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also proud of Mantua has passed ... I can certainly say that it went very well, we finished copies of golden cage, and the audience appreciated. The stand-workers as well as very respectable, they are always very nice. I leave you with some photos of the booth and the conference (even that was good, but really there was much public talk in front of people is not my forte!)

The exhibition of Mantova went ... I can certainly say that it went very well, we finished copies of goGabbia Dorata, and the audience appreciated. The stand-workers as well as very respectable, they are always very nice. I leave you with some photos of the booth and the conference (even that was good, but really there was much public talk in front of people is not for me!)

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Amphiorama 1869: the world view of the mountains of La Spezia

Jonathan Ferroni

The first time I read the word "Amphiorama" I was eleven or twelve years. It did mention a book that my father had bought in Monterosso, which aimed to provide a fascinating overview of the history and prehistory of the coast of La Spezia, with special emphasis to the legends and unusual events or unresolved. What made me fantasize
in those years, I had read about that book!
were actually a few lines, which tells briefly what had happened to a British naturalist named Trafford, in 1869, and a clear spring day, while hiking on Mount Castellana, famous hill from which you has an excellent view of the Gulf of La Spezia.
According to his own account, Trafford would have been an amazing optical phenomenon, which lasted over five hours, during which he could see a kind of projection distance of the planet, in a very unusual perspective.
What wonder for the imagination, imagine seeing all the places in the world in real time, unfolding one after another in the clear sky of a beautiful sunny morning on the Gulf!
is a mental image that has long remained in my memory, populated in part by memories of walks in the hills of Cinque Terre and crystallized in a shot from the famous painting by Caspar David Friedrich, Wanderer Sea of \u200b\u200bFog, which I believe best represents the sense of wonder and astonishment astonishment of a man who feels lonely at the top of the world. Not surprisingly, this same painting was also used to illustrate the cover of the book by Bruno Della Rosa "La Spezia strange stories", one of whose chapters is devoted precisely to the story dell'Amphiorama.
In the years that followed, appeared here and there other signs to this incredible experience and I drew up a memorial that Trafford, a booklet in 1874 titled "Amphiorama, ou la vue du monde des montagnes de La Spezia", \u200b\u200bprinted in Switzerland with a run very low. The work fascinated me
unavailability immediately to the mystique that was created, and soon was born in me a desire to see the memorial and make it public so that everyone could get a complete picture by itself, without having to make do with the opinion of those few who had discussed in the past.
course, like so many dreams and ideas of childhood, remained closed for a while 'in the drawer. Then, noting that the topic was once again discussed, especially on the Internet, and to charge the public's attention, I decided to make that old project and began the painstaking research of original texts, to be able to translate and publish.
In December of the past year, this project is finally been completed and, although with several difficulties, the text has been published and is available at the site www.lcsscl.it at The Altar of the Sun Publishing, and of course in the major online booksellers. As with any idealization
lapses in contact with reality, the idea that I had made of that book is gone as soon as I could read it. The statement of facts is somewhat nebulous, the explanations are never particularly clear and the whole experience could also be a new scientific discovery or the fantasy of an undisciplined mind. Anyone who has got an idea
dell'Amphiorama can now compare with that idea reality, for better or for worse. Of course, the comparison of different interpretations, which will be interesting and challenging, will open a lively debate in the scientific world, if the interest aroused by the phenomenon is quite large.

My intention in publishing this book was mainly to make the audience break a text that relates, albeit indirectly, his land and his city. A text of the past that has never been published before in Italy and, beyond all the judgments of veracity, is not unusual, curious and fascinating, to be included in the archives of the memory of this territory.
will also be my care, welcome addition to efforts to send copies of the book to the mainstream press in Liguria, as well as some selected scientific societies, so that those who are "insiders", if interested, can groped to confirm or disprove the exhibition of Trafford, maybe adding a new case to the mysteries of science.
In the treatment of the first edition of the book (and even now), I wanted to refrain from expressing any opinion, since I am not responsible for any of the materials whose scope is involved in the experience dell'Amphiorama. As is natural, there will be conflicting opinions and propose certain theories can not be shared by the scientific world, too fanciful to be considered credible. It will be necessary, in fact, a very open approach and possibilistic, groped for those who wish to interpret the phenomenon, but we will still try to go to the essence of the facts, stripped of their casings from appearance, and add imaginative ruminations to those already existing spontaneously.
In the words of an ancient Eastern parable: "He who brings water to the fire wants to turn it off, while the one who brings wood still want to see the flame dancing!"

Amphiorama 1869 - LCSSCL

Amphiorama 1869 - LCSSCL

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Ancient places of worship in Liguria 9

Caranza: the Rennes-le-Château of Liguria

Rennes-le-Château, a name familiar to anyone interested in the Templars and of mysteries, is a rural town in the Languedoc, in southwestern France. Many, too many legends have been built around this village, some deliberately falsified, others only due to ignorance and ugliness of some fictional international storytellers.

It is said that here is the Holy Grail, guarded by a secret society, it is said that Jesus, not died on the cross, after marrying Mary Magdalene (!) has migrated here to start a new dynasty, was a priest with fabled esoteric inclinations, in other words, it is distorted and discredited, more than ever all that we can truly historic be at Rennes.

In any case, beyond all the bogus theories that do not interest us, we can identify a historical fact.

In 1891, during the restoration of the church of Santa Maddalena, was found anything. This is not a treasure, rumored as novelists, but some archaeological findings, telling the history of the church. Saunier said the pastor, it seems, have found an ancient tomb and other contemporary objects, which was never made clear, however, the amount and type. However, at the end of the restoration, it looks like the will of the pastor, the gateway to the church was carved this sentence from the Bible (Genesis, 28, 17): "Terribilis est locus iste. Haec domus est et porta coeli of ".

But what unites the well known village of Rennes with the anonymous Caranza, near Varese Ligure, a tiny settlement at the foot of the Passo di Cento Croci?

Just that sentence. The incision "Terribilis east locus iste", in fact, lies on the lintel south (side) of the church of San Lorenzo. This church

is somewhat atypical. Imposing, tall, does not seem to have in common with crabs the country, however, is a small cluster of houses in rural areas. The church is well after the reconstruction of 1935, remembered in a plaque, which took place 40 years after its destruction by a major earthquake in the late nineteenth century. At a hundred feet south of the church (opposite the portal above) is the bell tower, very high, and popular bill has just been restored.

seems strange to find a church so impressive in a village so small, with the biblical quotation engraved on one side and the back door bell so distant. But first things first.

Meanwhile, it is necessary clarify that the "east Terribilis locus iste", apparently so disturbing, not only appears in Rennes and Caranza but in many other Italian and European churches. It is a passage in Genesis, a quote entirely plausible in a church. However, this move tells a story that, for our investigation reveals meaningful. Here, to let the writing speak for itself, the entire biblical passage:

This episode in the life of Jacob needs to be explained that, because of the combination of confusing different mythologies, typical of the Old Testament, it is quite complicated. First it is noted that, although the majority of biblical exegetes is so determined not to admit it, Elohim is not an epithet referring to Yahweh which is, in fact, the proper name of God, the famous Jewish tetragrammaton. Elohim is the plural of Eloah, which means divine generation, but which, in Jewish tradition, often indicates angels, divine beings and, occasionally, not divine. It is clear that this is an ancestral term with different meanings. In any case - and it is very clear in the passage quoted above - Yahweh Elohim is a different entity from that, however, is the "god of Abraham."

"Jacob went out from Beersheba and went towards Harran. Then it happened in a certain place, where he stopped to spend the night because the sun had set, and took a stone, the sanctuary, he put a pillow of his head and lay down in that sanctuary. And he dreamed of seeing a ramp on the earth, and the top reached to heaven: and behold, the angels of Elohim ascending and came down to it. And then Jehovah was upon him, saying: "I am the God of Abraham, Yahweh, your father and the God of Isaac. The land on which you lie I will give you and your seed. And your seed shall be as the dust of the earth and you pour it out to the west and east, north and south. And you will be blessed in all the families of the earth and in your seed. And here I am with you and will keep you wherever you go and then I'll return to this country, why not leave you without first I did everything I told you. " Then Jacob awoke from his sleep and said, "Truly Yahweh is in this place and I did not know!" Then he was afraid and said, "How terrible is this place! This is nothing less than a House of Elohim and the door of heaven. " He got Jacob in the morning, took the stone he had placed a pillow of his head and set it up as a pillar and poured oil on the sacred summit. Then called the place Beth-El (but before the name of the city was Luz.) And Jacob made a vow, saying, "If Elohim will be with me and guard me in this journey that I am doing and will give me bread to eat and clothes to wear, and if I return in peace to the land of my father, then I will be Yahweh as Elohim. And this stone which I have erected a pillar will be a sacred house of Elohim and all that you give me I will certainly offer the libation. "(1)

So we see that Jacob, who started from the city of Beersheba, where he was, is directed to Harran, a city in Mesopotamia who was home to a large religious center with its ziggurat. However, the evening fell on his journey, Jacob rests in a "certain place" that is a sanctuary, using a stone as a pillow. His dream divination is, in fact, a sort of incubation, a practice common in antiquity, which consisted in falling in a temple or other sacred place to get in touch with the local deity. This ritual was already customary in Greece and Egypt, as well as in some Eastern nations. During incubation, Jacob meets Yahweh, the God of his father (but, obviously, not his) that promises prosperity and protection. On awakening from the dream, he makes a very meaningful ritual: erecting the stone on which he slept as "sacred pillar" and anoints to consecrate it. This is the point crucial episode that, in addition to revealing one of the many pagan practices of the ancient nomadic Jewish tribes, is the direct link to Caranza, Rennes and probably other similar churches.

As we now know, in fact, the majority of Christian churches were built on the ruins of pagan sacred areas. This occurred or for reasons of syncretism, converting the ancient sacred sites that the Gentiles had no intention of abandoning, or to crush, oppress, and close (in a tomb) the ancient cults and their many gods and superstitions.

Frequently, as in other regions in Lunigiana, were walled up in the altar of the church that it was intended to supplant the idols, and in fact only in the territory of Lunigiana are altars that surround the stele-statues, menhirs, tombs on the box or even strains of sacred trees.

Well, it is possible that during the restoration and reconstruction in Rennes Caranza, have unearthed the remains of pagan idols - even sacred stones - that had been walled into the foundations of the church? Probably yes.

In Rennes, as, say, the pastor Saunier recorded the discovery of a tomb of some ancient remains. A Caranza, despite the absence of documentation, it is absolutely plausible that something has been found, since in the area, not far from town, there are the prehistoric remains of a fortification, which testify to the presence of an ancient community.

said, it is easy to imagine how the care of two parishes, seeing the findings that emerged from the ground, and thought of the passage in Genesis on the erection of a sacred stone by Jacob and this, perhaps , to give reasons for writing the input side. The meaning of the quotation can be twofold: on the one hand could be interpreted as the triumph of the "true god" already present ("Yahweh is in this place and I did not know!") about false idols, crushed by the enormous weight of the imposing church. On the other hand, the quote could also reveal a misunderstanding of findings by the care, which they believed to be in front of the foundation stone of the temple, thinking that it was not unusual for church planting in the way described in Genesis 28 , 17, chose the words of Jacob afraid to celebrate the discovery. This hypothesis, however, seems unlikely.

To prove the first hypothesis, however, is the interpretation of the final part of the passage quoted, in which Jacob promises, not before he set out a number of conditions, to build on a stone temple and dedicate it to Yahweh, and only then "I will be like Jehovah Elohim."

Jacob was faithful to other gods (Elohim), but if Yahweh really fulfill its promises, he will return to his personal pantheon ("I will be like Elohim"). So the episode refers to a kind of conversion.

addition, the name chosen by Jacob to name the place, Beth-El, according to some scholars is derived from the name of a deity worshiped in the Semitic area, call Bêt'ili . (2)

Note, finally, that the ritual incubazionale consecration of the stone (in Hebrew massebah ) was forbidden, then by the Deuteronomic law.

Although these data certainly suggest to the discovery of objects of pagan worship, rather than early Christian ornaments.

This could be, therefore, the explanation of the enigmatic inscription in Rennes-le-Château and Caranza. Regarding the latter, however, remains difficult to explain the strange architecture of the church and the south because the door was bricked up. Perhaps the fact that the entry faces south is a sign that right there, in the courtyard that separates it from the bell tower, hides the past of people who lived in Liguria Caranza. Perhaps, the same bell tower was built, as is often found on the base of a tower or other existing buildings, and this would explain its position very unusual.

In any case, the church of San Lorenzo Caranza deserves further study, even from some enigmatic bas-reliefs walled up in the rectory, which are equal only in the nearby village of Porciorasco, twin town Caranza , a few miles away, and that would seem to be symbols templar (3).

Notes:
(1) E. Testa, Genesis , Milan, Edizioni San Paolo, 1999
(2) However should be pointed out that, in Hebrew, Beth-El means "Place of El".
(3) Enrico Calzolari, Lunigiana, land of the Templars , Marne Publishing

The small town Caranza of the impressive church

Caranza - Architrave the rectory

Caranza - Registration "Terribilis est locus iste"

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Ancient places of worship Liguria 8

Bocchignola of Veppo: the road of the dead

The ancient Ligurian settlement, now included as part of the district of Veppo, deserves a space completely Specifically, even outside of this publication. Year after year, in fact, are discovered fascinating new details on the amount and type of man-made prehistoric life.

The latest of these discoveries occurred in 2004 when it was recovered, with no small effort, the head of a statue-stelae of Group B. The artifact, missing until then, a few years earlier had been found near the mouth of Veppo, Borseda in places and is in addition to that of Zignago, the only statue stele found within the political borders of Liguria.

at the mouth of Veppo, near the place where the precious relic was found, there is an important step in the journey to discover the Ligurian ancient places of worship: it is the medieval parish church of Bocchignola, located in a verdant plateau located between the upstream and Castellaro Bastia, in the same oronimi tell us, as usual, the presence of prehistoric settlements.

This church must have existed for a very long period of time is likely, as the oral memory places it in an almost fairy-tale, which often indicates a very remote past. The church, perhaps named after St. Michael, you have no information until the fifteenth century, when it is mentioned for the last time nell'Estimo Lunense.

course, the humble Oratory of Mount Caramel is located today in Bocchignola can not, rightly known as the Formentini represent the 'ecclesia early medieval described in the documents. What we see today must therefore be the result of a rebuild from scratch in recent times more likely, perhaps in the eighteenth century.

In any case, the oral tradition speaks of Bocchignola as the site of a pagan temple, Christianized by the construction of the church mentioned above, from which, since an indefinite period, they buried the dead brought there from neighboring regions.

zeros from the Goblet Cornoviglio and even further afield, in fact, the deceased would be brought up to the "graveyard" of Bocchignola along the so-called "road of death" which would connect that location with Sasseta Zignago, at the foot of Mount Dragnone.

According to Caselli, traces of this ancient road that was traveled by the families of the deceased for a long stretch after the burial, as a rite of accompaniment of the soul in the afterlife, they would at Sasseta, in places Pergola. However, questioning the present inhabitants of Sasseta, mostly foreigners, has not been possible to identify that location or to know more about the "road of death". The oral memory should be exhausted with the elders interviewed by Casey in the '30s and, unfortunately, a great tradition has ceased to be handed down. Also on

Caselli informs us that, at the beginning of 900, during some renovations at the Oratory of Mount Caramel, have come to light - confirming once again that the oral tradition is more truth to that story - many human bones "judged old than thousand years, "including some bones of gigantic proportions.

This demonstrated that the "cemetery", which is the ancestral memory, really existed. It follows, therefore, that the "road of death" is probably a route much older than we thought and, maybe, the fragment of a statue-stele found Borseda could be a clue in this regard.

Only recently, in fact, it was acknowledged that the statue-stele are probably linked to a funerary context. Their function in this area is still unclear, however, can be explained by the theories, quite convincing, Romulus Formentini of which, for reasons of relevance, do not concern us here.

Well, it is quite possible that if the statue-stele
Borseda really belonged to a funerary context, this context was in close connection with the "road of death" emerging, according to findings from the beginning of '900 , an ancient tradition, dating back to prehistoric settlements of the Ligurian tribes.

We tried to trace the "road of death" Caselli and using the information we have been faced with exciting new discoveries. The road, from Bocchignola, crossed a mountain with two summits, "which is nothing but the Gruzza of Veppo, also known as Port Veppo. This mountain is indeed composed of two rounded peaks, it is now covered by a thick pine forest, through which passes the road to the pass of Casoni. The Gabrielli Rosi, in his book, shows that in ancient times, instead of the pine forest there was Giuzzi of Sucre, the local term meaning "forest of Cork. The two peaks, in fact, were covered by a thick forest of oaks and it is clear that the term "Gruzza" is a simple metathesis of dialect "Giuzzi. The local tradition, also reported by Gabrielli Rosi, points out four special stones in the woods, which were said to be inhabited by the devil. These stones were called "Tecchia of bells", "Stone Cantarella," "Rock of fists" and "Fusigià Diau du", meaning "fire of hell." Both the name "Tecchia" and "fusigià" give us a clue that these rocks must be of such shape as to constitute a shelter, a refuge, in fact. The presence of the devil, located in the forest by the Christian tradition is, probably, there is a clear signal that there must be something that the Church does not want people to get back in touch. Maybe an outdoor temple of the ancient Ligurian maybe sacred rocks that were popular even in historical times, Ubaldo Formentini more for what defines a "recall atavistic" that pagan faith but that, too, was unbecoming approach.

That even these stones were part of the ancient route in a way that left Bocchignola funeral?

In any case, let the "mountain with two peaks, we only know that the road came to Sasseta. Looking at a map or satellite photo, it is clear that the Gruzza, the most logical way to get there was the ridge, that is what is now classified as Ligurian Alta Via dei Monti and assiduously frequented by trekkers and off.

This theory is also consistent with the fact, mentioned by oral tradition, which led to many of the dead came from Bocchignola Zerasca and, therefore, relatives of the dead had to follow precisely this road to return to their countries of origin.

To take this route, however, was necessary to arrive at Passo dei Casoni. From there, following the watershed to the west, past the foot of Mount Dragnone and arrived at a crossroads, where you had to take the long descent towards Sasseta. This change could be identified with what, from the top Via, now lets get to the pastures of Vezzanelli. Going down this road, in fact, about half meets a narrow path that leads directly to Sasseta.

Another very important factor in defining the "road of death" and the presence of a stone which, although not processed by humans, at least in appearance, it is still tied to some tradition that is sadly lost. This stone is located at the river eats, a few hundred meters from the chukar is a huge sandstone block of cuboid form, about four feet high and equally wide. The rock is almost certainly of natural origin and no obvious signs of tread. However, there has been placed on a Madonna that recently has been "enriched" in a garden Artificial questionable taste. Unfortunately there seem to be surviving on traditions, yet the presence of the Madonna, as in other cases, it could indicate a possible use of charged mass, then Christianized. It may be assumed, therefore, its meaning within the route of the "road of death".

could be a signal, a goal or a station where to stop along the way, in a sort of forerunner Way of the Cross. Moreover, we know that even the "holy stations" now present along the route leading to the sanctuaries, in fact, are likely to overlap to a Christian tradition much older.

Tradition the "road of death", which in Italy is almost unprecedented, probably dates back to prehistoric times of the Ligurian people who, for reasons that are unknown to us, they used to carrying their dead in remote areas, a practice that is not unknown and is different findings in other places of historical Lunigiana. Of course, it is not difficult to imagine that there was a reason for this choice. Maybe Bocchignola to a temple or some outdoor rock formation consecrated, for his energy, was considered useful in the time of death.

fact is that destroyed the shrine mentioned in the pagan tradition and built ecclesia de Bucagnola a sign of Christianity, the tradition of the "road of death" has not changed and, indeed, has come down to us almost intact, as yet another sign of great power and deep-rooted traditions are strongly felt in the soul from the depths of the Ligurian people.

many elements and many are discovered, gradually converging into a single grand design. However, perhaps there is still much to discover in the area Veppo. In fact, in the locality field Picchiara (a name which, according to Enrico Calzolari derives from the union of the name of god Picus Martius osco after ara), west of the summit Gruzza, strange areas were found in the woods where the trees do not grow, so huge and not exactly square can only hide the hand of man ...

Bocchignola of Veppo - Oratorio del Carmine NS

Oratory Carmine - a recent refurbishment

hypothetical reconstruction of the route of the Way of the Dead "

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Soon to Mantova comics


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Ragazzi... correte a comprare il Secolo d'Italia di giovedì 3 febbraio... a pagina 8 Roberto Alfatti Appetiti scrive an article on comics erotic female ... there between the lines there's me and the comics' Golden Cage "and" Confessions of a sin "... read read read


Guys ... run out to buy the Century in Italy of Thursday, February 3 ... on page 8 Roberto Alfatti Appetites writes an article on female erotic comics ... there Between the lines there's me and the comics' Golden Cage "and" Confessions of a sin "... read read read