FOOTNOTES

1. Grigsby cited in Graham Hancock, Santha Faiia, Heaven’s Mirror: Quest For the Lost Civilization (New York: Crown Publishers, Inc. 1998), p. 127.

2. J. McKim Malville, Claudia Putnam, Prehistoric Astronomy in the Southwest (Boulder Colorado: Johnson Books, 1993, 1989), p. 23.

3. Inhabited from A.D. 1026 (or possibly earlier in light of the underlying pithouse) through 1300, King’s Ruin has a thirteen room foundation, twelve of which could have been two stories high. The five hundred pieces of unworked shells found at the site indicate substantial trade with the Pacific. Necklaces of turquoise, black shale and argillite were also found, one of the former material consisting of 2,031 beads that stretched sixty-six inches long. Fifty-five graves were also discovered, containing sixty-six individuals, most of which were buried in the extended posture with heads oriented toward the east, awaiting Pahana’s return. Ginger Johnson, A View of Prehistory in the Prescott Region (Prescott, Arizona: privately published,1995) pp. 8-9.

4. Occupied for a few generations after A.D. 1088, abandoned and then reoccupied between 1225 and the late 1200s, Salmon Ruin near the San Juan River contained from between 600 and 750 rooms. It also had a tower kiva built on a platform twenty feet high which was made of rock imported from thirty miles away. Ten miles north of Salmon is Aztec Ruin (an obvious misnomer) located on the Animas River. At its peak development it contained about 500 rooms. Like the former, this latter site was originally inhabited in the early twelfth century by people of Chaco Canyon and then reinhabited from 1225 to 1300 by people of Mesa Verde. In addition, it has a restored Great Kiva.

5. Inhabited from A.D. 1226-1276, Wide Ruin, or Kin Tiel, about fifty miles due south of Canyon de Chelly, is an oval shaped pueblo of 150 to 200 rooms with a number of kivas. Atsinna pueblo, located atop a high mesa at El Morro National Monument, was a mid-thirteenth century rectangular structure, part of which was three stories in height. It had 500-1000 rooms and two kivas, one circular and the other square.

a. David Grant Noble, Ancient Ruins of the Southwest: An Archaeological Guide (Flagstaff, Arizona: Northland Publishing, 1989, reprint 1981).

b. Norman T Oppelt, Guide to Prehistoric Ruins of the Southwest (Boulder, Colorado: Pruett Publishing Company, 1989, reprint 1981).

6. Constructed in the mid-eleventh century, Casamero Ruin was a small thirty room pueblo. However, its Great Kiva, one of the largest in the Southwest, was seventy feet in diameter-- even slightly more spacious than the better known Casa Rinconada at Chaco Canyon about forty-five miles to the north. Noble, Ancient Ruins, pp. 89-90; and Oppelt, Guide To Prehistoric Ruins, p. 177.

7. Robert H. Lister and Florence C. Lister, Those Who Came Before: Southwestern Archeology in the National Park System (Tucson, Arizona: Southwestern Parks & Monuments Association, 1994, reprint 1993), p. 224.

8. Located in the Mogollon Mountains of west-central New Mexico, Gila Cliff Dwellings National Monument is a ruin comprised of forty rooms in five separate caves located 150 feet above the canyon floor. The timbers of these structures have been tree-ring dated in the 1280s. The late Mogollon, or Mimbres, people are known for their exquisite black on white pottery, using realistic though stylized designs. The site was abandoned by 1400. Noble, Ancient Ruins, pp. 7-8.

9. Casa Malpais is a thirteenth century Mogollon site of a hundred rooms with a square Great Kiva (one of the largest in the Southwest), catacombs, ceremonial rooms, three winding stone stairways and an astronomical observatory. Because of the nature of the artifacts found, such as crystals, ceremonial pipes, and soapstone fetish stands, it is thought to have been primarily a religious center. Stan Smith, “House of the Badlands,” Arizona Highways, August, 1993, pp. 39-44.

10. Located nearly ninety miles southeast of Homol’ovi and about twelve miles north of the Casa Malpais, the Raven Site (privately owned by the White Mountain Archeological Center) was occupied as early as A.D. 800 through A.D. 1450 and had more than eight hundred rooms and two kivas. James R. Cunkle, Raven Site Ruin: Interpretive Guide (St. Johns, Arizona: White Mountain Archaeological Center, no publication date).

11. Jefferson Reid and Stephanie Whittlesey, The Archaeology of Ancient Arizona (Tucson, Arizona: The University of Arizona Press, 1997), p.. 220.

12. Occupied from A.D. 1085-1207, Ridge Ruin was a thirty room pueblo with three kivas and a Maya-style ballcourt. It was also the site of the so-called Magician’s Burial. Thought by Hopi elders to be of the Motswimi, or Warrior society, this apparently important man was interred with twenty-five whole pottery vessels and over six hundred other artifacts, including shell and stone jewelry, turquoise mosaics, woven baskets, wooden wands, arrow points, and a bead cap.

a. Rose Houk, Sinagua: Prehistoric Cultures of the Southwest (Tucson, Arizona: Southwest Parks & Monuments Association, 1992), p. 7.

b. Oppelt, Guide to Prehistoric Ruins, pp. 99-100.

c. Reid and Whittlesey, Archaeology of Ancient Arizona, pp. 219-220.

13. The eponymous Winona Village, which was occupied at the end of the 11th century, contained about twenty pit houses and five surface storage rooms. Oppelt, Guide To Prehistoric Ruins, p. 99

14. The Emilienne Ruin had a foundation of twelve rooms, most of which could have been two stories high, plus eleven outlying one-room units.

15. The Fitzmaurice Ruin, occupied from A.D. 1140-1300, had twenty seven rooms in which were found beads, pendants, bracelets, and eighty one amulets, including crystals, animal fetishes, obsidian nodules (so-called “Apache Tears”) and a curious six-faceted, truncated pyramid carved from jadeite and measuring 1.5 centimeters wide.

a. Franklin Barnett, Excavation of Main Pueblo At Fitzmaurice Ruin: Prescott Culture in Yavapai County, Arizona (Flagstaff, Arizona: Museum of Northern Arizona, 1974), p. 95.

b. Johnson, Prehistory in the Prescott Region, p. 16.

16. Similar to the Nazca lines of Peru, these intaglios of human, animal, and star figures, some over a hundred of feet long, were made by removal of the darker, “desert varnished” pebbles, exposing the lighter soil beneath. Reid and Whittlesey, Archaeology of Ancient Arizona, pp.. 127-129.

According to the Mohave and Quechan tribes of the lower Colorado River region, the human figures represent the deity Mastamho, the Creator of the Earth and all life. Notice the similarity between the name of this god and that of the Hopi earth god Masau’u. These figures are thought to be between 450 and 2000 years old.

17. Also at 1:15 a.m. on this date Bellatrix is at 240 degrees azimuth and Meissa is at 242 degrees azimuth. Forty minutes later Alnilam is at 240 degrees, the azimuthal degree at which the sun will set on this same day at 5:15 p.m. Incidentally, at this winter solstice sunset time Orion is just rising on the opposite horizon, thus emphasizing the pivotal relationship of Orion/Masau’u and the Sun/Tawa. All astronomical computations performed with Skyglobe. Mark A. Haney, Skyglobe 2.04 for Windows [floppy disk] (Ann Arbor, Michigan: KlassM Software, 1997).

18. Edmund Nequatewea cited by John D. Loftin, Religion and Hopi Life In the Twentieth Century (Bloomington, Indiana:Indiana University Press, 1994, reprint 1991), p. 33.

19. Frank Waters and Oswald White Bear Fredericks, Book of the Hopi (New York: Penguins Books, 1987, reprint, 1963), pp. 158-161.

20. Richard Maitland Bradfield, An Interpretation of Hopi Culture (Derby, England: published by author, 1995), pp. 134-135.

21. Stephen cited by Ray A. Williamson, Living the Sky: The Cosmos of the American Indian (Norman, Oklahoma: University of Oklahoma Press, 1989, reprint 1984), pp. 79-82.

22. Waters and Fredericks, Book of the Hopi, pp. 161-162.

23. Robert Bauval and Adrian Gilbert, The Orion Mystery: Unlocking the Secrets of the Pyramids (New York: Crown Publishers, Inc., 1994), p. 125 ff.

24. Adrian Gilbert, Signs in the Sky (London: Bantam Press, 2000), p. 65.

25. Graham Hancock and Robert Bauval, The Message of the Sphinx: A Quest For the Hidden Legacy of Mankind (New York: Three Rivers Press, 1996), p. 175.

The discussion by Bauval, Gilbert, and Hancock of the Egyptian master plan is a great deal more complex than what is merely sketched out in this article. Their opus involves various facets such as precession of the equinoxes, star-targeted shafts in the Great Pyramid, and other topics which are not directly relevant to our discussion. However, this compelling work overall has challenged many orthodox ideas in Egyptology and has spawned heated debates both on the amateur and the professional levels.

26. Don Talayesva, Leo W. Simmons, editor, Sun Chief: An Autobiography of a Hopi Indian (New Haven: Yale University Press, 1974, 1942) pp. 121-128.

27. Reid and Whittlesey, The Archaeology of Ancient Arizona, p. 112.

28. Bauval and Gilbert, The Orion Mystery, p. 139.

29. T.G.H. James, Ancient Egypt: The Land and Its Legacy (Austin: University of Texas Press, 1989, 1988), p. 41.

30. E.C. Krupp, Skywatchers, Shamans, & Kings: Astronomy and the Archaeology of Power (New York: John Wiley & Sons, Inc.), pp. 290-291.

Copyright © 2001 by Gary A. David

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