Vimana 21 - No 28 - 3eme trim 1987

Magazine Overview

Title: Vimana 21
Issue: N° 28
Volume: 21
Date: 3rd Trimester 1987
Publisher: A.D.R.U.P. (Association Dijonnaise de Recherches Ufologiques et Parapsychologiques)
Country: France
Language: French
Price: 10F

This issue of Vimana 21, subtitled 'LE MAGAZINE DE LA COTE D'OR INSOLITE' (The Magazine of the Unusual Côte d'Or), is a quarterly review published by the ADRUP association. The cover features a striking illustration of dark, stormy clouds from which beams of light descend, with a dotted silhouette of a person standing on the right, evoking a sense of mystery and unexplained phenomena.

Editorial and Association Activities

The editorial section, signed by the ADRUP, addresses reader feedback regarding the inclusion of more content about the association's life, recent news, and 'potins ufologiques' (ufology gossip). To meet this demand, this issue, coinciding with the 6th multidisciplinary colloquium, aims to fill this gap. The editorial acknowledges the ongoing challenges faced by ufology, including a perceived decline in public interest, a diminishing number of researchers and associations, and the potential cessation of national ufology journals like 'Lumière Dans La Nuit'. Despite these broader trends, Vimana 21 reports growth, with an increase in subscribers leading to a higher print run of 100 copies and discussions about reprinting exhausted issues.

ADRUP's activities in 1987 included organizing a CNEGU session in Côte d'Or, the 6th multidisciplinary colloquium in Francheville, participation in Lyon's journées organized by AESV, and attending the 27th CNEGU session in the Vosges. The association also highlights an excellent article published in 'Les Dépêches' concerning their dossier on Françoise Sauvestre, which was well-received by local mayors. While conferences are currently at a standstill, the editorial notes an increase in correspondence, indicating a growing need for information exchange and dialogue among researchers, particularly among younger individuals interested in ufology.

The association is exploring new formats, such as special issues focusing on newspaper articles or investigations. Future issues are planned to include further archival work on newspaper articles post-1954, a dossier on a mysterious tomb in Arles sur Tech, and inédite investigations. ADRUP also plans to pursue a T.U.C. (likely a research methodology or collaboration initiative) to accelerate their research.

Special Focus: The Unusual Life of Jeanne d'Arc

A significant portion of the magazine is dedicated to a special presentation on the 'Vie Insolite de Jeanne d'Arc' (The Unusual Life of Jeanne d'Arc). The article challenges conventional historical narratives, suggesting that many historical accounts are embellished or inaccurate. It posits that Jeanne d'Arc, our national heroine, was largely forgotten for nearly 400 years until Napoleon I brought her back into prominence to foster patriotism. The text explores her life from a young peasant girl hearing voices at 13, her vow of virginity, her divine mission, her decision to wear male attire, and her role in convincing the King and leading an army. The article highlights her youth (17 when she began her military career, 19 during her trial) and her uncertain education, contrasting it with the profound impact of her responses during her trial.

The narrative delves into the 'insolite' aspects of her story, questioning the divine nature of her voices and suggesting potential psychological or even ufological interpretations, noting the prevalence of young women in Marian apparitions (Fatima, La Salette, Medugorje) who also claim to have messages or missions. The article touches upon her mission to have Charles VII crowned and expel the English, questioning her true origins (shepherdess, adventuress, or illuminée; noble or royal lineage). It recounts her departure for Chinon on February 13, 1429, her conviction of the King, the liberation of Orléans, and her eventual capture on May 23, 1430. The text mentions the controversy surrounding her execution on May 30, 1431, in Rouen, with some suggesting it was not her on the pyre and noting the appearance of numerous false Jeannes afterward, including Jeanne des Armoises. The rehabilitation trial in 1455 is also mentioned.

A note at the end encourages readers to consult a previous special issue of VIMANA dedicated to 'Jeanne d'Arc'.

Program of the 6th Multidisciplinary Colloquium

The issue includes the program for the 6th Multidisciplinary Colloquium held in Francheville on May 23-24, 1987. The Saturday program (May 23) featured a welcome address, presentations on 'Jeanne d'Arc, sa vie insolite' by ADRUP, 'Les Templiers' and 'Une bête mystérieuse' (with speakers from 'Amateurs d'Insolite'), 'Les Loups-Garous' by Michel COSTE, 'Le magnétisme' by M. Joly (ABEPS), and a film screening 'VIRAGE D'AUTOMNE' presented by ADRUP and realized with the CCO and Caméra Club de Côte d'Or. Sunday (May 24) included discussions on 'Les Mégalithes' by G. DURAND, 'Le Graal' by J.L. DEVILLE, and 'Philosophie' by M. CHILLON.

Advertisements and Subscription Information

Advertisements for Crédit Mutuel, a bank promoting its services for associations, are present on pages 3 and 4. Page 5 provides details on membership cotisation and subscription fees for Vimana 21, with options for active members (130 F.), supporting members (130 F. and up), and annual subscriptions (60 F.). Payment details and the association's headquarters address are provided.

Recurring Themes and Editorial Stance

The recurring themes in this issue are ufology, parapsychology, unexplained phenomena, and local history, with a strong emphasis on the 'insolite' or unusual. The editorial stance appears to be one of perseverance in the face of declining interest in ufology, celebrating the growth of their own publication and actively engaging with their readership. The special focus on Jeanne d'Arc suggests an interest in re-examining historical figures through a lens of mystery and the unexplained, linking historical events to broader themes of apparitions and potential paranormal influences.

This issue, titled "LES TEMPLIERS EN LARZAC" and identified as issue number 7, features articles on the history of the Knights Templar in the Larzac region of France and a separate piece on lycanthropy. The Templar history section details their establishment, fortifications, and eventual transfer of assets to the Hospitallers. The lycanthropy section explores its origins in mythology, folklore, and literature, as well as its medical and psychological interpretations.

The Templars in Larzac

The article begins by describing the Larzac as a vast, arid, and desert-like plateau in the Rouergue region of France, between the Tarn and Dourbie rivers. It notes that over time, human communities began to settle in this immensity.

In 1158, Raymond Berenger, Count of Barcelona and King of Aragon, granted his protection to Elie de Montbrun, the first Master of the Temple Militia in Rouergue. He ceded the "ville" (town) of Sainte Eulalie and the land known as Larzac, also granting permission to build "villes" and fortified places. Around 1170, Dame Ricarde ceded her rights to La Cavalerie to the Templars, and by 1180, they acquired La Couvertoirade from Richard de Montpaon.

The Templars established themselves and fortified their positions on the plateau. Sainte Eulalie de Cernon became their primary settlement and, until the Revolution, served as the seat of a very important commandery.

During the 12th century, the preceptory of Ste Eulalie was very powerful. However, after the last Crusade and the return of the Crusaders from the Holy Land, the situation deteriorated. Conflicts and disputes arose with the inhabitants of neighboring towns who coveted the Temple's properties. Following the condemnation and abolition of the Order, all Templar assets were seized by the Hospitallers, who undertook significant renovations.

The current castle adjacent to the Romanesque church was originally built by the Templars and later modified by the Hospitallers. The Hospitallers added a French-style staircase and decorated the first-floor landing with frescoes. The country experienced insecurity due to wars, and in 1442, ramparts were built around the town to defend against pillaging bands.

The Renaissance brought a new way of life, with a shift from defense to aesthetics, leading to important transformations. The town square was modified, the cemetery was moved outside the town, a fountain was built, and the church was enhanced with a large baroque portal. This marked a period of renewal.

However, the Revolution of 1789 led to the division of the Ste Eulalie du Larzac domain into 32 lots and its sale by auction.

La Cavalerie, the second Templar possession, experienced similar vicissitudes over the centuries as Ste Eulalie. It still retains a significant portion of its ramparts from that era, along with other notable internal village features.

La Couvertoirade

The article then focuses on La Couvertoirade, stating that the Templars established a presence there in 1181. Initially, they acquired a farm and quickly became the temporal and spiritual lords of the place. By the late 12th century, the construction of the castle began. It is rectangular, with buttresses on the north facade to reinforce the wall. At the western end of the castle wall, a round watchtower, likely the keep, protected the entrance to the enclosure, which was partly carved into the rock.

The 15th-century ramparts allowed access to the town only through two gates: one to the north and one to the south. These fortifications included four round towers at the main corners of the wall, connected by a chemin de ronde (wall-walk) accessible via stairs built into the ramparts.

A portion of the choir vault of the Templar chapel is still visible at the eastern end of the keep. The current church is topped by a distinctive square bell tower. Inside, a Maltese cross on the keystone indicates its construction period. Two discoidal crosses are placed on either side of the choir. In the nave, a rock is embedded in the masonry, believed to be the remains of an ancient pulpit. Above the entrance, three sculpted corbels depict a crouching monkey, a bearded head, and an atlas.

Within the village, the residence of the former Grailhe family features a coat of arms above the door with canting arms. A rustic staircase leads to cisterns that collected rainwater from the church roof. Nearby, a small sink-like structure passes through the rampart, known as the "gift of water." This allowed passersby to drink during times of war or epidemic without entering the village. The water was poured at the top of the rampart and flowed down a conduit to an opening at man-height outside.

The article strongly recommends visiting the village to discover its history, which is evident in every alley and stone. La Couvertoirade proudly stands with its walls on the Causse du Larzac, having been called "The Aigues-Mortes of the Causses." The author expresses hope for the preservation of this historic city.

La Bête Faramine ou Le Peteu de Verguisson

This section, edited in February 1914 by Georges Protat, recounts a local legend from Vergisson, near the Saône river.

It describes two prominent hills, Roche de Solutré and Vergisson, separated by a col. The area is characterized by an eruptive hill with various points of interest like Bois Dubessay, Grandes Bruyères, Bois des Combes, and Fontaine au Ladre. The eastern side features a narrow defile leading to an amphitheater around which the hamlets of Vergisson are grouped. The region is described as enclosed but possessing charming spots, beautiful shade, and waterfalls, with a wild aspect that has influenced the character of its inhabitants.

According to the "Dictionnaire du Mâconnais" by citizen Puthod de Maison-Rouge, Vergisson's territory was once wild and uncultivated. Its first inhabitants were serfs who sought independence, living by their own laws, or rather, by nature and instinct, seeking refuge in the mountains and rocks. Hunting was both a necessity and a pastime for them.

The legend tells of a bird, unlike any ever seen, that flew from the Roche de Solutré to Vergisson. It would swoop down and carry off a kid, a goat, or a lamb. Shepherds always found something missing. The bird's presence instilled terror among the animals.

The commune was frightened, and women were afraid to go out. At the request of Mayor Benoît Protat, the men of Vergisson set out to find the creature. They spotted it on the summit of the rock. The bird approached, its wings as wide as a winnowing fan and its beak feathers as large as flail rods. It circled the sun three times, appearing immense.

Benoît Protat ordered Emilien to shoot. The bird fell, shaking the earth, but was not completely dead. Emilien was told to insert his rifle barrel into its throat to prevent it from biting. The bird began to back away. Maître Benoît instructed them to corner it against the rock. They finally killed it by kicking and using their rifle butts.

They then transported the beast to the Martelet square. Joseph brought a cart, and Claude Moiroux provided ropes. The women were asked to bring a wheelbarrow of wood for the "bucler" (likely a fire or display). Upon arrival and after plucking the bird, they were surprised to find it weighed only a quarter-pound (125 grams).

Loups-Garous & Lycanthropy

This section, a summary of an exposé by Michel Coste on May 23, 1987, at the 6th Colloquium of the Unusual in Francheville, discusses the history and mythology of werewolves.

The stories of werewolves have reached us through several European channels: ancient mythologies, the wave of witchcraft trials from the 15th to 17th centuries, folklore, and later, fantastic literature and cinema.

Lycanthropy, a rarely used word today, is medically defined as the "delirium of one who believes himself transformed into a wolf or another animal." It is seen as an illusory transformation of a being into an animal, a concept rooted in myth and ancestry.

The theme of animal metamorphosis, which underlies these stories, is widespread globally. The article posits that the universal belief that "man can change his appearance as he is made of the same matter as the universe" shaped Western traditions through three main vectors:

1. Literary and Scholarly: Transmitting ancient Greek and Roman accounts (Herodotus, Pliny the Elder, Virgil, Ovid, Petronius, Homer, Apuleius, Varro, Lucian, Isidore of Seville). These include myths of gods transforming into animals and stories of witches changing men into beasts. Biblical examples like Nebuchadnezzar II and mythological figures like Lycaon are mentioned.
2. Germanic and Nordic Tradition: Associated with elite warriors who wore wolf or bear skins for strength and courage, and used masks representing these animals. This tradition is linked to quasi-totemic societies and transformations in Germanic, Scandinavian, and Icelandic mythology (e.g., Odin sometimes depicted with a wolf's head).
3. French and Germanic Folklore: Rooted beliefs that gave rise to tales and legends that traversed the Middle Ages and Renaissance, fading with the advent of science in the late 19th century.

The study of the German "Werwolf" is considered by some folklorists to represent the "authentic" werewolf, with ancient origins.

The werewolf, or man transformed into a wolf, appeared in the West during the Middle Ages as a literary motif. While not popular, it was integrated into oral traditions. The "canon episcopi," an early text on witchcraft from around 900 AD, addresses the werewolf. Saint Augustine's influence on medieval authors regarding the transformation of beings is also noted.

From the 7th to the 12th centuries, religious texts contained some stories. Poets and chroniclers from the late 12th to early 15th centuries reinforced the church's doubts and certainties on the matter. Marie de France's "Lai de Bisclavret" (1160-1170) and "Lai de Mélion" (1190), along with works by Gervais de Tilbury, Thomas Aquinas, and William of Auvergne, are cited. The text "Renart le contrefait" from around 1320 also features a werewolf story.

The Middle Ages inherited Greco-Roman legends of metamorphosis, and Arthurian tales also incorporated this theme. The early 15th century saw the first major witchcraft trials (Gilles de Rais, 1440; the Vaudois; the Vauderie of Arras, 1459-1461). The Church's stance on sorcerers became more defined through treatises on witchcraft, influencing secular courts and local judges.

• Key texts mentioned include:
• "Malleus Maleficarum" by Sprenger & Kramer (1486)
• "De Lamiis et Phitonicus Mulieribus" by Ulrich Molitor (1489)
• "Flagellum maleficorum" by Petrus Mamor (1490)

These were considered manuals of inquisition, "codes" against sorcerers, and interrogation techniques. The dogma and theory of lycanthropy peaked between 1570 and 1610. The 16th and 17th centuries in France and Western Europe were marked by religious and political turmoil, famines, and civil wars, which partly explain the intense persecution of witchcraft, seen as opposed to religion, established order, and the wealthy.

According to Jean Palou, witchcraft was viewed as the "hope of the rebels" and an aspect of social crises and personal anxieties. Major lycanthropy cases appeared in the voluminous works of famous demonologists between 1580 and 1612, including Jean Bodin ("De la démonomanie des sorciers", 1580), Nicolas Remy ("Demonolatrieae", 1595), Martin Del Rio ("Controverses magiques", 1599), Henri Boguet ("Discours exécrables des sorciers", 1602), Francesco Guazzo ("Compendium Maleficarum", 1608), and Pierre de Lancre ("tableau de l'inconstance des Anges", 1612).

The popularity of these treatises stemmed from their content: anecdotes, arguments, trial reports, personal experiences, confessions, and the authors' prestige. Teratologists who studied "monsters" are also mentioned: Olaus Magnus, Simon Goulart, Conrad Lycostenes, Caspar Peucer, Job Fincel.

Despite the demonologists, some writers bravely risked their fortunes and lives to maintain reason against obscurantism. These include Samuel de Cassini ("Question de Strie", 1505), Jean Wier ("Illusions et impostures des diables", 1563), Reginald Scot ("The discovery of witchcraft", 1584), and Jean de Nymauld ("De la lycanthropie, transformation et extase des sorciers", 1615).

Famous werewolf trials had a significant echo in the population, reinforcing tales and legends. Notable cases include Pierre Bourgot and Michael Verdung in Poligny (1521), Gilles Garnier in Dole (1573), Peter Stump in Germany (1589), the Gandillon family in St Claude (1598), and Jean Grenier in 1603, who was declared "simple-minded."

Recurring Themes and Editorial Stance

The issue explores historical narratives of the Templars and Hospitallers, focusing on their fortifications and settlements in the Larzac region, highlighting architectural and historical transformations over centuries. It also delves into the darker, more folkloric and supernatural aspects of human belief, particularly lycanthropy, tracing its roots from ancient mythology through medieval trials to modern interpretations. The editorial stance appears to be one of historical inquiry and exploration of unusual phenomena, presenting both documented history and legendary accounts without explicit judgment, but with an underlying appreciation for the persistence of these narratives through time. The inclusion of the "Amateurs d'Insolite" section suggests a focus on the curious and unexplained.

This issue of "Le Journal de la R" (issue 21, volume 3, December 1986) from publisher Tournage, focuses on the themes of lycanthropy, filmmaking, and ufology. The cover story, "PREMIERE CONFRONTATION par l'ADRUP," details the challenges and process of creating a film related to parapsychological research.

The History and Folklore of Lycanthropy

The issue begins by exploring the historical context of werewolf accusations, noting that they were often met with severe punishment. It highlights that lycanthropy, as described by Jean Palou, was not merely a popular belief but an erudite concept imposed by judges and demonologists. The edict of July 1682 by Louis XIV marked a turning point, gradually diminishing such cases, though folklore and popular traditions continued to sustain the legends under various regional names across France, such as "Bêtes bigournes" in Poitou, "bisclavret" in Brittany, and "libérous" in Dordogne.

The core of werewolf stories, according to folklorists like S. Thompson and A. Aarne, often involves the concept of "corporéity," where an injury inflicted on a werewolf in animal form reappears on the human body after metamorphosis. An example given is a hunter cutting a wolf's paw, only to find his neighbor missing a hand later.

In the 19th century, writers like Mérimée, Maupassant, Erckmann-Chatrian, R.L. Stevenson, H.P. Lovecraft, Kafka, Claude Seignolle, Stephen King, and Ron Goulart drew inspiration from these legends to create literary works exploring metamorphosis. These literary works, in turn, influenced cinema, which visually defined the werewolf image. While less popular than Dracula or Frankenstein's monster, the werewolf's bestial nature and connection to evil made it a frequently exploited subject in film, leading to numerous cinematic interpretations.

The article lists several notable werewolf films, including "The Werewolf" (1913), "Frankenstein Meets the Wolf Man" (1943), "The Werewolf of Washington" (1973), "The Howling" (1980), and "The Company of Wolves" (1985).

In contemporary times, illustrators and cartoonists have paid homage to the werewolf in adult and adolescent comic books. The article suggests that science has largely dispelled the werewolf myth from popular imagination, proposing that hairy individuals might be suffering from conditions like hirsutism or hypertrichosis. Physiognomy is also mentioned as a field where facial features might resemble animal heads. The psychological aspects of metamorphosis are linked to mental conditions like split personality, suggesting a human desire to change one's identity or life. The article notes that the wolf, due to its behavior, is considered the animal closest to humans, and that the fear of wolves might explain their dominance in zoomorphic transformations.

Filmmaking Projects by ADRUP and CCCo

The issue features detailed accounts of filmmaking endeavors by the ADRUP (Association Dijonnaise de Recherches Ufologiques et Parapsychologiques) and the Caméra Club Côte d'Orien (CCCO).

"Première Confrontation"

This section recounts the challenging production of a film by ADRUP, initiated in March 1986. The process involved numerous script revisions, reducing the intended 30-minute film to 12 minutes. The team, lacking technical expertise, faced difficulties with filming, editing, and even practical issues like moving a 300kg tombstone. Despite the obstacles, the team's morale remained high, supported by camaraderie and shared meals. The article concludes with a rhetorical question about when the next film will be made, accompanied by a quote from Samuel Goldwin: "It is not necessary to be crazy to make cinema... but it helps a lot!"

"Passé Croisé"

This section describes the collaborative filmmaking efforts of the Caméra-Club Côte d'Orien. The club aims to introduce new members to all aspects of filmmaking, from scriptwriting to projection. Their recent short film, "Passé croisé," shot in the Parc Noisot and the Museum of the Empire, is set in the Napoleonic era and features the "Grenadiers du 27ª" in historical costumes. The film's technical aspects were handled by Christian Andrey, with assistance from various team members.

"Virage d'Automne" and "Les Soleils de l'Ile de Pâques"

The article mentions a previous ADRUP project, "Virage d'Automne," and then focuses on "Les Soleils de l'Ile de Pâques." This film, originally made in 1981 with minimal technical knowledge, was a collaboration between ADRUP and CCCo. It tells the story of six individuals who are drawn to Easter Island by mysterious messages and a silver disk, leading to a unique encounter. The film's initial screening caused a stir and led to a split within the ADRUP and the dissolution of the CECRU (Comité Européen de Coordination et de Recherches Ufologiques). The film's theme involves a mysterious encounter with an entity, similar to themes explored in Pierre Kast's film "Les Soleils de l'Ile de Pâques."

Review of "Les Soleils de l'Ile de Pâques" (Film by Pierre Kast)

This section reviews Pierre Kast's 1971 film, "Les Soleils de l'Ile de Pâques," which was re-broadcast by F.R.3. The film is described as a science fiction work that predates the genre's mainstream popularity. Unlike blockbuster sci-fi, Kast's film focuses on a more intellectual and disconcerting narrative. It involves six individuals from diverse backgrounds who experience hallucinations and find a nacreous plaque on their hands, drawing them to Easter Island for a cosmic rendezvous. The film's production involved a solid cast, including Maurice Garrel, Jacques Charrier, Françoise Brion, Norma Bengel, and Alexandra Stewart.

The review highlights Pierre Kast's lifelong passion for science fiction and cinema. He was a critic, assistant director, and filmmaker known for his demanding style, brilliant formulation, and poetic landscapes. The article notes that Kast never achieved widespread popular success but was also known for his novels and essays, and for collaborating with François Mitterrand on a television program. Pierre Kast died in 1984, having been diagnosed with cancer, the subject of his last film, "Le soleil en face."

Other Content

The issue also includes a bibliography of works related to werewolves and lycanthropy, and mentions an oral presentation of 2 hours and 5 minutes with 22 projected slides.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the enduring fascination with the werewolf myth, its evolution through literature and cinema, and the exploration of parapsychological and ufological phenomena through filmmaking. The editorial stance appears to be one of documenting and analyzing these subjects, providing historical context, discussing creative processes in filmmaking, and reviewing relevant cultural works. There is a clear interest in the intersection of folklore, science, psychology, and the arts.

This issue of Caméra-Club magazine, dated February 1987 (n°4, nouvelle série), focuses on local filmmaking activities, the study of megaliths, and the legend of the Graal. The cover prominently features "Spot vingt et un" and "Infos du caméra club côte d'orien dijon," alongside an image of film equipment and a poster for "VIRAGE D'AUTOVINE."

Caméra-Club Activities

The magazine highlights the Caméra-Club côte-d'orien's involvement in producing a promotional spot with the slogan "le cinéma, c'est plus facile quand on est plusieurs..." This spot is intended for public galas to encourage isolated filmmakers to join the club. The production utilized significant equipment, including two cameras, a travelling dolly, 7,000 watts of lighting, and sound and editing gear. Additionally, FR 3 Bourgogne produced a reportage on the club, which is also jointly working with the association ADRUP on a film about Dijon clairvoyants and their methods.

On page 2, a report details an excellent evening at the social center where the Caméra-Club presented two films made by its members. The first was "fête de la Galu," a 1986 reportage on a local festival. The second film, "Village d'automne," was financed by the Caméra-Club and made with the Association dijonnaise de recherche ufologique et parapsychologique (ADRUP). This film blends real documents and fiction, telling the story of a man who, after experiencing bizarre phenomena at "La Porte du Diable," consults clairvoyants. The film features Gisèle de Fixin (tarots), Dan Olvier (pendulum), and Geneviève de Fontaine-d'Ouche (pure clairvoyance), who all play themselves. The restaurant "L'Ombrelle" in Magny-sur-Tille served as the location for the opening scene. The article also mentions that the CCCO challenge for 1986 was awarded to Marc Perrin.

Megaliths in France

Pages 3 through 9 are dedicated to a comprehensive study of megaliths in France by Gilles Durand. The article, "LES MEGALITHES," challenges the common perception that megaliths are exclusive to Brittany or Anglo-Saxon regions. It presents statistics on the distribution of various megalithic structures across France:

• Menhirs: Found in 83 departments, with an estimated 2,200 menhirs nationwide. Brittany leads with 823 menhirs.
• Alignments and Cromlechs: Out of 70 alignments across 13 departments, Brittany has 57. Out of 106 cromlechs across 27 departments, Brittany has 60. A total of 4,138 menhirs are mentioned in this context.
• Dolmens, Covered Galleries, and Hypogea: Out of approximately 4,500 dolmens (a figure considered an underestimate), Brittany has 835. However, the regions of Aveyron, Ardèche, Gard, Hérault, Lot, and Lozère collectively have over 1,800 dolmens, with Ardèche alone having more than 400. The article notes discrepancies in statistical data from different authors.
• Polissoirs: While specific numbers are not provided, polissoirs are described as a common and spectacular type of megalith.

The article then discusses the threats faced by megaliths over the centuries:

• Destruction by the Church: During the Middle Ages, pagan rites associated with megaliths were suppressed by the Church, leading to their destruction or Christianization.
• Quarrying: In the 19th and early 20th centuries, megaliths were often destroyed by quarrymen to provide materials for road construction. An example is given of a dismantled covered gallery used to pave 40 km of road.
• Peasants: Descendants of those who once revered megaliths became adversaries in the 19th century, clearing them for agricultural expansion and mechanization.
• Treasure Hunters: Legends of treasures buried under megaliths attracted looters who often destroyed sites in their search.

Despite these threats, many megaliths remain, and scholarly societies have been working to preserve them since the last century. Restoration, excavation, and re-erection efforts are ongoing.

Pages 6, 7, 8, and 9 provide provisional inventories of existing and disappeared megalithic sites in the Essonne (91) and Seine et Marne (77) departments, compiled as of May 1987. These lists detail numerous menhirs, dolmens, alignments, covered galleries, hypogea, and polissoirs, often including local names and descriptions.

The Graal Legend

An article titled "LE GRAAL" by Jean-Luc Deville explores the etymology and symbolism of the Graal. Derived from the Latin "gradalis" (meaning vase or book) and the Celtic "Gréal" (meaning brew), the Graal is presented as a symbol of knowledge, tradition, and human initiation. Its symbolism is compared to similar concepts in Greek, Vedic, and Persian religions. The article traces the legend of the Graal from the court of Marie de Champagne and Robert de Boron's "La Grande Histoire du Graal" to later Arthurian romances. It connects the Graal to magical cauldrons found in Celtic traditions and to natural rock formations with basins, which are seen as conduits for cosmic and telluric energies, bridging the gap between the divine and human realms.

Recurring Themes and Editorial Stance

This issue showcases the magazine's commitment to local culture, particularly amateur filmmaking, while also engaging with historical and esoteric subjects like megaliths and ancient legends. The editorial stance appears to be one of documentation and exploration, providing detailed information on local events and historical research. The inclusion of extensive inventories of megalithic sites suggests a focus on regional heritage and archaeological interest. The exploration of the Graal legend indicates an interest in mythology and symbolism.

This issue of 'Depeches Dimanche' from May 24, 1987, under the 'INSOLITE' section, features a prominent article titled "Le « CAS » F. SAUVESTRE : SAINTE OU MYSTIFICATRICE ?" (The 'Case' F. Sauvrestre: Saint or Mystifier?). The magazine also includes a philosophical column by Georges Chillon titled "LE JARDIN DU PHILOSOPHE" and delves into the complex mythology surrounding the Holy Grail.

The Case of Françoise Sauvestre

The main article focuses on Françoise Sauvestre, born in Fauverney in 1818 and who lived in Magny-sur-Tille. The A.D.R.U.P. (Association dijonnaise de recherches ufologiques et parapsychologiques) has reopened the investigation into her life, which has generated passionate debate. While some remember her as a benevolent figure who helped others, even performing miraculous cures, she was denied a religious burial. The local priest of Magny reportedly spoke out against her, and she was twice brought to court on charges of fraud, though no charges were ultimately upheld. Despite the passage of time, the case continues to raise questions, with many people in her hometown reluctant to discuss her. The A.D.R.U.P.'s published dossier aims to provide a detailed account of these events, though it acknowledges that many questions remain unanswered, particularly regarding the refusal of the church and some close to her to comment.

The Legend of the Holy Grail

Several pages are dedicated to exploring the origins and symbolism of the Holy Grail. It is described as an emerald that fell from Lucifer's forehead, shaped into a cup with 144 facets, a number with symbolic significance. The Grail is linked to various traditions, including Celtic, Roman, and Christian. The Roman god Janus, guardian of solstitial gates, is associated with the Grail and the cathedral of Chartres. The article traces the Grail's presence through different historical and mythical narratives, including its connection to King Arthur and the Knights of the Round Table, who were tasked with its quest. Merlin, the enchanter, is credited with constructing the Round Table. The article highlights Galaad as the chosen knight who possessed the necessary purity and chivalry to attain the Grail. The quest for the Grail is also paralleled with the Jewish search for the Divine Name and the Masonic search for the lost word. The Knights Templar are presented as having a core mission related to the Grail quest, aiming to synthesize esoteric and exoteric currents from Islam and Europe. Benedictine and Cistercian orders are also mentioned as preservers of Druidic and Templar knowledge.

The Grail is further described as a stone, particularly in Islamic and Druidic traditions, believed to be divinely sent and imbued with spiritual powers. Its transformation from white to black is attributed to absorbing humanity's sins. The article connects the Grail to Melchizedek, the priest-king, and his sacrament of bread and wine, a tradition continued by Jesus. The legend of Joseph of Arimathea receiving the blood of Jesus in the Grail cup after the crucifixion is recounted, leading to his journey to Great Britain. The article mentions the discovery of King Arthur's tomb in Glastonbury in 1190, with inscriptions linking it to Avalon.

Symbolically, the Grail represents the revelation of universal wisdom and the water of life, signifying the dawning of the Age of Aquarius, where knowledge should be shared. The article concludes that the quest for the Grail is more relevant than ever for achieving realization.

Le Jardin du Philosophe

This column, written by Georges Chillon, offers a philosophical reflection on life, relationships, and self-discovery. Chillon recounts his encounters with people who have visited their gardens, emphasizing their simplicity and genuine connection. He reflects on the nature of knowledge, stating, "The more I know, the more I know that I know nothing." The column explores the curiosity for the unusual and the irrational as pathways to understanding oneself and the shared universe. It stresses the importance of love, detachment, and acceptance of differences in this journey. Chillon touches upon the idea that objects, like dolmens, can record the passage of time and human experiences. He also uses metaphors of wolves and cats to discuss human relationships, the desire to integrate others into one's own framework, and the ultimate need to respect individual integrity. The core message is that true love involves placing oneself second and fully respecting the other. Chillon concludes by suggesting that life across universes is a phenomenon of relationships based on love, and that true communion with spirits, hearts, and bodies leads to immortality.

Recurring Themes and Editorial Stance

The magazine consistently explores themes of the unusual, the esoteric, and the historical mysteries. There's a clear interest in phenomena that lie beyond conventional understanding, whether it's the potential sainthood of Françoise Sauvestre, the enduring legend of the Holy Grail, or philosophical reflections on love and existence. The editorial stance appears to be one of open inquiry, presenting different perspectives and historical accounts without necessarily providing definitive answers, particularly in the case of Françoise Sauvestre. The inclusion of the A.D.R.U.P. suggests a leaning towards parapsychological and ufological investigations, while the deep dive into the Grail indicates an interest in mythology, spirituality, and historical connections between different belief systems.