Virgil’s “Vault Profound”



READER BEWARE: This page has been pieced together. I need to take the time to rewrite it. The real substance of this page is the sections entitled “Colorado is the Most Perfect Location in the Entire World for the ‘Vault Profound'” in which I explain WHY North America ws reserved for the end times.




The Front Range in Colorado

Colorado is the Most Perfect Location in the Entire World for the “Vault Profound”

The “Vault Profound” is a tunnel system drilled into the Front Range Batholith in Colorado. The progeny of Jove is what most people who dabble in secret societies would think of as “in control” of the world right now. They control of the extensive tunnel systems in Colorado and throughout the Western United States. The “G” in Freemason symbolism stands for granite, of this I am sure. Granite is one of the hardest substances on the planet. As shown in the following Wikipedia excerpts, they’ve drilled down into solid granite that is more than a billion years old, as far from an ocean shore as possible (anywhere in the world), protected by from Pacific Ocean super tsunamis by 54 peaks over 14,000 feet tall, and next to some of the most stable land in all of the world.

Here it is worth noting that the official code for the Denver International Airport is not DIA. It is DEN. Get it? The DEN and the Vault Profound are the same thing.


It is cave den unlike any other in the history of mankind. The combination is so unique that I have come to regard this location as having been on the drawing boards for thousands of years. Seriously. I think they located it when the first came to the Americas over two thousand years ago as the Pythagoreans. See The Pythagoreans in Central and South America for a discussion.

Geology of the Rocky Mountains

The rocky cores of the mountain ranges are, in most places, formed of pieces of continental crust that are over one billion years old.

Raising the Rockies

… the growth of the Rocky Mountains in the United States is a geological puzzle. Mountain building is normally focused between 200 to 400 miles (300 to 600 km) inland from a subduction zone boundary. Geologists continue to gather evidence to explain the rise of the Rockies so much farther inland;

Pikes Peak granite
The Pikes Peak granite is a 1.08 billion year old widespread geologic formation found in the central part of the Front Range of Colorado.


Today, the Pikes Peak Batholith and Granite is exposed over a large part of the central Front Range of Colorado. It is found as far north as the southern slopes of Mount Evans west of Denver, west to South Park, and as far south as Cañon City. The batholith is about 80 miles (130 km) long in the north-south direction and about 25 miles (40 km) wide east to west. Even more of it remains hidden underground. Geologists have found the granite at the bottom of deep wells on the plains and magnetic sensors have detected it as much as 80 miles (130 km) to the east.

Colorado Plateau
One of the most geologically intriguing features of the Colorado Plateau is its remarkable stability. Relatively little rock deformation such as faulting and folding has affected this high, thick crustal block within the last 600 million years or so.

And from the government’s Pike’s Peak website:

The Geology of Pikes Peak
The Rockies are the second longest mountain chain above sea level in the world, extending from Mexico to Canada. In the United States there are 91 peaks that are higher than 14,000 feet or fourteeners, as they are called by adventurists. Colorado boasts the largest number of fourteeners with 54.

I added this last quote because I do not think it is by accident that Colorado has 54 of the “fourteeners.” This is a sacred number. Denver International Airport also sits on 54 square miles of land.

The Front Range is also the home of the Cheyenne Mountain Complex, which according to Wikipedia houses all of the following:

It is also notable that the CIA is rumored to have recently moved their headquarters from Langley, Virginia to Denver, Colorado.




Ironically, Christians since the middle ages have held that the Cumaean Sibyl of Virgil’s Ecologue IV prophesied the birth of Jesus Christ and that it was this arrival of the Savior that gave rise to “the majestic roll of circling centuries begins anew,” or New Order of the Ages. Virgil himself was believed to be a prophet in this regard, and that is why Dante Alighieri selected him as his guide through the underworld in The Divine Comedy. —”Talk Of Apocalypse Reaches From US President Down



Cumaean Sibyl by Andrea del Castagno

Literary Criticism

I’m afraid these boys have it all wrong. Virgil was anticipating something quite different from the Christ. Dante did not select Virgil to be the guide through the underworld in The Divine comedy because he thought Virgil was a prophet, but because of his frankness in telling us what is about to happen. The following literary critic of Eclogue 4 is from the Classics Network.

The child in Virgil’s Eclogue 4 is a Messiah of a different type. It is a generic reference to the progeny of Jove, “a new lineage is sent down from high heaven.” Virgil is looking down through the ages to the coming axial tilt and thinking of those who will survive it in the Vault Profound to populate the earth anew, which despite centuries of convoluted interpretations as to the meaning of this poem, is pretty much exactly what he says—in plain English Latin I might add.

The more I learn about the truth, the more I realize that academia makes its living making reckless guesses. Centuries of guessing what Virgil’s Eclogue 4 means to no avail. All by men infinitely more respectable than I. They know nothing about the world in which we live. What they do know, or think they know, is in great measure nothing more or less than mathematical insanity, a figment of their collect imagination. Yet if you suggest that they are wrong about something, they will bury you in a vile and vicious personal attack in which they regurgitate the wisdom of the ages as sure of their correctness as they are of the many books on which they base their opinions. What does this say about our educational system?


…the work, much like Eclogue 6, is not so much concerned with pastoral themes, as it is with cosmological concepts…In line 4, the speaker references the Cumaean Sibyl, claiming it as a source for his unfolding prophecy concerning the magnus ordo saeclorum, or “great order of the ages”. The following lines (ll. 5–10) reference a myriad grouping of ideas: Hesiod’s Ages of Man; the concept of a magnus annus, or the “Great Year” that begins a great age; the Italian idea of saecula; Plato’s idea that there is a periodic rule of Saturn;  —Wikipedia


Virgil and the Messianic Eclogue
Ethics and theology in Virgil’s Eclogues.

The Roman poet Virgil had, by the thirteen and fourteenth centuries AD, acquired a reputation as the anima naturaliter Christiana. This is Latin for the “soul of the natural Christian” and it came as the result of the interpretation of some of his poetry, especially the fourth Eclogue. This reputation has stayed with Virgil since that time and it certainly played a role in preserving his poetry when other poetry was lost during the Dark Ages after the fall of Rome in 476 AD. Although Virgil lived before the advent of Jesus Christ and Christianity, it was proposed that his poetry anticipated a Christian ethic before Jesus Christ was born. It is in the fourth of ten Eclogues that this was demonstrated most dramatically.

The Eclogues are a series of ten poems that Virgil wrote circa 40 BC. The majority of these poems deal with shepherds and their various concerns. The fourth Eclogue is decidedly different in this respect. In the poem Virgil makes several statements about a child destined to bring a Golden Age and free the world from fear. Early Christian scholars (such as Saint Augustine) read this poem and concluded that this child that Virgil spoke of had to be the Messiah: Jesus Christ. Later writers, such as the Italian poet Dante, would also interpret this poem to be a prophecy regarding the Christ. More recently in the seventeenth century, John Dryden stated in his introduction to the fourth Eclogue:

“Many of the verses are translated from one of the Sibyl’s, who prophesied of our Saviour’s birth.” [1]

Below is an extended quote from the fourth Eclogue. Consider how this could be interpreted in light of Christian theology.

Now the last age by Cumae’s Sibyl sung
Has come and gone, and the majestic roll
Of circling centuries begins anew:
Justice returns, returns old Saturn’s reign,
With a new breed of men sent down from heaven.
Only do thou, at the boy’s birth in whom
The iron shall cease, the golden age arise?
Under thy guidance, whatso tracks remain
Of our old wickedness, once done away
Shall free the earth from never-ceasing fear.
He shall receive the life of gods, and see
Heroes with gods commingling, and himself
Be seen of them, and with his father’s worth
Reign o’er a world at peace. [2]

This passage talks about the birth of a boy who will bring a Golden Age to the world. One in which wickedness will be taken away and the earth will be freed from fear. This unnamed child will also “receive the life of gods” and “Reign o’er a world at peace.” Compare these ideas to those found in the book of Isaiah in the Old Testament. The Book of Isaiah was written circa 700 BC by the Jewish prophet of the same name. The following passage was interpreted by the Jews as referring to the Messiah, the “chosen one”, who would come from God to save Israel. Christians believe it refers directly to Jesus Christ. Consider the themes in the above quote from Virgil when reading this passage from Isaiah 9:6-7 from the King James Version of the Bible:

“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this.”

The similarities between these two passages are striking and both contain similar ideas about a chosen one of God or the gods coming to earth to bring a better way of life. In Christian theology, Jesus Christ came into the world to free humanity from its sins and offer eternal salvation to those who would accept Him in their hearts. This surely would “free the world from never-ceasing fear.” If Virgil?s promised child would “Reign o’er a world at peace”, would that not correspond with Isaiah’s “Prince of Peace?” It is easy to see why this poem was interpreted as referring to Christ. Adding to this belief is how the end of the fourth Eclogue foretold that the time this child would come would be very soon. Virgil wrote this poem about forty years before the birth of Jesus, which is the blink of an eye in prophetic time. That passage reads:

By Destiny’s unalterable decree,
Assume thy greatness, for the time draws nigh,
Dear child of gods, great progeny of Jove!
See how it totters ? the world?s orbed might,
Earth, and the wide ocean, and the vault profound,
All, see enraptured of the coming time. [3]

Recent scholarship on the question of the fourth Eclogue has not generally taken the interpretation favored by Saint Augustine, Dante, Dryden or the author of this essay. In fact, no living modern scholar that I know of endorses the link between the fourth Eclogue and Old Testament prophecy that is suggested here. This can be readily explained by a general reluctance among scholars to embrace the supernatural as a plausible explanation for anything. We live in a skeptical age that distrusts all things it cannot explain. Furthermore, there is always the risk the scholar in question will be mocked by his peers or not given tenure if he makes waves with antiquated ideas about Eclogue IV. Be this as it may, I would challenge the reader to consider what has been presented here and investigate for himself. Is it intellectually honest to dismiss an idea merely because there is a supernatural element? Is a messianic interpretation impossible and thus so easy to dismiss? Read the entire fourth Eclogue and draw your own conclusions. Regardless of how the reader decides this question, the fourth Eclogue cannot be ignored in the study of Virgil. The Christian monks that saved much of Western literature after Rome fell believed this poem foretold the coming of Christ. If they had not believed this, the culturally invaluable work of Virgil may have gone to oblivion and the cost to Western culture would have been incalculable.

[1] John Dryden, trans. The Works of Virgil, (Edinburgh: John Ross and Company, 1870.) 454.

[2] Virgil, The Poems of Virgil, trans. James Rhoades, (Chicago: Encyclopedia Britannica, 1952) 14.

[3] Virgil, 15.






From the Internet Classics Archive


Muses of Sicily, essay we now
A somewhat loftier task! Not all men love
Coppice or lowly tamarisk: sing we woods,
Woods worthy of a Consul let them be.
Now the last age by Cumae’s Sibyl sung
Has come and gone, and the majestic roll
Of circling centuries begins anew:
Justice returns, returns old Saturn’s reign,
With a new breed of men sent down from heaven.
Only do thou, at the boy’s birth in whom
The iron shall cease, the golden race arise,
Befriend him, chaste Lucina; ’tis thine own
Apollo reigns. And in thy consulate,
This glorious age, O Pollio, shall begin,
And the months enter on their mighty march.
Under thy guidance, whatso tracks remain
Of our old wickedness, once done away,
Shall free the earth from never-ceasing fear.
He shall receive the life of gods, and see
Heroes with gods commingling, and himself
Be seen of them, and with his father’s worth
Reign o’er a world at peace. For thee, O boy,
First shall the earth, untilled, pour freely forth
Her childish gifts, the gadding ivy-spray
With foxglove and Egyptian bean-flower mixed,
And laughing-eyed acanthus. Of themselves,
Untended, will the she-goats then bring home
Their udders swollen with milk, while flocks afield
Shall of the monstrous lion have no fear.
Thy very cradle shall pour forth for thee
Caressing flowers. The serpent too shall die,
Die shall the treacherous poison-plant, and far
And wide Assyrian spices spring. But soon
As thou hast skill to read of heroes’ fame,
And of thy father’s deeds, and inly learn
What virtue is, the plain by slow degrees
With waving corn-crops shall to golden grow,
From the wild briar shall hang the blushing grape,
And stubborn oaks sweat honey-dew. Nathless
Yet shall there lurk within of ancient wrong
Some traces, bidding tempt the deep with ships,
Gird towns with walls, with furrows cleave the earth.
Therewith a second Tiphys shall there be,
Her hero-freight a second Argo bear;
New wars too shall arise, and once again
Some great Achilles to some Troy be sent.
Then, when the mellowing years have made thee man,
No more shall mariner sail, nor pine-tree bark
Ply traffic on the sea, but every land
Shall all things bear alike: the glebe no more
Shall feel the harrow’s grip, nor vine the hook;
The sturdy ploughman shall loose yoke from steer,
Nor wool with varying colours learn to lie;
But in the meadows shall the ram himself,
Now with soft flush of purple, now with tint
Of yellow saffron, teach his fleece to shine.
While clothed in natural scarlet graze the lambs.
“Such still, such ages weave ye, as ye run,”
Sang to their spindles the consenting Fates
By Destiny’s unalterable decree.
Assume thy greatness, for the time draws nigh,
Dear child of gods, great progeny of Jove!
See how it totters- the world’s orbed might,
Earth, and wide ocean, and the vault profound,
All, see, enraptured of the coming time!
Ah! might such length of days to me be given,
And breath suffice me to rehearse thy deeds,
Nor Thracian Orpheus should out-sing me then,
Nor Linus, though his mother this, and that
His sire should aid- Orpheus Calliope,
And Linus fair Apollo. Nay, though Pan,
With Arcady for judge, my claim contest,
With Arcady for judge great Pan himself
Should own him foiled, and from the field retire.
Begin to greet thy mother with a smile,
O baby-boy! ten months of weariness
For thee she bore: O baby-boy, begin!
For him, on whom his parents have not smiled,
Gods deem not worthy of their board or bed.