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June 15, 1998 - Bill Cooper
57:03
Conference '98 – Miles Gilbert #2
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of the world.
Night's coming at the annual, the annual of the day.
Night's coming to the broken, to the dead, sinking, dead.
the you're looking for the hour of the time i'm william cooper
sorry about the little mixed up folks The radio station began playing a rerun, and we weren't able to get through because apparently one of my little daughters had been playing with her telephone, and so we were unable to make the phone connection.
But we're on the air now, and we will continue where we left off on Friday with Miles Gilbert's lecture on archaeology, ancient Indian cultures, They're pictographs and petroglyphs, and then he's going to go into a talk on the old buffalo hunters of the Old West.
I hope you enjoy it as much as I did at our annual conference on May the 28th, which is
the date that Miles gave his infamous talk.
Identifying with fragility. And this one can be identified with a lot of fragility.
And this one can be identified again as a member of the corn claim because of a slight
difference in the shape of the head.
So what they've done is identified the mature butterfly head with the immature or uncharacteristic
body.
Ravenstein is 45 years old.
Raven's Sight is a place where you can come and excavate.
It's an extremely rich site.
I guarantee that you will find a lot of boxers and bones in here to come dig.
And here's the floor of a bubble with a stone-lined firebox and a reflector stone.
Just behind that is a ventilator.
I'm pretty sure if we come in and hit that, it will go out to either side and not blow up the fire.
There's a number of, well there's ten varieties of architecture at Raven's site, and this one is like phase three of Provo in each of them.
The structure, since they didn't have rebar in those days, the structure was made of willow and pine, and then coated with mud.
And here is Umati Mastromanga, up north of Flagstaff.
This one again is a Purple 3 parasite.
This was abandoned when the volcanic eruption occurred in AD 1065-66.
And then because of the volcanic ash created a kind of mulch that preserves ground moisture,
groundwater, people waited to come back and see how the farming was going.
So they had to have them before they left.
And it looks like we're out of slides for that particular reel.
This will give Bill a chance to get a machine reloaded and give Bill a chance to go out and take a break.
And when you come back, we will have some more to say.
Thank you.
All right.
Thank you.
Thank you.
And that was the end of the tape, folks.
We'll put another one in and we'll bring it up live.
We'll put another one in and we'll bring it up live.
There he is.
There he is.
Not too much light on it?
We're looking at the edge of the Coyote Hills shield volcano.
We're looking at the edge of the Coyote Hills Shield Volcano.
The Coyote Hills erupted between three and five million years ago and covered an area
about 35 square miles with a rather thick layer of basalt.
And the ancestors of the Hohenzoogie found a place near Springerville where there are
five-step terraces that slope down from the edge of the Coyote Hills Shield Volcano close
by the Colorado River.
So, it's a constant ball of ice, which means House of the Badlands is located right here on this series of five-step terraces.
And here you can see the cliff volcanic cover all the way over 35 square miles.
And we have the uppermost with five terraces.
2, 3, 4, and a 5th album cycle.
I want to orient you from overhead to the architecture at Casa Maldivis.
Here on the left is a square keba in keeping with its ancestral Zuni origin.
Casa Maldivis itself is a series of about 16 continuous ground floor rooms.
An astronomical observatory with both equinox and solstice functions.
This is 88 feet internally and 92 feet internally.
And then in this area is a series of catacombs, underground rooms, that were utilized for internment of the deceased.
Here is a map showing, in addition to the Kiva and the Pueblo and the Astronomical Observatory,
a number of walls and some other structures, some of which are enigmatic.
That means we don't know what they were used for.
This is what Casamoa Place may have looked like when people were living there, probably
as much as three stories.
The remarkable thing was that these folks were able to move very large boulders, and
they created not only walls, but also a wall for their houses.
Up here, there's a nice flat walkway going down, down, down, and across the boulder field.
This site was visited by Franklin the Christian in 1883, and he led his horse across that walkway.
He was an archaeologist working for the Smithsonian Institution, and he lived with the Zuni from about 1878 to 1884.
He became a Zuni to the extent that it was possible for an outsider to become an insider at Zuni, and no longer is.
But he became a Zuni to the extent that he was inducted into the Zuni bow priesthood, which meant that he had to take an enemy scout.
He wrote to a relative, and fortunately for him, the Apache wars had started up again, and so he could shoot someone, a really fake enemy scout, without breaking the law.
They were, after all, at war.
Well, here's the great Kiba.
Now, Kiba, again, is a kind of a church, and it had a roof.
The guys who built this had to go about six miles across the valley over to the forest At that time, and that time was specifically, construction was accomplished between AD 1240 and 1284.
So in that 44-year period, everything that was here was built.
So it had a roof, a flat roof, and from this side you could step right up on the roof and go over and go down a ladder to get inside, which is what you would do if you were reenacting the emergence of the Ancestors, otherwise you'd use the east-facing doorway to go inside.
Now, Akiva is a kind of a microcosm of Babylonian belief about their origin in the underworld.
Over in this corner, there's a hole in the floor.
There's a hole called the Sepah Putin that represents the entrance to the first underground world.
The floor of Akiva represents the second.
If you're assuming the ladder that came out through the roof represents the third, but if you're hoping it's this internal bench that represents the third underground world.
Now, being a square quarter ancestral Zuni kiva, this does have a bench across the back
end.
Notice that this bench is narrow compared to the bench on the side.
We're going on the other side here, and the bench across the front.
The side and front benches are wider, are aftermarket additions, if you will, indicating
the presence of the ancestors of the Hoki.
So, this is definitely an ancestral Zuni sun.
We know that because of the pottery.
We know that because the Zuni took the sun from the Sun.
We know that because of the sun.
When Cushing was here, a man named Hatcher DeKeeva, he has not shown that room, nor does that room show up on Ned Hanson's 1948 map.
By the way, Ned Hanson, an archaeologist, father of the church, Ted Hanson, worked here in 1948, became Director of the Museum of the Northern Area.
So, why is that room there?
Well, I suspect that It's an aftermarket addition by Shepherds, post-1948.
They probably canned their sheep in the Kiva and built that for their own protection from the wind.
Boy, there's a wind howl up there.
You've seen this slide before.
Here again, we're above, over 8,000.
I just want to show you the circular Kiva of the ancestor of the Hopi, but the internal bench is an architectural feature of the Hopi Kiva.
Also, the T-Shaped Doorway, this is the T-Shaped Doorway at Pueblo Benito in Chaco Canyon, and across the wall, to my east, there is the T-Shaped Doorway.
By the way, we have the dates of A.D.
1260 on those two Douglasburg Posts, so they've been there 738 years.
So the bore would be here, and this little T-shaped doorway, and then the rope line would
be right there.
That's where the dig is, where the rope lines were, and then a wall above that.
So this structure was at least two stories, possibly three.
This is what the site looked like when I went to work on December 8th, 1995.
We had a couple of bums, we had the astronomical observatory, we had the White Mountains in
the background, we had the Valley of the Little Colorado in the foreground.
This area was probably farmed, corn, beans, and squash, of course.
And you know that the corn and beans and squash were all put together so that the broad squash
leaves would shade the area.
They wouldn't lose moisture to evaporation so quickly.
And the corn stalks were served as a pole for the bean vines to wrap around.
And neither corn nor beans by themselves are completely all you need in a diet.
There's a synergistic effect in eating the two together.
Thank you.
This is Baja View over Pueblo Benito and Charcoal Canyon, and it is the site of the first discovered Martian astronomical cluster here in the southwest.
Behind these big boulders, there is a petroglyph right there.
And if we can see it, there is a dagger of light going through the middle of the petroglyph and below the hole.
The petroglyph is a spiral.
And again, the spirals are associated with emergence, they're associated with migration, and they're also associated with completion and carrying on.
The idea here is that the seasons will continue.
There was ritual magic done here, and this dagger marks summer solstice.
So, this chapter of mine is here on June 21st.
At winter solstice, the dagger appears at the edge.
It's actually split.
There's one here and one over there at winter solstice.
This is neither a Hoki nor a Sunni instructor.
This, of course, is a Mayan instructor down at Chichen Itza.
Before I became an archaeologist, my mother went to Chichen Itza.
She was so excited to come back and tell her son that she'd been to Chichen Itzi.
At any rate, this is also a summer solstice phenomenon, and as the sun sets, It can't slide the shadow down and give you the effect of a
rippling snake.
And here's the head of the snake.
So that's the phenomenon that occurs on summer solstice.
Meanwhile, back in the comfort of my place here, a rough sketch of what happens.
And we're told the sun sets at a notch at Polo, and that's 15 miles from where this is located.
So, the winter solstice setting sun casts a chapter of light from there through the south gate and then through the east gate and lands on a bear-fall petroglyph.
According to the Zuni, evidently the first sun priest or shaman in Casablanca was a member of the bear clan.
And when it's close to sunrise, the light comes across this southeast gate and hits the inside of the west wall, where there is an altar of stone built on the inside of the wall.
By equinox, the sun is further north of the sky.
It's moved from here to over there.
So at sunrise, it comes through that gate and out goes out through this south gate.
We videotaped that this last year.
By the way, these four gates are not over two feet wide, but this one is four feet wide by virtue of these two walls being deliberately offset.
So that's actually four feet across there.
And this wall stays in shadow all the time through the course of the year.
In the middle of the south wall is a massive foundation stone, and that blends up with this gate to give us a true north line.
And almost directly perpendicular then is the west gate.
They're almost exactly perpendicular from the true North and the South line.
Well, here's the actual observatory.
And another interesting thing that happens at Equinox sunrise, which is near the time
of—this would be spring Equinox—near the time of the summer harvest or the first harvest.
As the sun rises, it casts a shadow from the Southeast Gate through the West Gate.
And what we have here is half of it in shadow and half of it in light.
And this recreates the path of blessing, the path of blessing being along this market,
the path of blessing on the floor of a holy altar.
Okay, let's look at the water source.
The sun sets in that notch on Full Moon and casts light through the 4 foot wide South Gate, through this East Gate.
By the way, the space between this boulder and the one over here is only about 14 inches.
So it's very tricky the way the light comes through here and lands on the Bear Paw Pendergust.
It was so overcast.
That winter solstice, I wasn't sure that the light and the shadow was going to show up, so I put a piece of tape there.
I wasn't even sure that my camera was going to catch the bear paw, so I put a piece of tape there.
You can see this is very dramatically different between light and shadow.
But, here we have this chapter of light that hits the bear paw tentaclip at sunset on winter solstice.
As I mentioned, it was overcast.
Now, here's our buddy the spiral again, and this one is located where a shadow was cast on it at spring cross-quarter day.
Now, as the name implies, there are four cross-quarter days.
of the cross-border day, is that they exactly between solstice and equinox, or equinox and
solstice.
The Hopi, of course, believe that they are emerged from the underground, that the spiral
represents that they're emerged up through the sea-fault.
But you notice that this is one of those that is a clockwise spiral rather than a counterclockwise
spiral.
And also there's the footprint associated with it again, indicating emergence and then
migration away from the sea-fault, putting a place of origin.
As the sun sets on spring cross-border day, which was here in May 6th, excuse me, I'm
It's May 6th this year.
We get this diagonal shadow across here.
24 hours later, the shadow is the whole way over to the right.
So it's a very specific spring cross-quarter day marker, and that's important because this is when the people were going to plant corn beets and squash.
They would prepare the ground prior to that time, but they would plant them in the spring cross-quarter day.
And it's also important because it's over, they have a month and a half to get ready for summer solstice.
So, we've got a lot to have to get ready for, saying goodbye to the Casino Spirits.
of the year, and it's between winter and summer solstice, and there is from summer to winter
solstice.
So, we've got to look to have to get ready for saying goodbye to the casino spirits.
For the homie, they return to their home in San Francisco, Texas, over by Blackstown,
and for the zooney, they return to their home at the Mud Lake, northwest of St. Louis.
John's, Arizona.
Well, I regret that this slide is not better, but it is important.
Here is a spiral.
It's a big spiral and it's connected to a small spiral at the center of the shadow.
And this pair of spirals is bisected by the shadow at noon on summer solstice.
According to the informants, this pair of spirals indicates that the people left here
in Casamale Bison and went to a new location, probably Ravenside, which is only a few miles
north.
Now, both Hopi and Zuni have paratrans macaws, which were traded from Coach Town, Mexico.
According to the Hopi and Zuni boat, this represents a kind of a star-lined parrot.
He's flying to our right, obviously a Republican parrot.
Anyway, he's still a sleep-out parrot, or he don't care.
According to Suzuki, he is spinning water, spinning rain water now up to this period, which I thought was a big horned sheep.
But Hoku and Suzuki both say that they do not and their ancestors did not represent animals in full face.
Animals are represented in profiles, like the parrot is a profile.
This is not a big horned sheep, nor is it a devil's claw.
It is actually a corn plant symbol, a very stylized corn plant symbol.
So, the parrot is spitting water on the corn.
And below that is a puma wax figure, and it has a mouse on its head.
These are stylized representations of the butterfly hair schools of young women prior
to the age of twenty-one, and they are very stylized.
And this is a very stylized representation of the butterfly hair school of young women.
I assume that the men carried the heavy rocks above the rip poles, but the women did the masonry.
I have three independent photographic documents verifying them from the last century.
William Henry Jackson, an older writer in the late 1870s, and Clark Rowland, on the
whole basis in 1895, and then an unidentified photographer at the Lugano Pueblo.
So, it wasn't good at the nation.
What about these dudes?
We've put on the board that we have both amphibolical horse and zoological horse, and you can read
those either way or both ways.
These are identified as lizard, clam, or they're identified as extraterrestrial beings before
they got to the above ground fourth world, and when hospital was human, they still had
tails like hollyhocks.
So, in other words, they show that a morph is from one level of existence to another
level.
But really important is the Zohar, is the centipede, and he's important because he represents
the spirit messenger from the below-ground world to the above-ground world and back.
Bye.
Thank you.
you Compton Ball Place is built of basalt, but a mile away is a limestone quarry, and a lot of limestone was quarried there and brought over.
And also, you can make good patties out of a number of other things.
Here we have a view at Raymond's site, close by, and sandstone is used there to make kneeling
bins, N-E-A-L, kneeling bins.
Where the potty and the bottom of the potty, so they stuffed the corn in the ground, and
the bottom was the hand held stone that you would use back before you grounded your corn
kernel.
And then the sandstone blocks served as a box to contain the corn meal as it's generated.
And why have three of them?
Well, you start out with your corn kernels and put those on a very rough, coarse stone
and grind that into rough meal and pass it over to the next stone where you get a finer
grind and pass it over to the last stone where you end up with corn meal that you can make
your tacos, tortillas and stuff out of.
Also, this is where a lot of education was done.
Three women, three generations typically, would be working here, and their grandmothers would pass on information to mom and granddaughter.
So, this is a civilized firebox.
We encountered a circular structure at Castle Malpais, Elk, where the circular structure gave access to underground rooms such as were used for ritual.
This circular structure had some really whackin' big boulders in it, and I enlisted the aid of these guys from the Abominable House chapter of the Arizona Archeological Society.
And he brought over this sort of collapsible A-frame and a pulling out desk over here where
we could get these big rocks out of there.
And we did indeed find then access to underground rooms.
I was going to ask if I have ever had a sense of the presence of anybody at the site.
And I said, well, yeah, one time I did get a glimpse of Indiana Jones with this glimpse.
Okay, so before we put on the next slide, Trey, let me see if anybody has a question
or comment about anything pertinent to Hopi or Zuni or other guests.
Was there anything unusual about that room?
Was that storage or what was removed from that room?
The circular room underneath? Yes.
Oh, I think I'm going to die.
There are other underground structures.
There's about three acres of underground passage across the whole place, and one of those contains a really wonderful brown-yellow pictograph of a Native American.
Others contain burials, but all the burials that I know of are systematically murdered beginning around 1960.
But the real answer to your question is, when Cushing was at Casa Malvaes, he drew a sketch
map showing three underground fissures, two of which I have encountered in excavation.
I have got underground ruins both below the living area and above, and I suspected that
this circular structure was going to give access to the north end of the westernmost
underground fissure.
We've accessed the south end of that underground fissure and found that there was an altar
there.
It's a different-laying underground altar.
And access out of it to the north is blocked by a constructive masonry wall.
Well, I could not hold that, but I generated a lot of bad press with Hokey and Zuny.
So rather than do that, I just thought, well, let's see if we can get in from the north
end.
And what I need, if I have a ball of fear, I need a slender person, perfectly ensured
that I can get in from the north end.
And I'm not going to do that.
I'm going to try to get in from the south end.
I'm going to try to get in from the north end.
I'm going to try to get in from the south end.
And I'm going to try to get in from the south end.
You want to do that?
All right, we'll look at a hard hat.
Okay, well, I'm going to change the wheels here.
There's a variety of physical situations, and you want to pay attention to the physical The first rule of petroglyph understanding is to correctly identify it.
If you misidentify a petroglyph, I absolutely guarantee you're going to misinterpret the petroglyph.
So context is part of understanding what it is and why it is where it is.
So here's a little Colorado, and why would people be interested in that?
Well, not obviously much without water.
So we're going to find petroglyphs that indicate how to get to water.
And notice this human figure here, way down canyon.
And here's a massive flat set of rock we're going to look at in a few minutes, because it has a panel of petroglyphs, which, again, are ancient figures.
Most of what we have to show you this afternoon are petroglyphs, which are scratched, in fact, through the desert varnish on rocks.
There was a lot of ceremony that took place in this area, and this is immediately upstream
on the Los Colorado from the Raymond site and immediately downstream from Casa Malpais.
I mentioned that Casa was occupied, or at least was actually built from 14 to 1284,
and people lived there about 1400.
I showed you a mirror picture of those spirals, which have been interpreted by Hopi and Xenuene
as migration from Casa somewhere.
Well, we know that there was a lot of interchange between Casa Malpais and Raymond site, and
one of the things that both groups of people may have done was to share this pathway of
stone.
Actually, it's a kind of a rite of passage place, and there are two of these.
There's one that runs north-south, and I found another one that runs just a little bit south of here.
It runs east-west.
So, the point of all this is, this general area was used for a great deal of ritual activity.
Here is a shrine, or an altar, if you will.
This area right here, the nice land area, overrun by that big boulder, and when we first found this, there were, what's the word I'm looking for, sacrificial offerings that had been left there in the form of So, here we have an altar with a lot of petroglyphs on it, and we're going to have some close-ups of these as we go along.
Another physical situation in which you find petroglyphs is the tops of some types of rocks.
If you were walking along down there, you'd never see these, so if you're out on a petroglyph hunt, you want to look at the tops of things as well as the sides of things.
Now, we're back to Big Flat Rock.
This slide, at least this panel you've seen before, you remember you're all letting the
Venus or Saturn climb bigger, and the Encina mask, the snake footprints and so forth.
Now, back to Big Flat Rock.
This is Jim Cumble, who runs Raven's site, and he was looking at a panel of pictographs.
And so, not too soon after he was bringing her attention, Jim, as the author of this
book, The Stone Manic of the Ancients, and the subtitle, Petroglyphs, Shamanic Shrine
Sites, and Ancient Rituals, and his absolutely marvelous book.
It covers all the kinds of tender glyphs that are in this part of the world.
I brought a whole box of these, so you can buy one if you want to.
It's also available from almost any National Parks and Environment Association supported For a lack of a border, you can have rock art symbols in
the southwest or easy fuel guys in southwestern petroglyphs.
Indeed, they're worth far more than the dollar and a quarter they cost.
I regret that I don't have a bunch of those.
I've got a whole lot of them in Kennecumbe, so, meanwhile, having put in a plug for Kennecumbe,
we can get back to the slideshow here.
Now, again, these are pictographs which are painted images, and they are of the same type
of material.
We associate with the archaic period, and it's remarkable that they are well-preserved,
being painted images out here in the open.
They're very definitely geometrics, and they're of the Archaic.
That would be prior to the birth of Christ.
They were 5,000 years ago to about AD 400, somewhere along there.
We refer to these as fire track symbols.
And the Archaic people used a number of styles, but they were very intently into these geometric
regressions and formulas.
This is one of many tetraglyphs that I will not pretend to interpret.
Now, this was easy.
And this brings me to the point of how we know how old it is.
How old is it?
Well, the first thing, we look at the patina on the bottom, and we see if the petroglyph has begun to repatinate.
Is there mineral, is there chemical change taking place in the petroglyph?
And, yes, you can see that this one is older than this one.
This one is very fresh.
Now, let's look at the styles.
This is definitely, well, I'm going to use this American term, Anasazi style.
This is Ancestral Hopi or Zuni, and this is very definitely, Athabascan speaking, probably either Apache or Navajo.
And so, the Pantheon of Maldeville has come and superimposed their spirit figure over
that one.
In fact, they grabbed hold of the ancient one with the modern one.
And so, this guy will now have all the power, all the ritual or power and importance of
the antique petroglyph.
By the way, these guys, the Pantheon of Maldeville, didn't get out here in the Southwest until
about AD 1500.
You notice throughout the afternoon that I've put AD before the date.
In newspapers or other literature, you will often see dates like Columbus got here in
1492 AD.
Well, just because in print doesn't mean it's right.
The professional way to put a date is Caesar, Julius Caesar was killed March 15, 44 B.C.
and this is A.D. 1998.
So, B.C.
dates go before B.C.
Anno Domini dates come after Anno Domini, okay?
Just so you're going the right way to do it.
Another way we determine how old a petroglyph is, is to not only look at the relative rematination
of the thing, but let's look at a lichen growth over in the Colorado Front Range.
The rhizoparpa attains a growth of about three inches at 100 years.
Here in the Southwest, this must grow slower.
The Colorado Front Range, even though it's in the windshower, blows the rot, it gets
a lot more moisture than we typically get out here in the Southwest.
So here's a spiral petroglyph, it would have to date somewhere between probably AD 950
and 1400, somewhere along in there.
And another spiral, and these can represent emergence from below ground to the above ground,
or it can be a plant boundary marker, or it can be a migration glyph.
In this specific one we've seen previously, here we have a spring marker.
Those of you who look at topographic maps recognize that we have a very similar symbol
now for springs on topographic maps.
We have a circle with a little wiggly line coming out of it.
And so this indicates a location of a spring.
This one also marks a location of a spring, and here we have our emergence or migration
glyph, traveling glyph, and the wiggly line for water, or you can interpret it as a state,
which is also associated with water.
And this is definitely a spring location marker.
We're going to talk about the Coca-Cola in a few minutes, but I want you to get a good
look at what's going on here.
you Here is a human-like figure, because he has a bow and arrow, and yet he is covered with—he has a coyote or a wolf mask on, and he has the skin of another one.
This is a wonderful means of getting up close to herd animals like buffalo or antelope.
They know, buffalo animals know that a coyote or a wolf cannot run down a healthy animal, and so if you're an Native American hunting those, you can smoke a log covered with the skin of that animal and get within bow hair of a reindeer.
Now, as I mentioned earlier, this guy is associated with the caninid, the humpback insect he has been hitting, or another interpretation for him is as a timber where he is carrying trade goods like ferrets and seashells and whatever.
And he's also a fertility symbol with his erect penis and the idea that he can actually carry seeds to plant.
Usually, Pope Philip is found facing to the right, as he is on this panel.
By the way, there are a number of other interesting animals and figures here.
This one with the long tail is identified as a mountain lion, and this would be a Shamanic figure itself.
very large hands, his well-endowed spine, I guess, is one interpretation.
And this is not just an Anglo interpretation, but a Native American interpretation.
His thoughts are all over the place.
We have Jim Coble looking at one of the few Copecellis as a left-facing Copecelli.
And here he is again.
The flute, very faint, his arms and flute, and his erect penis.
Sometimes, knocking knees are interpreted as signs of disease, dis-ease, and also the
humped back has been interpreted by medical people as exhibiting Pott's disease, a kind
of bony degeneration as a result of tuberculosis.
And tuberculosis is definitely a New World disease, as is syphilis.
By the way, syphilis is not a family miracle.
It is caused by spiral teeth, Trepanemum palatum, and it was very prevalent in the American
Southeast.
We find prehistoric Indian skeletons with all of the spines of tertiary syphilis that
have hutches and teeth, lines of the rest of the growth in the teeth and in the long
teeth, the circulatory lesions on the forehead and the sacred shin that is the sword-shaped
lower maggoternium.
So those are both New World diseases that were taken back to Europe.
So, another interpretation out of this is that we have prostate disease or tuberculosis going on with this guy.
Well, sometimes petroglyphs are found singly by themselves, and sometimes in panels.
You've seen this guy before.
This is our little quasi-horned clan symbol down here all by itself.
And you have to wonder why it was put there.
Well, it was associated with a dragonfly character, and again, not far from a spring.
But it's entirely possible that a corn plant person came by here and simply put this to
indicate the passage of the corn plant.
I know for a fact that when Hody and Zuni make their migrations to Zuni Salt Lake or
over to the Colorado River, down the canyon below Colorado to the original Cee-Pah Poon
in the place of origin, and then on beyond that to the Rissol Vines in the valley of
Grand Canyon.
And so the people pass by a rock like this that has their clan symbol on it.
They will either add a new word or impression an old one simply marking their passage.
They're definitely prior.
And these guys, again, you remember either two born in society were Antelope Clan and
the Corn Clan or a semantic figure depending on who you ask, Hody or Zuni.
And we're back at this panel, and our words are pointed out by the planner.
I'm going to have to look for it on another channel.
A dollar sign?
Up in here?
This is actually an anthem work.
There's his head and his two arms and his tail coming down.
Yeah.
Sometimes this is identified as the Jersey Plan.
A great surprise to me was the interpretation by Farrell Sakakuku, recently Hopi tribe chairman.
Farrell is a member of the snake clan, and he says that his clan considers their totem animal, their snake to have had legs and feet, so really more of a dinosaur or a lizard-like animal, a high-feet lizard, than a legless snake as we think of them.
So he would identify this with snake clan rather than turkey clan.
When an anthropomorph is found with its arms up, it is said to be in a praying or blessing stance, and this one appears to have a tail like a Mesoamerican plane.
Okay, here we have—this can represent a trail or it can represent a snake, but oftentimes we will find a trail like this associated with footprints.
And here we have the emergence, the trail of the centipede.
This is clearly a trail and this part is clearly a centipede.
So he's coming from the low ground to the above ground and is carrying a message.
And here's another very stylized centipede.
I think this one has nine.
Let's see, one, two, three, four, five, six, seven, eight.
Well, I've got eight levels there.
The typical emergence story has to do with the centipede.
It's coming to this fourth world, the fourth level of existence, but there are others that
have more involved, more than just four.
And here's another stylized centipede, again, a spirit messenger.
And this figure would have to do with bringing rain.
It is a human-like figure standing over a rain cloud, not to be confused with a true thunderbird, which is also associated with bringing rain.
And we have water pets.
I mentioned on the board that some of the animals are represented are definitely game animals.
You will see here that they have split feet, hooves.
It's a hoofed animal.
Possibly an animal that were usually identifiable by virtue of the geometric designs on them.
Or you can think of this as having a dark front part of the body and a white back part of the body, a white hump.
Yeah, when we do these photographs, we like to know which way true north is, and we get an idea of the scale of the petroglyph.
We're trying to see if there's consistency in direction of travel of the animals or direction of one side of the rocks the petroglyphs are put on, so that's why we have the compass on there.
And we're back to this guy.
Much better view now of this figure with the bow and arrow.
Here's the bow, here's the arrow, and here's the hunter, Quincy, with his coyote or wolf cap on and the animal skin hung over his back.
Another mountain lion, always identified by having very, very long tails.
And a mountain lion footprint.
Okay, this is a symbol I was looking for.
I mentioned earlier that they look like a kernel of corn, but there are those, and this
is from Bony M's Inn that just represents female tailing and her foot print.
This one is interesting from the point of view that this is a natural concavity in the
And this one is interesting from the point of view that this is a natural concavity in
the rock, and then it was adapted by putting toes on it to make a really big foot print.
rock, and then it was adapted by putting toads on it to make a really big footprint.
And here's another view of the six-toed duke, the example of Pond Ackley.
And I think the most remarkable footprint of all is this one, which began as a footprint
and then has been adapted aftermarket to make a human being, probably a shaman figure.
There's good evidence that the shamans were able to accomplish their task by virtue of
ingestion of hallucinogens.
And here in the southwest, the two that are most readily available are the Peory cactus,
a local William's eye, and the sedentary hypoxia, shaped dentura, or just some of the thicker,
more important varieties.
But these shamans, then, when they would take on these hallucinogenic drugs, would be able to travel out of bodies, so they say.
So they're represented, then, as human beings, and in a traveling stance, or spirit migration, with their arms up, kind of floating.
And here's another one.
Very big heads.
And often, we find camels with a number of figures.
These birds may represent game animals, certainly the neighbor bees as game animals.
But a figure with really big hands and big feet is thought of as a creator being.
Here's one that is the lumbering bush in an upside-down position.
Notice our Thunderbird is right-side up, and yet this creator being or spirit being is upside-down.
This thing is interestingly identified variously as the marble form of a, what we call an antlion, that would be a tiger beetle, or family of tiger entity, a tiger beetle, a marble antlion.
It's also thought of as a scorpion.
So here's a scorpion's tail and its fins are up front.
Uh, this you can think of as a sun or a tobacco flower, uh, you know, a spiral.
And really remarkable panel over here when you try to get a closer look at it.
First, our Scorpion or Tiger Beetle or Antlion.
Now look, this guy here is definitely a Seamus.
He's got a buffalo headdress on.
He's got a big pendant, uh, feathers perhaps from his headdress.
And he's associated with another sort of campland looking thing that has very big hands and feet, and these are identifying them as creator gods.
They're able to accomplish, they're able to do things, and here they have a sun or a back flower.
And likewise, here's an emergency list which shows the direction of travel.
When the people came up from the underworld, they were told to go all four directions from
the seat of Mount Putin, and so oftentimes we will find those directions of travel associated
with the spiral.
And here, you know, we can think of this as a tobacco cloud.
Now, Kabul is showing us one of the very few geometrics that we can identify as being a
pattern, the symbol that we find on pottery and on wheels.
And here again, this is the Baki clan, the cloud house or water clan symbol.
cool.
It's very, very old.
And here we have a complex being with a geometric pattern.
His arms are up.
Maybe he's a travel or a spiritual travel stamp.
Very different, not just a normal human being.
I mentioned to somebody that the paho, or prayer stick, is manufactured by men.
If a woman wants to offer a prayer stick, she will pay a man to make one, and orders
it to bring out so big they might be made of Berberus fremonti, the plant that we call
the barberry. The Zuni are divided into 14 plants, and one of those is the yellowwood
plant, and if you take a barberry and shave the mark off underneath the mark, the cambium,
what we call the cambium, wears bright yellow. So they call themselves barberry. And the
berries produce a kind of a Willis grape juice color, juice, and these yellowwood plant guys
appear themselves all over with that juice, so the yellowwood guys become purple.
Okay, we get back to the paho, or the prayer stick. The prayer stick, then, will be carved,
and it will have a type two in it, first an eagle feather, and then a duck feather, and
then whatever other feather is appropriate. So this particular prayer that's going to
be offered is kind of like wearing a candle, I suppose. You take this prayer stick to the
shrine, to the altar, and you offer it, then, with your prayer. The idea is, then, if you
give the spirit this offering, then you're more likely to have success with your prayer.
So, this petroglyph represents a paho, a prayer stick, with feather attached.
And here is a guy with a paho in hand, and he's also got a headdress, a couple of antennae for horns.
He might be a true horn society person with a prayer stick.
This panel is now along the old Colorado, just west of Eder.
This is easily accessible, and this figure is identical to one that I found underground at Casablanca.
I used to associate it with the bright yellow pictograph.
We have this guy in bright red underground, and he is, again, a two-horned deity person, and above him is Massau.
This represents the Hopi god of death.
That's it for today, folks.
We'll pick up where we left off today tomorrow.
Hope you'll join us.
♪♪ ♪♪
♪♪ Our special guest today on the Hour of the Time was Miles
Gilbert.
He actually gave this talk on May the 28th, 1998, at our annual conference at the Thunder Horse Ranch.
Tune in again tomorrow for the Hour of the Time, and we will continue with Miles Davis lecture on ancient cultures, pictographs, pictograms,
and eventually he's going to get into a very, very good talk on, not to say that this isn't,
but a good talk on the ancient, or ancient, the old buffalo hunters of the old west.
Again, we apologize for the late intro to the Hour of the Time.
One of my two small daughters had evidently been playing with one of the telephone extensions in the house.
And we went a little nuts trying to figure out why we couldn't make the phone work to link up to the satellite and the WRMI, World Wide Shortwave Radio.
Again, please accept our apologies.
You're listening to 101.1 FM Eager, classic radio like you always wished it could be.
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