Source: Doctrine of Election (5)
Source: John Everard Image
Will be broken into bits later….
Reminds me of…
all the earlier ones are parhelic incidents … but see the last
—Matthew, Doctor Everard is no ordinary man. He is a specialist who has been collecting the signs. Three suns were sighted over a Cornish town not more than a few years back. No doubt the local folk did not know what to make of it! They are hardly the most informed and liveliest of minds in those parts: most of them can barely speak. But, as for the Doctor, it had quite an impact upon him. Now, Matthew, had it been but twenty years ago then any interpretation might have been vastly different: the coming together of the suns representing nothing less daunting than the coming together of Kingdoms under James. But our time gives us a better perspective, less risk of such foolhardy interpretations and an opportunity to give the necessary scrutiny to the historical perspectives. For there are plenty, Matthew! The good Doctor will no doubt be more than content to elaborate upon the most salient of these historical portents. I do recommend seeking out further knowledge from him directly.
However, please allow me the opportunity to outline what he has already told me, for even told by a lesser man such as I, it is in itself astounding and very tailored, one might say, to some of your specific interests. [‘Lesser man such as I!’ Who was he trying to fool?] He is a man who is well-researched in his thinking – there is no doubt about that! He has been examining all the events in the sky and all the dates, way back beyond any mortal memory. There is nothing he loves more than to pass his time researching the truth by means of old documentation. Listen to this, my friend! Just over four decades before the arrival of Christ amongst us – the historical Christ, not the one who dwells within us, whose life must be relived day after day – that is to say, in the most detailed calculations of the Doctor, some three thousand nine hundred and twenty three years after the Creation itself, three suns were seen above Rome and little by little they grew into one body. Much the same thing was seem in the Year of Grace, 1164 and then three years later above Poland.
In March 1551 it was seen above the historic city of Magdeburg and at the seventh hour in the morning there were seven rainbows. And but a few days afterwards there were three suns once again. Four years later the same thing happened over a small town in Thuringia. And now this place adjacent to Falmouth, a small market town named Tregnie. And the Doctor tells us that it is not alone. After the Twelfth Day in a place absolutely in the centre of Devon, the sky cracked open and something like a burning lump of metal, feet wide, fell from it.
 This event was on 22 December according to the ‘Three Sunnes’ document.
 Most of them can barely speak: It is possible here that Shaw is actually implying local difficulties with the speaking of English in the area. At the time of the Act of Uniformity (1549), many Cornish people could neither speak nor understand English. However, the imposition of the English language for religious services (replacing Latin, not Cornish!) changed all that. Peter Beresford Ellis – ‘The Cornish language and its literature’ (1974) identifies 1550-1650 as the critical period in the language’s decline, citing the essayist, William Scawen (1680) on reasons for this cultural loss. Other aspects of the Reformation such as the loss of Mystery Plays also seem to have had a role. It seems likely that the language boundary between English and Cornish would have been in the immediate vicinity of these happenings at the time with the linguistic boundary shifting quite dramatically over the central area of Cornwall during the decades immediately to one side and the other. Note that the far west of the County continued to be Cornish speaking – something of which the Royalists in the Civil War were to take full advantage. The Cornish-speaking County was almost universally Royalist and nobody on the Parliamentarian side could understand what they were saying to one another. Consequently, they were utilised in roles such as scouts.
 This is stated by the document as being 41 B.C. It is not known whether Everard subscribed to this particular date of creation: 3,964 B.C., although, if the pamphlet is attributed correctly to him, then he must have held to this calculation for at least some period of his life for it is the one used by whosoever was actually responsible for the writing of the ‘Three Sunnes’ pamphlet in 1622. And whoever it was was actually keen not to be identified: “You are saluted by (I thinke) you know not whom…”, (actually very much in the manner of T.L. although the approach was far from uncommon). Whoever it actually was was not only someone who used Revelation 12: 1-2 in much the same fashion as John Eaton and the Firmin family over the 1626-1629 period, he followed a particular methodology for the calculation of the Creation. The ‘Three Sunnes’ document is very clear in identifying 41 B.C. (an unidentifiable occurrence of parhelic phenomena in Rome) with the year 3,923 after Creation. Adjusting by forty one years brings us to the same date of creation arrived at by Melanchthon in the previous century (i.e. 3964 B.C.). Luther had arrived at a similar, but nonetheless different, date of 3961 B.C. Kepler too arrived at a relatively close dating of 3,993 years. All these were about one thousand to 1,500 years out from those who followed a methodology based upon the Septuagint. Luther, Kepler and Melanchthon were all essentially following the example set by Bede in Northumbria who had broken away from the standard Septuagint assumptions and all three follow the Masoretic methodology, based on the authoritative Hebrew text of the Jewish Bible following the Daniel Bomberg / Jacob ben Hayyim ibn Adonijah’s Cenice collation of 1524 – 1525. However, far earlier, Augustine had dismissed a literal interpretation of the ‘days’, arguing instead for allegorical periods of time. This is actually in line with possible alternative translations of the Ancient Hebrew, ‘yôn’.
 This is the phenomenon of the ‘parhelion’ and its associated ‘parhelic circles’. There are now hundreds of examples but they continue to fill some with fear and predictions about the end of the world – even in the developed economies, including associating it with the Planet Nibiru hoax in 2012 which is still all over Youtube.com. In actual fact the phenomenon is caused by the refraction of light from ice crystals embedded with cirrus cloud types, especially during relatively cold weather. It is therefore unlikely to be any co-incidence that the Tregony event occurred slam in the middle of the Cornish winter.
The name comes from the Greek, παρήλιων, implying ‘besides the sun’, but American English tends to refer to them more colloquially as ‘sundogs’ The actual details of events vary but the following would be typical:
– Two additional suns appear at the same height in the sky as the real sun but separated from it by twenty two degrees either side. Of course, it is quite possible for one of these to be obscured, giving the impression of only two suns.
– The ‘suns’ are linked together by a ring of light. This can be either a bright, white circle or else a series of refracted colours. When these circles are partly obscured, they can give the impression of actually being multiple rainbows – hence the fact that a series of rainbows is historically often reported to accompany the phenomenon.
 Small town in Thuringia: I can find no other reference to this event. Indeed, the spelling in the text raises some issue about whether Thuringia has been identified correctly. The town identified by Everard (or whoever else the author might genuinely have been) is Vinarium, “a little city in Doringia”. However, note that the city of Weimar in Thuringia is known in Latin as, ‘Vimaria’, making this (in my opinion), the most likely identification.
 Tregnie: seemingly Tregony – an isolated market town in Cornwall – actually quite some way from Falmouth although not immediately adjacent to any town likely to have been known outside the immediately adjacent area.
 The text can be dated very accurately, even more tightly than the official publication date. For, although the landing of the Eggesford meteorite in January 1621/22 had taken place, it would seem to be an oversight had the author omitted the three suns over Heidelberg in 1622. In fact across Central Europe there were a series of parhelia and ‘bloody signs’ throughout 1622 – see H. Berg – ‘Military occupation under the eyes of the Lord: studies in Erfurt during the Thirty Years War’ (2010). Amongst other key events not mentioned by Everard would be the 1535 celestial parhelic circles over Stockholm, immortalised in the painting in the Storkyrkan, the death of Edward VI and the Battle of Mortimer’s Cross in 1461. However, perhaps most important of all is the fact that in 1533 the Anabaptist, Hutter had been amongst the first in modern Europe to record the experience a few days after 28th October 1533, when he witnessed ‘three suns’ and ‘two rainbows’ somewhere near Hustopeče in Moravia (then Auspitz). The master of the ‘Three Sunnes’ had obviously done plenty of research. However, there are actually numerous further examples omitted – see A. Geneva – ‘Astrology and the seventeenth century mind’ (1995).
John Everard – one of the major translators of the seventeenth century and a sponge for all sorts of influences. Or was he a bit of a sham, relying on the work of others too much…?
The image itself is purported to be by Thomas Cross – better known for writing his theological treatises.
All this suggests that the influence of Everard was wide-ranging and profound. The British Museum has an isolated frontispiece with the same image. I have informed them of its identical nature to the British Library text.