Miami "Zombie" Attack

A bizarre incident occurred on May 2012 when one man was shot to death by a Miami police officer on the MacArthur Causeway. The officer said he saw the attacker (a naked man) chewing part of his victim's face before using lethal force to stop him. At first he ordered the naked man to back away from his victim. When he continued the assault, the officer shot him. However the attacker did not respond at all even after being shot, forcing the officer to continue firing. Witnesses said they heard at least six shots. The attacker was shot to death while another man is fighting for his life after he was attacked, and his face allegedly half eaten.

According to Miami CBS Local, on May 26th 2012, the attacker who later identified as Rudy Eugene (31) drove his purple Chevrolet Caprice with flag-draped to Miami Beach. His car eventually became disabled, and, after spending 30–40 minutes filmed on security video in and around the car, according to eyewitnesses he abandoned it about noon and began to cross the three-mile long span of the MacArthur Causeway, stripping himself of his clothing and disposing of his driver’s license as he advanced westward. His vehicle was eventually discovered and towed by Miami Beach police. Inside the car, police discovered a bible and five empty water bottles, which they believe were recently consumed.

Rudy Eugene
Eugene, eventually completely naked, having discarded even his shoes and lastly his Bible at the crime scene, encountered the victim, a homeless man named Ronald Edward Poppo at approximately 1:55 pm. Poppo had been lying underneath an elevated Metromover railway when Eugene began to pummel him, strip him of his pants, and bite his face. The attack unfolded at the west end of the MacArthur Causeway, near the headquarters of The Miami Herald in the Omni neighborhood of Downtown Miami when police responded to a 911 call about two naked men fighting on a bike path along the Causeway on NE 13th Street which was packed with traffic on a busy holiday weekend.

A Miami police came and saw a naked man gnawing on the face of another, in what one police source called the most gruesome thing he’d ever seen and shouted on his loud speaker for him to back away.

Eugene was unresponsive when the police officer on the scene ordered him to stop attacking the victim, and simply looked at the officer and growled with pieces of his victim's flesh hanging out of his mouth. He also did not respond to being shot, forcing the officer to continue shooting until Eugene was dead in order to save the victim's life.

Armando Aguilar, who heads the local chapter of the Fraternal Order of Police, said he has spoken with the officer who responded. Aguilar said the officer saw what the man was doing, and ordered him to stop. He said the man growled at the officer, and then returned to his meal and the man also ate his victim’s nose and eyeballs.

The officer then used his service weapon and shot the man, Aguilar said, but the gunshot had no effect. Other sources confirmed that the man refused to obey, and continued his attack. Aguilar said the officer had no choice but to keep shooting until the attacker was dead.

Investigators are sharing limited details about the confrontation, saying only that the two men were fighting and the officers felt they had no choice but to take deadly force. The victim was eventually taken to Jackson Memorial Hospital.

Once the bizarre confrontation came to an end, police were left with the task of figuring out what had happened. The investigation forced the closure of the causeway from Miami Beach to Miami, and also closed an exit to the causeway from I-95.

According to the Miami Herald, Eugene had been arrested 8 times, including for charges of battery since the age of 16.

Few days later, police theorize the attacker might have been suffering from "cocaine psychosis," also known as "bath salts" a drug-induced craze that bakes the body internally and often leads the affected to strip naked to try and cool off. Other cases of such drug-related violence and super-strength have been reported in the Miami area since March. However, experts have expressed doubt as to their definitiveness, toxicology reports were only able to identify marijuana, and the ultimate cause of Eugene's cannibal behavior remains unknown. Still this weird incident need to be investigated further.


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The Great Serpents Mound of Ohio

The magnificent Great Serpent Mound is an earthen effigy with approximately 411 m (1,384-foot) long, five feet high, with an average width of twenty feet, its tail ends in a large spiral, representing a monstrous snake writhing in seven humps across a high, wooded ridge while disgorging an egg from its gaping jaws. This ancient structure which located near Locust Grove in the Ohio Valley, first reported by Ephraim Squire and Edwin Davis in "Ancient Monuments of the Mississippi Valley" published by Smithsonian Museum in 1848.  It has perfect proportions confirm the technical and artistic sophistication of its creators. Whoever they were, they thoroughly cleaned up after themselves. Even not a single trace of tools, implements or weapons of any kind were excavated in the Mound’s vicinity. In the early 1990s, archaeo-astronomers determined that the Serpent’s humps had been deliberately aligned with the rising of various significant celestial phenomena, including solstice sunrises. The site was never inhabited, having served instead as a ceremonial center.

The Great Serpent Mound is unique for more than the outstanding perfection of its effigy. It sits atop a singular formation. Within a circular area, four miles across, the local layers of bedrock have been broken into enormous cracks. Some of these blocks were forced steeply downward, others sharply upward. Early investigators of this feature concluded it was created by the upward pressure of a volcanic force from below that never quite reached the surface; hence, its description as “crypto-volcanic.”

The Mandan Indians, who were the earliest people known to have historically resided in the vicinity of the Mound, said it was built by a race which preceded them. They were powerful, even fearsome men, who were the descendants of survivors from a “great flood” in the Gulf of Mexico. Supposedly, the Mandan were not only forbidden to visit the Great Serpent Mound; they were not even allowed to look in its direction! Eventually, the Indians, finding conditions unbearable under the domineering mound-builders, migrated westward to the Missouri River.

Serpent Mound in Ohio Valley

Historically, researchers first attributed the mound to the Adena culture (1000 BCE - 1 CE). William Webb, noted Adena exponent, found evidence through carbon dating for Kentucky Adena as early as 1200 BCE. As there are Adena graves near the Serpent Mound, scholars thought the same people constructed the mound. The skeletal remains of the Adena type uncovered in the 1880s at Serpent Mound indicate that these people were unique among the ancient Ohio Valley peoples. Carbon-dating studies published in 1996 of material from the mound appeared to place the Serpent Mound construction as later than the span of the Adena. This suggested that a people subsequent to the Adena may have built or refurbished the site for their own uses and purposes.

Recently the dating of the site has been brought into question. While it has long been thought to be an Adena site based on slim evidence, a couple of radiocarbon dates from a small excavation raise the possibility that the mound is no more than a thousand years old. Middle Ohio Valley people of the time were not known for building large earthworks, however; they did display a high regard for snakes as shown by the numerous copper serpentine pieces associated with them.

Based on Frank Joseph's research, what is particularly remarkable about their scant memories of the Serpent Mound is that the Mandan tribe, of all the Plains tribes, preserved the most elaborate ceremony commemorating the Great Flood. Known as the Okipa, it was personally witnessed by a famous portrait artist and explorer of the early American west, George Catlin. Documenting the Okipa in words and paint, he described how an entire Mandan village reenacted the drama of the Deluge, wherein Indians daubed themselves with dyes from plant fibers to impersonate the red-headed, whitefaced survivors who arrived in a large, wooden vessel. Even this element of the myth was reconstructed and placed at the center of the village. The compound symbol of egg and serpent appears in the tribal culture of no Plains Indian nation, although several tribes in the south west, such as the Hopi, practiced ophiolatreia, or snake idolatry. Their memory of the Great Serpent Mound is highly Atlantean in the retelling. They claim it was raised by a related tribe, the Snake Clan, who escaped the destruction of their island homeland far out into theEastern Ocean. Remembered as “the Third Emergence,” their massmigration was made possible through the leadership of Pahana, the “White Brother.” He piled people and animals into fleets of large reed boats, which floated them to a new life in America.

Sketch of Serpent Mound
Soon after landing, they set up a shrine to their serpent-god on the east coast in gratitude for their survival from the catastrophe. He was, after all, the spirit of regeneration, and they had escaped the violent destruction of their homeland. Migrating westward, they passed into the Ohio Valley, where they raised the Great Serpent Mound, naming it Tokchii, the “Guardian of the East,” to commemorate the direction from which they fled the Deluge. Descendants of the Snake Clan still wear seashells to memorialize their oceanic origins.

It is remarkable that the Hopi should claim descent from the Snake Clan, survivors from a lost island in the Atlantic Ocean and designers of the mound representing a serpent disgorging an egg, while the Greeks, separated from the Hopi by half a world and thousands of years, recorded that their ancestors were a “Serpent People,” the Ophites, from the Western Sea, and whose emblem was a snake with an egg at its mouth!

The Ohio mound’s prodigious size, together with the “egg” being spat from its mouth, strongly suggests that its creators intended to portray a comet ejecting the meteorite that excavated the same crater at which the effigy is located. In other words, the builders of the Great Serpent Mound must have witnessed the meteor-fall. The sky-serpent spitting a meteoritic oval as an obvious metaphor of the Atlantis catastrophe was found beyond the Ohio Valley.

Greeks of the Classical Age told of their Atlantean predecessors, remembered by them as the Pelasgians (the same “Sea Peoples” documented by Pharaoh Ramses-III’s scribes at his Victory Temple in West Thebes). The Pelasgians were said to have emerged from the Cosmic Egg disgorged “from the fangs of Ophion.” This oldest creation-myth in Greece held that Ophion (“Serpent”) was swimming alone in the primeval sea before the beginning of time, when Boreas, god of the north wind, accidentally dropped into the waters a seed. Ophion swallowed it, and soon after, the

Cosmic Egg sprang from his mouth. It seems clear that the pre-Greek story of Pelasgian origins is the same idea implicit in the Great Serpent Mound, perched on the western rim of an astrobleme. The “seed” accidentally dropped by Boreas, personification of tumult in the sky, was the meteorite that fell into the ocean, triggering the geologic upheavals from which the Atlantean “Sea Peoples” emerged as survivors and culture-bearers.

Until now, the dating of the design, the original construction, and the identity of the builders of the serpent effigy are three questions still debated in the disciplines of social science, including ethnology, archaeology, and anthropology. In addition, contemporary American Indians have an interest in the site. Several attributions have been entered by academic, philosophic, and Native American concerns regarding all three of these unknown factors of when designed, when built, and by whom.

Atlantis Rising Magazine Vol. 36: The Serpent Mound Mystery - "Whether New World or Old, Is There an Atlantis Connection?" written by Frank Joseph;

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Atlantis Rising Magazine Vol. 36 page 36;
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The Mystery of the Liyobaa Cave

The Liyobaa Cave also known as The Cavern of Death located in the Zapoteca province near Mictlan (Village of the Underworld), South America. The exact location of the cave is inside the last chamber of an eight-chamber temple. The entrance of the tunnel led one beneath a mountain. This temple had four rooms above the ground and four more important chambers built below the surface. Soon after the time of Spanish conquistador conquest, the entrance of the cave has been sealed off by a Catholic priest - who were try to convert the local Indians - with huge stones and tons of rubble.

Based on local legend, the holy ceremonies often conducted by the Indian high priest of the nearby village which need a human sacrifice. The walls of the first underground chamber were decorated with various images of the representation of "Gods" while in the center of the chamber there is a blood-stained stone altar for the sacrifice ceremony.

There was another door in the first chamber which led to the second room. This was where the preserved bodies of all the deceased high priests reposed. The next door in led to the third underground vault, which were contained the preserved bodies of all the former "Kings" of Theozapotlan.

It was from this burial chamber of kings that the fourth and last underground room was accessible. A doorway in third room led into the last underground chamber which seems another entrance covered by a huge stone slab. It was conceived by the Catholic Priest of that day that this was an entrance to Hades (Hell) or Deros Lair.

Zapotec Civilization

Behind the stone slab were placed the bodies of all human sacrifices as well as the bodies of all the great lords and chieftains of the land who fell in battle. Many of the common people, when debilitated by an incurable illness or oppressed by an unsupportable hardship, which made them seek death, would prevail upon the high priests to allow them to enter the door of death while still living. They believed that if they did so they would be the recipients of a very special afterlife.

The high priests would sometimes accept them as living sacrifices and after special ceremonies allow them to enter the "Cavern of Death" while still living. Needless to say, none ever returned to describe their experiences.

In order to convert the believers in this "legend" to Christianity, the Catholic priest made arrangements with local Indian people to enter this subterranean door with a large retinue of torch holders and a long rope, which was tied to the stone slab door. They also took the precaution of having a large armed guard make sure that the door was not closed on them.

After they had lighted their torches and entered the door, it was discovered that they would have to descend several large steps. At the foot of the steps was a very wide stone-paved passageway with a high stone buttress on either side. The passageway led directly away from the steps into the distant bowels of the earth, it seemed to continue without end. On each side of the buttressed path they could see into a large area which was a large labyrinth of stone pillars that seemed to hold up the very mountains. As they advanced into the mountain, a putrid, dank air assailed their nostrils, serpents retreated from the light behind the shadows of the pillars in the distance.

They continued into the depths at a distance of about 40 meters when suddenly a mysterious strong cold wind began to blow about them. Still striving to continue, as their torches were extinguished rapidly, they took flight when all became dark, not only for the danger of the serpents, but also they hear strange sounds came out of nowhere. And then the entire party rapidly retreated from this terrifying region.

When all the company had swiftly retreated to the ante-chamber of "Hell," they rapidly replaced the large stone slab door and then the priest gave orders to fill in all the underground chambers with rubbles and seal off the entrance to the caves. What exactly inside the cave is still mystery.


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The Sword of Saint Galgano

According to legend, Galgano Guidotti have stuck his own sword onto a rock and using it as a cross. For centuries, the sword was believed to be a fake to everyone but the most devout. The sword's pommel is flat and of a slightly egg-shaped, truncated form, and the guard is a straight bar of steel. Obviously it is a 12th century basic sword. The dimensions are: height of grip & pommel 144 mm, guard width 172 mm, blade width 43 mm. The sword of Saint Galgano (San Galgano) can still be seen at the Rotonda at Montesiepi, near the ruins of San Galgano Abbey.

Galgano Guidotti was born in 1148 near Chiusdino in the modern province of Siena, Italy. After spending his youth as a brave knight, in 1180 Galgano abandoned it in favour of a pious hermitage in the place now known as Rotonda di Montesiepi. To show his will to change his life he put his sword inside a stone at top of Montesiepi, thus changing the sword into a cross. One year later in 1181 Galgano died (His alleged date of death is December 3, 1181, now celebrated by the Roman Catholic Church, but other scholars assign it to November 30, 1180) and in 1185 Pope Lucius the 3rd declared him a saint. After Galgano’s death, countless people have tried to steal the sword. In the chapel you can see what are said to be the mummified hands of a thief that tried to remove the sword and was then suddenly slaughtered by wild wolves.

A round church was built over his tomb, where pilgrims came in large numbers and miracles were claimed. A papal commission of enquiry was set up in 1185; it is probable that Galgano was canonised in 1190. In that year Cistercian monks took over Monte Siepi at the request of Hugh, bishop of Volterra, but most of Galgano's monks left, scattered over Tuscany, and became Augustinian hermits. By 1220 a large Cistercian monastery was built below Galgano's hermitage: they then claimed him as a Cistercian saint. His cult was lively in Siena and Volterra, where numerous representations survive. The ruins of his hermitage can still be seen, while his cloak is kept in the church of Santuccio at Siena.

San Galgano's hermitage on the hill is called Montesiepi. The small round chapel of Montesiepi preserves the sword in the stone that San Galgano plunged in 1180 into a rock to have an altar to pray at. The inside of the domed roof is constructed with 24 concentric circles of alternating white stone and terracotta - a different and very beautiful small "neo-Etruscan" space. The church also preserves a series a frescos by the Sienese painter Ambrogio Lorenzetti and also offers a breathtaking view of the Abbey, the neighboring buildings and the beautiful surrounding countryside.

Sword of San Galgano

While the sword was considered a fake for years, recent studies examined the sword and the hands, and the dating results as well as metal and style of the sword all are consistent with the late 1100s - early 1200s. If the sword really dates to 1180, decades before the first literary reference to the "sword in the stone," it would support the theory that the Celtic myth of King Arthur and his sword Excalibur developed in Italy after the death of Galgano. "Further evidence may lie underneath the rock, but the Arthurian link is almost impossible to prove. It will remain one of the many mysteries that surround Saint Galgano. This may mean that the story on which the English sword and the stone is based on originated with Guidotti in Italy.


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Legend of Kobo Daishi

The temple area around Mount Koya-san is largely regarded as the holiest of all monasteries in Japan, and the heart of Esoteric Buddhism. Koya-san was founded in a vision by the great Buddhist saint Kukai, known posthumously as Kobo Daishi. Japanese folklore radiates with praise and affection for Kobo Daishi, the wandering priest who had an enormous impact on the culture of early Japan.

During religious discourses, streams of divine light would flow form his body. He could purify brackish water, commune with certain deities, and restore the dead to life; so it is said. After his transition in 835, miracles continued to occur. There is a legend that when the retired Japanese Emperor Saga died, his coffin was carried mysteriously through the air to Mt. Koya, and Kobo Daishi came forth from his resting place (Gobyo Grave at the Okunoin) to conduct the Imperial funeral rites.

Temple where Kobo Daishi is enshrined

In the year 816 CE, tradition speaks of Kobo Daishi being awaken from a deep meditative trance by a hunter and two dogs staring at him. The two dogs, one black and one white, accompanied the hunter, who was really a forest god there to guide the young master. The three beings had materialized in order to show Kobo Daishi a sacred spot where he should construct the first temple of a prophesied religious community. Soon the hidden glen on the slopes of Mount Koya-san was a bustling monastic complex of the Shingon sect of Buddhism. Two years before founding the monastery,

Kobo Daishi traveled to China, studied Esoteric Buddhism and introduced the Shingon sect upon his return. For much of his life he traveled throughout Japan practicing humanitarianism, sometimes posing as a poor beggar, other times as a wise sage or teacher of calligraphy or language. As a priest, Kobo Daishi would bestow miracles in the form of a spring well or bountiful orchard upon worthy village communities. His teachings are legendary in all parts of Japan, but Mount Koya-san was his home and it was here he passed away as an elderly man. However, the followers of Kobo Daishi do not believe he is actually dead, but in a deep meditative pose awaiting the Future Buddha (Maitreya, or last Bodhisattva), at which time Kobo Daishi will awake and they both will assist in the enlightenment of humankind.

Sacred Places Around The World: "108 Destinations" by Brad Olsen;

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Vrykolakas The Greek Vampire

In Greek folklore, the Vrykolakas (Vrykolakes) also known as Vorvolakas or Vourdoulakas is an undead creature which can be appears as human, or some sort of werewolf (composite between vampire-werewolf-zombie creatures). The creature can leave its grave every day except Saturday and it has ability to drain the life force of the sleeper, similar to succubus/incubus and often incorporating elements of the poltergeist. It was reported that the Vrykolakas sometimes attacks and kills people; other times it plagues their sleep and this creature can be killed by the stroke of lightning, or consumed by fire.

The lore concerning vrykolakas existed in Eastern Europe, and especially in Greece, but for an unclear reasons, the inhabitants of Santorini seem to have been especially plagued by vrykolakas more often and acquired a reputation for being experts in dealing with them. Some sources even state that other Greek islanders would bring suspected vrykolakas to Santorini to be dealt with.

Santorini and Thera Caldera

Vrykolakas were an animated corpse that could return bodily from death. An ordinary person could be turned into one in various ways. A baby born on a Church holy day or a child whose siblings died would be viewed as likely to become a vrykolakas. Anyone who died without the last rites, had been excommunicated, remained incorrupt after burial, or who had an animal such as a cat or dog jump over their corpse prior to being interred, were destined to become a vrykolakas. Other ways included eating meat from a sheep killed by a wolf or werewolf, and, of course – that old vampire theme – a person killed by a vrykolakas would automatically become one. Also, someone who had become a werewolf during life would take on the vampiric characteristics of a vrykolakas after death.

One common way for a vrykolakas to select a victim was by knocking on a person’s door, perhaps calling out the name of someone living there. If the occupant opened the door on the first knock he or she would get a glimpse of the creature before it vanished, a sight so horrific they would die of fright, and, after burial, would become a vrykolakas. So it became the practice on Santorini, and probably elsewhere, to avoid opening the front door on the first knock and always to wait for the second knock, as a vrykolakas can knock only once.

The other main way for a vrykolakas to kill its victim was to sneak into a house at night and sit on the chest of a sleeping person until they suffocated.

In "Greek Accounts of the Vrykolakas" written by D. Demetracopoulou Lee (1941), there are several accounts about the creature:

"They say that once a vrykolakas married. And he begot two children. But every Saturday his wife would miss him, they say. Well, on one occasion she said, "My husband," she says, "disappears every Saturday. I don't know," she says, "where he goes."

There was a party, and he went to the party; and he was singing. All those who were there listening, said, "This man's voice resembles the voice of So-and-so." So all of them there said, "This man has died, how can it be this man?" So they asked the woman, "Where did you get to know him?" So she said, "He is a shoemaker. He came," she says, "and we arranged to get married. But every Saturday," she says, "he disappears." So, the villagers make plans--because we are told that the vrykolakas does not come out on Saturday. So they went, they set out with fire and torches, they went up to the grave, they opened it and they found him inside. He begged for mercy, that they do not burn him. As a sign, he showed them how one side of his body was empty. But they showed him no mercy. They burned him. And that was the end of the vrykolakas." - (Bill. Cambridge, Mass. 1934)

"If there were black hens in a house, the vrykolakas would not go in. My mother-in-law had just born a child. The creature took her at night, they carried her out, but did not take her out of the house entirely. My father-in-law wakes up, raises his rifle. At that moment, the cock crows, and they left her and went away." (This was told as an account of the activities of the vrykolakas.) - (Panagiota, Watertown, Mass. 1934)

Garlic hanging behind a Santorini garden gate
for protection against Vrykolakas
A 17th-century source reported that whenever it was thought that a vrykolakas was stalking around a village, the inhabitants would huddle together in one house for protection and send off a brave neighbour to apply to the bishop for exhumation of the corpse suspected to be the revenant. Exorcism, beheading, dismemberment, or putting a spike through the head of the exhumed body were all methods that might be employed, followed by reburial or cremation. The people of Santorini had one further, important sanction against vrykolakas: they would take the remains of such creatures over the water to Nea Kameni, and, especially, to Thirassia on the opposite side of the caldera to Santorini. If vrykolakas should happen to stir again from their mortal remains, then they would still be kept isolated as their spirits could not cross water, especially salt water. It was traditional for fisherman and other sailors who passed near these bleak lava islands to fashion their ropes into a cross sign before mooring at Santorini’s main harbour, Athinios, just to banish any evil influences that may have become lodged in their boats.

In modern Santorini, playground of billionaires and tourists, it is said that the lore concerning vrykolakas is no longer believed in. That may or may not be true, but the sharp-eyed visitor can still occasionally notice protective items such as garlic behind some doors.

Wikipedia - Vrykolakas;
Fortean Times Magazine Vol. 299, April 2013 - "Santorini: Vampires of Atlantis" written by Paul Devereux;
Greek Accounts of the Vrykolakas written by D. Demetracopoulou Lee;
The Supernatural Book of Monsters, Spirits, Demons, and Ghouls by Alex Irvine

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Fortean Times Magazine Vol. 299, April 2013 - "Santorini: Vampires of Atlantis" written by Paul Devereux page 74
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The Mystery of Markawasi

Marcahuasi (Markawasi) is located on the mountain range that rises to the right bank of the Rímac River nearly 4,000 meters high in Huarochirí Province, east of Lima, Peru. This plateu is home to a various set of huge granite rocks with unusual shapes resembling human faces, animals, and religious symbols. There are many theories as to their origins. There is also a collection of ruins on the north side of the plateau. Over 50 structures still stand in varying states of decay. There are also what appear to be burial tombs on the outskirts of the settlement.

The plateau is shrouded in mystery at many levels. There is even disagreement as to the derivation of the name Marcahuasi (Markawasi). Daniel Ruzo states that the name is relatively recent and means “two-storied house,” referring to the stone buildings (which Ruzo regards as Inca military garrisons) found on the plateau. In contrast, Lisa Rome states that marca in Quecha means the land belonging to a community, and huasi means town, so the name Marcahausi refers to the land for the town or entire community, and from this etymology she suggests that the plateau was communal religious center for the surrounding area. She states that there is are no Inca remains to be found at Markawasi, dating many of the structures to the thirteenth and fourteenth centuries A.D. Others have tentatively dated some of the buildings to a good five hundred or more years earlier.

Local people say nothing about who the builder were, where the figures were made or quite possibly more important -- where were they from. Yet still an extraordinary energy pervades this sanctuary cloaked in the clouds for untold centuries, having only recently been discovered by the outside world. In this place, many reports of UFO's being seen, as well as strange beings who reportedly walk around the place day and night. The local people believe these beings come from inside the earth or are materializing from other dimensions. The archaeological community is at a loss to explain some of the more unfathomable images carved in the stone.

The human head sculpture at Markawasi

Supposedly they created monumental carvings from the granodiorite cliffs, boulders, and outcroppings on the top of the plateau – carvings of an anthropomorphic and zoomorphic nature, including peoples of many different races and animals found not just in the immediate vicinity, but from other continents as well. There was even an alleged sculpture of the Egyptian divinity Ta-urt (Thoueris), goddess of childbirth and maternity, in her typical form as an upright female hippopotamus. If these reports were true, this would indicate a pre-Columbian culture that had transoceanic ties, and just perhaps it represented a branch of the primordial global lost civilization of which many writers and philosophers have speculated over the centuries.

In addition to toads, dogs and condors which are all indigenous to the area, there are also 25-foot tall carvings of a walrus, camel, lion, polar bear, alligator, turtle and what can only be described as a prehistoric stegosaurus dinosaur! These and other creatures haunt this mist shrouded plateau from a lost world. There is a3-story tall human head carved from a single bolder and faces carved on a cliffs that drop thousands of feet representing all the different races of the world, speaking in muted silence of the many questions permeating these stones resting upon the Markawasi plateau. So what are the meaning of structures, the monuments, the gigantic megalithic sculptures, found at Markawasi?

Dr. Robert M. Schoch interpret the monuments of Markawasi as incredible simulacra - that is, in this case, natural objects that in the mind’s eye take the shape of forms of other entities, such as human faces and animals. He believe they were recognized as such even in very remote ancient times. The weathering and erosion of the granodiorite of which the plateau is composed gives rise to rounded anthropomorphic and zoomorphic features that, with a little imagination and insight, can be seen as very convincing sculptural forms.

The Markawasi sculptures are point-of-view manifestations, not typical sculptures in the round. Most can only be seen from a particular angle, and in many cases under particular lighting conditions, be in morning, evening, a solstice sunrise, by the light of a full moon, or under other special conditions. Believers in the sculptures feel there are special spots that have been designated as viewing locations, and to move even a few feet from some of the spots means that the sculpture is obscured or not visible at all. Certain sculptures appear to change forms as one moves or the light changes, perhaps from a face of one race to a face of another race. Such apparent subtlety and precision in sculpting and viewing has been used to argue for the reality of the artificiality of the monuments, but likewise has been advanced as strong evidence that they are simply natural structures to which humans brings their own meaning and interpretations.

The indigenous Andean peoples had a traditional concept of wakas (guacas), which can in an abstract sense refer to laws (as laws or nature) or knowledge, or could at times be personified as heroes and deities (similar, perhaps, to the Egyptian concept of neterw or divine principles) or as cult ancestors. Wakas, it was believed, could sometimes take the physical form of uniquely shaped rocks or other natural structures. This is exactly what we may behold in the simulacra of Markawasi. The perfection and abundance of the manifestations of the wakas would make this an incredibly sacred place indeed. Schoch believe there is no doubt that Markawasi is a very powerful, energy-filled, and sacred place.

There are also numerous chulpas (chullpas), or tombs, to be found on the plateau, some neatly constructed of stone blocks (and in some cases rebuilt in modern times) and other tombs that simply utilized natural overhangs and shallow caves on the edge of the plateau. Bodies were bound and formed natural mummies, but most of the tombs have now been cleared out and any remains removed. Schoch and his team did come across human skulls and other bones in one of the more inaccessible regions, however.

The plateau is spotted with a number of artificial and natural lakes and reservoirs, most of which were dry during our August 2005 visit. Artificial dams and canal systems collect water during the rainy season and carry the water down to the village and terraced fields below the plateau.

Even today the people of San Pedro de Casta celebrate a ritual festival in October that celebrates the water that is captured on the Markawasi Plateau. According to Ruzo, men opened the festival with rituals in honor of the Huari (their pre-Inca ancestors of a thousand or more years ago deified as the god Huari that was their protector; huari means giant or strong and the women and girls carry out the remainder of the ceremony over a number of days.


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15 Lincoln – Kennedy Weird Coincidences

One year after the assassination of John F. Kennedy, a list of coincidences which link two of America’s most popular presidents – Abraham Lincoln and John F. Kennedy – appeared in "American Press" in 1964. This list is still endured for over 40 years:
  • Lincoln was elected to Congress in 1846, while Kennedy was elected 100 years later, in 1946
  • Abraham Lincoln was elected as President in 1860, John F. Kennedy was elected as President in 1960
  • Both Lincoln and Kennedy studied law
  • Both of the presidents surname each contain seven letters
  • Both of the presidents were succeeded by Southerners with the surname Johnson. (Lincoln was succeeded by Andrew Johnson, who was born in 1808, and Kennedy was succeeded by Lyndon Johnson, who was born in 1908. Both Johnsons have thirteen letters in their names and both of them served in the US Senate.)
  • Mary Lincoln and Jackie Kennedy both had children who died while their husbands were in the White House
  • Abraham Lincoln had a secretary named John Kennedy, while John F. Kennedy had a secretary named Evelyn Lincoln
  • Both of their secretary warned the president. (Lincoln's secretary, Kennedy, warned him not to go to Ford'sTheatre, Kennedy's secretary, Lincoln, warned him not to go to Dallas.)
  • Both of the assassins, John Wilkes Booth and Lee Harvey Oswald had fifteen letters in their name, and both of them were Southerners in their 20s (John Wilkes Booth was born in 1839, Lee Harvey Oswald was born in 1939.), and they were shot before they could stand trial
  • Booth shot Lincoln in a theatre and ran to a warehouse, and Oswald shot Kennedy from a warehouse and ran to a theatre
  • Lincoln was shot in Ford’s Theatre, while the car Kennedy was travelling in when he was shot was a Ford Lincoln
  • Both assassinations took place on a Friday
  • Both of the presidents were shot in the back of the head while their wives were at their side
  • Kennedy and Lincoln were both historic civil rights campaigners who were heavily criticised while in office but were glorified after they died
  • On the day of the assassinations Kennedy and Lincoln made strange prophetic statements. Hours before Lincoln was shot, he said to his personal guard, “If somebody wants to take my life, there is nothing I can do to prevent it.” And hours before Kennedy went to Dallas in 1963, he said to his wife Jackie, “If somebody wants to shoot me from a window with a rifle, nobody can stop it, so why worry about it?”
Some items from the list above are true, however some items are still debated.

Wikipedia: Lincoln-Kennedy Coincidences Urban Legend; Lincoln and Kennedy Coincidences;
36 Unsolved Mysteries of The World by Vikas Khatri

Pic Source:
Wikipedia: Lincoln-Kennedy Coincidences Urban Legend
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