>>16655137

(Please read from the start)

“The Hopi Indians have a very rich mythological tradition stretching back over centuries and they have stories about their ancestral journeys through three worlds to the Fourth World, where the people live today.

According to Hopi legends, Maasaw (Masaw, Massau, Masauwu) was a spirit that could not die and he was therefore appointed to be Guardian of the Underworld. He is described as a Skeleton Man and Lord of the Dead in Hopi mythology.”

>> Maasaw could not die = it’s indicating that the Sebetti warrior, just like the Sebetti rulers, lived for a very long time, longer than what humans live.

“Hopi mythology tells about the existence of worlds before our own. All previous worlds were destroyed because people became disobedient and lived contrary to Tawa’s plan. Tawa is the Sun spirit and creator in Hopi mythology.”

>> Well, this is partially true but it was NOT ALL the people, it was a certain group of people. The Evil Clan disobeyed the “natural law” and lived contrary to it. Like what? Well, (((they))) became pedovores, this is an example. Another example is all the sexual depravities (((they))) practiced in secret and still are practicing. Another example is trying to play God by creating all sorts of hellish Frankenstein like creatures. All the examples I’ve given you right now go against the “natural law” established by our Heavenly Father when He created the entire Universe and everything and everyone living in it.

It was because of exactly this = going against the natural law of the Universe, that the previous world was literally blown up by the Evil One and the Cataclysmic event almost wiped out everything and everyone. By wanting to become a creator, by plotting to kill the King of kings = making a coup to take the throne of Heaven and ruling instead of the Great King; the Evil One with his co-conspirators went against the natural order/law of the Universe = the natural flow of things was disrupted. By wanting to control that device/machine the Evil One disrupted the balance which ended up with most everyone dying. Ironically, including himself. Christ said to the young man that Evil beings always end up destroying themselves by themselves.

“There are different versions of how the previous worlds were destroyed and who managed to survive. Some legends tell that the Third World was destroyed along with all evil people, but other stories reveal good inhabitants were led away from the chaos which had been created by their actions.”

>> LoL! This is so funny to a point it’s totally ridiculous. So the people whom by their actions created THE chaos = the Cataclysm, escaped from it. In other words anons, some of the Evil Clan members perished and some of them were among the survivors whom boarded the Arks.

• Page 2 331 –

>>16655151

(Please read from the start)

When reading such paragraphs, including the old ones from the Hopi themselves, some readers will think: “but this is indicating it’s not the Evil Clan whom caused the Cataclysm, but others”. Well, we’ve seen an identical behavior to this one before in this thread when we were taking a look at Seth and Osiris. This is how the Evil Clan, regardless where they landed = in which Ark they were in, see themselves and talk about themselves.

Back then, we see (((them))) portraying Osiris as a cruel king whom’s murder by Seth was justified according to (((their))) writings. This is how (((they))) write things, this is (((their))) view, (((their))) history from (((their))) perspective. We’ve also seen the same psychology and ideology when we were taking a look at the fairy tale of Moses and how the evil action of the Jew/Israelites were always camouflaged, blurred, justified, giving it a pass, to make it more acceptable from a moral point of view. (((They))) excel in playing the victim and being all innocent like = projecting (((their))) sins, the blame on others while (((they))) are the ones doing it for real. It’s the signature of the Jews/Bloodlines/Illuminati/Israelites/Hebrews…. Call them whatever you want, it’s one and the same exactly as Saint Paisios and Saint Cosmas said it. Just take a look what (((they))) did to Potus ever since he came down that escalator and you will understand: it was Russia, Russia, Russia and (((they))) were the ones colluding with Russia. That’s just one TINY example. What anons are not awake and aware of is that (((they))) did this throughout ALL of History, including in the Arabo-Israeli conflict. And it didn’t matter where (((they))) landed, was it in Mesoamerica, China, Kilimanjaro etc. This behavior, this ideology of playing the victim and throwing/projecting (((their))) own crimes onto the real victims is part of JUDAISM = (((their))) doctrine = the Evil Cult.

There are 2 layers which compose/make Judaism = the shallow layer for us the normies to be fooled as if looking into a shop window. And there is a deep layer for (((them))) and (((their))) people = it’s all about the truth about (((their))) clan, with loads of twists, turns in it, like a dirty maze. When the survivors of the Evil Clan scattered, (((they))) kept the ancient Evil Cult by keeping the doctrine and keep on practicing it, regardless of where (((they))) landed after the Cataclysm. This is why and how the Spanish nobility recognized and welcomed the Aztecs nobility amongst their ranks = (((they))) recognized (((they))) were brothers and sisters from the same clan separated/ scattered all over the globe because of the Cataclysm. This is also why we see the warriors of the Light defending and protecting children and pregnant women worldwide against Horned Serpent warriors. Just like the survivors of the Light Clan scattered all over the world, so did the survivors from the Evil Clan: clan people and evil warriors alike. And where (((they))) were/lived, (((they))) kept (((their))) doctrine alive and (((they))) kept on practicing (((their))) psychotic cult, passing it from one generation to another.

We saw it this exact same thing happen a second time in History, in a flagrant way = it came to the surface; when Louis XVII was smuggled out of France after the death of his father. Louis XVII was just a small kid back then, even if he managed to escape on his own; if he had lived like a normal kid, the main branch of the Merovingian Bloodline wouldn’t have survived. If Louis XVII had live a normal kid without being indoctrinated by the Evil Clan members whom helped him escape from his prison, he would have grown up to live a normal life like the rest of us, despite him carrying the McLeod syndrome. He wouldn’t even have known he is from the direct bloodline of the Evil Couple. It was the members of the Evil Clan, nobility and the people = maids, servants, coachman, sailors, farmers etc., all belonging to the Evil Clan whom helped him escape. When he did….whom do you think took care of his “education” and “upbringing”? This was not done solely by the Evil Clan nobility, this was a group effort = a clan effort. (((They))) combined (((their))) strength to help the main branch of the Merovingian Bloodline survive.

• Page 2 332 –

>>16655169

(Please read from the start)

This is how the Evil cult survived and how the Evil practices survived despite that the Evil Warriors lost the battle against the warriors of the Light back then. The Evil warriors were gone, but the Evil Cult remained and it kept on being practiced by the people of the Evil Clan. Potus and the Alliance are doing the same damned mistake. They are going after the head of the snake but not after the doctrine. Even if Potus & co defeat them (and they will), they would have only kicked the can down the road because the doctrine is still alive and it will sprout a few centuries later and regain power once more and the cycle will start again. I’ve warned of this many times, but whom is listening.

The Light picked the young man for a reason. The Light doesn’t do things randomly. Everything is calculated and planned. Every single pawn piece is right where it should be on the chessboard of the Light.

“Hopi Went Looking For Maasaw And He Gave Them Sacred Knowledge

When the Hopi emerged into the Fourth World (our current world), they learned that Maasaw was on Earth and they went looking for him. People who wanted to escape from the Third World decided to make contact with Maasaw.”

>> So you understand now why it’s called “Sacred knowledge”? It’s called that way because this is (((their))) clan talking about (((their))) cult, regardless where (((they))) landed. We are reading how (((they))) view themselves and (((their))) cult. This is someone talking about himself, view his own self.

“First, they sent a swift bird looking for Maasaw, but the bird was so tired when it reached the sky that it had to come back. Then, the Hopi tried to send a dove and later a hawk, but both creatures failed to reach Maasaw.

The one that succeeded in finding Maasaw was the catbird.

Maasaw asked him, “Why are you here?”

>> This might be a mixed up projection of an ancient battle between ThunderBirds and Maasaw = a Horned Serpent warrior. But from the sound of it, it seems the ThunderBirds failed to defeat him. Another possibility is that someone flew a plane or a Jet suit and finally managed to locate Maasaw. The chances are higher it’s the second possibility because of the type of birds used in the story = not all are birds of prey. So birds could be pointing to a flying machine and not a Light warrior wearing a Jet Suit; and we know from this thread that flying machines were used by both evil and good warriors alike.

• Page 2 333 –

>>16655175

(Please read from the start)

“The catbird said, “The world below is infested with evil. The people want to come up here to live. They want to build their houses here, and plant their corn.”

Maasaw said, “Well, you see how it is in this world. There isn’t any light, just greyness. I have to use fire to warm my crops and make them grow. However, I have relatives down in the Third World. I gave them the secret of fire. Let them lead the people up here, and I will give them land and a place to settle. Let them come.”

>> Don’t forget, this is written from the perspective of the Evil Clan. This is (((their))) narration, (((their))) side of the story. There isn’t any light just greyness = this is pointing to the Ice Age I’ve mentioned before in this thread. I’ve said that it took some time for the clouds – probably ash clouds from the volcanic eruptions – to clear up and the Cataclysm to calm down.

Where do you think the “UP” mentioned by Maasaw is? If you think about him using fire to heat his maize and connect it to the UP = it’s the volcanic peaks which poke out of the surface of the flood waters of the Cataclysm. This is how I interpret this.

“The Guardian Spirit, Maasaw, gave the Hopi permission to settle in the region that is now northwest Arizona. Maasaw noticed that greed, ambition, and social competition were dominating factors in their former life, and this lifestyle made people very unhappy.”

>> Anyone reading know if there is something for the Bloodlines in the Northwest of Arizona, either upper or under ground? Apart the Grand Canyon and it’s vicinity to Las Vegas, is there anything else special about that geographic location? The Grand Canyon can be linked to some of the possible landing spots of the Arks if it had landed on one of the peaks in Colorado – if we follow the river that is. Look at a map; it’s very possible because the survivors didn’t migrate in one pack and in one direction. They split and regrouped several times and they went in all directions. Following the river path is the fastest and easiest way to travel (via reed boats), mostly if the flood water levels are mid-way up.

Then take a look at this sentence: “Maasaw noticed that greed, ambition, and social competition were dominating factors in their former life”. Greed, Ambition and Social competition were dominating FACTORS in their FORMER life = this is about the Evil Clan members/people while (((they))) were living in Atlantis. The Light is humble, simple and does not envy or is not ambition. These are the traits of the Evil Clan; such traits didn’t exist before the Evil One’s existence. He was the first. So you see anons, it’s clear here that whomever wrote this is indicating that they are part of the Evil Clan before the Cataclysm and they continued the Evil Cult AFTER the Cataclysm despite being separated from the rest of (((their))) Clan members. And the current day members of the Evil Clan are just the same as (((their))) ancestors were. This is how the Evil Clan narrates his own story and you are reading it from (((their))) own perspective and (((their))) own views. This is how Osiris becomes a tyrant, a ruthless ruler and his murder is justified = same type of twisted logic and ideology.

“Maasaw warned the Hopi that the life he had to offer them was very different from what they had before. To show them, Maasaw gave the people a planting stick, a bag of seeds, and a gourd of water. He handed them a small ear of blue corn and told them, “Here is my life and my spirit. This is what I have to give you.”

>> Of course life would be very very different from before the Cataclysm and after it. Everything was wiped out, nothing remained, no buildings, no agricultural fields, no roads, no light, no computers, no household appliances, no comfort, nothing.

• Page 2 334 –

>>16655186

(Please read from the start)

“Maasaw explained that if they followed his way, they would live long and fruitful lives. He wanted them to be humble and live like he did with only a planting stick and seeds. He wanted the Hopi to take care of and respect the land, and they did what he said, despite the fact that their manner of living was not easy.”

>> Does this mean they were not humble before?

“Dry-farming in the high desert of northern Arizona, relying only on precipitation and runoff water, requires an almost miraculous level of faith and is sustained by hard work, prayer, and an attitude of deep humility. Following the way of Maasaw, the Hopi people have tended to their corn for nearly a millennium, and the corn has kept them whole.

For traditional Hopis corn is the central bond. Its essence, physically, spiritually, and symbolically, pervades their existence.

Hopi Followed Maasaw’s Advice And Lived In Peace

According to the Institute for Tribal Environmental Professionals, a tribal training and support organization based at Northern Arizona University in Flagstaff. “to be Hopi is to embrace peace and cooperation, to care for the Earth and all of its inhabitants, to live within the sacred balance. It is a life of reverence shared by all the good people of Earth, all those in tune with their world. This manner of living lies beneath the complexities of wimi, or specialized knowledge, which can provide stability and wisdom but when misused can also foster division and strife.

Deeper still in the lives of traditional Hopi people lies the way of Maasaw, a way of humility and simplicity, of forging a sacred bond between themselves and the land that sustains them. Maasaw’s way is embodied in corn.”

The source of true happiness is to live in peace and harmony with nature, animals, and other people, Maasaw said.

The Hopi followed his teachings and they lived peacefully in communities, caring for each other for centuries. They always carried within them the knowledge of the Great Spirit and they performed sacred rituals daily.”

>> As anons can see, we have the influence of the Light here. The reader shouldn’t be surprised at all to see that the Light co-existed side by side with the Evil Cult. We’ve seen this take place in Mesopotamia and in Phoenicia, as well as Ancient Egypt, it all happened gradually where you started to see temples of Light Sebetti rulers being built next to Evil Sebetti rulers. This happens as time goes by and the younger generation forgets the origins. Here with the Hopi, the situation is not different. We see influence in their cult from both the Light and the Darkness, and it kinda merged with time as the younger generations came.

“The word Hopi is s short version of their name Hopituh Shi-nu-mu ("The Peaceful People" or "Peaceful Little Ones). The Hopi Dictionary gives the primary meaning of the word "Hopi" as: "behaving one, one who is mannered, civilized, peaceable, polite, who adheres to the Hopi way."

The tribe does live up to the name. The Hopi are a very peace-loving people and they have managed to keep their culture intact thanks to the sacred knowledge given to them by Maasaw, the Skeleton Man.”

>> Co-existence of both sides.

• Page 2 335 –

>>16655189

(Please read from the stat)

Let’s check what the prophecy of the Hopi is about: https://www.ancientpages.com/2018/03/05/return-of-pahana-the-lost-white-brother-of-the-hopi-and-the-sacred-tablets/

“Return Of Pahana – The Lost White Brother Of The Hopi And The Sacred Tablet

March 5, 2018

The Hopi await the return of Pahana, their lost white brother who will he will come back dressed in red and bring with him a missing section of a sacred Hopi tablet. Pahana will come from the East and convey people a new religion and peace.”

>> I keep on wondering about the Hopi tablet. It reminds of the Mes we’ve seen when taking a look at Inanna; and at the same time, it reminds me of the 10 commandments of Moses. I wonder what this is really about because I don’t think it’s as simple and as easy as it sounds/appears to be. Could all of the tablets mentioned be some type of Atlantean electronic devices? It’s a possibility.

“Just like the Maya await the return of their white-bearded god Kukulkan who to the Aztecs was known as Queztalcoatl, the Hopi still await the return of Pahana.

According to the Hopi tradition, their people emerged from the previous world through Sipapu, a cave located variously in the Grand Canyon, at a place near where Colorado and Little Colorado Rivers. Following their emergence, the people wandered about in search of a place to live. After exploring the lands and learning about the world, they returned to the center of the universe, Black Mesa.”

>> Well, this is making me more and more believe the Ark should be near, as in within walking distance, just how the situation was on Mt Ararat/Euphrates River and Mt Kilimanjaro/Great Lakes of Africa/Nile River.

The Grand Canyon is mentioned again. This got me thinking a lot and I went to check on the maps. This is when I realized something that blew a few fuses in my head: Area 51 is so close by. This is when Lightning struck me. I remembered all the alien gibberish and the supposed UFO sightings with all the urban legend of Area 51 along with the green little alien. We also read a couple of pages ago about the Hopi settling in in North-West Arizona and I had asked if anyone reading is aware of something special in that area.

• Page 2 336 –

>>16655224

(Please read from the start)

Look at the maps anons: the Arks landed somewhere in Colorado or Wyoming. I should also consider Utah as well since it has 4000 m + mountain peaks as well. The survivors came out and migrated in various wave in every direction using mostly the rivers (many) paths. Some of them reached the North-West of Arizona where they settled in and were called the Hopi. It just happen to be, that area 51, with all of its mysteries, is just “next door” to where the Arks possibly landed.

As I said, I was hit by Lightning because I realized that what is in area 51 are the ARKS. The Alien thing is all a cover up. The Arks are taken there and the Bloodlines are reverse engineering the technology that was on board of the Arks. What is in Area 51 is not Alien technology, it’s Atlantean technology, taken from the Arks and the Bloodlines have been trying to recreate them. Think about it, all the pieces are there. (((They))) didn’t tell us about the Arks for centuries so (((they))) had the time to move them (or the technology in them) to places where (((they))) can study them in secret and try to reverse engineer them, even do some tests, like flight tests.

Think about what I’m saying. It makes perfect sense despite the fact that there aren’t any tangible proofs, YET. If one day the white hats are going to declassify what’s in Area 51… it will be the day that we will know if I was wrong or if I was right in my analysis.

“The Hopi Indians have a very rich mythological tradition stretching back over centuries and they have stories about their ancestral journeys through three worlds to the Fourth World, where the people live today.

Maasaw, The Skeleton Man Gave A Sacred Tablet To The Fire Clan

Hopi tradition tells of sacred tablets which were imparted to the Hopi by various deities. One precious tablet was given to the Fire Clan.

“When the Hopi emerged into the Fourth World (our current world), they learned that Maasaw was on Earth and they went looking for him. As previously mentioned on Ancient Pages, Hopi’s Encounter with Maasaw, the skeleton man was very frightening, but he gave the Holi the sacred gift of knowledge.

Maasaw who was a guardian spirit provided the Hopi with information on how and where they should migrate and settle down. Everything was symbolically written on four sacred tablets given to them.”

>> So there are 4 tablets in total.

• Page 2 337 –

>>16655236

(Please read from the start)

“Maasaw gave one of the tablets to the Fire Clan. The tablet was very small, only about four inches square. It was made of dark-colored chocolate stone and with a piece broken off from one corner. The sacred tablet was covered with symbols and there was a figure of a headless man on it.”

>> That’s a very precise description of the tablet as if it was seen = reported by an eye witness. If the person seeing the table thought he saw a “headless man” on it, it doesn’t mean it’s really that. It’s said there were “symbols” on it = not using the word letters or inscription; meaning the person seeing this didn’t recognize what was on it. In turn this opens the possibility that he might have “seen” a headless person among the “symbols”. In such cases, it’s better to have the object itself in front of us to examine visually ourselves, instead of relying on the description of a witness and what he MIGHT have saw, or how he understand/interpret what he saw = what he thinks he saw.

“How Can The Hopi Recognize Their Lost White Brother, Pahana?

Maasaw was the deity of the Fire Clan who gave the sacred tablet to the Hopi just before he turned around and became invisible. He wanted the Hopi to hear the sound of his voice and remember what he had said. Maasaw told the Hopi “After the Fire Clan had migrated to their permanent home, the time would come when they would be overcome by strange people. They would be forced to develop their land and lives according to the dictates of a new ruler, or else they would be treated as criminals and punished.”

>> How did Maasaw become invisible? Did he use some type of cloaking device? Was it some sort of invisibility shield? This idea shouldn’t surprise anons at all since we know the military worldwide has been developing or trying to develop such things for their machinery. Where do you think (((they))) got the idea from? (((They))) have been studying and trying to reverse engineer the Atlantean technology for a long time now. This could be one of the hidden technologies from mankind. We also have a projection of this with Harry Potter’s cloak of invisibility by the way. We’ve seen it plenty around as well in MANY Hollywood movies.

“But they were not to resist. They were to wait for the person who would deliver them.

This person was their lost white brother, Pahana, who would return to them with the missing corner piece of the tablet, deliver them from their persecutors, and work out with them a new and universal brotherhood of man. But, warned Maasaw if their leader accepted any other religion, he must assent to having his head cut off. This would dispel the evil and save his people.”

>> The way it is worded here, it makes the reader feel like they are talking about the White Europeans whom rediscovered the Americans and established colonies there. This is what the prophecy sounds like, anyways.

It’s funny how the Evil Cult calls the Light evil and it shouldn’t be followed; while at the same time, they call themselves good ^_^ This is the world upside down.

• Page 2 338 –

>>16655274

(Please read from the start)

“How Can The Hopi Recognize Their Lost White Brother, Pahana?

Maasaw was the deity of the Fire Clan who gave the sacred tablet to the Hopi just before he turned around and became invisible. He wanted the Hopi to hear the sound of his voice and remember what he had said. Maasaw told the Hopi “After the Fire Clan had migrated to their permanent home, the time would come when they would be overcome by strange people. They would be forced to develop their land and lives according to the dictates of a new ruler, or else they would be treated as criminals and punished.

But they were not to resist. They were to wait for the person who would deliver them.

This person was their lost white brother, Pahana, who would return to them with the missing corner piece of the tablet, deliver them from their persecutors, and work out with them a new and universal brotherhood of man. But, warned Maasaw if their leader accepted any other religion, he must assent to having his head cut off. This would dispel the evil and save his people.”

>> If Pahana was of the Light, he would have never cut the head of the Hopi leader, but he would have forgiven him for his mistake. Red is the color of????

“So, the people of the Fire Clan don’t need to worry that they may not recognize Pahana when he returns from the east, or that they are deceived by an imposter. The Hopi know he will be carrying the missing bit of the sacred tablet.

Many of the Hopi believe we are living in the “End Times”, and therefore they expect Pahana to return soon. The lost white brother should arrive before the time of the “Great Purification” of Hopi prophecy.

The belief in the lost white brother is so strong that the Hopi even bury their dead facing east in expectation of the Pahana who will come from that direction.”

>> The Great Purification and the End of Times from the Hopi mythology is extremely close to what was planted at the end of the New Testament and deceitfully attributed to the Apostle John. It’s what the Christians call the End of Times, Armageddon, Apocalypse. Please stop there for a second and ask yourselves how the Hopi and the European Christians have the same “prophecy” without any prior contact between them until the rediscovery of the Americans? Can you figure it out?

This is it for Maasaw and Pahana.

• Page 2 339 –

>>16655282

(Please read from the start)

The Hopi are the westernmost group of Pueblo Indians. There is one archaeological site from the Pueblo Indians which stands out more than the others; it’s called Mesa Verde. So let’s take a look at it next. A bit of site seeing is always interesting: https://en.wikipedia.org/wiki/Mesa_Verde_National_Park

“Mesa Verde National Park is an American national park and UNESCO World Heritage Site located in Montezuma County, Colorado. The park protects some of the best-preserved Ancestral Puebloan archaeological sites in the United States.

Established by Congress and President Theodore Roosevelt in 1906, the park occupies 52,485 acres (21,240 ha) near the Four Corners region of the American Southwest. With more than 5,000 sites, including 600 cliff dwellings, it is the largest archaeological preserve in the United States. Mesa Verde (Spanish for "green table") is best known for structures such as Cliff Palace, thought to be the largest cliff dwelling in North America.

Starting c. 7500 BC Mesa Verde was seasonally inhabited by a group of nomadic Paleo-Indians known as the Foothills Mountain Complex. The variety of projectile points found in the region indicates they were influenced by surrounding areas, including the Great Basin, the San Juan Basin, and the Rio Grande Valley. Later, Archaic people established semi-permanent rock shelters in and around the mesa. By 1000 BC, the Basketmaker culture emerged from the local Archaic population, and by 750 AD the Ancestral Puebloans had developed from the Basketmaker culture.

The Mesa Verdeans survived using a combination of hunting, gathering, and subsistence farming of crops such as corn, beans, and squash. They built the mesa's first pueblos sometime after 650, and by the end of the 12th century, they began to construct the massive cliff dwellings for which the park is best known. By 1285, following a period of social and environmental instability driven by a series of severe and prolonged droughts, they abandoned the area and moved south to locations in Arizona and New Mexico, including the Rio Chama, the Albuquerque Basin, the Pajarito Plateau, and the foot of the Sangre de Cristo Mountains.

Inhabitants

Paleo-Indians

The first occupants of the Mesa Verde region, which spans from southeastern Utah to northwestern New Mexico, were nomadic Paleo-Indians who arrived in the area c. 9500 BC.They followed herds of big game and camped near rivers and streams, many of which dried up as the glaciers that once covered parts of the San Juan Mountains receded. The earliest Paleo-Indians were the Clovis culture and Folsom tradition, defined largely by how they fashioned projectile points. Although they left evidence of their presence throughout the region, there is little indication that they lived in central Mesa Verde during this time.”

>>The information here is supporting what I have been telling you about the role of the rivers and the migrants using them to navigate and in the same time, the information is supporting what I have been telling about the Ice Age that took place after the Flood, as part of the Cataclysm.

• Page 2 340 –

>>16655289

(Please read from the start)

“After 9600 BC, the area's environment grew warmer and drier, a change that brought to central Mesa Verde pine forests and the animals that thrive in them. Paleo-Indians began inhabiting the mesa in increasing numbers c. 7500 BC, though it is unclear whether they were seasonal occupants or year-round residents. Development of the atlatl during this period made it easier for them to hunt smaller game, a crucial advance at a time when most of the region's big game had disappeared from the landscape.”

>> The Flood waters receded and the weather warmed up so areas with better soil and game showed up which lead to resettlement of the survivors and a new wave of migration happened. This is what I’ve been trying to explain to you so many times now. And this didn’t just happen in North America; it happened worldwide = the entire planet was affected.

“Archaic

6000 BC marks the beginning of the Archaic period in North America. Archaeologists differ as to the origin of the Mesa Verde Archaic population; some believe they developed exclusively from local Paleo-Indians, called the Foothills Mountain Complex, but others suggest that the variety of projectile points found in Mesa Verde indicates influence from surrounding areas, including the Great Basin, the San Juan Basin, and the Rio Grande Valley. The Archaic people probably developed locally, but were also influenced by contact, trade, and intermarriage with immigrants from these outlying areas.

The early Archaic people living near Mesa Verde utilized the atlatl and harvested a wider variety of plants and animals than the Paleo-Indians had while retaining their primarily nomadic lifestyle. They inhabited the outlying areas of the Mesa Verde region, but also the mountains, mesa tops, and canyons, where they created rock shelters and rock art, and left evidence of animal processing and chert knapping. Environmental stability during the period drove population expansion and migration. Major warming and drying from 5000 to 2500 might have led middle Archaic people to seek the cooler climate of Mesa Verde, whose higher elevation brought increased snowpack that, when coupled with spring rains, provided relatively plentiful amounts of water.”

>> We saw the same cave dwellings in Phoenicia and we think they are the oldest type of dwellings as people adapted the rock cliffs, carved them into living quarters and houses. I’ve also been suspecting something of the same or similar might have happened around Lake Titicaca in the Andean region, near the City-State of Tiwanaku. It’s not that clear there, but it’s obvious the big rocks and cliffs around the lake area had some type of use before Tiwanaku was built. Here in Mesa Verde, we have the same type of situation.

“By the late Archaic, more people were living in semi-permanent rock shelters that preserved perishable goods such as baskets, sandals, and mats. They started to make a variety of twig figurines that usually resembled sheep or deer. The late Archaic is marked by increased trade in exotic materials such as obsidian and turquoise. Marine shells and abalone from the Pacific coast made their way to Mesa Verde from Arizona, and the Archaic people worked them into necklaces and pendants. Rock art flourished, and people lived in rudimentary houses made of mud and wood. Their early attempts at plant domestication eventually developed into the sustained agriculture that marked the end of the Archaic period, c. 1000.”

>> See how it evolved and developed? We have the same situation in the Middle East and I’m suspecting it’s the case with Tiwanaku as well.

• Page 2 341 –

>>16655294

(Please read from the start)

“Basketmaker culture

With the introduction of corn to the Mesa Verde region c. 1000 BC and the trend away from nomadism toward permanent pithouse settlements, the Archaic Mesa Verdeans transitioned into what archaeologists call the Basketmaker culture. Basketmaker II people are characterized by their combination of foraging and farming skills, use of the atlatl, and creation of finely woven baskets in the absence of earthen pottery. By 300, corn had become the preeminent staple of the Basketmaker II people's diet, which relied less and less on wild food sources and more on domesticated crops.”

>> All that we’ve read so far are the transformation of the survivors from migrants whom are struggling to find food and shelter, to the survivors whom managed to settle down in better, permanent places, abandoning their nomadic life style, after the weather settled down.

“In addition to the fine basketry for which they were named, Basketmaker II people fashioned a variety of household items from plant and animal materials, including sandals, robes, pouches, mats, and blankets. They also made clay pipes and gaming pieces. Basketmaker men were relatively short and muscular, averaging less than 5.5 feet (1.7 m) tall. Their skeletal remains reveal signs of hard labor and extensive travel, including degenerative joint disease, healed fractures, and moderate anemia associated with iron deficiency. They buried their dead near or amongst their settlements, and often included luxury items as gifts, which might indicate differences in relative social status. Basketmaker II people are also known for their distinctive rock art, which can be found throughout Mesa Verde. They depicted animals and people, in both abstract and realistic forms, in single works and more elaborate panels. A common subject was the hunchbacked flute player that the Hopi call Kokopelli.”

>> A little detour is necessary here as I want to check out Kokopelli: https://en.wikipedia.org/wiki/Kokopelli

“Kokopelli (/ˌkoʊkoʊˈpɛliː/) is a fertility deity, usually depicted as a humpbacked flute player (often with feathers or antenna-like protrusions on his head), who is venerated by some Native American cultures in the Southwestern United States. Like most fertility deities, Kokopelli presides over both childbirth and agriculture. He is also a trickster god and master braider and represents the spirit of music.”

>> Kokopelli looks a lot like an Antelope warrior but he also seems to have some traits from the ThunderBirds. The oddest is him presiding over childbirth. So what is he exactly? Seems like he is a composite of 2 entities: an Antelope warrior and a ThunderBird; with the Antelope attributes being the dominant ones.

• Page 2 342 –

>>16655301

(Please read from the start)

“Myths

Among the Hopi, Kokopelli carries unborn children on his back and distributes them to women; for this reason, young girls often fear him. He often takes part in rituals relating to marriage, and Kokopelli himself is sometimes depicted with a consort, a woman called Kokopelmimi by the Hopi. It is said that Kokopelli can be seen on the full and waning moon, much like the "man" or the "rabbit" on the moon.

“Kokopelli also presides over the reproduction of game animals, and for this reason, he is often depicted with animal companions such as rams and deer. Other common creatures associated with him include sun-bathing animals such as snakes, or water-loving animals like lizards and insects.”

>> The more I read about Kokopelli, the more I see 2 sides of him = one of the Light and one from either the Antelope or from the Serpent Clan. The first paragraph gives us the impression that Kokopelli doesn’t hurt children but is seen more like a fecundity distributor (or fertility deity) since he is giving unborn children (whom are still alive) to women; as in getting them pregnant. But in the second paragraph Kokopelli is projecting the image of someone from either the Serpent Clan and most importantly from the Antelope Clan.

“In his domain over agriculture, Kokopelli's flute-playing chases away the winter and brings about spring. Many tribes, such as the Zuni, also associate Kokopelli with the rains. He frequently appears with Paiyatamu, another flutist, in depictions of maize-grinding ceremonies. Some tribes say he carries seeds and babies on his back.

In recent years, the emasculated (i.e. non-ithyphallic) version of Kokopelli has been adopted as a broader symbol of the Southwestern United States as a whole. His image adorns countless items such as T-shirts, ball caps, key-chains, and patio decor. A bicycle trail between Grand Junction, Colorado, and Moab, Utah, is now known as the Kokopelli Trail.”

>> When I read the information provided in these 2 paragraphs I’m reminded of the deity Pan from Greek mythology. He was known to be constantly horny with his genitals always in display. He was known to play the flute as well as he was associated with fertility and with Spring. Kokopelli and Pan are incredibly similar, almost identical.

“Origins and development

Kokopelli has been revered since at least the time of the Hohokam, Yuman, and Ancestral Puebloan peoples. The first known images of him appear on Hohokam pottery dated to sometime between 750 and 850 AD.

Kokopelli may have originally been a representation of Aztec traders, known as pochtecas, who may have traveled to this region from northern Mesoamerica. These traders brought their goods in sacks slung across their backs and this sack may have evolved into Kokopelli's familiar hump; some tribes consider Kokopelli to have been a trader. These men may also have used flutes to announce themselves as friendly as they approached a settlement. This origin is still in doubt, however, since the first known images of Kokopelli predate the major era of Mesoamerican-Ancestral Pueblo peoples trade by several hundred years, as well as the Aztec Empire and its pochtecas.”

>> The carrying of a sack on the back is a good theory into explaining the hunched back of Kokopelli, but I wonder if the rest of the given explanation is valid since I think this is a warrior from most probably the Antelope Clan whom lived long long ago, way before the Aztecs established their civilization.

• Page 2 343 –

>>16655312

(Please read from the start)

“Many believe that Kokopelli was more than a trader, and more significantly, an important conveyor of information and trinkets from afar. As a storyteller par excellence, Kokopelli had the gift of languages, with a formidable repertoire of body-language storytelling skills to complement his many talents. Kokopelli's usual noisy announcement upon arrival secured both the identity, and therefore the safety, of his unique presence into a community. Often accompanied by an apprentice in his travels and trade, Kokopelli was important in linking distant and diverse communities together. In the South American Andes, the 'Ekeko' character functioned in much the same way. Upon arrival, his banging and clanging of his wares dangling all about his person signaled to all that a night of entertainment and trade of his goods and talismans was at hand.

Even today, occasional outside visitors may be called or referred to as 'Kokopelli' when they bring news, stories, and trinkets from the outside world to share with the little pueblos or villages.

Another theory is that Kokopelli is actually an anthropomorphic insect. Many of the earliest depictions of Kokopelli make him very insect-like in appearance. The name "Kokopelli" may be a combination of "Koko", another Hopi and Zuni deity, and "pelli",the Hopi and Zuni word for the desert robber fly, an insect with a prominent proboscis and a rounded back, which is also noted for its zealous sexual proclivities. A more recent etymology is that Kokopelli means literally "kachina hump". Because the Hopi were the tribe from whom the Spanish explorers first learned of the god, their name is the one most commonly used.”

>> These are just theories and they are far away from the truth.

“Kokopelli is one of the most easily recognized figures found in the petroglyphs and pictographs of the Southwest. The earliest known petroglyph of the figure dates to about 1000 AD. The Spanish missionaries in the area convinced the Hopi craftsmen to usually omit the phallus from their representations of the figure. As with most kachinas, the Hopi Kokopelli was often represented by a human dancer. Kokopelli is a cottonwood sculpture often carved today.”

>>He reminds me so much of Pan, the Greek deity. the kachinas are the Sebetti clan warriors = from various clans of course.

“A similar humpbacked figure is found in artifacts of the Mississippian culture of the United States southeast. Between approximately 1200 to 1400 AD, water vessels were crafted in the shape of a humpbacked woman. These forms may represent a cultural heroine or founding ancestor, and may also reflect concepts related to the life-giving blessings of water and fertility.

Other names

• Kokopele

• Kokopilli

• Kokopilau

• Neopkwai'i (Pueblo)

• Ololowishkya (Zuni)

• La Kokopel”

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>>16655332

(Please read from the start)

>> I would like to ask you to take the information in this last paragraph with a huge grain of salt. If there is another depiction of a hunch back woman in the Mississippian culture, it doesn’t mean it’s related or connected to Kokopelli = more details should exist before making the connection. And it’s incorrect to attribute the depiction of the hunch back woman to the Mississippian culture, mostly that we know there has been an initial mysterious culture which abandoned the area and then it was replaced by another culture; I’m mostly talking about the Cahokia mounds here. So it’s important to verify things and make sure we got it right before making attributions of the sort we have in this last paragraph.

Kokopelli is very difficult to figure out. It’s like he’s ¾ an Antelope warrior and a ¼ a ThunderBird warrior. He has all the physical characteristics and attributes of an Antelope warrior and he is strikingly similar to the Greek deity Pan. And a small part of him has the characteristics and attributes of a ThunderBird with the feathers and bringing in the rain. He doesn’t seem from what is written about him here that he harms children. He is seen more like a fertility deity whom grants wishes for women to get pregnant = have children. So this contradicts with the pedovore image we usually have from Horned Serpent Clan. Notice though, Kokopelli is certainly NOT a Horned Serpent; despite him having sometimes the shape of a serpent, he retains mostly the shape of a hunch back person with antlers on his head = Antelope.

The question is: Is Kokopelli a bad warrior or a good warrior?

It’s incredibly hard to answer that for many reasons:

1 – Not all Antelope warriors joined Darkness, some remained in the Light but they are a tiny minority; so Kokopelli could be an Antelope warrior which didn’t turn Dark/Evil.

2 – He could have been an evil Antelope warrior and done many bad/evil deeds, but the natives decided at some point to omit them, not mentioned them and only kept his “good” qualities in the oral tradition transmitted to younger generations.

3 – The natives could have merged 2 different warrior tales making them one person, attributing everything to one warrior. I think this has the highest possibility: they took tales from the Antelope warrior whom is the dominant character and mixed them with the tales and attributes of a minor character which seems to be a ThunderBird.

As I just said, I think this is the most likely possibility which occurred here with Kokopelli. And this is how he came to us, in this “format”. Let’s get back to where we left off with the Wikipedia page of Mesa Verde.

• Page 2 345 –

>>16655344

(Please read from the start)

“By 500 AD, atlatls were being supplanted by the bow and arrow and baskets by pottery, marking the end of the Basketmaker II Era and the beginning of the Basketmaker III Era. Ceramic vessels were a major improvement over pitch-lined baskets, gourds, and animal hide containers, which had been the primary water storage containers in the region. Pottery also protected seeds against mold, insects, and rodents. By 600, Mesa Verdeans were using clay pots to cook soups and stews.Year-round settlements first appear around this time. The population of the San Juan Basin increased markedly after 575, when there were very few Basketmaker III sites in Mesa Verde; by the early 7th century, there were many such sites in the mesa. For the next 150 years, villages typically consisted of small groups of one to three residences. The population of Mesa Verde c. 675 was approximately 1,000 to 1,500 people.

Beans and new varieties of corn were introduced to the region c. 700. By 775, some settlements had grown to accommodate more than one hundred people; the construction of large, above-ground storage buildings began around this time. Basketmakers endeavored to store enough food for their family for one year, but also retained residential mobility so they could quickly relocate their dwellings in the event of resource depletion or consistently inadequate crop yields. By the end of the 8th century, the smaller hamlets, which were typically occupied for ten to forty years, had been supplanted by larger ones that saw continuous occupation for as many as two generations. Basketmaker III people established a tradition of holding large ceremonial gatherings near community pit structures.

Ancestral Puebloans

Pueblo I: 750 to 900

750 marks the end of the Basketmaker III Era and the beginning of the Pueblo I period. The transition is characterized by major changes in the design and construction of buildings and the organization of household activities. Pueblo I people doubled their capacity for food storage from one year to two and built interconnected, year-round residences called pueblos. Many household activities that had previously been reserved for subterranean pithouses were moved to these above-ground dwellings. This altered the function of pithouses from all-purpose spaces to ones used primarily for community ceremonies, although they continued to house large extended families, particularly during winter months. During the late 8th century, Mesa Verdeans began building square pit structures that archaeologists call protokivas. They were typically 3 or 4 feet (0.91 or 1.22 m) deep and 12 to 20 feet (3.7 to 6.1 m) wide.”

>> The dates should be re-evaluated, re-checked…not just about this site, but about everything we talked about in this thread. And… when you look at the earliest constructions worldwide, it seems the circular shape came first, then the square/rectangle shape. This is indicating that the circular shape was the shape used by the survivors of the Cataclysm, which in turn indicates that they brought it along with them from before the Cataclysm; which in turn indicates the constructions of dwellings before the Cataclysm might have been circular in shape.

• Page 2 346 –

>>16655352

(Please read from the start)

“The first pueblos appeared at Mesa Verde sometime after 650; by 850 more than half of Mesa Verdeans lived in them. As local populations grew, Puebloans found it difficult to survive on hunting, foraging, and gardening, which made them increasingly reliant on domesticated corn. This shift from semi-nomadism to a "sedentary and communal way of life changed ancestral Pueblo society forever". Within a generation the average number of households in these settlements grew from 1-3 to 15-20, with average populations of two hundred people. Population density increased dramatically, with as many as a dozen families occupying roughly the same space that had formerly housed two. This brought increased security against raids and encouraged greater cooperation amongst residents. It also facilitated trade and intermarriage between clans, and by the late 8th century, as Mesa Verde's population was being augmented by settlers from the south, four distinct cultural groups occupied the same villages.

Large Pueblo I settlements laid claim to the resources found within 15 to 30 square miles (39 to 78 km2). They were typically organized in groups of at least three and spaced about 1 mile (1.6 km) apart. By 860, there were approximately 8,000 people living in Mesa Verde. Within the plazas of larger villages, the Pueblo I people dug massive pit structures of 800 square feet (74 m2) that became central gathering places. These structures represent early architectural expressions of what would eventually develop into the Pueblo II Era great houses of Chaco Canyon. Despite robust growth during the early and mid-9th century, unpredictable rainfall and periodic drought led to a dramatic reversal of settlement trends in the area. Many late Pueblo I villages were abandoned after less than forty years of occupation, and by 880 Mesa Verde's population was in steady decline. The beginning of the 10th century saw widespread depopulation of the region, as people emigrated south of the San Juan River to Chaco Canyon in search of reliable rains for farming. As Mesa Verdeans migrated south, to where many of their ancestors had emigrated two hundred years before, the influence of Chaco Canyon grew, and by 950 Chaco had supplanted Mesa Verde as the region's cultural center.

Pueblo II: 900 to 1150

The Pueblo II Period is marked by the growth and outreach of communities centered around the great houses of Chaco Canyon. Despite their participation in the vast Chacoan system, Mesa Verdeans retained a distinct cultural identity while melding regional innovation with ancient tradition, inspiring further architectural advancements; the 9th century Mesa Verdean pueblos influenced two hundred years of Chacoan great house construction. Droughts during the late 9th century rendered Mesa Verdean dry land farming unreliable, which led to their growing crops only near drainages for the next 150 years. Crop yields returned to healthy levels by the early 11th century. By 1050 the population of the area began to rebound; as agricultural prosperity increased, people immigrated to Mesa Verde from the south.

Mesa Verdean farmers increasingly relied on masonry reservoirs during the Pueblo II Era. During the 11th century, they built check dams and terraces near drainages and slopes in an effort to conserve soil and runoff. These fields offset the danger of crop failures in the larger dry land fields. By the mid-10th and early 11th centuries, protokivas had evolved into smaller circular structures called kivas, which were usually 12 to 15 feet (3.7 to 4.6 m) across. These Mesa Verde-style kivas included a feature from earlier times called a sipapu, which is a hole dug in the north of the chamber and symbolizes the Ancestral Puebloan's place of emergence from the underworld. At this time, Mesa Verdeans began to move away from the post and mud jacal-style buildings that marked the Pueblo I Period toward masonry construction, which had been utilized in the region as early as 700, but was not widespread until the 11th and 12th centuries.”

• Page 2 347 –

>>16655357

(Please read from the start)

>> What is a Sipapu? Let’s take another small detour to check it out: https://en.wikipedia.org/wiki/Sipapu

“A sipapu (a Hopi word) was a small hole or indentation in the floor of a kiva (pithouse). Kivas were used by the Ancestral Puebloans and continue to be used by modern-day Puebloans. The sipapu symbolizes the portal through which their ancient ancestors first emerged to enter the present world.

Hopi mythology (and similar traditions in other Pueblo cultures such as the Zuni and Acoma) states that this is the hole from which the first peoples of this world entered. As they stepped outside of the sipapu, they changed from lizard-like beings into human form. It is from this point that the "First Peoples" of the Earth began to divide and separate, becoming tribes. The original sipapu is said to be located in the Grand Canyon.”

>>They are clearly saying that they are from the Serpent Clan here.

Some say it’s a portal, or that Beam of light with swirling electricity around it. But it sounds more like the Sipapu is the Ark from where the survivor came out. When you think about it, it fits. When the survivors came out of the Ark and started to migrate in many waves and settled to resettle as the Flood water receded and the Ice Age retreated, they told tales of where they come out from to the younger generations. At some point in time, the Arks fossilized as the Ark on Mt Ararat is proof that the Arks really did turn into a fossilized big piece. So after some time the younger generation went back to check where their ancestors came from and they found this huge mound like rock = the fossilized Ark, which they got inside via some opening. When they went back to their tribe, they narrated what they saw and they started to reproduce on a small scale the ark, thinking it’s some sort of mound or some sort of small hill with a hole in it.

It’s also starting to make sense the tales, myths and legends of humans coming out from caves, like how it was the case with the Ayar brothers from the Andean region (already seen in this thread). The cave wasn’t a real cave, it was the fossilized Ark.

And for those whom want to research this deeper, Vitruvius in his work: Di Architectura, describes the dwellings of the Armenians which are incredibly similar, almost identical to the sipapu we have here.

Let’s get back to where we left off with the Mesa Verde Wikipedia page after this quick look at the sipapu.

“The expansion of Chacoan influence in the Mesa Verde area left its most visible mark in the form of Chaco-style masonry great houses that became the focal point of many Mesa Verdean villages after 1075. Far View House, the largest of these, is considered a classic Chaco "outlier," on which construction likely began between 1075 and 1125, although some archaeologists argue that it was begun as early as 1020.The era's timber and earth unit pueblos were typically inhabited for about twenty years. During the early 12th century, the locus of regional control shifted away from Chaco to Aztec, New Mexico, in the southern Mesa Verde region.By 1150, drought had once again stressed the region's inhabitants, leading to a temporary cessation of great house construction at Mesa Verde.”

• Page 2 348 –

>>16655363

(Please read from the start)

“Pueblo III: 1150 to 1300

A severe drought from 1130 to 1180 led to rapid depopulation in many parts of the San Juan Basin, particularly at Chaco Canyon. As the extensive Chacoan system collapsed, people increasingly migrated to Mesa Verde, causing major population growth in the area. This led to much larger settlements of six to eight hundred people, which reduced mobility for Mesa Verdeans, who had in the past frequently relocated their dwellings and fields as part of their agriculture strategy. In order to sustain these larger populations, they dedicated more and more of their labor to farming. Population increases also led to expanded tree felling that reduced habitat for many wild plant and animal species that the Mesa Verdeans had relied on, further deepening their dependency on domesticated crops that were susceptible to drought-related failure.

The Chacoan system brought large quantities of imported goods to Mesa Verde during the late 11th and early 12th centuries, including pottery, shells, and turquoise, but by the late 12th century, as the system collapsed, the amount of goods imported by the mesa quickly declined, and Mesa Verde became isolated from the surrounding region. For approximately six hundred years, most Mesa Verdean farmers had lived in small, mesa-top homesteads of one or two families. They were typically located near their fields and walking distance to sources of water. This practice continued into the mid- to late 12th century, but by the start of the 13th century they began living in canyon locations that were close to water sources and within walking distance of their fields.

Mesa Verdean villages thrived during the mid-Pueblo III Era, when architects constructed massive, multi-story buildings, and artisans adorned pottery with increasingly elaborate designs. Structures built during this period have been described as "among the world's greatest archaeological treasures".Pueblo III masonry buildings were typically occupied for approximately fifty years, more than double the usable lifespan of the Pueblo II jacal structures. Others were continuously inhabited for two hundred years or more. Architectural innovations such as towers and multi-walled structures also appear during the Pueblo III Era. Mesa Verde's population remained fairly stable during the 12th century drought. At the start of the 13th century, approximately 22,000 people lived there. The area saw moderate population increases during the following decades, and dramatic ones from 1225 to 1260. Most of the people in the region lived in the plains west of the mesa at locations such as Yellow Jacket Pueblo, near Cortez, Colorado.Others colonized canyon rims and slopes in multi-family structures that grew to unprecedented size as populations swelled. By 1260, the majority of Mesa Verdeans lived in large pueblos that housed several families and more than one hundred people.

The 13th century saw 69 years of below average rainfall in the Mesa Verde region, and after 1270 the area suffered from especially cold temperatures. Dendrochronology indicates that the last tree felled for construction on the mesa was cut in 1281. There was a major decline in ceramic imports to the region during this time, but local production remained steady. Despite challenging conditions, the Puebloans continued to farm the area until a severely dry period from 1276 to 1299 ended seven hundred years of continuous human occupation at Mesa Verde. Archaeologists refer to this period as the "Great Drought".The last inhabitants of the mesa left the area c. 1285.”

>> The information provided here is important because it’s pointing to migrations and constant demographic changes; in other words, mixing occurred with this Horned Serpent Clan as time passed.

• Page 2 349 –

>>16655375

(Please read from the start)

“Warfare

During the Pueblo III period (1150 to 1300), Mesa Verdeans built numerous stone masonry towers that likely served as defensive structures. They often incorporated hidden tunnels connecting the towers to associated kivas. Warfare was conducted using the same tools the Mesa Verdeans used for hunting game, including bows and arrows, stone axes, and wooden clubs and spears. They also crafted hide and basket shields that were used only during battles. Periodic warfare occurred on the mesa throughout the 13th century. Civic leaders in the region likely attained power and prestige by distributing food during times of drought. This system probably broke down during the "Great Drought", leading to intense warfare between competing clans.Increasing economic and social uncertainty during the century's final decades led to widespread conflict. Evidence of partly burned villages and post-mortem trauma have been uncovered, and the residents of one village appear to have been the victims of a site-wide massacre.”

>> This doesn’t project a peaceful and kind image of the residents at all.

“Evidence of violence and cannibalism has been documented in the central Mesa Verde region. While most of the violence, which peaked between 1275 and 1285, is generally ascribed to in-fighting amongst Mesa Verdeans, archaeological evidence found at Sand Canyon Pueblo, in Canyons of the Ancients National Monument, suggests that violent interactions also occurred between Mesa Verdeans and people from outside the region. Evidence of the attacks was discovered by members of the Crow Canyon Archaeological Center during the 1990s. The assaults, which also occurred at the national monument's Castle Rock Pueblo, were dated to c. 1280, and are considered to have effectively ended several centuries of Puebloan occupation at those sites. Many of the victims showed signs of skull fractures, and the uniformity of the injuries suggest that most were inflicted with a small stone axe. Others were scalped, dismembered, and cannibalized. The anthropophagy (cannibalism) might have been undertaken as a survival strategy during times of starvation. The archaeological record indicates that, rather than being isolated to the Mesa Verde region, violent conflict was widespread in North America during the late 13th and early 14th centuries, and was likely exacerbated by global climate changes that negatively affected food supplies throughout the continent.”

>> The reason for the cannibalism is not hunger and lack of food supplies; it’s because there were some, maybe the elites in Mesa Verde, whom were part of the Horned Serpent Clan. They transmitted (((their))) cult to the younger generations. Seeing that the number of cannibalized remains is not that big, it’s possible (((their))) numbers were small, or (((they))) practiced this “occasionally” and not regularly. Another possibility is that (((they))) infiltrated and settled in Mesa Verde at a late date during one of the migration waves and cannibalism wasn’t practiced there from the get go; but was brought in via migration at a much later date.

• Page 2 350 –

>>16655378

(Please read from the start)

“Migration

The Mesa Verde region saw unusually cold and dry conditions during the beginning of the 13th century. This might have driven emigration to Mesa Verde from less hospitable locations. The added population stressed the mesa's environment, further straining an agricultural society that was suffering from drought. The region's bimodal precipitation pattern, which brought rainfall during spring and summer and snowfall during autumn and winter, began to fail post-1250. After 1260, there was a rapid depopulation of Mesa Verde, as "tens of thousands of people" emigrated or died from starvation. Many smaller communities in the Four Corners region were also abandoned during this period. The Ancestral Puebloans had a long history of migration in the face of environmental instability, but the depopulation of Mesa Verde at the end of the 13th century was different in that the region was almost completely emptied, and no descendants returned to build permanent settlements. While drought, resource depletion, and overpopulation all contributed to instability during the last two centuries of Ancestral Puebloan occupation, their overdependence on maize crops is considered the "fatal flaw" of their subsistence strategy.

The vacating Mesa Verdeans left almost no direct evidence of their migration, but they left behind household goods, including cooking utensils, tools, and clothing, which gave archaeologists the impression that the emigration was haphazard or hurried. An estimated 20,000 people lived in the region during the 13th century, but by the start of the 14th century the area was nearly uninhabited. Many emigrants relocated to southern Arizona and New Mexico. Although the rate of settlement is unclear, increases in sparsely populated areas, such as Rio Chama, Pajarito Plateau, and Santa Fe, correspond directly with the period of migration from Mesa Verde. Archaeologists believe the Mesa Verdeans who settled in the areas near the Rio Grande, where Mesa Verde black-on-white pottery became widespread during the 14th century, were likely related to the households they joined and not unwelcome intruders. Archaeologists view this migration as a continuation, versus a dissolution, of Ancestral Puebloan society and culture.Many others relocated to the banks of the Little Colorado River, in western New Mexico and eastern Arizona. While archaeologists tend to focus on the "push" factors that drove the Mesa Verdeans away from the region, there were also several environmental "pull factors", such as warmer temperatures, better farming conditions, plentiful timber, and bison herds, which incentivized relocation to the area near the Rio Grande. In addition to numerous settlements along the Rio Grande, contemporary descendants of the Mesa Verdeans live in pueblos at Acoma, Zuni, Jemez, and Laguna.”

>> I have a little problem with the weather/ better living condition excuse/interpretation given here. This explanation provided by the Main Stream History = the official narrative can be a possible factor as to why Mesa Verde was abandoned like that. I’m not denying it’s a possibility.

My problem lays with a part of the objects the people left behind in Mesa Verde, specifically the tools and the clothing. These 2 types of objects are among the first ones you take with you if you are migrating and abandoning your village, in ancient times. Tools are crucial and essential to survival and they are considered as one of the most important possessions to the populace as they rely heavily on them to live. Crafting the tools is hard in the first place and it’s expensive and time consuming as well, mostly if it was made of metal. Back then, you couldn’t just walk into a store and buy a hammer or a shovel any time you needed one. And when you migrate, you need those tools in order to build your new house in your new migration place. You also need them if you need to find work there, as in if you are a carpenter, you need your tools to work there and make some furniture for example for people to buy…. It’s just a fictive example, but I guess anons understand my point. No matter what type of tools they are, I’m certain you don’t abandon them behind like this. It’s among the first thing you carry with you when you are migrating since it represents your survival and in the same time, it’s what you depend on to put bread on the table.

• Page 2 351 –

>>16655382

(Please read from the start)

Do you have any idea how much work it takes to make clothing in the old times anons? If it’s made of cotton, linen or fur and animal skin; processing it and turning it into clothes is loads of work anons, mostly in ancient times. So these are also objects you do not abandon behind. Even if you have too much clothing in ancient times, these were considered goods of value which could be traded or sold, apart being worn. If you are migrating and you have loads of clothes, you don’t abandon them, you take them all, and you can sell the “extra” pieces while traveling, or barter them with something else. So here again anons, I’m a little bothered by this detail.

For me, both of these small details are indicating the people whom left Mesa Verde, left it in a rush and life threatening situation. If you want to migrate, it means you have time to pack. When you have time to pack, it means you have time to think what is an important item for you to take with you and what you can abandon behind you. For such important and vital items to be left behind, it means whomever owned them had moments to flee.

So whatever caused these people to flee in a hurry, it wasn’t because of lack of food or anything of the sort. It was either they were fleeing a natural disaster like a terrible flood, a volcano erupting, etc. Or they were fleeing from a war as in a massacre. It’s gotta be something which makes you abandon your “precious” belongings and run for it without looking back, or coming back to take what you left behind.

“Organization

Although Chaco Canyon might have exerted regional control over Mesa Verde during the late 11th and early 12th centuries, most archaeologists view the Mesa Verde region as a collection of smaller communities based on central sites and related outliers that were never fully integrated into a larger civic structure. Several ancient roads, averaging 15 to 45 feet (4.6 to 13.7 m) wide and lined with earthen berms, have been identified in the region. Most appear to connect communities and shrines; others encircle great house sites. The extent of the network is unclear, but no roads have been discovered leading to the Chacoan Great North Road, or directly connecting Mesa Verde and Chacoan sites.”

>> I’m uncertain because I’m not an expert in Native American Archaeology, but from what is written here, it sounds very much like it’s the City-State system We used to have a City-State metropolis which had self-governance not just within the city walls, but it also had a territory under it’s jurisdiction. There used to be smaller towns and villages on that territory which were depended on the City-State metropolis. Of course the size changed and varied from one City-State to another, but the general concept is the same behind them all. And this is what I understand from this paragraph. Of course I might be wrong since I’m not expert in Native American History. It’s just an observation from my part based on my knowledge of other parts of the world.

“Ancestral Puebloan shrines, called herraduras, have been identified near road segments in the region. Their purpose is unclear, but several C-shaped herraduras have been excavated, and they are thought to have been "directional shrines" used to indicate the location of great houses.”

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>>16655387

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“Architecture

Mesa Verde is best known for a large number of well-preserved cliff dwellings, houses built in alcoves, or rock overhangs along the canyon walls. The structures contained within these alcoves were mostly blocks of hard sandstone, held together and plastered with adobe mortar. Specific constructions had many similarities but were generally unique in form due to the individual topography of different alcoves along the canyon walls. In marked contrast to earlier constructions and villages on top of the mesas, the cliff dwellings of Mesa Verde reflected a region-wide trend towards the aggregation of growing regional populations into close, highly defensible quarters during the 13th century.

Pueblo buildings were built with stone, windows facing south, and in U, E and L shapes. The buildings were located more closely together and reflected deepening religious celebration. Towers were built near kivas and likely used for lookouts. Pottery became more versatile, including pitchers, ladles, bowls, jars and dishware for food and drink. White pottery with black designs emerged, the pigments coming from plants. Water management and conservation techniques, including the use of reservoirs and silt-retaining dams, also emerged during this period. Styles for these sandstone/mortar constructions, both surface and cliff dwellings, included T-shaped windows and doors. This has been taken by some archaeologists, including Stephen H. Lekson, as evidence of the continuing reach of the Chacoan system. Other researchers see these elements as part of a more generalized Puebloan style or spiritual significance rather than evidence of a continuing specific elite socioeconomic system.

While much of the construction in these sites is consistent with common Pueblo architectural forms, including kivas, towers, and pit-houses, the space constrictions of these alcoves necessitated what seems to have been a far denser concentration of their populations. Mug House, a typical cliff dwelling of the period, was home to around 100 people who shared 94 small rooms and eight kivas built against each other and sharing many of their walls; builders in these areas maximized space in any way they could, with no areas considered off-limits to construction.

Astronomy

Mesa Verdeans used astronomical observations to plan their farming and religious ceremonies, drawing on both natural features in the landscape and masonry structures built for this purpose. Several great houses in the region were aligned to the cardinal directions, which positioned windows, doors, and walls along the path of the sun, whose rays would indicate the passing of seasons. Mesa Verde's Sun Temple is thought to have been an astronomical observatory.

The temple is D-shaped, and its alignment is 10.7 degrees off true east–west. Its location and orientation indicate that its builders understood the cycles of both the sun and the moon. It is aligned to the major lunar standstill, which occurs once every 18.6 years, and the sunset during the winter solstice, which can be viewed setting over the temple from a platform at the south end of Cliff Palace, across Fewkes Canyon. At the bottom of the canyon is the Sun Temple fire pit, which is illuminated by the first rays of the rising sun during the winter solstice. Sun Temple is one of the largest exclusively ceremonial structures ever built by the Ancestral Puebloans.”

>> I would like to add that because of the location of the Sun temple = where it was built, I won’t be surprised to fit some sort of fire pit which used to have fire light in it during night ceremonies, to be seen from a distance. It’s something similar to a beacon, but with a religious function, not a military one.

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>>16655391

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“Agriculture and water-control systems

Starting in the 6th century, the farmers living in central Mesa Verde cultivated corn, beans, squash, and gourds. The combination of corn and beans provided the Mesa Verdeans with the amino acids of a complete protein. When conditions were good, 3 or 4 acres (1.2 or 1.6 ha) of land would provide enough food for a family of three or four individuals for one year, providing they supplemented with game and wild plants. As Mesa Verdeans increasingly relied on corn as a dietary staple, the success or failure of crop yields factored heavily into their lives. The mesa tilts slightly to the south, which increased its exposure to the sun. Before the introduction of pottery, foods were baked, roasted, and parched. Hot rocks dropped into containers could bring water to a brief boil, but because beans must be boiled for an hour or more their use was not widespread until after pottery had disseminated throughout the region. With the increased availability of ceramics after 600, beans became much easier to cook. This provided a high quality protein that reduced reliance on hunting. It also aided corn cultivation, as legumes add much needed nutrients to soils they are grown in, which likely increased corn yields.

Most Mesa Verdeans practiced dry farming, which relied on rain to water their crops, but others utilized runoff, springs, seeps, and natural collection pools. Starting in the 9th century, they dug and maintained reservoirs that caught runoff from summer showers and spring snowmelt; some crops were watered by hand. Archaeologists believe that prior to the 13th century, springs and other sources of water were considered shared public resources, but as Mesa Verdeans moved into increasingly larger pueblos built near or around water supplies control was privatized and limited to members of the surrounding community.

Between 750 and 800, Mesa Verdeans began constructing two large water containment structures in canyon bottoms – the Morefield and Box Elder reservoirs. Soon afterward, work began on two more: the Far View and Sagebrush reservoirs, which were approximately 90 feet (27 m) across and constructed on the mesa top. The reservoirs lie on an east–west line that runs for approximately 6 miles (9.7 km), which suggests builders followed a centralized plan for the system. In 2004, the American Society of Civil Engineers designated these four structures as National Civil Engineering Historic Landmarks. A 2014 geospatial analyses suggested that neither collection nor retention of water was possible in the Far View Reservoir. This interpretation views the structure as a ceremonial space with procession roads in an adaptation of Chacoan culture.”

>> It would be great if someone looked into the water/irrigation system in Mesa Verde and compared it to what we have elsewhere in the world. It might match, or it might not; we simply have to discover if it does or not.

“Hunting and foraging

Mesa Verdeans typically harvested local small game, but sometimes organized hunting parties that traveled long distances. Their main sources of animal protein came from mule deer and rabbits, but they occasionally hunted Bighorn sheep, antelope, and elk. They began to domesticate turkeys starting around 1000, and by the 13th century consumption of the animal peaked, supplanting deer as the primary protein source at many sites. These domesticated turkeys consumed large amounts of corn, which further deepened reliance on the staple crop. Puebloans wove blankets from turkey feathers and rabbit fur, and made implements such as awls and needles from turkey and deer bones. Despite the availability of fish in the area's rivers and streams, archaeological evidence suggests that they were rarely eaten.”

>> Remember what I was telling you about clothes and it needs labor/work to do them, to produce them? This is why you don’t simply leave them behind because they are valuable items which could be sold or bartered with, as well as using them.

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>>16655392

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“Mesa Verdeans supplemented their diet by gathering the seeds and fruits of wild plants, searching large expanses of land while procuring these resources. Depending on the season, they collected piñon nuts and juniper berries, weedy goosefoot, pigweed, purslane, tomatillo, tansy mustard, globe mallow, sunflower seeds, and yucca, as well as various species of grass and cacti. Prickly pear fruits provided a rare source of natural sugar. Wild seeds were cooked and ground up into porridge. They used sagebrush and mountain mahogany, along with piñon and juniper, for firewood. They also smoked wild tobacco. Because the Ancestral Puebloans considered all material consumed and discarded by their communities as sacred, their midden piles were viewed with reverence. Starting during the Basketmaker III period, c. 700, Mesa Verdeans often buried their dead in these mounds.

Pottery

Scholars are divided as to whether pottery was invented in the Four Corners region or introduced from the south. Specimens of shallow, unfired clay bowls found at Canyon de Chelly indicate the innovation might have been derived from using clay bowls to parch seeds. Repeated uses rendered these bowls hard and impervious to water, which might represent the first fired pottery in the region. An alternate theory suggests that pottery originated in the Mogollon Rim area to the south, where brown-paste bowls were used during the first few centuries of the common era. Others believe pottery was introduced to Mesa Verde from Mexico, c. 300 CE. There is no evidence of ancient pottery markets in the region, but archaeologists believe that local potters exchanged decorative wares between families. Cooking pots made with crushed igneous rock tempers from places like Ute Mountain were more resilient and desirable, and Puebloans from throughout the region traded for them.”

>> So pottery was not native to Mesa Verde; this means it could have been “introduced” in via migration = as in a knowledge brought in by migrants.

“Neutron activation analysis indicates that much of the black-on-white pottery found at Mesa Verde was produced locally. Cretaceous clays from both the Dakota and Menefee Formations were used in black-on-white wares, and Mancos Formation clays for corrugated jars. Evidence that pottery of both types moved between several locations around the region suggests interaction between groups of ancient potters, or they might have shared a common source of raw materials. The Mesa Verde black-on-white pottery was produced at three locations: Sand Canyon, Castle Rock, and Mesa Verde. Archeological evidence indicates that nearly every household had at least one member who worked as a potter. Trench kilns were constructed away from pueblos and closer to sources of firewood. Their sizes vary, but the larger ones were up to 24 feet (7.3 m) long and thought to have been shared kilns that served several families. Designs were added to ceramic vessels with a Yucca-leaf brush and paints made from iron, manganese, beeplant, and tansy mustard.

Most of the pottery found in 9th century pueblos was sized for individuals or small families, but as communal ceremonialism expanded during the 13th century, many larger, feast–sized vessels were produced. Corrugated decorations appear on Mesa Verde grey wares after 700, and by 1000 entire vessels were crafted in this way. The technique created a rough exterior surface that was easier to hold on to than regular gray wares, which were smooth. By the 11th century these corrugated vessels, which dissipated heat more efficiently than smoother ones, had largely replaced the older style, whose tendency to retain heat made them prone to boiling over. Corrugation likely developed as ancient potters attempted to mimic the visual properties of coiled basketry. Corrugated wares were made using clay from formations other than Menefee, which suggests that ancient potters selected different clays for different styles. Potters also selected clays and altered firing conditions to achieve specific colors. Under normal conditions, pots made of Mancos shale turned grey when fired, and those made of Morrison Formation clay turned white. Clays from southeastern Utah turned red when fired in a high-oxygen environment.”

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>>16655394

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“Rock art and murals

Rock art is found throughout the Mesa Verde region, but its dispersion is uneven and periodic. Some locations have numerous examples; others have none, and some periods saw prolific creation, while others saw little. Styles also vary over time. Examples are relatively rare on Mesa Verde proper, but abundant in the middle San Juan River area, which might indicate the river's importance as a travel route and key source of water. Common motifs in the rock art of the region include anthropomorphic figures in procession and during copulation or childbirth, handprints, animal and people tracks, wavy lines, spirals, concentric circles, animals, and hunting scenes. As the region's population plummeted during the late 13th century, the subject of Mesa Verdean rock art increasingly shifted to depictions of shields, warriors, and battle scenes. Modern Hopi have interpreted the petroglyphs at Mesa Verde's Petroglyph Point as depictions of various clans of people.”

>> The local authorities should hire professionals to photograph/document, take measurements and make drawings = gather data about all the petroglyphs and pin point their locations on map. After that, they all should be cataloged. When that is done, they can be studied better and easier = makes the “deciphering” easier on us. It’s also a way to preserve the knowledge and the “artifacts”, mostly preserve them against TIME.

“Starting during the late Pueblo II period (1020) and continuing through Pueblo III (1300), the Ancestral Puebloans of the Mesa Verde region created plaster murals in their great houses, particularly in their kivas. The murals contained both painted and inscribed images depicting animals, people, and designs used in textiles and pottery dating back as far as Basketmaker III, c. 500. Others depict triangles and mounds thought to represent mountains and hills in the surrounding landscape. The murals were typically located on the face of the kiva bench and usually encircled the room. Geometric patterns that resemble symbols used in pottery and zigzag that represent stitches used in basket making are common motifs. The painted murals include the colors red, green, yellow, white, brown, and blue. The designs were still in use by the Hopi during the 15th and 16th centuries.

Climate

According to the Köppen climate classification system, Mesa Verde National Park has a dry-summer humid continental climate (Dsa). According to the United States Department of Agriculture, the Plant Hardiness zone at Mesa Verde National Park Headquarters at 6952 ft (2119 m) elevation is 6b with an average annual extreme minimum temperature of −0.1 °F (−17.8 °C).

The region's precipitation pattern is bimodal, meaning agriculture is sustained through snowfall during winter and autumn and rainfall during spring and summer. Water for farming and consumption was provided by summer rains, winter snowfall, and seeps and springs in and near the Mesa Verde villages. At 7,000 feet (2,100 m), the middle mesa areas were typically ten degrees Fahrenheit (5.5 °C) cooler than the mesa top, which reduced the amount of water needed for farming. The cliff dwellings were built to take advantage of solar energy. The angle of the sun in winter warmed the masonry of the cliff dwellings, warm breezes blew from the valley, and the air was ten to twenty degrees warmer in the canyon alcoves than on the top of the mesa. In the summer, with the sun high overhead, much of the village was protected from direct sunlight in the high cliff dwellings.”

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>>16655396

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“Anthropogenic ecology and geography

[…]

Mesa Verde's canyons were created by streams that eroded the hard sandstone that covers the area. This resulted in Mesa Verde National Park elevations ranging from about 6,000 to 8,572 feet (1,829 to 2,613 m), the highest elevation at Park Point. The terrain in the park is now a transition zone between the low desert plateaus and the Rocky Mountains.

Geology

Although the area's first Spanish explorers named the feature Mesa Verde, the term is a misnomer, as true mesas are almost perfectly flat. Because Mesa Verde is slanted to the south, the proper geological term is cuesta, not mesa. The park is made up of several smaller cuestas located between canyons. Mesa Verde's slant contributed to the formation of the alcoves that have preserved the area's cliff dwellings.

In the late Cretaceous Period, the Mancos Shale was deposited on top of the Dakota Sandstone, which is the rock formation that can be found under much of Colorado. The beds of the Mancos Shale are "fine-grained sand-stones, mudstones, and shales" which accumulated in the deep water of the Cretaceous Sea. It has a high clay content which causes it to expand when wet leading to sliding of the terrain. On top of this shale, there are three formations in the Mesaverde group which reflect the changes in depositional environment in the area over time. The first is the Point Lookout Sandstone, which is named for the Point Lookout feature in the park (elevation 8427 feet). This sandstone, which formed in the marine environment of shallow water when the Cretaceous sea was receding, is "massive, fine-grained, cross-bedded, and very resistant", in its layers reflecting waves and currents that were present during the time of its formation. Its sediments are approximately 400 feet thick, and its upper layers feature fossiliferous invertebrates.

Next is the Menefee Formation, the middle formation whose content features interbedded carbonaceous shales, siltstones, and sandstones. These were deposited in semi-marine environments of brackish water, such as swamps and lagoons. Due to its depositional environment and the organic material in its composition, there are thin coal seams running through the Menefee Formation. At the top, this formation is intruded upon by the Cliff House Sandstone.

The Cliff House Sandstone is the area's youngest rock layer. It was formed after the Cretaceous sea had completely receded and as a result has a high sand content from beaches, dunes, etc. and from this receives its characteristic yellow tint to its canyon faces. Like the Point Lookout Sandstone, it is about 400 feet thick. It contains numerous fossil beds of different types of shells, fish teeth, and other invertebrate leftovers from the receded sea. The shale zones in this feature determine where alcoves formed where the Ancestral Puebloans constructed their dwellings.

Continuing through the Cretaceous period and into the early Tertiary, there was uplifting in the area of the Colorado Plateau, the San Juan Mountains, and the La Plata Mountains, which led to the formation of the Mesa Verde pediment with the help of erosion. Small channels of water ran across this formation depositing gravel. Later in the tertiary, the last period of uplift and rock tilting towards the south caused these streams to cut rapidly into the rock removing loose sediment and forming the vast canyons seen today. This caused the isolation of the Mesa Verde pediment from surrounding rock. Today, since the climate is more arid, these erosional processes are slowed.”

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>>16655397

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“Rediscovery

Mexican-Spanish missionaries and explorers Francisco Atanasio Domínguez and Silvestre Vélez de Escalante, seeking a route from Santa Fe to California, faithfully recorded their travels in 1776. They reached Mesa Verde (green plateau) region, which they named after its high, tree-covered plateaus, but they never got close enough, or into the needed angle, to see the ancient stone villages. They were the first Europeans to travel the route through much of the Colorado Plateau into Utah and back through Arizona to New Mexico.

The Mesa Verde region has long been occupied by the Utes, and an 1868 treaty between them and the United States government recognized Ute ownership of all Colorado land west of the Continental Divide. After there had become an interest in land in western Colorado, a new treaty in 1873 left the Ute with a strip of land in southwestern Colorado between the border with New Mexico and 15 miles north. Most of Mesa Verde lies within this strip of land. The Ute wintered in the warm, deep canyons and found sanctuary there and the high plateaus of Mesa Verde. Believing the cliff dwellings to be sacred ancestral sites, they did not live in the ancient dwellings.

Occasional trappers and prospectors visited, with one prospector, John Moss, making his observations known in 1873. The following year, Moss led eminent photographer William Henry Jackson through Mancos Canyon, at the base of Mesa Verde. There, Jackson both photographed and publicized a typical stone cliff dwelling. Geologist William H. Holmes retraced Jackson's route in 1875. Reports by both Jackson and Holmes were included in the 1876 report of the Hayden Survey, one of the four federally financed efforts to explore the American West. These and other publications led to proposals to systematically study Southwestern archaeological sites.

In her quest to find Ancestral Puebloan settlements, Virginia McClurg, a journalist for the New York Daily Graphic, visited Mesa Verde in 1882 and 1885. Her party rediscovered Echo Cliff House, Three Tier House, and Balcony House in 1885; these discoveries inspired her to protect the dwellings and artifacts.

Wetherills

A family of cattle ranchers, the Wetherills, befriended members of the Ute tribe near their ranch southwest of Mancos, Colorado. With the Ute tribe's approval, the Wetherills were allowed to bring cattle into the lower, warmer plateaus of the present Ute reservation during winter. Word of the Ancestral Puebloan great houses had spread, and Acowitz, a member of the Ute tribe, told the Wetherills of a special cliff dwelling in Mesa Verde: "Deep in that canyon and near its head are many houses of the old people – the Ancient Ones. One of those houses, high, high in the rocks, is bigger than all the others. Utes never go there, it is a sacred place." On December 18, 1888, Richard Wetherill and cowboy Charlie Mason rediscovered Cliff Palace after spotting the ruins from the top of Mesa Verde. Wetherill gave the ruin its present-day name. Richard Wetherill, family and friends explored the ruins and gathered artifacts, some of which they sold to the Historical Society of Colorado and much of which they kept. Among the people who stayed with the Wetherills and explored the cliff dwellings was mountaineer, photographer, and author Frederick H. Chapin, who visited the region during 1889 and 1890. He described the landscape and ruins in an 1890 article and later in an 1892 book, The Land of the Cliff-Dwellers, which he illustrated with hand-drawn maps and personal photographs.”

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>>16655398

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“Gustaf Nordenskiöld

The Wetherills also hosted Gustaf Nordenskiöld, the son of polar explorer Adolf Erik Nordenskiöld, in 1891. Nordenskiöld was a trained mineralogist who introduced scientific methods to artifact collection, recorded locations, photographed extensively, diagrammed sites, and correlated what he observed with existing archaeological literature as well as the home-grown expertise of the Wetherills. He removed a lot of artifacts and sent them to Sweden, where they eventually went to the National Museum of Finland. Nordenskiöld published, in 1893, The Cliff Dwellers of the Mesa Verde. When Nordenskiöld shipped the collection that he made of Mesa Verde artifacts, the event initiated concerns about the need to protect Mesa Verde land and its resources.”

>> All the “removed” artifacts should be returned to their original owner.

“National Park

In 1889, Goodman Point Pueblo became the first pre-Columbian archaeological site in the Mesa Verde region to gain federal protection. It was the first such site to be protected in the US. Virginia McClurg was diligent in her efforts between 1887 and 1906 to inform the United States and European community of the importance of protecting the important historical material and dwellings in Mesa Verde. Her efforts included enlisting support from 250,000 women through the Federation of Women's Clubs, writing and having published poems in popular magazines, giving speeches domestically and internationally, and forming the Colorado Cliff Dwellers Association. The Colorado Cliff Dwellers' purpose was to protect the resources of Colorado cliff dwellings, reclaiming as much of the original artifacts as possible and sharing information about the people who dwelt there. A fellow activist for protection of Mesa Verde and prehistoric archaeological sites included Lucy Peabody, who, located in Washington, D.C., met with members of Congress to further the cause. Former Mesa Verde National Park superintendent Robert Heyder communicated his belief that the park might have been far more significant with the hundreds of artifacts taken by Nordenskiöld.”

>> Why wasn’t the same protection provided to the Cahokia mounds? Was it because they were from the ThunderBirds? Is Mesa Verde protected because it used to be a site under the jurisdiction of the Horned Serpent Clan? I’m saying it once again, everything taken from the site, the artifacts, should be returned to their true and original owner.

“By the end of the 19th century, it was clear that Mesa Verde needed protection from people in general who came to Mesa Verde and created or sold their own collection of artifacts. In a report to the Secretary of the Interior, Smithsonian Institution Ethnologist Jesse Walter Fewkes described vandalism at Mesa Verde's Cliff Palace:

Parties of "curio seekers" camped on the ruin for several winters, and it is reported that many hundred specimens there have been carried down the mesa and sold to private individuals. Some of these objects are now in museums, but many are forever lost to science. In order to secure this valuable archaeological material, walls were broken down … often simply to let light into the darker rooms; floors were invariably opened and buried kivas mutilated. To facilitate this work and get rid of the dust, great openings were broken through the five walls which form the front of the ruin. Beams were used for firewood to so great an extent that not a single roof now remains. This work of destruction, added to that resulting from erosion due to rain, left Cliff Palace in a sad condition.”

>> Wanna have a guess whom those “private individuals” are? Whom controls the smuggling? Whom controls the artifacts black market? The brainless people whom plunder the sites for a few pennies in return always cause a great deal of destruction, mostly destroying data that should have been collected on the site – once lost, it can never be recovered. Don’t be part of these brainless fools wherever you go in your life; always respect the site you are walking into and always make sure you are preserving it.

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>>16655400

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“Many artifacts from Mesa Verde are now located in museums and private collections in the US and across the world. A representative selection of pottery vessels and other objects, for example, is now in the British Museum in London. In 1906, President Theodore Roosevelt approved creation of the Mesa Verde National Park and the Federal Antiquities Act of 1906. The park was an effort to "preserve the works of man" and was the first park created to protect a location of cultural significance. The park was named with the Spanish term for green table because of its forests of juniper and piñon trees.”

>> Gosh! I wonder how the artifacts landed in big museums and in private collections? Also how long did it take for the Cahokia mounds to be put under “protection”?

“In 1976, 8,500 acres (3,440 ha) was designated a wilderness area. These three small and separate sections of the National Park are located on the steep north and east boundaries and serve as buffers to further protect the significant Native American sites. Unlike most wilderness areas, visitor access to Mesa Verde Wilderness is prohibited, along with the rest of the park's backcountry.”

Excavation and protection

Between 1908 and 1922, Spruce Tree House, Cliff Palace, and Sun Temple ruins were stabilised. Most of the early efforts were led by Jesse Walter Fewkes. During the 1930s and 40s, Civilian Conservation Corps workers, starting in 1932, played key roles in excavation efforts, building trails and roads, creating museum exhibits and constructing buildings at Mesa Verde. From 1958 to 1965, Wetherill Mesa Archaeological Project included archaeological excavations, stabilization of sites, and surveys. With excavation and study of eleven Wetherill Mesa sites, it is considered the largest archaeological effort in the US. The project oversaw the excavation of Long House and Mug House.

In 1966, as with all historical areas administered by the National Park Service, Mesa Verde was listed on the National Register of Historic Places, and in 1987, the Mesa Verde Administrative District was listed on the register.It was designated a World Heritage Site in 1978. In its 2015 travel awards, Sunset magazine named Mesa Verde National Park "the best cultural attraction" in the Western United States.”

>> I’m rolling my eyes after reading this. If this was a ThunderBirds site, would it have gotten this much attention and care?

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>>16655404

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“Conflicts with local tribes

Clashes between non-Indigenous environmentalists and local tribes surrounding the ruins at Mesa Verde began even before the park's official establishment. Conflicts over who laid claim to the land surrounding the ruins came to fruition in 1911, when the US government wanted to secure more land for the park that was owned by the Ute Indians. The Utes were reluctant to agree to the land swap proposed by the government, noting that the land they were seeking was the best land the tribe owned. Frederick Abbott, working with Indian Office official James McLaughlin, proclaimed to be an ally to the Ute in negotiations. Abbott later claimed that the "government was stronger than the Utes," saying that when the government finds "old ruins on land that it wants to take for public purposes, it has the right to take it …" Feeling they were left with no other options, the Utes reluctantly agreed to trade the 10,000 acres on Chapin Mesa for 19,500 acres on Ute Mountain.”

>> Do I need to say that this situation should be “fixed”? You gotta do what is right.

“The Utes continued to battle the Bureau of Indian Affairs to prevent more Ute land from being incorporated into the park. In 1935, the BIA attempted to gain back some the land traded in 1911. Additionally, superintendent Jesse L. Nusbaum later confessed that the Ute Mountain land traded for Chapin Mesa in 1911 belonged to the tribe anyway, meaning the government had traded land that never belonged to them in the first place.”

>> I hope the Utes will have their lands and rights back. Such dirty tricks are disgusting to read.

Tourism can be a great source of income for the Utes if managed properly without damaging the site. If this is run properly, without any “dirty tricks” from any side and mostly without any greed, this could be a source of income for the Utes people as well as a reason for them to stay in their land of origins, prosper as a community and it’s a reason for the young Utes to remain in their ancestral land without abandoning it for the city. I’m saying again = IF this is managed well, it could help big time the Utes…. If this is done for each and every single Native American Nation, then they would prosper while preserving their precious, irreplaceable past and traditions.

“Other issues unrelated to land disputes emerged as a result of park activities. In the 1920s, the park began offering "Indian ceremony" performances that gained popularity among visiting tourists; however, the ceremonies did not actually reflect the rites of the Ancient Puebloans who lived in the cliff dwellings nor the rites of the modern Ute. Navajo day laborers performed these rituals, resulting in "the wrong Indians doing the wrong dance on … the wrong land." In addition to the inaccuracy of the ceremonies, a question of whether Navajo dancers were paid fairly also resulted in questions regarding the lack of local American Indians being employed in other capacities in the park. Additionally, the park offered little financial benefits to the Ute Mountain Ute despite their land swap making much of the park possible.”

>> Touristic attractions are an important source of revenue, but it shouldn’t be done this way. Also, hotels, restaurants, craft shops, gift shops can be open which will boost the economy of the Utes. It must be authentic and run by them. But also rules must be put in place to regulate things in order not to damage the site and in the same not commercialize the culture. We should respect the culture while maximizing it to preserve it and to help the Native American community prosper. Too much of anything is bad. Balance and wisdom are required here. If there is a good will from all sides, this can be done, not just for the Utes but for all the Native American Nations. Their prosperity and wellbeing is a part of the prosperity and wellbeing of the States since they are a part of it.

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>>16655418

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“Services

The entrance to Mesa Verde National Park is on U.S. Route 160, approximately 9 miles (14 km) east of the community of Cortez and 7 miles (11 km) west of Mancos, Colorado. The park covers 52,485 acres (21,240 ha). It contains 4,372 documented sites, including more than 600 cliff dwellings. It is the largest archaeological preserve in the US. It protects some of the most important and best-preserved archaeological sites in the country. The park initiated the Archaeological Site Conservation Program in 1995. It analyses data pertaining to how sites are constructed and utilized.

The Mesa Verde Visitor and Research Center is located just off of Highway 160 and is before the park entrance booths. The Visitor and Research Center opened in December 2012. Chapin Mesa (the most popular area) is 20 miles (32 km) beyond the visitor center. Mesa Verde National Park is an area of federal exclusive jurisdiction. Because of this all law enforcement, emergency medical service, and wildland/structural fire duties are conducted by federal National Park Service Law Enforcement Rangers. The Mesa Verde National Park Post Office has the ZIP code 81330. Access to park facilities vary by season. Three of the cliff dwellings on Chapin Mesa are open to the public. The Chapin Mesa Museum is open all year. Spruce Tree House is also open all year, weather permitting. Balcony House, Long House and Cliff Palace require tour tickets for ranger-guided tours. Many other dwellings are visible from the road but not open to tourists. The park offers hiking trails, a campground, and, during peak season, facilities for food, fuel, and lodging; these are unavailable in the winter.

The park's early administrative buildings, located on Chapin Mesa, form an architecturally significant complex of buildings. Built in the 1920s, the Mesa Verde administrative complex was one of the first examples of the Park Service using culturally appropriate design in the development of park facilities. The area was designated a National Historic Landmark District in 1987.”

>> Tourism is also work = jobs.

“Wildfires and culturally modified trees

During the years 1996 to 2003, the park suffered from several wildfires. The fires, many of which were started by lightning during times of drought, burned 28,340 acres (11,470 ha) of forest, more than half the park. The fires also damaged many archaeological sites and park buildings. They were named: Chapin V (1996), Bircher and Pony (2000), Long Mesa (2002), and the Balcony House Complex fires (2003), which were five fires that began on the same day. The Chapin V and Pony fires destroyed two rock art sites, and the Long Mesa fire nearly destroyed the museum – the first one ever built in the National Park System – and Spruce Tree House, the third largest cliff dwelling in the park.

Prior to the fires of 1996 to 2003, archaeologists had surveyed approximately ninety percent of the park. Dense undergrowth and tree cover kept many ancient sites hidden from view, but after the Chapin V, Bircher and Pony fires, 593 previously undiscovered sites were revealed – most of them date to the Basketmaker III and Pueblo I periods. Also uncovered during the fires were extensive water containment features, including 1,189 check dams, 344 terraces, and five reservoirs that date to the Pueblo II and III periods. In February 2008, the Colorado Historical Society decided to invest a part of its $7 million budget into a culturally modified trees project in the national park.”

>> Are these fires for real or are they arson? I mean if this was just a work of “nature” or if it was man made with an agenda behind it. These fires were terribly convenient weren’t they?

• Page 2 362 –

>>16655424

(Please read from the start)

“Ute Mountain Tribal Park

The Ute Mountain Tribal Park, adjoining Mesa Verde National Park to the east of the mountains, is approximately 125,000 acres (51,000 ha) along the Mancos River. Hundreds of surface sites, cliff dwellings, petroglyphs, and wall paintings of Ancestral Puebloan and Ute cultures are preserved in the park. Native American Ute tour guides provide background information about the people, culture, and history of the park lands. National Geographic Traveler chose it as one of "80 World Destinations for Travel in the 21st Century", one of only nine places selected in the US.

“Key sites

In addition to the cliff dwellings, Mesa Verde boasts a number of mesa-top ruins. Examples open to public access include the Far View Complex and Cedar Tree Tower on Chapin Mesa, and Badger House Community, on Wetherill Mesa.”

>> These will make a nice little list for what to see and visit for people whom like to go site seeing. Pictures are in previous pages.

“Balcony House

Balcony House is set on a high ledge facing east. Its 45 rooms and 2 kivas would have been cold during the winter. Visitors on ranger-guided tours enter by climbing a 32-foot ladder and a crawling through a small 12-foot tunnel. The exit, a series of toe-holds in a cleft of the cliff, was believed to be the only entry and exit route for the cliff dwellers, which made the small village easy to defend and secure. One log was dated at 1278, so it was likely built not long before the Mesa Verde people migrated out of the area. It was officially excavated in 1910 by Jesse L. Nusbaum, who was the first National Park Service Archeologist and one of the first Superintendents of Mesa Verde National Park. Visitors can only enter Balcony House through a ranger-guided tour, which involves numerous ladders up the cliff face and crawling through a small tunnel.

Cliff Palace

This multi-storied ruin, the best-known cliff dwelling in Mesa Verde, is located in the largest alcove in the center of the Great Mesa. It was south- and southwest-facing, providing greater warmth from the sun in the winter. Dating back more than 700 years, the dwelling is constructed of sandstone, wooden beams, and mortar. Many of the rooms were brightly painted. Cliff Palace was home to approximately 125 people, but was likely an important part of a larger community of sixty nearby pueblos, which housed a combined six hundred or more people. With 23 kivas and 150 rooms, Cliff Palace is the largest cliff dwelling in Mesa Verde National Park.

Long House

Located on the Wetherill Mesa, Long House is the second-largest Mesa Verdean village; approximately 150 people lived there. The location was excavated from 1959 through 1961, as part of the Wetherhill Mesa Archaeological Project. Long House was built c. 1200; it was occupied until 1280. The cliff dwelling features 150 rooms, a kiva, a tower, and a central plaza. Its rooms are not clustered like typical cliff dwellings. Stones were used without shaping for fit and stability. Two overhead ledges contain storage space for grain. One ledge seems to include an overlook with small holes in the wall to see the rest of the village below. A spring is accessible within several hundred feet, and seeps are located in the rear of the village.”

• Page 2 363 –

>>16655426

(Please read from the start)

“Mug, Oak Tree, Spruce Tree, and Square Tower houses

Mug House is located on Wetherill Mesa; it contains 94 rooms, a large kiva, and a nearby reservoir. It received its name from four mugs the Charles Mason and the Wetherill brothers found strung together at the site. Oak Tree House and neighboring Fire Temple can be visited via a 2-hour ranger-guided hike. Spruce Tree House is the third-largest village, within several hundred feet of a spring, and had 130 rooms and eight kivas. It was constructed sometime between 1211 and 1278. It is believed anywhere from 60 to 80 people lived there at one time. Because of its protective location, it is well preserved. The short trail to Spruce Tree House begins at the Chapin Mesa Archeological Museum. The Square Tower House is one of the stops on the Mesa Top Loop Road driving tour. The tower is the tallest structure in Mesa Verde.”

>> While looking around for some pictures of the petroglyphs of Mesa Verde, I also stumbled upon others = petroglyphs and/or murals which are located in a place called the Barrier Canyon, in Utah. I’m totally disoriented about this place since I’m not familiar with it at all; so if I made mistakes on the location or the name, please correct me. I’m going to take a small detour and talk about the murals/petroglyphs in Barrier Canyon because something caught my attention there because it confirms = it’s visual, tangible proof of what I’ve been telling you. I’ve got 3 petroglyph “scenes” to show anons.

The first petroglyph scene: It’s very clear here, we have an Antelope warrior, standing upright, with both of his hands extended in front of him. Look carefully at his head, what you see on top are the antlers of a gazelle or a deer = Antelope. He is wearing a helmet and I must admit, it looks “funny”, a lot like E.T. from the movie; or the robot from the movie called Short Circuit. I bet the inspiration for both movies came from this petroglyph. The rectangle shape of the head is very unusual, but don’t forget this is how the painter saw it; it doesn’t necessarily mean this is how it was exactly. I see it more close to the helmet worn by Black Manta in the movie Aquaman.

This warrior has some very interesting hands. It’s very clear here that he’s got claws like a Feline does, which makes his hands those of a Feline warrior. If you think this is outstretched from the old man, then let me remind you of the movie Black Panther and what he wears = mostly his gloves. The long sharp claws of the Feline warrior armor can be excellent in close combat, used as blades. He’s got 5 fingers and the thumb is shorter and adjacent to the rest of the 4 fingers, just like how a human hand is. Such details are leading me to think of the Black Panther type of gauntlets = with blade like claws for close combat.

But this is not the only notable on his hands. Look at the palm of the hands = these are the blasters from the Serpent Clan warrior’s armors = just like what Iron Man has. And they are incredibly identical to the eyes; which is making me believe that the eyes are those of a ThunderBird eye blasters – just like Superman – I’ve explained all of these before. If you think what he’s got on his palms are not the blasters, then you are missing 2 details in this scene:

1 – His outstretched hands, just like how Iron Man does when he is about to shoot.

2 – The 4 discs with wings depicted in a line above the animal = these are what is coming out of the hand blasters. They were represented in a disc form or circular form because they might be fireballs. The wings can be explained as the trail of the fireball or simply to indicate that they are flying like a bird….come to think of it, maybe both interpretations mixed together.

• Page 2 364 –

>>16655443

(Please read from the start)

So you see dear reader, these are blasters shooting at that animal. In other words, this is a hunting scene. When you combine all the elements, you will see that this is a Multi-morph warrior, with the helmet of the Antelope, the eyes of the ThunderBirds, the claws of the Feline and the blasters of the Serpent Clan…and this multi-morph warrior is hunting an animal.

The second petroglyph which caught my attention is also of a Horned Serpent warrior. He’s got Antlers from the Antelope Clan. There seem to be small birds flying around the Antlers, but I’m not sure, nor do I understand what this is about if these were truly birds. But look what he’s got on his chest? Do you remember it? We saw this before in this thread on another artifact = it’s a statuette of Pazuzu (page 948) where he had 2 blasters on his chest. I’ve talked about this before and I said this reminds me not just of Iron Man, but also of Havoc from X-Men.

In his right hand, this obviously tall warrior, is holding a Serpent. But we know this is not a real Serpent = not the animal. We’ve seen this before in this thread = this is a staff weapon he is holding in his left hand. And he is holding it high = lifted up. Remember my comment about Moses’ staff and how he had to keep his arms up for the Israelites to win the battle against the Amalekites (page 2 101)? And look at all of these nice fire blasts in front of him and on the right side of his head. See how the trail of fire is depicted? Look also at this right arm, how it’s depicted = it’s oriented downward, in a relaxed position. See the difference between the arms = the one holding the staff is stretched horizontally, and the one not holding the staff is in a relaxed position.

In the last petroglyphs, we can see multiple warriors, most have horns. Their helmets are more like a lightbulb with big eyes. These are not aliens anons. These are Atlantean warriors, most probably from the Antelope Clan. One of them is flanked by 2 serpents standing upwards; these are not animals, these are staff weapons…and they are shooting something = look at the hoops right above the serpent’s heads = fireballs.

Even if I’m a greenhorn in the history of the Native American, I can still recognize and interpret correctly artifacts and in this case the petroglyphs from Barrier Canyon, because I know what to look for. Anons can do the same: you don’t need to be an expert in the history of a place, a culture or a civilization to be able to recognize the Sebetti Clans and their warriors. The symbolism is almost the same all over the planet. I must admit though, sometimes, it’s confusing since it could be so intertwined. But all in all, it can be done.

• Page 2 365 –

>>16655447

(Please read from the start)

When we take a look at the mythology from the Hopi not all of it is related/comes from the Horned Serpent Clan, but some comes from the Light clans as well. It’s a mixture but with a good dosage from the Horned Serpent Clan in it. One of the influences of the Light in Hopi mythology is the goddess Iayatiku: https://journeyingtothegoddess.wordpress.com/2012/02/12/goddess-iyatiku/

“Iyatiku’s themes are Earth, the harvest, providence, health and weather. Her symbols are corn, beans, seeds and soil. Iyatiku is the Pueblo corn and underworld Goddess who protects not only future crops but the future in general by safeguarding children. During the early months of the year, Iyatiku extends arms of compassion to embrace us with nurturing support, just as the earth nurtures seeds.”

>> From the get go it is very clear she is from the Light because she protects children.

“If you have a garden, today is an excellent time to dance on the land and invoke Iyatiku’s blessings on your crops or flowers. The Pueblo and Hopi Indians have spirit dancers waltz around the land to instill the crops with energy through sacred movements.

The Hopi also plant beans on top of underground ritual rooms called kivas, which house Iyatiku’s nurturing energy. When children go into kivas for rites of passage, they emerge as adults thanks to the Goddess’s care and guidance within.

Using this symbolism to foster maturity or any other of Iyatiku’s attributes today, go today to some place close to the earth, taking a bean with you. Plant the bean, then sit on top of the ground covered with a blanket (a mock cave/ womb/ kiva). Meditate here, focusing on the bean, the rich earth below you and the earth’s generative energy. Allow Iyatiku to meet you in this sacred space and begin manifesting what you most need.”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

Iyatiku is the corn Goddess of the Keresan Puebloes. From shipap, Her underground realm, mankind first ermerged, from there infants today are born and tither go the dead. To provide food for them, She plants bits of her heart in fields to the north, west, south, and east. Later the pieces of Iyatiku’s heart grow into fields of corn. The Cochiti Puebloes regard Mesewi as the hero who had led the ancestors of the tribe out of shipap."

>>As I said before, it’s clear that the dominant “influence” is that of the Horned Serpent Clan, but as you can see, there is influence from the Light clans as well. This might be because of the many waves of migration and mixing we read about. A notable is that her realm was “an underground” from where mankind first emerged = this could be pointing very well to the Arks.

With this I would have finished with the Hopi and the Pueblos in general. I’m not going any deeper into this, I think it’s enough to give us a general idea. If I missed anything important or if there is something I’m not aware of, please bring it up so we can take a look at it in this thread.

• Page 2 366 –

>>16655449

(Please read from the start)

Next I want to take a look at the Kwakwakaʼwakw : https://en.wikipedia.org/wiki/Kwakwakaʼwakw

“The Kwakwakaʼwakw (IPA: [ˈkʷakʷəkʲəʔwakʷ]), also known as the Kwakiutl (/ˈkwɑːkjʊtəl/; "Kwakʼwala-speaking peoples") are one of the indigenous peoples of the Pacific Northwest Coast. Their current population, according to a 2016 census, is 3,665. Most live in their traditional territory on northern Vancouver Island, nearby smaller islands including the Discovery Islands, and the adjacent British Columbia mainland. Some also live outside their homelands in urban areas such as Victoria and Vancouver. They are politically organized into 13 band governments.

Their language, now spoken by only 3.1% of the population, consists of four dialects of what is commonly referred to as Kwakʼwala. These dialects are Kwakwala, ʼNakwala, Gucala and Tłatłasikwala.”

>> For some strange reason, the names are getting harder and harder on this old man. Since I’m unable to say that name correctly I’m going to use the short version proposed here as in Kwakiutl. It’s easier for an old dog like me.

“Name

The name Kwakiutl derives from Kwaguʼł—the name of a single community of Kwakwakaʼwakw located at Fort Rupert. The anthropologist Franz Boas had done most of his anthropological work in this area and popularized the term for both this nation and the collective as a whole. The term became misapplied to mean all the nations who spoke Kwakʼwala, as well as three other Indigenous peoples whose language is a part of the Wakashan linguistic group, but whose language is not Kwakʼwala. These peoples, incorrectly known as the Northern Kwakiutl, were the Haisla, Wuikinuxv, and Heiltsuk.

Many people who others call "Kwakiutl" consider that name a misnomer. They prefer the name Kwakwakaʼwakw, which means "Kwakʼwala-speaking-peoples". One exception is the Laich-kwil-tach at Campbell River—they are known as the Southern Kwakiutl, and their council is the Kwakiutl District Council.

History

Kwakwakaʼwakw oral history says their ancestors (ʼnaʼmima) came in the forms of animals by way of land, sea, or underground. When one of these ancestral animals arrived at a given spot, it discarded its animal appearance and became human. Animals that figure in these origin myths include the Thunderbird, his brother Kolas, the seagull, orca, grizzly bear, or chief ghost. Some ancestors have human origins and are said to come from distant places.”

>> We have details which correspond to what we already know here. The Kwakiutl ancestors came by way of sea = that’s the flood; underground = getting out from the Arks; by land = migrated after the flood water receded. The ancestors of the Kwakiutl had animal form which they dropped/let go off to take human appearance once they reached a specific destination. Some of the animals mentioned are or can be heraldic animals of Sebetti clans as we known them in this thread; but in the same time, I have no idea if some, like the grizzly bear, are heraldic signs of a vassal clan or are just from local fauna inspiration by younger generations.

• Page 2 367 –

>>16655455

(Please read from the start)

“Historically, the Kwakwakaʼwakw economy was based primarily on fishing, with the men also engaging in some hunting, and the women gathering wild fruits and berries. Ornate weaving and woodwork were important crafts, and wealth, defined by slaves and material goods, was prominently displayed and traded at potlatch ceremonies. These customs were the subject of extensive study by the anthropologist Franz Boas. In contrast to most non-native societies, wealth and status were not determined by how much you had, but by how much you had to give away. This act of giving away your wealth was one of the main acts in a potlatch.

“The first documented contact was with Captain George Vancouver in 1792. Disease, which developed as a result of direct contact with European settlers along the West Coast of Canada, drastically reduced the Indigenous Kwakwakaʼwakw population during the late 19th-early 20th century. Kwakwakaʼwakw population dropped by 75% between 1830 and 1880. The 1862 Pacific Northwest smallpox epidemic alone killed over half of the people.”

>> Yeah, this is done to all Natives from the “New World”. Sometimes, I feel like this is done on purpose to disseminate them. It reminds of the “convenient timing” of such “killer” illnesses to the Carthaginian army each time they were about to defeat the Romans. I keep on wondering since when (((they))) weaponized illnesses/viruses. I mean really when.

“Kwakwakaʼwakw dancers from Vancouver Island performed at the 1893 World's Columbian Exposition in Chicago.

An account of experiences of two founders of early residential schools for Aboriginal children was published in 2006 by the University of British Columbia Press. Good Intentions Gone Awry – Emma Crosby and the Methodist Mission On the Northwest Coast by Jan Hare and Jean Barman contains the letters and account of the life of the wife of Thomas Crosby the first missionary in Lax Kw'alaams (Port Simpson). This covers the period from 1870 to the turn of the 20th century.

A second book was published in 2005 by the University of Calgary Press, The Letters of Margaret Butcher – Missionary Imperialism on the North Pacific Coast edited by Mary-Ellen Kelm. It picks up the story from 1916 to 1919 in Kitamaat Village and details of Butcher's experiences among the Haisla people.

A review article entitled Mothers of a Native Hell about these two books was published in the British Columbia online news magazine The Tyee in 2007.

Restoring their ties to their land, culture and rights, the Kwakwakaʼwakw have undertaken much in bringing back their customs, beliefs and language. Potlatches occur more frequently as families reconnect to their birthright, and the community uses language programs, classes and social events to restore the language. Artists in the 19th and 20th centuries, such as Mungo Martin, Ellen Neel and Willie Seaweed have taken efforts to revive Kwakwakaʼwakw art and culture.

[…]”

>> We should all encourage them and support them into preserving their culture. It’s part of their identity. We should respect that. It’s a treasure that shouldn’t be lost.

• Page 2 368 –

>>16655460

(Please read from the start)

“Culture

The Kwakwakaʼwakw are a highly stratified bilineal culture of the Pacific Northwest. They are many separate nations, each with its own history, culture and governance. The Nations commonly each had a head chief, who acted as the leader of the nation, with numerous hereditary clan or family chiefs below him. In some of the nations, there also existed Eagle Chiefs, but this was a separate society within the main society and applied to the potlatching only.”

>> I’m not surprised to see them take names of Birds of Prey because they are descendants of ThunderBird Clan.

“The Kwakwakaʼwakw are one of the few bilineal cultures. Traditionally the rights of the family would be passed down through the paternal side, but in rare occasions, the rights could pass on the maternal side of their family also. Within the pre-colonization times, the Kwakwakaʼwakw were organized into three classes: nobles, commoners, and slaves. The Kwakwakaʼwakw shared many cultural and political alliances with numerous neighbours in the area, including the Nuu-chah-nulth, Heiltsuk, Wuikinuxv and some Coast Salish.

[…]

Ceremonies and events

Potlatch

The potlatch culture of the Northwest is well known and widely studied. It is still practised among the Kwakwakaʼwakw, as is the lavish artwork for which they and their neighbours are so renowned. The phenomenon of the potlatch, and the vibrant societies and cultures associated with it, can be found in Chiefly Feasts: The Enduring Kwakiutl Potlatch, which details the incredible artwork and legendary material that go with the other aspects of the potlatch, and gives a glimpse into the high politics and great wealth and power of the Kwakwakaʼwakw chiefs.

When the Canadian government was focused on assimilation of First Nations, it made the potlatch a target of activities to be suppressed. Missionary William Duncan wrote in 1875 that the potlatch was "by far the most formidable of all obstacles in the way of Indians becoming Christians, or even civilized".

In 1885, the Indian Act was revised to include clauses banning the potlatch and making it illegal to practise. The official legislation read,

Every Indian or other person who engages in or assists in celebrating the Indian festival known as the "Potlatch" or the Indian dance known as the "Tamanawas" is guilty of a misdemeanour, and shall be liable to imprisonment for a term not more than six nor less than two months in a jail or other place of confinement; and, any Indian or other person who encourages, either directly or indirectly an Indian or Indians to get up such a festival or dance, or to celebrate the same, or who shall assist in the celebration of same is guilty of a like offence, and shall be liable to the same punishment.”

• Page 2 369 –

>>16655462

(Please read from the start)

“Oʼwaxalagalis, Chief of the Kwaguʼł "Fort Rupert Tribes", said to anthropologist Franz Boas on October 7, 1886, when he arrived to study their culture:

We want to know whether you have come to stop our dances and feasts, as the missionaries and agents who live among our neighbors [sic] try to do. We do not want to have anyone here who will interfere with our customs. We were told that a man-of-war would come if we should continue to do as our grandfathers and great-grandfathers have done. But we do not mind such words. Is this the white man's land? We are told it is the Queen's land, but no! It is mine.

Where was the Queen when our God gave this land to my grandfather and told him, "This will be thine"? My father owned the land and was a mighty Chief; now it is mine. And when your man-of-war comes, let him destroy our houses. Do you see yon trees? Do you see yon woods? We shall cut them down and build new houses and live as our fathers did.

We will dance when our laws command us to dance, and we will feast when our hearts desire to feast. Do we ask the white man, "Do as the Indian does"? It is a strict law that bids us dance. It is a strict law that bids us distribute our property among our friends and neighbors. It is a good law. Let the white man observe his law; we shall observe ours. And now, if you come to forbid us dance, be gone. If not, you will be welcome to us.”

>> I will dance the day the British monarchy is stripped from the land they stole from the Natives; and this land is returned to its original owner. I keep on reading “strange” things online about the ownership of land in both Canada and Australia… I mean whom really owns things and not the people owning anything. It’s sickening, really sickening.

“Eventually the Act was amended, expanded to prohibit guests from participating in the potlatch ceremony. The Kwakwakaʼwakw were too numerous to police, and the government could not enforce the law. Duncan Campbell Scott convinced Parliament to change the offence from criminal to summary, which meant "the agents, as justice of the peace, could try a case, convict, and sentence".

Sustaining the customs and culture of their ancestors, in the 21st century the Kwakwakaʼwakw openly hold potlatches to commit to the revival of their ancestors' ways. The frequency of potlatches has increased as occur frequently and increasingly more over the years as families reclaim their birthright.”

>> I wonder why (((they))) went into such great length to forbid the potlach rituals

“Hamatsa rituals

Hamatsa is one of four secret societies. The Hamatsa initiation dance for young men has been called a "cannibal" ritual.

[…]”

>> This is rather interesting. This doesn’t mean the descendants of the ThunderBirds became/are cannibals. I think we should gather more information before making our minds about this specific issue. It’s so blurry and confusing here. I’m not going to go into this, but for those interested, please check things out deeply and carefully.

• Page 2 370 –

>>16655467

(Please read from the start)

Let’s take a look at the mythology of the Kwakiutl: https://en.wikipedia.org/wiki/Kwakwakaʼwakw_mythology

“This article is about the spiritual beliefs, histories and practices in Kwakwaka'wakw mythology. The Kwakwaka'wakw are a group of Indigenous nations, numbering about 5,500, who live in the central coast of British Columbia on northern Vancouver Island and the mainland. Kwakwaka'wakw translates into "Kwak'wala-speaking tribes." However, the tribes are single autonomous nations and do not view themselves collectively as one group.”

>> Being made of various groups can explain the cannibalism issue we encountered in the previous page. Maybe not all groups are descendants of ThunderBirds or some are mixed with Horned Serpents descendants. As I said before, for those interested, this needs deeper information and a better look at it, than the shallow information we are reading right now.

“These people share many common cultural customs with neighboring nations. They share beliefs in many of the same spirits and deities, although speak different languages. Some spirits are, however, totally unique to one or two cultures and are not universally known throughout the Northwest Coast. Each tribe has its own history, practices, and stories. Some origin stories belong to only one specific tribe, while another tribe has its own stories. But many practices, rituals, and ceremonies occur throughout Kwakwaka'wakw culture, and in some cases, neighboring indigenous cultures also.”

>> I hope all of these are preserved.

“Creation stories

The Kwakwaka'wakw creation narrative states the world was created by a raven flying over water, who, finding nowhere to land, decided to create islands by dropping small pebbles into the water. He then created trees and grass, and, after several failed attempts, he made the first man and woman out of wood and clay.

Flood

Like all Indigenous peoples of the Pacific Northwest Coast, most of the Kwakwaka'wakw tribes have stories about their people surviving the flood. With some of these nations, their history talks of their ancestors transforming into their natural form and disappearing while the waters rose then subsided. For others, they have stories of their people attaching their oceangoing canoes to tall peaking mountains. For the stories about supernatural powers, these figures tend to be the founding clans of some Kwakwaka'wakw nations.”

>> The notables:

1 – “surviving the flood” = no need to explain.

2 – “ancestors transforming into their natural form” = turning to ThunderBirds and flying away.

3 – “the waters rose then subsided” = mentioned many times already.

4 – “attaching their oceangoing canoes to tall peaking mountains” = Arks landings on high peaks which are above 4000 m of altitude.

• Page 2 371 –

>>16655470

(Please read from the start)

“Ancestors, crests, and clans

Tseiqami is a man who comes from the cedar tree and Thunderbird, lord of the winter dance season, a massive supernatural bird whose wing beats cause the thunder, and the flash of whose eyes causes lightning. Tseiqami hunts whales for its dinner out at sea, and sometimes helped heroic ancestors build houses by placing giant cedar beams for them. Thunderbird has a younger brother named Kolus.”

>> I’m totally in love with this paragraph. We don’t understand why but the ThunderBirds are always connected to the Cedar Tree. We have a confirmation here that the eye of the ThunderBird’s helmets used to be blasters, but not throwing fire like what the Serpent Clan gauntlet does. The ThunderBird’s eyes throw electricity = they zap.

The minute I said that the ThunderBirds are connected to the Cedar tree, how many of you thought of Evergreen and of Killary? Which in your programmed mind means that this is linked to evil, then it means the ThunderBirds are evil. I see on social media a lot of you are still walking on the wrong path, and you twist and misunderstand a lot of the things I’m saying because you are unable to break free from the programing. A lot don’t understand how things are, yet. The Evil Clan STOLE a lot of symbols from the Light and pretended these symbols are (((their))) own and (((they))) are Satanist symbols. The best example I can give you is the symbol of the Cross = (((they))) stole it from the Christians, twisted it by turning it upside down and then (((they))) used it as a symbol of Satanism. (((They))) did the same to the purple color and what it symbolizes = (((they))) stole it and make it (((their))) symbol.

There are a lot of anons whom still understand things upside down. They are still unable to distinguish the good from the bad and the right from the wrong. Go research. Don’t be shallow. And things are not going to happen as YOU = the public (including the anons) want them to happen, think they are going to happen.

“Thunderbird's adversary is Qaniqilak, spirit of the summer season, who is often identified as the sea god, Kumugwe. Kumugwe or Komokwa is the name of "Undersea Chief." Many Kwakwaka'wakw families have been blessed by riches and supernatural treasures bestowed by this god of the tides and maker of coppers.”

>> I wonder if Qaniqilak is not a personification of the flood itself. The ThunderBirds always bring blessings of many types to their own family members. This got me thinking maybe there is some type of “treasure” under the water facing where the Kwakiutl Nations lived. When I say treasure I don’t mean gold or something of the kind. I mean it could be another Ark, or some type of Atlantean technology which is related to working with metals because when you read about Kumugwe you will notice he is some type of craftsman. And in the same time, he’s got characteristics of a Fish Man with his healing powers…and he even got Spider powers as in being able to see.

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