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Whereas the legends about the Lake of Pilate and the Mount Vettore are recorded in documents dating back XIV century, the Sibyl of the Apennines appears in the medieval chronicles with two writings published in 1410 (Andrea de Barberino's "Il Guerrin Meschino") and 1420 (Antoine de la Sale's "Queen Sibyl's Paradise"). The first is written in the form of a knightly poem; it tells about Guerrino, knight errant, and the sorceress Alcyna, banned by God and exiled into a subterranean realm whose entrance would be in the mountains, somewhere near the city of Norcia. At the hermitage of San Leonardo, the hermits attempted every possible way to discourage Guerrino from ascending to the Cave of the Sorcereress Alcyna, but he was determined in his decision. He took on a ragged and slippery trail, which ran along rocky crests looking over bottomless ravines, until he arrived at a waterfall and, exhausted, fell asleep. To his awakening follows the "preparatory" encounter with Macco, the giant snake, and all the adventures within the realm of Alcyna, which compose the entire poem. In the case of La Sale, which to some extent proposes the adventures of Guerrin Meschino, he also collects local folklore regarding the descending of the knights into the kingdom of fairies, via a cave located near the crown of the mount (Sibilla). The episodes narrated by La Sale are four, the longest and most detailed one being that of the knight and his squire who reach the Fairies' Kingdom, live there for a year, then go back to the surface. But later, having the Pope refused to concede them the absolution, they return to the magic kingdom for never coming back again. About the other three stories, one is about five local town folks who enter the Sibyl's Cave; another tells of two german gentlemen led by visionary priest Antonio Fumato, and the last is the chronicles of the "Lord of Pacs" who intends to find his brother, who had disappeared into the cave a year before. So, who the Sibyl of the Apennines really is?
Here is how Antoine de la Sale in his, "Queen Sibyl's Paradise", describes the entrance of the cave as it is presented before his eyes on May 13, 1420 during his ascension to the Mount Sibilla: "...And so, following the winding trail which leads up to the mountain peak, in front of the rock that they call the crown of the mount where the entrance of the cave lies...to the right is the entrance, small, of the shape of a shield, narrowed on top, larger at the base. To the front there is a rock, and those who wants to venture inside must lower themselves to the ground and proceed sliding, feet first, until finding a tiny, squared room to the right of the ingress, where stone-carved seats are seen all around. It measures between eight by ten foot in length, height, and width; there is a circular opening as wide as the head of a man, which let in only a faint light, due to the thickness of the mountain. Coming out of this room, those who wants to continue must go back to their right; however it is necessary to descend feet ahead, for there is no other way to move inside this tiny, little, and steep cave..." The direct experience of the French writer ends here, even though he reports how some young fellows from Montemonaco, venturing into the tunnel to the right of the first room, arrived to a corridor swept by a very strong wind. Frigthened by the force of the elements, they made a quick return to the surface. Two German gentlemen, escorted by priest Antonio Fumato, succeeded – according to La Sale – in passing through the wind-swept tunnel, and crossed the bridge over the abyss, passed the two blazing-eyed dragons, until reaching the "...Metal doors that slam day and night...", that is, the true entrance of the Sibyl's underground Kingdom. Although Pope Gregorio XI (but for some philologists should be Urbano VI), on about 1377, ordered to have the access of the Mount Sibilla's crown destroyed, so to keep people from reaching the cave, and had the very entrance filled up (with stones or boulders?), La Sale testifies that at the time of his ascension (1420) the opening was "cleared" and it was possible to enter at least into the first room. Moreover, he observed and noted symbols and words carved into the stone, and seemed to have recognized a German and an English names among those travelers who had been there before him.
The Saturday, July 4th, 2015 is a theosofic 1+9 or 1, symbol of unity, beginning, the Unum, and corresponding to the XIX card of the Tarots: The Sun. On that day the Earth passed exactly between the Sun (Symbol of light) and Pluto (a chthonian symbol), that is, between two opposing symbols which needed a catalyst to connect and generate the Third Element. Saturday is consecrated to Saturn whose elements are the earth and the "fixing" Lead metal. According to the Qabbalah, its corresponding Sephira is the third one, BINAH, Ionic symbol of the Great Mather (The Earth symbol of all), meaning comprehension, understanding, and associated to the hermetic "Water Root". Just to give an idea of the esoteric geometries which exist within the Sibillini mountains, let's observe the lines crossing the area that we have explored: 1. Lake of Pilate, Sibyl's Cave and the Infernaccio Gulch are perfectly aligned along the North-South directrix. 2. Taking the Cave-Lake segment, and drawing its perpendicular, an isosceles triangle forms, with its vertex pointing West. At the center of the triangle there is the Mount of the Cross. 3. Taking the perpendicular segment from the center of the triangle to the base, it becomes the base of a new triangle, whose sides converge right on the Mount Priora (Pizzo della Regina), thus forming another Isosceles triangle. It was near that perpendicular that we were when the giant shadow of the Sibyl appeared before us, laid against the wall of the Mount Priora/Pizzo della Regina