Archive for Punic

The Hopis’ Elder White Brother

Expanded Chapter from Yates’ Old Souls in a New World

© Donald N. Yates 2005-2015

 

Old Souls in a New World, by Donald N. Yates

Published September 2013 by Panther’s Lodge

Cherokee Chapbooks #7

104 pp.

 

What if the history of America’s largest Indian nation is actually a polite modern fiction, one invented by “anthropologists and other friends”? In this sweeping revisionist study of the Cherokee Indians, a scholar trained in classical philology and the new science of genetics discloses the inside story of his tribe. Combining evidence from historical records, esoteric sources like the Keetoowah and Shalokee Warrior Society, archeology, linguistics, religion, myth, sports and music, and DNA, this first new take on the subject in a hundred years guides the reader, ever so surely, into the secret annals of the Eshelokee, whose true name and origins have remained hidden until now. The narrative starts in the third century BCE and concludes with the Cherokees’ removal to Indian Territory in the nineteenth century, when all standard histories just begin. The ancient Egyptians, Greeks, Jews, Romans and Phoenicians have long departed from the world stage. The Cherokee remain after more than two thousand years and are their heirs.

 

About the Author

Donald N. Yates was born in Cedartown, Georgia. He attended Stetson University, University of Vienna, University of Freiburg, Duke University and University of North Carolina at Chapel Hill, where he earned a Ph.D. in classical studies with a concentration on Medieval Latin Studies. His books include The Bear Went over the Mountain, Los Lunas Decalogue Stone and Old World Roots of the Cherokee. With Elizabeth C. Hirschman, he authored The Early Jews and Muslims of England and Wales:  A Genetic and Genealogical History. He lives in Colorado.

“The Hopis’ Elder White Brother” (chapter from Old Souls in a New World, by Donald N. Yates, Panther’s Lodge Publishers, 2013)

 

Summary

Ever since publication of The Book of the Hopi in the 1960s the legends of the Hopi Indians of Arizona have been central to any discussion of diffusionism and the origins of North American Indians. In this, the first chapter of a new book about Greek, Egyptian and other Mediterranean cultural traits in the Cherokee Indians, it is suggested that the nucleus of the tribe we now know as the Hopi can be traced to Egypt, that the Hopi worldview contains elements of Hellenistic science and philosophy and that many of the religious terms used in their ceremonies are based on the ancient Egyptian language. The Hopis and the Cherokee, in other words, are related and share roots in the Old World of classical antiquity.

 

1 THE HOPIS’ ELDER WHITE BROTHER

 

History is nothing but the soul’s old wardrobe.

Heinrich Heine

 

“All the lights in the House of the High Priests of American Anthropology are out; all the doors and windows are shut and securely fastened (they do not sleep with their windows open for fear that a new idea might fly in); we have rung the bell of Reason, we have banged on the door with Logic, we have thrown the gravel of Evidence against their windows; but the only sign of life in the house is an occasional snore of Dogma. We are very much afraid that no one is going to come down and let us into the warm, musty halls where the venerable old ideas are nailed to the walls.”

These biting words were penned by Harold Sterling Gladwin in Men out of Asia, the famous archeologist’s most popular non-technical work. Published in 1947, Gladwin’s book presented a maverick view of the peopling of the Americas, identifying five migrations of diverse races including Negrittoes and Austronesians to the New World. Heretically, he placed the first migration as early as 25,000 years ago and argued that the earliest colonists were Australoid.

The reaction of his colleagues in the anthropological establishment was stony silence, tinged with harumphs and pshaws of injured pride. Gladwin illustrated Men out of Asia with droll cartoons by Campbell Grant making fun of the sacred keepers of knowledge at the Peabody Museum at Harvard, Carnegie Foundation and Smithsonian Institution. In one, the dean of Southwest and Maya archeology Alfred V. Kidder is depicted as Dr. Phuddy Duddy sitting in academic robes atop a factory whistle sounding the alarm of illogical chronology. In another, a bespectacled Gladwin and his tweedy friend Professor Earnest Hooton of Harvard are shown in the academic doghouse “by request.”

The Establishment is still uncomfortable about Gladwin, who died in 1983 after a distinguished career of more than sixty years. Although willing to praise his meticulous fieldwork on the Hohokam at Snaketown and exacting methodologies developed at the research center he founded at Gila Pueblo outside Globe, Arizona, they do not know quite what to say about his conclusions and hypotheses, which grew more adamant toward the end of his life. The destroying angel of unorthodox theories, Stephen Williams of the Peabody Museum, can only think that Gladwin succumbed to his “whimsies” and grew soft-headed in his old age. “I have always regarded Men Out of Asia,” Williams loftily declares in Fantastic Archeology, “as a sort of spoof.”

Thomas Mills lived for many years on the Hopi Indian Reservation in Northern Arizona, where he and his mother opened and operated the Cultural Center at Second Mesa. A close friend was White Bear, the traditionalist who helped Frank Waters compile The Book of the Hopi in 1963. Mills was on familiar terms with other elders, kiva chiefs and artisans. In 2001, he wrote a little book of his own called The Truth. It was an attempt to reconcile some of the conflicting answers he had received from his sources.

How did a desert-dwelling, isolated people know of the earth’s spherical shape and rotation in space? What was the long journey in boats from across the sea they spoke of? And who were the Ant People they took refuge with after the destruction of the first, second and third worlds? Eventually, Mills felt he had some answers from Egyptian religion. He came to believe that the Hopi were Egyptians, old souls in Native America, charged with the task of praying for the safety of the world. The delicate balance of affairs in human destiny depended on a Hopi prayer feather or paho.

Paho seems to be an Egyptian word (pw). Embedded in Hopi customs and rituals are apparently many traces of ancient Old World civilizations. I thought of a time several years ago when Hopi elders David Mowa and Ronald Wadsworth came to give a talk at the university where I was teaching. I noticed David preferred to sleep on the floor in our guest room instead of the pullout bed. That was quite Indian, of course, but his act of leaving a crust of bread on the piano bench when he departed was not. This practice is rooted in the ancient Greek religious gesture of offering bread and milk to the household gods in a strange home.

Author Hamilton Tyler noted several Greek customs among the Pueblo Indians. The plinth-like figure of Masaw evokes the armless guardian statues or herms used by the Greeks as boundary markers. Hermes is both god of roads and boundaries and conductor of the dead to the underworld. “A number of students of Pueblo religion,” Tyler admitted, “have remarked that it was something like Greek religion.” Yet after uncovering astonishing analogies between the two religions, he concluded that “there is no actual connection between these two gods who lived centuries apart and on different sides of the globe.”

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West Africans & Navigation

WEST AFRICANS & NAVIGATION

by Harry Bourne

bsooty1@aol.com

 

CANOES & NAVIGATION: Oliphantes to Ogowe

 

This is to be seen as a companion piece for “East Africans & Navigation” that in turn is one of a series of papers discussing aspects of whether Africans ever went to sea or were too much in terror of it to do so. Ivan Van Sertima (They Came Before Columbus 1976) wrote against the latter opinion when saying Africans were not the “boatless” people they are frequently described as. As many of the other negatives of voyaging around African shores are listed in “East Africans & Navigation”, there is little point in repeating this here.

Otherwise we begin here with the dugout-canoe. Such canoes were scarce relative to other types over most of east Africa. They originate the Before Common Era (= BCE) were still around in Common Era days to be reported by the unknown author of the Periplus Maris Erythraei (= PME). An addition to this 1st c. CE reference would be those that James Hornell (Mariner’s Mirror 1948) thought were exampled in Egypt by scenes in the tomb of Queen Tiye. Long journeys by canoes are put forward as having taken the Polynesian ancestors of the Maoris to New Zealand. More canoe-borne migrants are those from the part of east Africa that is now called Tanganyika getting to Fiji according to Fijian tradition cited on the Balson Holdings site (online).

There is general opinion groups going under the several labels of Khoikhoi, Khwe, San, Khoisan, Queyna, Bushmen, Capoids plus umpteen others did not use boats. More of the same comes with a contributor to the New Advent Encyclopaedia confidently saying the Khwe did not fish. Contrary views are not helped by the faults of “Bushman’s Art” by Erik Holm (1987) being pointed out by John Parkington in the South African journal called “The Digging Stick” (1988). These faults are such that Holm’s book has been withdrawn by the publisher.

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Bourne Stone Gives Evidence Of Early Atlantic Crossing

by, John J White, III, Beverley H. Moseley, Jr., and Charles F. Herberger

Originally published in The Midwestern Epigraphic Society Journal

 

[Editor’s Note: The visit of Dr. Charles Herberger to the 2001 MES Symposium prompted us to prepare an update of an old epigraphic diffusion report. It is amazing that this brief message has an aura of legitimacy, whereas many large sites with 100+ letters are denounced as frauds by alleged experts.]

Like it or not, the colonial settlers of America were confronted with traces of cultural diffusion from the very beginning. The topics included Black Indians, Moslem crescent ornaments, Welsh-speaking Indians, Melungeons (Moroscos from Spain), Indians with caucasian appearances, religious elements similar to Christianity, legends that sounded like they had influences from prior Atlantic explorers, and numerous Native American words that appeared to be borrowings from Europe and Africa. Later scattered artifacts and inscriptions were found, and the steady influx of peoples from historical Asia was detected. Few people will calm that any small number of these observations is conclusive, but the large quantity of such suggestive findings leaves little doubt that our ancestors have been traveling about the world from long before the detectable history of mankind right down to present times.

One of the first inscriptions noted and interpreted was the so-called Bourne Stone of western Cape Cod, whose lettering suggests that Carthaginian-type people writing with the Ibero-Punic script may have reached the New England coast as early as 475 BCE. This Whittall-Fell collaboration was well accepted and occurred during the Golden Age of Barry Fell research. Later, people with inferior translation abilities began to realize the limitations of real-world epigraphy and voiced the obvious conclusion that many interpretations of ancient writing were dubious and certain circumstances possibly manipulated. The inscriptions are nevertheless significant artifacts!

The Cape Cod boundary with greater Massachusetts was defined roughly by Great Herring Pond and the connecting river called the Manumet that flows southward into the north end of Buzzards Bay. The Cape Cod Canal is the practical boundary today. The inscription find area is on the east (Cape Cod) side of the river, although there is speculation that it could have been transported from a site on Great Herring Pond. The local name has changed from Komassakumkanit to Bournedale to Bourne. There is good reason to think the so-called Bourne Stone was recognized as a curious inscription during the 1658-1676 CE era when it was used as a church doorstep. There is confidence that fraudmakers were far less prevalent during this era.

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