with the emergence of The Lord of the Rings, it became the link between these two works and a major part of his legendarium.

https://en.wikipedia.org/wiki/Aragorn

Viggo Peter Mortensen, Jr. (Danish: [viɡ̊o ˈmɒːdnsn]; October 20, 1958) is an American actor, poet, musician, photographer and painter

Aside from acting, his other artistic pursuits include fine arts, photography, poetry, and music. In 2002, he founded the Perceval Press to publish the works of little-known artists and authors. Mortensen is politically active. He campaigned for Dennis Kucinich in the 2008 United States presidential election, and later endorsed Barack Obama for President.

https://rosamondpress.wordpress.com/2013/04/08/holy-grail-house-of-wolfings/

https://rosamondpress.wordpress.com/2012/10/12/the-risen-atlantians/

Rosamunda Bolger-Took was the second cousin of Frodo Baggins. The new Hobbit movie is due out.
On September 20, 2009 I announced my grand entry into the Republican Party – in order to save it from the Oil Orcs. I compare this to Frodo throwing the ring of invisibility into Mount Doom. I wanted to make visible the invisible Evil Ones that have taken over the party founded by my Benton kindred.

Chymical Wedding of Christian Rosenkreutz

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Chymical Wedding of Christian Rosenkreutz

Author(s)
Anonymous: attributed to Johann Valentin Andreae

Language
German

Publication date
1616

Media type
Print

The Chymical Wedding of Christian Rosenkreutz (Chymische Hochzeit Christiani Rosencreutz anno 1459) was edited in 1616 in Strasbourg, and its anonymous authorship is attributed to Johann Valentin Andreae. The Chymical Wedding is often described as the third of the original manifestos of the mysterious “Fraternity of the Rose Cross” (Rosicrucians), although it is markedly different from the Fama Fraternitatis and Confessio Fraternitatis in style and in subject matter.

It is an allegoric romance (story) divided into Seven Days, or Seven Journeys, like Genesis, and tells us about the way Christian Rosenkreuz was invited to go to a wonderful castle full of miracles, in order to assist the Chymical Wedding of the king and the queen, that is, the husband and the bride.

This manifesto has been a source of inspiration for poets, alchemists (the word “chymical” is an old form of “chemical” and refers to alchemy – for which the ‘Sacred Marriage’ was the goal [1]) and dreamers, through the force of its initiation ritual with processions of tests, purifications, death, resurrection, and ascension and also by its symbolism found since the beginning with the invitation to Rosenkreutz to assist this Royal Wedding.

The invitation to the royal wedding includes the Monas Hieroglyphica associated with John Dee.

There is some resemblance between this alchemical romance and passages in the Bible such as:
The kingdom of heaven is like unto a certain king, which made a marriage for his son, and And when the king came in to see the guests, he saw there a man which had not on a wedding garment: (Matthew 22:2,11 KJV)
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Revelation 21:2)

Contents
[hide] 1 The historical time and place of the story
2 The opening paragraph
3 The nine Lords
4 The four paths
5 See also
6 External links

The historical time and place of the story[edit source]

The Chymical Wedding of Christian Rosenkreutz (CRC) first appeared in Strasburg in the year 1616. It was written in German and entitled Chymische Hochzeit Christiani Rosencreutz anno 1459. No author was named in the book, other than Christian Rosenkreutz (henceforth CRC), but Johannes Valentinus Andreae (1586-1654) claimed to be the author, in his autobiography.

Although the book first appeared in 1616, the story takes place over 150 years earlier. The events of this story span seven days and are divided into seven chapters, each chapter being a different day. The story begins on an evening near Easter. In the final chapter—the seventh day—CRC is knighted; the year is 1459. It was on Easter-day 1459 that the Constitutions of the Freemasons of Strasburg was first signed in Regensburg, with a second signed shortly afterwards in Strasburg. The Gutenberg Bible began printing in Mainz, Germany in 1455, and the first Bible in German, the Mentel Bible, was printed in Strasburg in 1466.

The opening paragraph[edit source]

The story follows the Passover and the seven days of unleavened bread exactly. The instructions for the Passover ritual in the book of Exodus (Exod 12:15) can also be found in detail in the books of Leviticus, Numbers and Deuteronomy. The slaughtering and roasting the Paschal lamb begins in the evening (near Easter), as does The Chymical Wedding. The Chymical Wedding begins in the evening with CRC sitting at a table with both the Paschal Lamb and the unleavened bread. This would seem to indicate that CRC was Jewish. However, the words “Father of Lights” are curiously in the first paragraph. This phrase, “Father of Lights” appears only once in the King James Bible and it is in the book of James (Jas 1:17). Below is the opening paragraph of The Chymical Wedding;

On an Evening before Easter-Day, I sate at a Table, and having (as my Custom was) in my humble Prayer sufficiently conversed with my Creator, and considered many great Mysteries (whereof the Father of Lights his Majesty had shewn me not a few) and being now ready to prepare in my Heart, together with my dear Paschal Lamb, a small unleavened, undefiled Cake;

The nine Lords[edit source]

The nine Lords are nine books of the New Testament, I Peter, II Peter, James, Jude, I John, II John, III John, the Gospel of John, and the Revelation. CRC believed that the Gospel of John is the only gospel that is historically plausible, and it’s the unleavened bread and its relationship to the Passover that truly divides John’s gospel from the synoptic Gospels. The nine lords were bound together with the rest that were at the table (27 total) and CRC cried.

There remained nine of us, and among the rest he who discoursed with me at the table too. But although our small tapers did not leave us, yet soon after an hour’s time one of the aforementioned pages came in, and, bringing a great bundle of cords with him, first demanded of us whether we had concluded to stay there; when we had affirmed this with sighs, he bound each of us in a particular place, and so went away with our small tapers, and left us poor wretches in darkness. Then some first began to perceive the imminent danger, and I myself could not refrain from tears. For although we were not forbidden to speak, yet anguish and affliction allowed none of us to utter one word. For the cords were so wonderfully made that none could cut them, much less get them off his feet. Yet this comforted me, that still the future gain of many a one who had now taken himself to rest, would prove very little to his satisfaction.

The four paths[edit source]

In the second chapter CRC sits down to rest under three tall cedars, there is a tablet fastened to one of them which tell of four paths. An important point is that it’s the Bridegroom (Bible) that is offering these paths, it reads as follows;

By us the Bridegroom offers you a choice between four ways, all of which, if you do not sink down in the way, can bring you to his royal court. The first is short but dangerous, and one which will lead you into rocky places, through which it will scarcely be possible to pass. The second is longer, and takes you circuitously; it is plain and easy, if by the help of the Magnet you turn neither to left nor right. The third is that truly royal way which through various pleasures and pageants of our King, affords you a joyful journey; but this so far has scarcely been allotted to one in a thousand. By the fourth no man shall reach the place, because it is a consuming way, practicable only for incorruptible bodies. Choose now which one you will of the three, and persevere constantly therein, for know whichever you will enter, that is the one destined for you by immutable Fate, nor can you go back in it save at great peril to life.

The first path leads to rocky places and this is reminiscent of Peter, “the rock” as he’s portrayed in the synoptic gospels. The second path in the text is the path taught in John’s gospel, as CRC is told not to turn to the left or right on this path and John’s is the only account not to mention two men crucified to the right and to the left of Jesus while on the cross as thieves (John 20:18). The third path would be the general letters of Peter, James, Jude, and John. In the letter of James we find reference to the royal way or royal law (Jas 2:8). In the second letter of Peter we find the only reference to one in a thousand (II Pet 3:8). The fourth path is the letters of Paul. This is where one finds the teaching of the dead raised incorruptible (I Cor 15:52), and the only place that the word “consuming” appears in the New Testament (Heb 12:29).

The story then continues, Whereupon I presently drew out my bread and cut a slice of it. It shouldn’t go unnoticed that, after reading this tablet, CRC cuts the bread. Symbol XXIV of the symbols of Pythagoras indicates “Never break the bread”. Bread is broken in the gospels of Mark, Luke, and Matthew; however bread is never broken in John’s gospel. Bread is also broken in the letters of Paul and the Book of Acts; however bread is never broken in the general letters of Peter, James, Jude and John.

As the story proceeds it’s evident that CRC took the second path with the following words, yet I still proceeded with my compass, and would not budge one step from the Meridian Line. Meaning that CRC didn’t turn to the left or right. It’s also noteworthy that CRC says, “I patiently took up my cross, got up onto my feet”. Only in John’s gospel did Jesus bear the cross. It was Simon of Cyrene who bore the cross for Jesus in Mark, Luke and Matthew’s gospels. But at the same time in Mark’s gospel Jesus offered a man “take up the cross, and follow me”(Mark 10:21).