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Pohnpei—Isle of the Sacred Sea Turtleand Its Surprising Link to the Hopi SouthwestGary A. David

Venice of the Pacific

In the depths of winter many armchair travelers dream of their private paradise— perhapssome pristine island in the South Seas. These fireside fantasies help to get us through the longnights, even here in northern Arizona, which receives its fair share of snow and frigid temps. Notfar from me, however, the Hopi are snug in their kivas —or subterranean, communal prayer-chambers— telling curious stories of sailing eastward across the Pacific on reed rafts from theprevious Third World (or world-age) to the current Fourth World. How did these inveterate highdesert farmers come up with such wild tales of trans-oceanic migration?

Mainstream archaeologists would say these stories are simply myths—that is, untruths. Mostacademics still cling to the slowly collapsing land bridge theory, suggesting that all migrations of“American Indians” are merely the result of incredibly long, multigenerational jaunts fromSiberia to Alaska, Canada, and all points south. Granted, it was not impossible for various tribesto trek through the ice-free corridor of Beringia and finally make it with immense difficulty toNorth America—some probably did. It’s just that sailing here is so much faster and easier. Andancient humans did have both the knowledge and the skills of seafaring, as exemplified by theinitial populating of Australia by Stone Age people at least 45,000 years ago.

In this essay I would like to focus on a place I’ve never been and probably will never go.Pohnpei, which means “upon a stone altar,” is a remote island 1,200 miles northeast of NewGuinea. As the largest of Micronesia’s Caroline Islands, it still is only 18 miles across. JamesChurchward, an early 20th century proponent of the sunken continent of Mu, stated that onPohnpei as well as on a few other Pacific islands “…there stand vestiges of old stone templesand other lithic remains that take us back to the time of Mu.”1 My most recent book discussesChurchward’s belief that the people he calls the “Cliff Dwellers,” also known as the Anasazi ofthe American Southwest, were the last wave of immigrants escaping the submerged island ofMu.2

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On the southeast side of Pohnpei is its most famous attraction: the megalithic city of NanMadol. Author and well-seasoned world traveler David Hatcher Childress, who visited the site inthe mid-1980s, describes this unique, enigmatic complex.

“Nan Madol is one of the real archaeological mysteries of the world. Known asthe ‘Venice of the Pacific’ since it was first discovered by Europeans in the early1800’s, the huge stone city is built out onto a coral reef and is intersected byartificial canals. There are 90 to 100 artificial islets in ‘Nan Madol central,’ anarea of approximately 2.5 square kilometers, each created out of giant basalt logs,weighing about 20 tons each. Some of the rocks in the structures on the isletsweigh up to 50 tons with walls 30 feet (10 m) high. There are tunnels connectingthe larger islands.”3

In a shallow lagoon of a steamy mangrove swamp, the Nan Madolians (whoever they were)constructed these artificial isles on top of a corral reef by using massive black basalt columnsquarried from the other side of Pohnpei. Naturally hexagonal and varying in length from 10 to 25feet, the rock columns were probably floated on bamboo or coconut palm rafts rather than beinghauled over the mountainous terrain to the site. The people then stacked these lithic “logs,” log-cabin style, in order to form the gargantuan walls. The builders also carved canals out of thecoral, some of the waterways measuring about 30 feet wide and 5 feet deep. The entire city-complex encompassed over 200 acres. Legends say that the basalt magically floated through theair from the quarry, and that the canals were dredged by flying dragons.

Covering an area of about one square mile, the actual “city center” was surrounded by a wall1,800 feet long and over 15 feet high. Two gigantic break walls can still be seen—one 1,500 feetand the other almost a mile in length. An extensive network of subterranean corridors connectedall the main artificial islands, and one tunnel went beneath the reef and ended in a distantcavern.4

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A 1963 Smithsonian Institution survey of Nan Madol resulted in radiocarbon dates of 1180 –1430 AD. A few relatively crude artifacts were also recovered, including round and rectangularshell beads, shell needles, adzes made from clam valves, basalt knives, and fishhooks.5 SteveAthens of Honolulu’s Pacific Studies Institute conversely found pottery shards dated withthermoluminescence to be 2000 years old.6 That’s strange, because when Europeans first arrivedon Pohnpei in the mid-19th century, the natives were not making any pottery at all. Excavationsdone in the 1990s date major building activity from 500 AD to 1500 AD.7 However, no statues,inscriptions, rock carvings, ceremonial artifacts, portable stone objects, or stone-cutting toolshave been found at Nan Madol. Also lacking are market places, domiciles for commoners, orwarehouses.8 This indicates that the site was an administrative center and ritual complex forroyalty and elite high priests instead of a residential municipality for the general population. TheNan Madol society was, in a word, hierarchical rather than egalitarian.

The large fortress called Nan Dowas, literally “Place of the High Walls” (specifically, about25 to 30 feet in height), was partially constructed of basalt blocks weighing as much as 50 tons.It was positioned to the cardinal directions with its main entrance facing west. Erich von Dänikenduring his trip there in the 1970s took the time to count all the “staves” (or prismatic basaltcolumns) on one façade that measured 195 feet long. He found that they numbered 1,082, withthe four outside walls totaling 4,782. He furthermore figured that the main building contained asmany as 32,000 blocks, some weighing as much as 20 tons. He concluded that the combinedstructures and outbuildings added up to 4,000,000 blocks! He refers to the gigantic constructionas simply a “Spartan masonry.”9 Another estimation of the weight of the building materialsranged from 500,000 to 750,000 metric tons.10 Indeed, most reactions to the megalithic complexgive the impression of an overwhelming malaise and gloom. It is certainly not a refinedarchitecture.

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Author Graham Hancock aptly describes the spectacular site: “Rising out of the green junglecanopy, its alternating courses of rough-hewn basalt blocks and finely shaped basalt crystalseemed predominantly black and dull-red color [italics added] and radiated a massive, almostoppressive solidity. At the corners, however, the walls became light and elegant, with stoneworkdrawn up into raised peaks like the prows of seagoing boats.”11 As we shall see, both the red hueand Hancock’s nautical simile play a part in the story of this mysterious island.

Red wall at Nan Madol.

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Nan Dowas on Pohnpei.

Sunken City of the Gods

During his visit to Pohnpei, David Childress heard a tribal elder who guarded the site say thata sunken city of the gods called Kahnihmweiso (literally, “city of the ancients”) rested in theharbor nearby. There are supposedly more than a dozen artificial columns submerged there,some of which Childress saw at a depth of about 100 feet during his scuba dives. In the late1970s Arthur Saxe of Ohio University performed an underwater archaeological survey of theharbor. In one case he found at the northwest edge of the channel seven or eight bouldersbetween two and six feet in diameter extending in a single line perpendicular to the drop-off.This straight line went down to a depth of about 95 feet and then disappeared into the murkywater, so they might have extended even farther.12 These may be just a small fraction of thearchitectural design of the inundated city.

One Pohnpeian archaeologist told Graham Hancock that Nan Madol is linked in local lore toa belief in life after death. The site thus may have been a sort of resurrection complex and amirror image of the afterlife realm now located beneath the waters. Of course, during the lastglacial maximum about 18,000 years ago, sea level worldwide was an average of more than 300feet lower, so this now-submerged Ur-city may have served as a port on the shoreline.

The mythological tradition of Pohnpei features two brothers named Olosopa and Olosipa,primordial god-kings who sailed in a large canoe from the Lands to the West, bringing with thema certain sacred ceremony involving turtles, which I will describe shortly. They climbed a

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pyramid-shaped peak on the island and spotted a temple-complex resting off the coast.Consequently, they constructed Nan Madol as a perfect reflection or echo of this underwater city.

The similarity of the names Olosopa and Olosipa probably indicates that they were in factidentical twins, which suggest their traditional role as mariners. The Bible (Acts 28:11) mentionsthe Greek Dioscuri named Castor and Pollux in this aspect. “The twin sons of Jupiter and Ledawere regarded as the tutelary divinities of sailors; hence their image was often used as a figure-head for ships. They appeared in heaven as the constellation Gemini. In art they were sometimesrepresented simply as stars hovering over a ship.”13

Reputedly taller than the native Pohnpeians, the brothers established the Saudeleur Dynasty,which eventually proved to be ruthless and cruel. Corroborating the myth of the brothers’ greatheight, the Japanese between the world wars supposedly found human bones at Nan Madol thatindicated some of its previous inhabitants were at least seven feet tall.14

The duo of Olosopa and Olosipa may be similar to the Hopi Warrior Twins namedPöqanghoya, elder demigod controlling solidity, and Palöngawhoya, younger demigodcontrolling sound (or echoes)—representing matter and energy respectively. These giant twinsmonitored all the vibratory centers of the Earth, such as various vortex points.15 In other words,they got around—probably by boat. It is interesting to note that the Saudeleur Dynasty of thePohnpei twins began about 1100 AD, the exact period during which the Hopi clans startedbuilding the first villages on three primary mesas in Arizona where they still live.

Cross Currents and the Sacred Turtle Cult

A few variations of Pohnpei and Hopi terms may indicate a transoceanic migration. As Ipreviously stated, Pohn-pei means “upon a stone altar.” The Hopi word pongya means “todisplay ceremonial objects on an altar.”16 The name Nan Madol literally means “space betweencanals,” whereas the Hopi word nani’i means “in two separate places or groups.”17

Kahnihmweiso, the name of the sunken city off of Pohnpei’s coast, sounds like a certain group ofHopi words: Ka-nima-wehe-so, which collectively means “spirit-home-overflowing-liquid-grandmother.”18 This may connote that the spiritual homeland of the great Mother Goddess wasonce submerged by a deluge. Churchward, by the way, claimed that Mu was the “Motherland ofMan,” and his map shows that what is now the isle of Pohnpei was once located on thenorthwestern part of the island-continent. The suffixes of the names of the Pohnpei twins,Olosopa and Olosipa, also resonate with two key Hopi words: -sopa means “all people, mankind,everyone as a whole, communal,” and -sipa sounds like Sipapuni, which refers to the Hopi“Place of Emergence” from Arizona’s Grand Canyon. But the Sipapuni is also the tunnel thatleads to the afterlife in the Underworld. In addition, the Hopi word loloma (similar to the prefixOlo) means “good, beautiful, correct, fine.”19 And finally, the Hopi word panaptsa means“mirror.”20 The native name of Pohnpei is Panapé. This may reflect (no pun intended) theconcept of Nan Madol mirroring the sacred city submerged in the harbor.

Why all these cross-referencings? An ocean crossing may be the answer.One main Pohnpei legend recounts that the two brothers were forced to sacrifice their mother

–the Life-Giving Turtle– to be eaten by the Saudeleur.21 The island was, in fact, the center of asea turtle cult for the worship of the turtle god Nanusunsap. Sea turtles would be caught and keptin the buildings, annointed with coconut oil, loaded in canoes, and paddled around the canals. At

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the same time a priest at Nan Dowas would stare at another turtle, blinking only when it blinked.Ultimately the turtles were ritually sacrificed, roasted, and eaten.22

A similar tradition about a figure known as “Red Head” comes from Malaita in the SolomonIslands located about 1,000 miles south of Pohnpei. Inhabitants of Malaita now commonly havered or blond hair. “Native traditions tell of the arrival on Malaita of foreigners who came inoutrigger canoes, who coasted at the north or west coast of the island, and then went into the hillcountry of the interior, who wore clothes, whose skin was white and who wore a covering ontheir hair that was red. One of these immigrants, Gwau Meo (Red Head) landed at the streamcalled ‘The Water of Kela’ or ‘The Chief’s Mortar’… The man had red hair and wore clothes.He brought a turtle [italics added] with him, and put it into a pool which to-day is very sacred.”23

So, this red-haired, white-skinned argonaut wore clothes –not the custom in Melanesia– andcarried a stone club. The natives called him a “war ghost,” or agalimae. He was also involved ina cult that worshipped turtles.

Another Malaitan traditon of a war ghost deals with the cannibalistic figure named SinaKwao (“Shining White”), who was the son of an aboriginal man and a foreign woman who oncelanded there. The artificial island of Sulu Vou kept the relic of his war bow in a clubhousebelonging to a priest that served this demigod. “The native informant said that Sina Kwao waspartly light-coloured and partly black. Sulu Vou island has a second relic of Sina Kwao, a lock ofhis hair, and his hair is red in colour, red naturally and not limed.”24

The Hopi on the other side of the globe also have a turtle cult. The Patki Clan is known asthe Water Clan or, more significantly, the Dwelling-on-Water Clan (that is, Houseboat Clan). Itsmembers perform an annual ritual for new turtle shells.25 “In the old days turtles were caught, inearly summer, in a tributary of the Little Colorado river; before anyone might take a shell, it hadto be smoked over and prayers offers by Pa’tki clan chief; the shell was then carefully cut off,and the flesh returned to the stream. Turtle shells were used as dance rattles, attached to the rightleg, at dances held during Pa’lülükoñ-ti [Palulukang] ceremony early in March and at the Nima’nfestival [in July].”26

The Hopi creature Palulukang is a horned water serpent similar to the legendary plumedserpent—the Mayan Kukulkan or the Aztecan Quetzalcoatl. It was the spirit-protector of thePatki Clan, and its worship was brought from a certain southern city named Palatkwapi. ThePatki Clan was accompanied by a fierce paramilitary group called the Kwan, or One HornSociety, which functions to this day as a sort of village police force.27

Red City of the South

Archaeologists have speculated on a number of possible sites for Palatkwapi, the legendaryRed-walled City to the South. These range from the Sedona red rock country 100 milessouthwest of the Hopi Mesas in Arizona to the Mayan ruin of Palenque in Chiapis, Mexico—some 1,700 miles southeast of the Hopi homeland.28 However, ethnographer A. M. Stephenclaimed that the Patki Clan’s origin was the “far southwest”29—perhaps indicating the incrediblylong distance that its members sailed from the South Pacific.

A Tewa-Hopi man named Albert Yava, whose father was both a member of the Patki Clanand a member of the One Horn Society, believed that the Patki Clan had built a large villagesomewhere before they made the journey across the ocean to establish the city of Patlatkwapi.30

In my book Star Shrines and Earthworks of the Desert Southwest, I suggest that Pohnpei may

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have been the location of Palatkwapi # 1, the antediluvian city, while Patkwapi # 2 wasreconstructed somewhere in Mesoamerica after the Patki Clan had journeyed eastward across thePacific on reed rafts in order to escape the world-flood.31

One of Yava’s most perplexing statements, however, involves the Patki Clan’s racial origin.“They [the Patkis] say, ‘My ancestors had white skins, but because of evil things that happened,we lost all that.’ They also say, ‘The Patki people are the ones who are supposed to teach theHopis good moral values, how to lead good lives.’”32 Given, this evidence, it is reasonable toconclude that the Hopi Patki Clan members may be descendants of the red-haired, white “warghosts,” who sailed the South Pacific, hopping from one island to another and bringing withthem their sacred turtle cult.

Eventually this turtle tradition landed on the North American continent. A fresco mural at theBonampak ruin, also in Chiapas, indicates that the Classic Maya associated the turtle withOrion’s belt, near the zodiac constellation of Gemini. According to the historical text called thePopol Vuh, the Quiché Maya also conceptualized a corn god named One Hunahpu, or FirstFather, who cracked the shell of the Cosmic Turtle and emerged in order to initiate the previousage that began in 3114 BC and recently ended on December 21, 2012. Repeating the WarriorTwins motif, his re-birth was paradoxically assisted by his two sons, the elder twin Hunahpu andthe younger twin Xbalanque.

The Mayan name for turtle is ak, while the name for star is ek. The word ak is also ahomonymn that refers to the pig-like peccary and represents the constellation Gemini, the stellartwins traditionally associated with maritime journeys.33

These Mayan influences were apparently exported north to New Mexico. Some of the Tewalive along the Rio Grande. Their word for turtle is oku, and the name of their San Juan Pueblo isO’ke. In addition, the name of the nearby Acoma Pueblo is actually Ako. The most importantceremony of the year for these pueblos is the Turtle Dance, performed on the winter solstice.Participants wear a turtle-shell rattle on their right ankles and a mask painted white with redeyes.34 During this ritual the Tewa chant: “Somewhere, somewhere / Far away / What were youat Sibopay when you were born?”

In Tewa history the Sibopay refers to their “Place of Emergence” from a previous world. It isidentified locally as a briny lake located in the sand dunes north of the town of Alamosa in south-central Colorado, perhaps a microcosm of the salt sea. The analogous Hopi Sipapuni is alimestone dome formed naturally by mineral waters. As previously mentioned, this Place ofEmergence is located in Grand Canyon but may symbolize a site far to the southwest on theopposite side of the Pacific. Since both the Tewa and the Hopi have legends of migrations fromthe other side of the sea, perhaps the original Place of Emergence for both tribes was in the SouthPacific.

Like the Hopi mid-winter ceremony, the Tewa solstice ceremony is synchronized byOrion—the constellation adjacent to Gemini. “Someone is up at the kiva opening, watching thestars. There are three stars in a row, we call the Kweedeeing, meaning Strung Together. Thewhite people call them Orion’s Belt.”35 Incidentally, the Tewa word for the ocean they traversedto get to North America was Oga’akeneh. The place where they lived across the ocean wascalled Shokugeh, or Slippery Point—perhaps Pohnpei itself.36 These two Tewa words echo bothoka and oku, which are associated with turtles, and agalimae, the name of the Melanesian “warghost.”

Known as “the people of peace,” the Hopi historically called upon the war-like Tewa, whoonce lived along the Rio Grande, to come a protect them from raids by the Utes, Paiutes, and

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Comanches. Some of the Tewa settled in an Arizona village called Hano on First Mesa.Coincidentally, the Polynesian word for “sea turtle” is honu. The Patki Clan happened to bealready settled in the adjacent village of Sitsomovi. Perhaps it more than a mere coincidence,then, that the Polynesian word for “boat,” or “canoe” is pahi, whereas the Hopi word for thesame noun is paki. 37

Turtle Island

The name of the Hopi Turtle Kachina is named Káhayla. (A kachina is a Hopi spirit-messenger that acts as an intercessor between the realm of the gods and the realm of humans,somewhat like angels in Christianity.) Káhayla is classified as a hunter kachina, or Maak—notethe –ak syllable. This perhaps indicates the archetypal character of Orion the Hunter. The TurtleKachina is also sometimes known as the Mad Kachina, though whether this connotes “angry” or“crazy” is not known.38 It might in fact be a distant reference to the bellicose, red-haired, white-skinned turtle cultists who established the Saudeleur Dynasty on Pohnpei.

Why, you might ask, was the turtle so revered by the inhabitants of both the Pacific regionand North America? Perhaps the sea turtle was the original seafarer, showing the first sailors thedirections in which to navigate. Scientists have found that both Japanese turtles and Californiaturtles carry the same mitochrondrial DNA markers. Turtles hatched on Japanese shores areknown to swim thousands of miles across the Pacific and grow up on the Baja, California shores;then they return to Japan in order to breed and hatch a new generation.39 Thus, the inhabitants ofPacific islands probably considered turtles as the original ancient mariners.

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In fact, the North American continent itself is known by many native tribes as Turtle Island.For instance, the Walum Olum of the Lenape (Delaware tribe) is a pictographic narrative thatshows the Great Spirit they call Manito supported on the back of a cosmic turtle.40 On the otherside of the Pacific at the 12th century temple of Angkor Wat in Cambodia, a bas-relief depicts theHindu god Vishnu standing on top of the turtle Kurma, which is submerged in milky fluid. Thescene is called “Churning the Milky Ocean,” in which gods and demons pull back and forth on agiant serpent-rope that is wound around a vertical pivot, or world axis, thereby producing acelestial nectar called soma.

Author Frank Waters discusses the Hopi account of the creation of the current Fourth World,and their transition via reed rafts from the previous Third World. “Although the basic meaning ofthe Hopi creation myth and the symbol [the labyrinth] which expresses it is subjective, we cannotignore the literal interpretation—that the Hopis came to America from the west, crossing the seaon boats or rafts from one ‘steppingstone’ or island to the next. A similar interpretation can bemade of the myth of the ancient Quiché Maya, which relates that the waters parted and the tribescrossed on steppingstones placed in a row over the sand—‘Stones in a Row, Sand under theSea.’”41 He goes on to say that the Hopi use both the Sipapuni in Grand Canyon and theColorado River which empties into the Pacific as symbolic representations of the large body ofwater to the west.

In addition to the Patki Clan, another Hopi clan is relevant here. The Ko’kop, or Fire Clan,was thought to be the first to emerge from the Underworld of the previous era. One interpretation

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of “Underworld” may be “the land down under,” or the southern hemisphere, specifically theSouth Pacific. The Ko’op was traditionally associated with both the Twin Warriors previouslymentioned and the Warrior Society named Motswimi. This clan rules during the December moonand winter solstice, when Orion dominates the night sky.42 The generally pacifist Hopi identifymembers of this anomalous, war-like clan as the “red heads.” Even the Aztecs, who were noslouches themselves in terms of warfare, considered these red-haired Hopi as their enemies.43

Thus, the aggressive Fire Clan (Ko’kop), along with the turtle-worshipping Water Clan (Patki),may have originated somewhere in the archipelagos of Micronesia or Melanesia. The reason thisissue is so conjectural might simply be a case of cultural amnesia.

The question that began this essay still haunts us: How do we explain the legends of a land-locked desert people that claim their origin somewhere in the Pacific Ocean? If these stories aremore than mere fantasies of a so-called “primitive” race, then we have to no choice but to seethem as historical narratives—as real as the voyages of Vasco da Gama or Columbus. The dullred and black basalt walls of Nan Madol on the distant isle of Pohnpei may indeed be theremnants of the mythical Palatkwapi, the original Hopi “Red City of the South,” bathed by thefiery aura of countless sunsets. The designation of “red” may thus refer not only to the walls ofNan Madol but also to the turtle worshipping sailors with red hair, who used islands assteppingstones across the Pacific Basin.

[Between Oceania and the western coast of South America, the equatorial counter currentsproduce a steady stream flowing west to east. Located approximately 5° north of theequator, these surface currents would have provided ocean-going reed rafts or outriggercanoes with an easy eastward ride—much like the horizontal conveyor belts in airports.

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The counter currents are in turn sandwiched between the north and south equatorialcurrents, which flow in the opposite direction, east to west. These are located between 10°and 20° both north and south of the equator. Theoretically, round trips by boat could havebeen made using the equatorial currents and counter currents. Ancestral Hopi marinersmight have sailed their reed boats across the Pacific to northwestern South America,followed the currents’ loop northward up the western coast to Central America andsouthwestern Mexico. From there they could have trekked northward on foot along thewestern coast of Mexico to the mouth of the Colorado River and ascended it into GrandCanyon (the Sipapuni, the local Place of Emergence). Here they climbed up and fanned outacross the American Southwest, ultimately to arrive at their homeland in northernArizona. A monumental journey, for sure, but it did not necessarily have to be made all atonce. It could have taken decades or even centuries.

Endnotes

1. James Churchward, The Lost Continent of Mu (Kempton, Illinois: Adventures UnlimitedPress, 2012), p. 45.2. Gary A. David, Star Shrines and Earthworks of the Desert Southwest (Kempton, Illinois:Adventures Unlimited Press, 2012), pp. 297-302.3. David Hatcher Childress, Lost Cities of Ancient Lemuria & the Pacific Southwest (Kempton,Illinois: Adventures Unlimited Press, 2002, 1988), p. 211-227.4. Frank Joseph, “Nan Madol: The Lost Civilization of the Pacific,” Underground! TheDisinformation Guide To Ancient Civilizations, Astonishing Archaeology and Hidden History ,edited by Preston Peet (New York: The Disinformation Company Ltd., 2005), pp. 169-176;Christopher Pala, “Nan Madol: The City Built on Coral Reefs,” Smithsonian, November 3, 2009,http://www.smithsonianmag.com/history-archaeology/Nan-Madol-The-City-Built-on-Coral-Reefs.html?c=y&page=1.5. David D. Zink, The Ancient Stones Speak: A Journey To the World’s Most MysteriousMegalithic Sites (New York: E. P. Dutton, 1979), p. 159.6. Childress, Lost Cities of Ancient Lemuria & the Pacific, op. cit., p. 214.7. William S. Ayres, Nan Madol, Madolenihmw, Pohnpei,http://pages.uoregon.edu/wsayres/pohnpei/NanMadol.html.8. Joseph, “Nan Madol…”, op. cit., p. 172.9. Erich von Däniken, The Gold of the Gods (New York: Bantam Books, Inc., 1974, 1972), p.120.10. Ayres, op. cit., http://pages.uoregon.edu/wsayres/pohnpei/NanMadol.html.11. Graham Hancock and Santha Faiia, Heaven’s Mirror: Quest For the Lost Civilization (NewYork: Crown Publishers, Inc. 1998), p. 201-207.12. Childress, Lost Cities of Ancient Lemuria & the Pacific, op. cit., p. 218.13. William Smith, LL.D., Smith’s Bible Dicitonary (New York: Family Library, 1973), p. 99.14. Childress, Lost Cities of Ancient Lemuria & the Pacific, op. cit., p. 213.15. Hamilton A. Tyler, Pueblo Gods and Myths (Norman, Oklahoma: University of OklahomaPress, 1984, 1964), pp. 214-216.

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16. Hopi Dictionary: A Hopi-English Dictionary of the Third Mesa Dialect, Kenneth C. Hill,Emory Sekaquaptewa, Mary E. Black, Ekkehart Malotki, Michael Lomatuway’ma, editors(Tucson, Arizona: The University of Arizona Press, 1998), p. 423.17. Hopi-English Dictionary, ibid., p. 296.18. Hopi-English Dictionary, ibid., p. 132, p. 326, p. 732, p. 515.19. P. David Seaman, Ph.D., Hopi Dictionary (Flagstaff, Arizona: Northern Arizona UniversityAnthropological Papers No. 2, 1996, 1985), p. 28.20. Hopi-English Dictionary, op. cit., p. 386.21. http://en.wikipedia.org/wiki/Saudeleur#cite_note-16.22. Sprague de Camp and Catherine C. de Camp, Citadels of Mystery (New York: BallantineBooks, 1974, 1964), p. 235.23. Alphonse Riesenfeld, The Megalithic Culture of Melanesia (Leiden, Holland: E. J. Brill,1950), p. 179, http://books.google.com.24. Riesenfeld, ibid., p. 180.25. Alexander M. Stephen and Elsie Clew Parsons, editor, Hopi Journal, Vol. II (New York:AMS Press, Inc., 1969, reprint 1936), p. 1081.26. Stephen cited in Richard Maitland Bradfield, An Interpretation of Hopi Culture (Derby,England: privately published, 1995), p. 244.), p. 61.27. Albert Yava, Big Snow Falling: A Tewa-Hopi Indian’s Life and Times and the History andTraditions of His People (Albuquerque: University of New Mexico Press, 1982, 1978.28. Gary A. David, The Orion Zone: Ancient Star Cities of the American Southwest (Kempton,Illinois: Adventures Unlimited Press, 2006), pp. 214-218.29. Stephen and Parsons, Hopi Journal, op. cit., p. 849.30. Yava, Big Snow Falling, op. cit., p. 62.31. David, Star Shrines and Earthworks of the Desert Southwest, op. cit., p. 320.32. Yava, Big Snow Falling, op. cit., p. 62.33. David Freidel, Linda Schele, and Joy Parker, Maya Cosmos: Three Thousand Years On theShaman’s Path (New York: William Morrow and Company, Inc., 1993), pp. 80-5.34. Alfonso Ortiz, The Tewa World: Space, Time, Being, and Becoming In the Pueblo World(Chicago: The University of Chicago Press, 1969), p. 75.35. Yava, Big Snow Falling, op. cit., p. 44.36. Harold Courlander, The Fourth World of the Hopis: the Epic Story of the Hopi Indians asPreserved In Their Legends and Traditions (Albuquerque: University of New Mexico Press,1991, 1971), p. 166.37. Herbert John Davies, A Tahitian and English dictionary, with introductory remarks on thePolynesian language, and a short grammar of the Tahitian dialect: with an appendix containinga list of foreign words used in the Tahitian Bible, in commerce, etc., with the sources fromwhence they have been derived (Tahiti: The London Missionary Society’s Press, 1851), p. 108,p. 180; Hopi-English Dictionary, op. cit., p. 369.38. Barton Wright, Hopi Kachinas: The Complete Guide to Collecting Kachina Dolls (Flagstaff,Arizona: Northland Publishing, 1993, 1977), pp. 110-112; Harold S. Colton, Hopi KachinaDolls, with a Key to their Identification (Albuquerque: University of New Mexico Press, 1959,1949), p. 37, p. 54; and Hopi-English Dictionary, op. cit., p. 132, p. 217.39. Nancy Yaw Davis, The Zuni Enigma: a Native People’s Possible Japanese Connection (NewYork: W. W. Norton & Company, 2000), pp. 65-66.

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40. Gordon Brotherston, with Ed Dorn, Image of the New World: The American ContinentPortrayed in Native Texts (London: Thames and Hudson, Ltd., 1979), p. 177.41. Frank Waters and Oswald White Bear Fredericks, Book of the Hopi (New York: PenguinBooks, 1977, 1963), p. 25.42. Bradfield, An Interpretation of Hopi Culture, op. cit., pp. 288-289.43. Harry C. James, Pages From Hopi History (Tucson, Arizona: The University of ArizonaPress, 1974), p. 27.

Copyright © Gary A. David 2013-2014. All rights reserved.Email: garydavid52@hotmail.comWebsite: www.theorionzone.com