My vision is pure. I painted the woman coming out of the sea in 1976. Many have asked me who she is. I have identified her as my Supreme Muse who helps me prophesies,
SEA THE FUTURE
I have stated my Angel-Muse deserted me, and, for this reason I see no future, because the world is coming to an end. No one want to hear this. Killing the bringer of bad tidings will not stop the coming of Leviathan.
I have been following the Rouge Line of Wool. I was looking for Beauty and the Dragon. I found them – amongst the thorns! No one will love Belle the way I love Belle. Accept this truth, and be free!
But what meaneth it, that they place the wool in the midst of the thorns? It is
a type of Jesus set forth for the Church, since whosoever should desire to take
away the scarlet wool it behoved him to suffer many things owing to the terrible
nature of the thorn, and through affliction to win the mastery over it. Thus, He
saith, they that desire to see Me, and to attain unto My kingdom, must lay hold
on Me through tribulation and affliction.”
The narrative of Bel and the Dragon is incorporated as chapter 14 of the extended Book of Daniel. The text exists only in Greek (while the oldest copies of the Book of Daniel are entirely in Hebrew and Aramaic). The original Septuagint text survives in a single manuscript, Codex Chisianus, while the standard text is due to Theodotion, the 2nd-century AD revisor.
This chapter, along with chapter 13, is considered deuterocanonical: it was rejected by Rabbinic Judaism, and while it is viewed as canonical by both Catholic and Orthodox Christians, it is considered apocryphal by Protestants and typically not found in modern Protestant Bibles.
Furthermore he says again, ‘Behold, those who tore down this temple will themselves build it.’ It is happening. For because of their fighting it was torn down by the enemies. And now the very servants of the enemies will themselves rebuild it.
This passage clearly places Barnabas after the destruction of the Second Temple in AD 70. But it also places Barnabas before the Bar Kochba Revolt of AD 132, after which there could have been no hope that the Romans would help to rebuild the temple. The document must come from the period between the two revolts. The place of origin remains an open question, although the Greek-speaking Eastern Mediterranean appears most probable (Treat).
Bennett Rosamond and I look alike. At the Mill I asked our guide, Bill, about a “weaver’s needle”. He showed me an object that could not have been what the Rougemonts wore on Crusade. We talked to five elderly women in the weaving room, and they concluded the needle was a spindle. I found myself in a living Fairy Tale, and Templar Legend.
On the floor of the mill was wool. We were given a sample to touch. The woman next to me asked if we could keep it, and gave half to me. See photo above of my piece of yarn.
Here is a post made October 3, 2011
The Rosenmund cote of arms contains a cross. Only a family that went on crusade can put a cross on their shield. This cross is made up of a weaving hook, according to the Rosamond family genealogists, and was worn as a tunic pin by the Rougemont Crusaders. What this cross is, is a spindle. The Knights Templar of Fontenotte had a spindle on the marker outside their chapel where in the place of roses, they have two camels that represent the Outremer, the Kingdom of God that was lost to Islam. It is time to awaken that kingdom from a long sleep.
The Templar cross is a spindle viewed from the top. We see it laid down on the monument. This is my revelation after attending a weavers convention at the Lane County fairgrounds where I saw a spindle that looked like a cross. I talked to an expert who was present, and he said this cross design had been around before the Crusades. This is evidence my Rosamond/Rougemont ancestors were Knights Templar.
Grimms named Briar Rose, Rosamond. She is pricked by a spindle and falls asleep. Her father’s kingdom falls asleep with her.
My grandfather, Royal Rosamond,was born of two roses, William Thomas Rosamond, and Ida Louisiana Rose. My mother was Rosemary Rosamond. Her mother was Mary Magdalene Rosamond. My late sister was Christine Rosamond Benton.
Gottschalk Rosemont gifted the Vatican with a large building that contained the weavers guilds of the Netherlands. This became Leuvain College where his grandson was master. Gottschalk Rosemont was the master of Falcom Art College, and wrote a book ‘Confessionals’ that he signed with the image of a rose, that is the same rose the Royal Family of Holland wear, but, in full bloom. This is the emblem of the Swan Brethren.
The princess’s name has been unstable. In Sun, Moon, and Talia, she is named Talia (“Sun” and “Moon” being her twin children). Perrault removed this, leaving her anonymous, although naming her daughter “L’Aurore”. The Brothers Grimm named her “Briar Rose” in their 1812 collection. This transfer was taken up by Disney in the film, which also called her Aurora. John Stejean named her “Rosebud” in TeleStory Presents.
The Brothers Grimm included a variant, Briar Rose, in their collection (1812). It truncates the story as Perrault and Basile told it to the ending now generally known: the arrival of the prince concludes the tale. Some translations of the Grimm tale give the princess the name Rosamond. The brothers considered rejecting the story on the grounds that it was derived from Perrault’s version, but the presence of the Brynhild tale convinced them to include it as an authentically German tale. Still, it is the only known German variant of the tale, and the influence of Perrault is almost certain.
The Brothers Grimm also included, in the first edition of their tales, a fragmentary fairy tale, The Evil Mother-in-Law. This began with the heroine married and the mother of two children, as in the second part of Perrault’s tale, and her mother-in-law attempted to eat first the children and then the heroine. Unlike Perrault’s version, the heroine herself suggested an animal be substituted in the dish, and the fragment ends with the heroine’s worry that she can not keep her children from crying, and so from coming to the attention of the mother-in-law. Like many German tales showing French influence, it appeared in no subsequent edition.
Italo Calvino included a variant in Italian Folktales. The cause of her sleep is an ill-advised wish by her mother: she would not care if her daughter died of pricking her finger at fifteen, if only she had a daughter. As in Pentamerone, she wakes after the prince rapes her in her sleep, and her children are born and one sucks on her finger, pulling out the prick that had put her to sleep. He preserves that the woman who tries to kill the children is the king’s mother, not his wife, but adds that she does not want to eat them herself but serves them to the king. His version came from Calabria, but he noted that all Italian versions closely followed Basile’s.
Besides Sun, Moon, and Talia, Basile included another variant of this Aarne-Thompson type, The Young Slave. The Grimms also included a second, more distantly related one, The Glass Coffin.
Joseph Jacobs noted the figure of the Sleeping Beauty was in common between this tale and the Gypsy tale The King of England and his Three Sons, in his More English Fairy Tales.
The hostility of the king’s mother to his new bride is repeated in the fairy tale The Six Swans, and also features The Twelve Wild Ducks, where she is modified to be the king’s stepmother, but these tales omit the cannibalism.
The Rosamond Woolen Mill was one of the first of its kind to take advantages of imports of wool, from foreign areas such as Australia and South Africa. Many types of cloth was made at the Mill; tweed, overcoating, fancy worsted, carpet, suiting, serge, ladies dress goods, cassimere, trousers, covert clothes, whipcord, and military uniform cloth. These goods were top quality and were shipped to outlets locally, to Toronto, but mainly Montreal, which at the time, was known as one of the top fashion cities in Canada. At one point there were 90 looms, 8300 spindles, and 19 cards in the Rosamond Woolen Mill. The Rosamond Woolen Mill was one of the largest woolen mills in Canada, making it not only nationally recognized, but also internationally recognized. Production continued until the 1980s when the mill shut down due to increasing number of synthetic operations, alternatives to wool, and cheaper material that is imported from overseas
Six gifts were given to Rosamond at her christening.
-Beauty. The first faerie gave the princess the gift of being the most beautiful person in the world.
-Wit. The second faerie gave the princess the wit of an angel. Wit is intelligence and cleverness.
-Grace. The third faerie gave Rosamond wonderful grace. Grace is charm and elegance. The princess must have grace to be a pleasant person. Grace will also help her treat her subjects in way that will make them love her as their leader.
-Dance perfectly well. The fourth faerie gave Rosamond the gift of being able to dance perfectly well, an important feature at a royal court.
-Voice like a nightingale. The fifth faerie gave the princess the voice of a nightingale, to be able to sing all kinds of music. People with beautiful singing voices are usually held in high esteem.
-Be able to play all kinds of music. The sixth faerie gave Rosamond the gift of being able to play all kinds of music. The ability to perform music was held in even higher esteem before recorded sound.
The seventh gift was a curse, and the eighth gift soothed it.
-Spindles. The seventh faerie said Rosamond would have her hand pierced by a spindle, and that she would die from the wound. This was somewhat undone by the eighth faerie, who said that Rosamond would not die from the wound, but fall into a profound sleep which would last a hundred years, and from which she would be wakened by a King’s son. – Rosamond only needs a small prick from a spindle, and she falls asleep. She can only be awakened from this sleep by her husband, Prince Phillip.
History: Princess Rosamond was born the daughter of a king and queen, as most princesses are. At her christening, seven faeries were invited to be her godmothers, and a great feast was held. Unfortunately, an eighth faerie appeared, and she was mightily offended to not have been invited to this grand occasion. One of the faeries hid to be able to speak last, and somewhat lift the curse of the eighth faerie. Princess Rosamond was given the gifts mentioned under Magics.
Of course, nothing could be done to prevent such a thing from happening, and Rosamond had her hand pricked by a spindle, and she fell asleep in the highest tower of the castle. The whole castle fell asleep along with her, courtesy of the eighth faerie. And while the castle slept, the thorn bushes grew high around the castle so that the princess would not be disturbed by any curious people. Many years came and went, but no prince came to the castle to awake the princess.
Finally, a prince heard about the beautiful princess in the castle behind the thorn hedges, sleeping and waiting for the prince for whom she was reserved. He instantly vowed to save her, and approached the castle.
Princess Rosamond was awakened by a kiss, and it was of course love at first sight for both of them. They talked, falling more and more in love, and the Prince had the good sense to not tell the Princess that she was dressed like his great-grandmother where she laid in the bed. Not losing any time, the Prince and Princess were married that very evening by the castle almoner.
And there the fairytale would end, but of course this is not the end of the story. Rosamond was more than a little bewildered to find that her beloved kingdom had all changed, and how much had happened during the hundred years she was asleep. She did not want to stay in the kingdom any longer. They moved to a fairytale kingdom, where they found themselves a lovely mansion to live in. Rosamond found that she had developed a taste for fashion. With her grace and beauty, she was discovered, and turned into The Twenty Kingdom’s first super model. However, she was ambitious, and went on to create the Silver Slipper….the most famous clothing and shoe store in all of the Twenty Kingdoms.
One would think that her busy business would keep her away from the large mansion and her handsome husband – but, somehow she manages to keep all the balls in the air, and also be the perfect housewife and wife. One must wonder when her perfect image will shatter…
ROSAMOND WOOLLEN COMPANY
IN A RURAL SETTING
By Alex Hughes
Excerpt from a talk given to the LCGS on Oct 2, 1996. Published in the LCGS newsletter, October, 1996.
In 1825, in the village of Fenagh in county Leitrim in Ireland, a gang of Catholic youths attacked the Rosamondhome. The Rosamonds were staunch Protestants. James, aged 20 (born 1805) and his brother Edward, aged 15, attempted to protect their mother. A shot was fired by Edward and a youth was dead. The boys fled to Canada. James went to Merrickville where he worked for James Merrickas a weaver. Edward, still fearing arrest, worked his way eventually to Memphis, Tennessee.
James Rosamond worked for James Merrick for five years and he came to Carleton Place in 1825. We know that by 1830 he was operating a sawmill, an oat mill and a carding and a fulling mill in Carleton Place on one side of the Mississippi River and a lumber mill on the other side of the river.
In 1831 he married Margaret Wilsonwho was born in Scotland. James and Margaret were to have five children, all born in Carleton Place: Bennett, Mary Ann (known as Marion, who later married Andrew Bell, their son was James McIntosh Bell), Rosalind, William and James. [See more on Andrew Bell & Mary Ann in Carol Bennett McCuaig’s article A LOVE STORY].
The chapter contains a single story that may previously have represented three separate narratives, which placeDaniel at the court of Cyrus, king of the Persians: “When King Astyages was laid to rest with his ancestors, Cyrus the Persian succeeded to his kingdom.” There Daniel “was a companion of the king, and was the most honored of all his Friends” (14:1).
The narrative of Bel (14:1–22) ridicules the worship of idols. In it, the king asks Daniel, “Thinkest thou not that Bel is a living god? seest thou not how much he eateth and drinketh every day?” to which Daniel answers that the idol is made ofclay covered by bronze and thus cannot eat or drink. Enraged, the king then demands that the seventy priests of Bel show him who consumes the offerings made to the idol. The priests then challenge the king to set the offerings as usual (which were “twelve great measures of fine flour, and forty sheep, and six vessels of wine”) and then seal the entrance to the temple with his ring: if Bel does not consume the offerings, the priests are to be sentenced to death; otherwise, Daniel is to be killed.
Daniel then uncovers the ruse (by scattering ashes over the floor of the temple in the presence of the king after the priests have left) and shows that the “sacred” meal of Bel is actually consumed at night by the priests and their wives and children, who enter through a secret door when the temple’s doors are sealed.
The next morning, Daniel calls attention to the footprints on the temple floor; the priests of Bel are then arrested and, confessing their deed, reveal the secret passage that they used to sneak inside the temple. They, their wives and children are put to death, and Daniel is permitted to destroy the idol of Bel and the temple. This version has been cited as an ancestor of the “locked room mystery“.
In the brief but autonomous companion narrative of the dragon (14:23–30), “there was a great Dragon, which they of Babylon worshiped.” In this case the supposed god is no idol, but an animal. However, Daniel slays the dragon by baking pitch, fat, and hair (trichas) to make cakes (mazas, barley-cakes, but translated “lumps”) that cause the dragon to burst open upon consumption. In other variants, other ingredients serve the purpose: in a form known to the Midrash, straw was fed in which nails were hidden, or skins of camels were filled with hot coals, or in the Alexander cycle of Romances it was Alexander the Great who overcame the dragon by feeding it poison and tar.
The parallel with the contest between Marduk and Tiamat, in which winds (sâru) controlled by Marduk burst Tiamat open, has been noted by many informed readers;barley-cake plays the same role as the wind.
As a result, the Babylonians are indignant. “The king has become a Jew; he has destroyed Bel, and killed the dragon, and slaughtered the priests,” they say, and demand that Daniel be handed over to them.
The lions’ den
The third narrative (14:31–42), Daniel in the Lions’ Den, may be a retelling of Daniel’s first trip from (6:1-28) or may describe a separate incident. It has been made into a consequence of the preceding episode, but the Septuagint precedes it with the notice, “From the prophecy of Habakkuk, son of Joshua, of the tribe of Levi.” Daniel remains unharmed in the den with seven lions, fed by the prophet Habakkuk, who was taken to the lion’s den by an angel. “Upon the seventh day the king went to bewail Daniel: and when he came to the den, he looked in, and behold, Daniel was sitting. Then cried the king with a loud voice, saying, Great art thou, O Lord God of Daniel, and there is none other besides thee. And he drew him out: and cast those that were the cause of his destruction into the den: and they were devoured in a moment before his face.”