UFO Landing Site Samaipata Bolivia



Archaeology of the site has revealed that several phases of occupation were present at Samaipata. Before the Spanish were the Inca, and beneath the foundations of the Inca works evidence of previous cultural works was found, proving that the site was in use a long time before the might Inca. (5) So who were the people that originally carved the hill..? The site is now generally considered to be a pre-Incan site, built by the Chané people, a pre-Inca culture of Arawak origin, (3) who migrated from Guyana approximately 2,500 years ago. (6) It is suggested that the first engravings at El Fuerte were undertaken during the Mojocoyas period (AD 200 – 800) (7). Unfortunately, the exact chronology of the site is yet to be determined for the period between the Chané and the Inca, but the evidence suggests that there is more than one building phase at Samaipata.

The site was later occupied by the Inca who used it as their most advanced post of the Empire, of which it marked the frontier from the late 15th century until its fall in 1530. It was the administrative centre in charge of maintaining the order of the Inca in the region, but its principal function was keeping at bay the frequent invasion attempts of the Guarani Indians. (1) They gave it the name of “Samaipata”, which is Quechua (language of the Inca’s) and stands for ‘The Height to Rest’ or ‘Rest in the heights’, and they added several classic Inca-style masonry constructions to the complex. Around 1540 the Spanish arrived and encountered an Inca fortress. They renamed the site “El Fuerte” or “The Fortress”, and deserted the site around 1629 when they founded the settlement known today as Samaipata a few Km away.

The two parallel lines are oriented to the eastern sky at a position of azimuth 71° and an altitude of about 6.75° .

‘The orientation of the carved trail is the direction of the rise of the Pleiades at about 1AD. An observer at the top of the hill could see the rising of the Pleiades at around 500AD, and also the rising of Regulus in 600AD. The alignment of the 8 pits points to the rise of the Pleiades at 500BC and of Aldebaran at 500AD. The long rectilinear engraving near the seats complex to the East matches the rise of the Pleiades at about 500BC.

If we consider that the Pleiades cluster (‘Collca’ in the quechua or ‘Qutu’ in the aymara languages) was important in the Andean world as a celestial signal for sowing (mainly maise) or for the prediction of yields, then it is possible to think that the alignments found at Samaipata were devised for the observation of this star cluster. Accordingly, the monument should have been built between 1AD and 500 or 600AD. Perhaps the eight pits were used first and the ‘cascabel’ later on, as a more recent construction. Of course only the archaeological research may work out a precise dating for the monument.

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Aurora Ontario Canada

These 4 pictures are the only one publicly available from Aurora sites excavations.

We are asking why are not all artifacts available since taxpayers paid the excavation and research. Was the information and exhibits intentionally hidden? A doctoral thesis should produce a little.bit more than that.


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Aurora Site, Wendat (Huron) Ancestral Site

The Aurora Site, also known as the "Old Fort," "Old Indian Fort," "Murphy Farm" or "Hill Fort" site, is a sixteenth-century Huron-Wendat ancestral village located on one of the headwater tributaries of the East Holland River on the north side of the Oak Ridges Moraine in present-day Whitchurch–Stouffville, approximately 30 kilometres north of Toronto.[1] This Huron ancestral village was located on 3.4 hectares (8.4 acres) of land and the settlement was fortified with multiple rows of palisades.

Aurora Site
Aurora Old Fort Site 2010 Whitchurch-Stouffville.jpg
Aurora/Old Fort Site (16th century Wendat Huron ancestral village), Kennedy Road, south of Vandorf Side Road, Whitchurch–Stouffville, ON, looking e
Location within Ontario today
LocationWhitchurch–Stouffville, Regional Municipality of York, Ontario, Canada
RegionRegional Municipality of York, Ontario
Coordinates44°0′28″N 79°20′16″W
History
Abandonedbefore 1800s
PeriodsLate Precontact Period, ca. 1550–1575
CulturesHuron (Wendat)
Site notes
Excavation dates1846/1888/1901; 1947, 1957
ArchaeologistsWilliam Brodie, John Norman Emerson

The community arrived ca. 1625, likely moving en masse from the so-called Mantle Site located nine kilometres to the south-east in what is today urban Stouffville.[2] The Aurora/Old Fort site is located at the south-east corner of Kennedy Road and Vandorf Side Road, east of the hamlet of Vandorf in the town of Whitchurch–Stouffville. The Aurora site was occupied at the same time as the nearby Ratcliff site.[3]

The Rouge River trail, used by the Huron and then later by the French to travel between Lake Ontario and Lake Simcoe / Georgian Bay, ran through the Aurora site.

Perhaps the busiest and best documented of these routes was that which followed the Humber River valley northward ... although another trail of equal importance and antiquity and used earlier than the former by the French, extended from the mouth of the Rouge River northward to the headwaters of the Little Rouge and over the drainage divide to the East Branch of the Holland River at Holland Landing.[4]

Rouge Trail Map, ca. 1673 by Louis Jolliet

The Aurora/Old Fort site was indiscriminately looted by collectors throughout the eighteenth and early nineteenth centuries. An 1885 report on Whitchurch Township notes that two thousand interments took place on the site, and that another smaller burial site was found two hundred yards from the site beside a large pond.[5]

The self-trained archaeologist William Brodie wrote two archaeological reports on his findings at the Old Fort site (1888; 1901) dating to his first visit in 1846.[6] In reference to the Old Fort site, Brodie wrote in 1901:

To say that a ton of archaeological material was collected from the County of York sites, is a moderate estimate. Some of it is in European museums, some in the States, and some of it in Laval University, some of it is still in the hands of amateur collectors, and a little of it has been secured for the Provincial Museum, but the greater part of it, once in the keeping of private collectors, is gone, being collected and lost, as private collections often are.[7]

A complete map of the site was produced in 1930 by the amateur archaeologist Peter Pringle.[8]

The Aurora/Old Fort site was completely excavated in 1947 and 1957 by the University of Toronto. The 1947 dig was the first student excavation by the university, and it was led by John Norman Emerson.[9] Emerson's doctoral work was largely based on the excavations of the Aurora/Old Fort site.

This excavation contributed to the conclusions of archeologists and anthropologists that the Wendat coalesced as a people in this area, rather than further east in the St. Lawrence River valley, as was thought at one time. Findings in the late twentieth century at the Ratcliff Site and in 2005 at the Mantle Site have provided more evidence of sixteenth-century settlements by ancestral Wendat in this region.[10] The use of technological and analytic advances, such as radiocarbon dating and Bayesian analysis, has resulted in new conclusions about the occupancy of these varied sites. The Mantle site is now believed to have been occupied 1587 to 1623.[2]


Ratcliff Site, Wendat (Huron) Ancestral Village

"Baker Hill site" redirects here. It is not to be confused with Baker's Hill, Bakerhill, or Bakers Hill.

The Ratcliff or Baker Hill site is a 16th-century Huron-Wendat ancestral village located on one of the headwater tributaries of the Rouge River on the south side of the Oak Ridges Moraine in present-day Whitchurch–Stouffville, approximately 25 kilometers north of Toronto. The Ratcliff/Baker Hill site is located on the east side of Highway 48, south of Bloomington Road in Whitchurch–Stouffville.[1] The ravine on the village site was infilled during the early 1950s to allow for the expansion of a neighboring 

Location within Ontario today
LocationWhitchurch–Stouffville, Regional Municipality of York, Ontario, Canada
RegionRegional Municipality of York, Ontario
Coordinates43°59′48″N 79°17′6″W
History
PeriodsLate Precontact Period, ca. 1550–1615
CulturesHuron (Wendat)
Ancestral Huron Feast of the Dead in which remains were reburied in an ossuary, J.-F. Lafitau, 1724

The village occupied approximately 2.8 hectares[3] on the brow of a hill overlooking a steep ravine on the west side.

The artifacts found on the site in the mid-19th century included stone-axes, flint arrows and spear heads, broken crockery, many earthen and stone pipes, bears' teeth with holes bored through them, polished teeth of beaver, deer and moose for decorative use; bone needles, and fish-spears made of deer shoulder-blades, as well as millstones used by the women for crushing corn. A human skull was found "perforated with seven holes, and had evidently been held as a trophy, the holes being the score of enemies slaughtered in battle by the wearer."[4]

The ceramics found on the site indicate that the local community must have had some contact with other Iroquoian groups living in present-day upstate New York and in the St. Lawrence Valley. The large quantity of both ground and chipped stone indicates that the Wendat Village was involved with the production and distribution of stone artifacts.[2] The presence of some contact-period (European) artifacts, such as black glass and copper beads, suggest that the site was inhabited between the late 16th and early 17th centuries.

About 400 meters north of the Ratcliff site on lot 10 in concession 8, a mass grave with "many hundreds" of Huron skeletons was discovered and removed in the late 1840s.[4] In ancient Huron tradition, the dead would be initially buried in a temporary grave. Every ten years the accumulated bones would be moved to a mass grave in an elaborate ceremony.[5]

The inhabitants likely came here from the so-called Mantle Site, located five kilometers to the south-east in Stouffville, when the latter was abandoned in the early 17th century.[6] The Ratcliff site was occupied at the same time as the so-called Aurora or Old Fort site, four kilometres north-west of Ratcliff, also within the boundaries of what is today Whitchurch–Stouffville.[7]

Today the site is still occupied by a quarry. Farms surround the site itself.

Wendat people today

The Huron (Wendat) are considered part of the larger Iroquoian cultural and language family. The Huron-Wendat Nation is a First Nation whose community and reserve today is located at Wendake, Quebec.[32] The Huron, as well as other local First Nation peoples, have urged towns and developers in York Region to preserve indigenous sites so that they may "worship at the places where [their] ancestors are buried."[33] The discovery of a sixteenth-century European axe at Mantle is also of political importance for the Wendat First Nation, for its current negotiations with federal and provincial governments.[34


List of archaeological sites in Whitchurch–Stouffville

This is a list of archaeological sites in Whitchurch–Stouffville, Ontario, Canada:[1] Both the Trent University Site Designation number and the Borden System archaeological designations are given.[2]

Late Ontario Iroquois (1400 AD - 1650 AD)

Excavation and evaluation of site and artifacts

With the discovery of the Mantle site by Lebovic Enterprises, Archaeological Services Inc. was contracted to complete an evaluation of the site's significance. A decision was made to preserve about 5% of the original Mantle site, primarily along the bank of the creek. The site was documented and over 150,000 artifacts were removed for study and interpretation at McMaster University and the University of Toronto. Because of their national significance,[16] the artifacts will be safeguarded by the Canadian Museum of Civilization.[17] The archaeological site-work took three years to complete (2003–2005).[18



The Department of Anthropology, University of Toronto, is proud to assist the OAS in the celebration of its 50th year through the creation of this exhibit that highlights the early digs which involved the cooperation of both institutions. In his 1970 article, 'The Ontario Archaeological Society: Two Decades of Development', Dr. J. N. Emerson of the University of Toronto stated that: "In the first decade of the society, the university very much depended upon the trained members of the OAS to help them run, direct, and supervise their large student digs...I am very grateful for the help of the OAS during those years. It could not have been done without such help."

In the first decade of the society, members assisted Dr. Emerson in excavations at such sites as Ault Park, Aurora, Bennett, Benson, Black Creek, Bosomworth, Downsview, Graham Rogers, MacMurchy, Parsons, Seed-Barker, Thompson and Warminster. The artifacts and archival records from these excavations reside at the University of Toronto and form the basis for this exhibit. The sites exhibited range in time from Middle Archaic to Late Iroquoian and in geography from Hamilton to Cornwall (W-E) and Lake Ontario to Huronia (S-N).

"Partners in the Past: U of T and OAS Digs" will be open until the summer of 2001. Viewing is by appointment only and arrangements can be made by contacting Pat Reed at 416-978-6293 or by e-mail at preed@chass.utoronto.ca.

 

-Pat Reed, Curator of "Partners in the Past: U of T

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San Francisco - Panama California Pacific International Exposition 1915 Distroyed

Electrical Trains, Beautiful Old Buildings with patina of time falsely attributed to wrong builders that forgot how to build after they destroyed all this beauty.

 

. Interesting in context to the last video we watched on the Golden Gate Exhibition
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Teotihuacan

At its peak, around 200 AD, Teotihuacan counted a population of well over 125,000, boasted hundreds of temples and palaces, and three massive pyramids named after the Sun, the Moon, and the Feathered Serpent (itself a symbol of the planet Venus). The ruins of what is often called the Rome of America , Teotihuacan, lie a mere 50 km (31 miles) North-East of modern day Mexico City.

A view of Teotihuacan, Mexico. (CC BY-SA 2.0)

A view of Teotihuacan, Mexico. ( CC BY-SA 2.0 )

City of the Gods

By the time the Aztecs came onto the scene, at the beginning of the 14th century AD, the ancient metropolis already lay in ruins, its great pyramids covered in shrubs and vegetation. No doubt the Aztecs were left with the same questions that every modern visitor to the site is confronted with today. Who were the mysterious builders of Teotihuacan, and where had they come from? To the Aztecs, the answer to this question could be no other than the Gods themselves.

A mural showing what has been identified as the Great Goddess of Teotihuacan.

A mural showing what has been identified as the Great Goddess of Teotihuacan. ( CC BY 2.0 )

Their legends told of the arrival of wise men from a land beyond the Sea: “ They say they came to this land to rule over it ”; wrote Spanish chronicler Bernardino of Sahagún:

 

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Taxation Withouth Representation

Who said no taxation without representation?
James Otis
James Otis, a firebrand lawyer, had popularized the phrase “taxation without representation is tyranny” in a series of public arguments.

The phrase taxation without representation describes a populace that is required to pay taxes to a government authority without having any say in that government's policies. The term has its origin in a slogan of the American colonials against their British rulers: "Taxation without representation is tyranny."

Why is taxation without representation unfair?
The English Parliament had controlled colonial trade and taxed imports and exports since 1660. By the 1760's, the Americans were being deprived of a historic right. ... Since the colonists had no representation in Parliament, the taxes violated the guaranteed Rights of Englishmen.

What taxes were imposed on the colonists?
The colonists had recently been hit with three major taxes: the Sugar Act (1764), which levied new duties on imports of textiles, wines, coffee and sugar; the Currency Act (1764), which caused a major decline in the value of the paper money used by colonists; and the Quartering Act (1765), which required colonists to provide food and lodging to British troops.

With the passing of the Stamp Act, the colonists’ grumbling finally became an articulated response to what they saw as the mother country’s attempt to undermine their economic strength and independence. They raised the issue of taxation without representation, and formed societies throughout the colonies to rally against the British government and nobles who sought to exploit the colonies as a source of revenue and raw materials. By October of that year, nine of the 13 colonies sent representatives to the Stamp Act Congress, at which the colonists drafted the “Declaration of Rights and Grievances,” a document that railed against the autocratic policies of the mercantilist British empire.

Realizing that it actually cost more to enforce the Stamp Act in the protesting colonies than it did to abolish it, the British government repealed the tax the following year. The fracas over the Stamp Act, though, helped plant seeds for a far larger movement against the British government and the eventual battle for independence. Most important of these was the formation of the Sons of Liberty—a group of tradesmen who led anti-British protests in Boston and other seaboard cities—and other groups of wealthy landowners who came together from the across the colonies. Well after the Stamp Act was repealed, these societies continued to meet in opposition to what they saw as the abusive policies of the British empire. Out of their meetings, a growing nationalism emerged that would culminate in the fighting of the American Revolution only a decade later.


In the context of British taxation of its American colonies, the slogan "No taxation without representation" appeared for the first time in a headline of a February 1768 London Magazine printing of Lord Camden's "Speech on the Declaratory Bill of the Sovereignty of Great Britain over the Colonies.
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Egyptian Language

 It is fair to say that the Ancient Egyptian language is still used nowadays. The Coptic language is the final stage of the ancient Egyptian language, but it is written in the Greek alphabet, except for seven letters. 
Arabic
The official language of Egypt is Arabic, and most Egyptians speak one of several vernacular dialects of that language. As is the case in other Arab countries, the spoken vernacular differs greatly from the literary language.

Is Egyptian language the same as Arabic?
Egyptian is a dialect of the Arabic language which is also part of the Afro-Asiatic language family. ... It is also understood across most of the Arabic-speaking countries due to broad Egyptian influence on the region.

Are Egyptians Arabs?
To an outsider, Egypt is in fact an Arab country. The reality on the ground, though, is slightly different. Many Egyptians prefer to call themselves Egyptians and some shun the Arab label completely. ... So Egyptians are not genetically Arabs, but they may be so culturally and linguistically.Jul 8, 2010

What is the main religion in Egypt?
Religions: Muslim (predominantly Sunni) 90%, Christian (majority Coptic Orthodox, other Christians include Armenian Apostolic, Catholic, Maronite, Orthodox, and Anglican) 10% (2015 est.)Nov 27, 2020

Why Egypt is called Egypt?
The name 'Egypt' comes from the Greek Aegyptos which was the Greek pronunciation of the ancient Egyptian name 'Hwt-Ka-Ptah' ("Mansion of the Spirit of Ptah"), originally the name of the city of Memphis. ... Egypt thrived for thousands of years

The Egyptian language (Egyptian: r n km.t, Middle Egyptian pronunciation: [ˈraʔ n̩ˈku.mat], Coptic: ϯⲙⲉⲧⲣⲉⲙⲛ̀ⲭⲏⲙⲓ)[1][7] is an Afro-Asiatic language which was spoken in ancient Egypt. Its attestation stretches over an extraordinarily long time, from the Old Egyptian stage (mid-4th millennium BC, Old Kingdom of Egypt). Its earliest known complete written sentence has been dated to about 2690 BC, which makes it one of the oldest recorded languages known, along with Sumerian.

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Hermetic Principles

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