Hidden chronicles where is the ancestral castle

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Home Books Magazines Events Publishing. Now I feel the full tragedy of the place. That the Anasazi may have resorted to violence and cannibalism under stress is not entirely surprising.

We spent four more days searching among remote Anasazi sites occupied until the great migration. Because hiking on the reservation requires a permit from the Navajo Nation, these areas are even less visited than the Utah canyons. Three sites we explored sat atop mesas that rose to 1, feet, and each had just one reasonable route to the summit. Haas and Creamer advance a theory that the inhabitants of these settlements developed a unique defense strategy.

As we stood atop the northernmost mesa, I could see the second mesa just southeast of us, though not the third, which was farther to the east; yet when we got on top of the third, we could see the second. In the KayentaValley, which surrounded us, Haas and Creamer identified ten major villages that were occupied after and linked by lines of sight. It was not difficulty of access that protected the settlements none of the scrambles we performed here began to compare with the climbs we made in the Utah canyons , but an alliance based on visibility.

If one village was under attack, it could send signals to its allies on the other mesas. Now, as I sat among the tumbled ruins of the northernmost mesa, I pondered what life must have been like here during that dangerous time. Around me lay sherds of pottery in a style called Kayenta black on white, decorated in an endlessly baroque elaboration of tiny grids, squares and hatchings—evidence, once again, that the inhabitants had taken time for artistry.

And no doubt the pot makers had found the view from their mesa-top home lordly, as I did. But what made the view most valuable to them was that they could see the enemy coming. It seems to have originated with environmental catastrophes, which in turn may have given birth to violence and internecine warfare after Yet hard times alone do not account for the mass abandonment—nor is it clear how resettling in another location would have solved the problem.

Several archaeologists have argued that the pull was the Kachina Cult. Kachinas are not simply the dolls sold today to tourists in Pueblo gift shops. They are a pantheon of at least deities who intercede with the gods to ensure rain and fertility. Even today, Puebloan life often revolves around Kachina beliefs, which promise protection and procreation. The Kachina Cult, possibly of Mesoamerican origin, may have taken hold among the relatively few Anasazi who lived in the Rio Grande and Little Colorado River areas about the time of the exodus.

Such an evolution in religious thinking among the Anasazi farther south and east might have caught the attention of the farmers and hunters eking out an increasingly desperate existence in the Four Corners region. They could have learned of the cult from traders who traveled throughout the area.

Unfortunately, no one can be sure of the age of the Rio Grande and southern Arizona Kachina imagery. Some archaeologists, including Lipe and Lekson, argue that the Kachina Cult arose too late to have triggered the 13th-century migration. So far, they insist, there is no firm evidence of Kachina iconography anywhere in the Southwest before A.

In any case, the cult became the spiritual center of Anasazi life soon after the great migration. And in the 14 th century, the Anasazi began to aggregate in even larger groups—erecting huge pueblos, some with upwards of 2, rooms. Two hours in, we scrambled up to a sizable ruin containing the remains of some 35 rooms. The wall behind the structures was covered with pictographs and petroglyphs of ruddy brown bighorn sheep, white lizard-men, outlines of hands created by blowing pasty paint from the mouth against a hand held flat on the wall and an extraordinary, artfully chiseled foot-long snake.

One structure in the ruin was the most astonishing Anasazi creation I have ever seen. An exquisitely crafted wooden platform built into a huge flaring fissure hung in place more than 30 feet above us, impeccably preserved through the centuries. It was narrow in the rear and wide in the front, perfectly fitting the contours of the fissure. To construct it, the builders had pounded cup holes in the side walls and wedged the ax-hewn ends of massive cross-beams into them for support.

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