Why Colchis?

"The wealth of the regions about Colchis, which is derived from the mines of gold, silver, iron and copper, suggests a reasonable motive for the expedition of Jason."

Strabo, Geographica, 1.2.39

Excavation at Vani, Georgia - Colchian city.  (Author's Collection. Copyright 2020)

    In today’s “age of reason”, we use science to explain our world.  In the previous world it was religion that explained how things worked and before that, it was myth that gave reason to our world.  

Strangely, even today, the Caucasus is a world of myth.

    Myths and legends carry a powerful message through time - how the tellers of these tales view themselves.  Every tribe under the sun has these stories - each rooted in a time too distant to remember and each of them fascinating.  Yet all of these legends have one thing in common - they stand the test of time.  We, as people, are inextricably bound to the past: it makes us what we are today and shapes what we will become tomorrow.  One could even say that without the past there would be no future.

Waterfront in Batumi, Georgia - eastern Black Sea (Author's Collection. Copyright 2020)

    Strabo describes the wealth of an ancient civilisation as the plausible impetus for one of history’s most enduring myths but perhaps the wealth described by Strabo above can be explained by an even older Georgian myth.

In the beginning, God created the Earth and all its people.  He then asked all the people to attend a gathering so that he may parcel out all the lands of the Earth to them for habitation.  On the appointed day, all the peoples of Earth gathered and received, from God, what we call today their ancestral homelands.  Conspicuously, one group of people was not present, but God went ahead and gave the lands out as gifts to those that were.  Once all the lands were dispersed and the people departed from the gathering, the one missing group arrived.  God said unto them, “My children, I’m sorry but you are late and no land is left to be given unto you as a home.  Where have you been?”  The group replied to God that they had been feasting and toasting God’s good name and his benevolence and, according to their traditions, could not stop the feast in order to attend his meeting.  They apologised profusely but re-iterated that they were late because their particular form of worship had deterred them from arriving on time.  So the Lord spoke to this group of people and said, “You are a genuine and pious people who deserve a good homeland, as such, I will give unto you the place on Earth I had reserved for myself: Georgia.

10th century AD (approx) ruins overlooking Rioni River 
from Bagrati Cathedral in Kutaisi, Georgia
(Author's collection. Copyright 2020)

    God’s reservation of Georgia as his own refuge could be an acceptable reason for us to believe in the incredible mineral wealth of the region and through time, this could have manifested itself in the great wealth of the empire of Colchis.  This empire on the eastern end of the Black Sea in today’s Georgia was the target of Jason and his boatload of adventuring heroes.

Colchian anthropomorphic figures in main sqaure fountain. Kutasisi, Georgia
(Author's collection. Copyright 2020)

Time and Patience: the Most Powerful Warriors. Conclusion

    Through all these examples we see that sky watching played a large part in the daily life of Ancestral Puebloans.  The only question is, why? Why was so much effort put into building these great houses with so much care and to such exacting standards?  Why were tens of thousands of trees brought from as far away as 100 kilometres (62 miles) without the aid of animals or the wheel?  Why does it seem the mid-twelfth century was a dividing line in Chacoan culture?  Remember, it was prior to 1150 that the south/southeast (S/SE) orientation was predominant in local architecture and after that cardinal alignment took precedence.  During this same fluorescence period calendrical stations seem to have become very important but they were typically located on sites important to their ancestors.  If that weren’t enough, it seems Chaco Canyon itself may have been occupied due to its alignment with the 19 year greater lunar standstill through its southern mesa topography.  

Tower kivas (gateways to new worlds) in Kin Kletso Great House (Author's collection, copyright 2019)

    This demonstrates the great value Ancestral Puebloans placed on commemorating the cycles of the sun and moon.  Chacoans built the azimuths of sun/moon rise and set, its mid-points and extremes into their architecture on micro and macro scales.  Over the centuries this reverence for time became heirophany and, therefore, impossible to ignore but not impossible to walk away from.

Clusters of kivas inside Pueblo Bonito (Author's collection, copyright 2019)

    All these deliberate activities help to integrate the canyon into a meaningful unification of heaven and earth - but this only brings us back to why.  Why go to all this trouble?  We can see the organised and predictable nature of  Chacoan worship and how it lent itself to creating large festival opportunities: most likely the backbone of a vibrant economy.  This economic well-being was probably based on the commerce created by the well planned arrival of pilgrims attracted to these rituals.  These markets and fairs would have been large enough to allow the Chacoan system to become a clearing house for not only a variety of goods, both foreign and domestic, but also ideas and ideologies, both political and social; all of which would have helped shape the Chacoan world.  This well-organised system would have created political stability for the Chacoan elite and so it was imperative that they remain relevant to their population in order to stay in power.  Its not hard to see that the introduction of new traditions and the physical changes associated with them may have been one manifestation of this quest for relevancy that we can see today.  

Time and Patience: The Most Powerful Warriors. Part Five

    The calendrical station is our last subject concerning archaeoastronomy in Chaco Canyon.  This most recent subject is one of great controversy due to the willingness (seemingly) of some investigators to use irrelevant information in a relevant manner in order to aggrandise the Chacoan culture (alla Keynesian economics).  There is no need for that as Chacoan astronomy and its resultant culture are mind-boggling.  We will stick to facts alone in this article.

    Chacoans watched the sky, day and night.  Ethnographic proof is evident in every Pueblo tribe extant today and some are more ardent watchers than others but every tribe has astronomers.  This overwhelming commonality speaks volumes about the importance of the sky to Ancestral Puebloans.  

Super nova pictograph below Penasco Blanco.  Thought to be from an event in 1054 when an imploding star was visible during the day.
(Author's collection. copyright 2019)

Calendrical stations, simply put, are specific locations from which to track celestial activity across the sky.  Besides being a nice, relaxing pastime, this activity is the key to successfully charting solar activity as it relates to the time of year and - in a larger sense - when to conduct certain activities, like the planting of crops.  Properly conducted, this activity also allowed the Chacoan hierarchy to prepare the masses for upcoming festivals.  This would allow pilgrims travelling from satellite regions to be on time as well as markets to be prepared for the pending events: markets which strengthened the economy of the Chacoan World and re-inforced the validity of its ruling class.

    In Chaco Canyon there are several examples of calendrical stations and they are all linked to the fluorescence period.  In large part, these sites are associated with winter solstice prediction and are located near the Wijiji and Kin Kletso Great Houses as well Headquaters Site A (a backfilled site near Una Vida Great House).

   The original construction of Kin Kletso was completed by 1130AD (approx) and contains both anticipatory and confirmatory markers of the Winter Solstice.  Aligning the southern wall of Kin Kletso with the base of the cliff to the southeast gives a 16 - 17 day anticipation of the solar event and sighting the northern wall against the same cliff base indicates the day of the solstice itself.  Additionally, a large boulder near the north wall may have been the original calendrical station prior to construction.

    

Kin Kletso looking SW from canyon rim.  Previous calendrical station is the large rock (on canyon floor) in upper right picture in line with structure's north wall (Author's collection.  Copyright 2019)

    In the eastern end of Chaco Canyon is another great house: Wijiji.  This location was apparently built in one effort in 1110AD (approx) and was never occupied, lending credence to the supposition that it was created specifically as a calendrical station and fuelling speculation that this was an effort to revitalise a faltering religio-economy.  This great house exhibits signs of both anticipatory and confirmatory  stations in its architecture as well as in the surrounding terrain.  When standing at the northwest corner of the structure looking southeast, there is an apparent notch on the distant horizon.  16-17 days prior to the Winter Solstice sees the sun rising from just North (left) of this notch and the sun rises just to the South (right) of this notch on the solstice itself.  It is the preponderance of these visual astronomy references in Late-Bonito Phases great houses that is most interesting.  This site at Wijiji is impressive due to the number of calendrical stations in its vicinity.  To the East of Wijiji, there are boulders at three different locations that, coupled with a horizon foresight, act as calendrical stations for Winter Solstice, both equinoxes and Summer Solstice.  There is evidence that these sites were used subsequently by Pueblo tribes as well.

Time and Patience: the Most Powerful Warriors. Part Four

Another manifestation of Archaeoastronomy extant in Chaco Canyon is Cardinal       alignments.  North-South and East-West building orientations predominated during the flouresence period in the canyon (1000-1175 AD circa) and were so important by that stage that, in the case of Pueblo Bonito, an existing great house was expanded upon and re-oriented from the original S/SE floorpan to North-South alignment.

(Imagery courtesy of Google Earth)

    As opposed to the ancestral veneration as the basis for the S/SE orientation, I have found no clear ethnographic reasons for the cardinal alignment.  In fact, our concept of the cardinal directions would not have existed for the Chacoans; their understanding of the world was not like ours.  Perhaps the emerging reliance upon North-South alignments during the fluorescence stemmed from Chacoan understanding of the rotation of the cosmos through direct observation.  Long term observation of their revolving skies may have brought them to the conclusion that the cosmos rotates from a single point on either end of their world (North-South).  Their daily observation of the sun’s patterns - either through direct monitoring, horizon calendars or employment of a gnomonic device (see part two) - would have given them a good understanding of what we call East-West and, together, these concepts could have been employed to revitalise a flagging theocratic civilisation based upon this new cosmic concept.  

    These rumination aside, we are left with only the facts. The reasons for these orientations are not clear, there appears to be no utilitarian reason for the cardinal alignment (much less its sudden importance) and there are no topographical restrictions that would require construction to adhere so closely to these alignments.  The collection of solar heating may have been a factor in general south facing construction but there is nothing extant to insinuate such strict adherence to a cardinal azimuth.  Recent archaeological activity in Chaco Canyon suggests that even at the height of its fluorescence, Chaco Canyon had a rather small population that population surged at intermittent periods.  This suggests a religious employment of the site and would explain why the area was so well organised and such care was taken in its large-scale construction.  In this scenario (religious centre) the attention to detail would make sense if these great houses were built as physical manifestations of Ancestral Puebloan’s cosmic concept.  If this idea were true, even the act of building the great houses would have become an act of faith or contrition.  An idea like that may be reason enough for individuals without knowledge of the wheel and no beasts of burden construct an intricate road system over which to transport tens of thousands of trees from distances of up to 80km for use in construction of these houses.

    The question is what happened to cause a change in construction management? During this fluorescence period - when a surge in great house construction took place - almost every building exhibits signs of cardinal point orientation and there are several cases of inter-site alignment along the cardinal points as well, which indicates an even greater level of civil engineering on behalf of the Chacoans.  The construction of several buildings within Chaco between 1040 and 1160 AD (finish dates) demonstrate a clear premeditation on behalf of the Chacoan leadership to inter-relate their construction developments with regards to their cosmic concept.  Pueblo Alto, New Alto, Tsin Kletsin and Casa Rinconada are all flourecence era construction that are not only built with respect to the N-S alignment but are also aligned to each other despite their positions being separated by almost five kilometres.   Pueblo Alto, finished in ~1040AD, with an internal alignment of 178.9º is directly North of Tsin Kletsin.  Tsin Kletsin, finished in ~1115AD and due South of Pueblo Alto - constructed with an internal alignment of 178.7º.  Interestingly, these two great houses are outside of the canyon proper, on the mesas North and South of the canyon and in sight of each other; leading to conspiracy theories concerning warning stations and internal strife.  New Alto is a smaller great house within sight of, and directly to the West of Pueblo Alto.  This New Alto great house was constructed in approximately 1130AD and is directly North (and also within sight of) Casa Rinconada.  Casa Rinconada is located in Chaco Canyon (away from other great houses) and was constructed in ~1060AD and has an internal alignment of 180.1º.

    Through all of this the enigma remains (or deepens) because as cardinal alignment began to supersede S/SE orientation as the predominant expression of archaeoastronomy in Chaco Canyon, we see that same S/SE orientation become predominant in the Totah Region of the Chacoan world.  This region was at the northern end of the Great North Road and the destination for many during the initial abandonment of Chaco Canyon.  This simultaneous shift seems to indicate a rift in cosmic concepts.  Perhaps those that believed in the old ways moved North and built Aztec and Salmon Great houses along with their associated outliers while the “new” philosophy of cardinal alignment took over in the Chaco core.  

Holiday Spirit - Part One

    As we celebrate this period of good will towards man, let us all take a moment to reflect on the similarity of the different holidays and realise we aren't as different as the evening news tries to tell us we are.  Each holiday is based in the hope for a better future - just the sentiment of the Winter Solstice.

Time and Patience: the Most Powerful Warriors. Part Three

    The nexus of astronomy and architecture is called archaeoastronomy and in Chaco Canyon, NM it is manifested in three predominant ways.  One of these is in front-facing South/Southeast (S/SE) orientated structures - we will discuss the other ways in future instalments of this topic.

Pueblo Pintado a S/SE orientated structure (~160 degrees)
(Author's collection. Copyright 2019)

    Buildings with S/SE orientation are well documented back to Basketmaker III pit houses (400-700AD) - well before the earliest great houses - and continued to be built through the middle of the Pueblo I Period (700-850AD).  Archaeological surveys find that the orientation azimuths range from 151 to 161degrees and this S/SE orientation was consistently applied to Chacoan architecture for 700 years (450-1140AD).  The fact that this orientation doesn’t deviate with latitudinal change suggests that it wasn’t based on direct regional celestial observation.  Additionally, the area where this S/SE orientation dominates is too large for a common-to-all terrain feature which could insinuate this azimuth on the Chacoan psyche. 

    With this in mind, I should surmise this orientation was culturally important to  Chacoans for reasons that are not readily clear and the consistent application of this azimuth over centuries also indicates the employment of some physical means.  

    There exists an ethno-archaeological basis for this cultural importance amongst the telling of Hopi migration stories about the Snake Clan which migrated from the Navajo Mountain region to the Black Mesa region of today’s Arizona - a heading of approximately 165 degrees.  A version of this migration story seems to be recounted by Cosmos Mindeleff in 1891.  

    ”…A brilliant star arose in the southeast, which would shine for a while and then disappear.  The old men said, ‘Beneath that star there must be people’, so they determined to travel towards it.  They cut a staff and set it in the ground and watched until the star reached its top, then they started and traveled as long as the star shone; when it disappeared they halted…sometimes many years elapsed before it appeared again.  When this occurred, our people built houses during their halt; they built both round and square houses…They waited until the star came to the top of the staff again, then they moved on.”

Mesoamerican religious staff from Teotihuacan, Mexico (circa 70AD)
(Author's collection. Copyright 2019)

The veracity of this statement is borne through the statement concerning housing - “they built both round and square houses”.  Archaeological proof exists all over the southwest today of pit houses like this from the Basketmaker periods.  Today we have no reason to believe that this doesn’t extend to the means of navigation employed as well.  They speak of a simple cut staff - NOT a cross-member or cross-staff as posited by JM Malville in his excellent 2011 paper.  To date there have been found multitudes of staffs and religious sceptres in Chacoan tombs throughout the region (as well as across Mesoamerica) and these staffs could easily be symbolic of the Gnomon navigational device described in Part two. 

    The ease of reproducing this bearing with a gnomon used as a carpenter’s square fulfils our hypothesis for a construction device used to reproduce this S/SE orientation.  Simultaneously, the employment of this simple tool, in this configuration, would negate the archaeological “smoking gun” that scholars are looking for to corroborate this theory.  The answer is hiding in plain sight, we just don’t know what we are looking at.

    All native American tribes extant demonstrate great reverence for their ancestors and there is no conflicting evidence in the case of Ancestral Puebloans.  If we couple that with the verifiable evidence from their migration myths, it isn’t unrealistic to extrapolate our hypothesis here that the south/southeast manifestation in archaeoastronomy in and around the Chacoan world was based on ancestral veneration.  In a further extrapolation, I posit the use of a simple astronomical tool - in use around the world for centuries prior - as a means of building those structures and the proof is in museums throughout the American Southwest labeled “Chacoan religious staff”.

Pueblo Bonito from the inside.  Originally S/SE orientated (~160degrees), later altered to North/South.
(Author's collection. Copyright 2019) 

Time and Patience, the Most Powerful Warriors. Part Two

    While writing notes on southeast orientation and Cardinal points, I realised that I must address some basic facts and ideas as a precursor to understanding the Chacoan astronomy/architecture nexus.  
    Time in our world is created by two activities; the spinning of the Earth and the Earth’s rotation around the Sun.  Due to the former we have sunrise and sunset (the time of day) and from the latter we enjoy the change of seasons (the time of year).  Through these two types of time, the sun weaves its way across our skies in specific, observable patterns and it was these patterns and conditions which were closely observed by the ancestral Puebloans and became intrinsic to their very existence.

    Through the migration vignette from part one we see that these ancients understood the concept of direction, even if they didn’t have a word for azimuth, declination or Altitude.  As proof today, we have their repeated use of specific directions in their architecture over centuries of building.  This could have been easily accomplished through the use of a gnomon.  The gnomon is a simple tool for determining direction/time through observation of the sun’s movement and was first developed in Babylon though examples exist in the ancient world from China to Peru.

    A gnomon is built by placing a straight stick vertically in level ground and marking the location of the stick’s shadow on the ground through the course of the day.  This will quickly reveal the Cardinal directions and the device is eerily similar to the star tracking “compass” stick described in our migration myth from part one.  With a little ingenuity, this device can be a mobile compass as well.  To employ it one has to first determine the desired direction of travel.  Runners are then sent towards that direction and in the opposite.  These runners merely determine a straight line path through the gnomon itself and begin movement in the desired direction - always traveling in three parties and always re-evaluating their direction using the previous two points and terrain references prior to advancing.  If the party becomes lost or unsure, they merely stop for a day, set up the gnomon, verify the directions and begin again.

North wall of Aztec West great house which is aligned with summer solstice sunrise
(Author's collection. copyright 2019)

    Through close observation over time, a gnomon can also determine the azimuth of the equinoxes and the solstices.  When this began to happen, our ancestral Puebloans were determining annual calendars through the sun’s predictable nature.  Every March and September 21, the Sun rises and sets on the East-West meridian and its declination (distance from the Equator to the Poles measured in degrees) is 0 out of a possible 90 degrees.  Additionally, the gnomon can track the sun’s behaviour through its Winter and Summer Solstice declinations which are a positive or negative 23.5 degrees depending on the time of year.   The gnomon can also determine the altitude of the sun, track the Moon's activity through the full moon cycle and is a carpenter's square.  When this level of expertise is reached, the gnomon is a formidable weapon for nation building.  Horizon calendars can be created and future plans can be made on a grand scale.  Those grand scale plans can be employed to serve specific purposes which can, ultimately, manipulate public opinion and ideals.  

    When utilised in this fashion, our gnomon ceases to be a simple stick in the ground and becomes a sceptre of national power.  In this simple devise lies the power to legitimise rulers by “commanding the heavens” and thus, compel subjects to build organised cosmic cities which create an infrastructure based on that cyclic nature.   Their hard work is rewarded by security, well-planned festivals and markets centred around these cosmic events which stabilise lifestyles, build a vibrant economy and, ultimately, come to define them as a culture.

Specific events tied to an horizon calendar providing anticipatory warning for festival preparation.   (Author's composition)

  

Time and Patience: the Most Powerful Warriors. Part One

    It has only been in the last 75 years that we have made time a commodity by wearing wrist watches.  Prior to that, those who could afford to wore pocket watches, cumbersome yet useful items once the owner modified his clothing to accommodate storage.  Before these inventions, time was measured in days or months and was seen as an enabler instead of our present day view of time as an external, unseen force showing us our limitations and failures.

    A thousand years ago in the Four Corners Region of the American southwest, time was experienced as a facilitator and an all-encompassing personal encounter.  From the very beginning, these ancient ones were in search of time itself - their mythology stories available to us today claim that in the time after entering this world and before they occupied Chaco Canyon, the Ancestral Puebloans were in a constant state of migration.  They moved in a south by southeastern direction using wooden staffs to measure their travel against a certain star that was only visible at certain times of the year.  Finally, when they reached Chaco Canyon they found a physical manifestation of time on earth.  

Penasco Blanco looking East into Chaco Canyon (Author's Collection, copyright 2019)

    Only recently with our computers and space-based telescopes have we determined what these stone-aged people knew with sticks and naked-eye star-gazing: Chaco Canyon is a calendrical station which is naturally aligned for calculating the 19 year lunar cycle.  To confirm (and ultimately  celebrate) this, Chacoans built redundant observatories for anticipating multiple astronomical dates which were important to them, their religion and their way of life.  Simultaneously, they developed their culture around physical infrastructure that re-enforced their connection to the cosmos.

PuebloBonito from Northern heights (Author's collection, copyright 2019)

    This time-consuming effort required patience in order to be effective.  Patience on a macro scale can be called commitment and it was this commitment to pursue a common vision that fuelled the Chacoan culture through the vicissitudes of the ages and the ravages of environmental difficulties.  During these centuries, they perfected their building techniques and built their concept of time into almost every great house extant as well as their extensive network of roads.  Along the way, Ancestral Puebloans developed a thriving system of “international commerce” by importing commodities that buttressed their religious ceremonies and, ultimately, supported their experience of time.

    In the end, the same patience required to build this manifestation of time undoubtedly had a great deal to do with the abandonment of their monuments because they understood the difficulties associated with building their world as opposed to existing in it.  It was their commitment to this concept of time which prompted them to walk away from their centuries of hard work before they were buried by it. 

 Kin Kletso Masonry (Author's collection, copyright 2019)

War by Other Means, Part Three

    At the northern end of the Chihuahuan Corridor, Chacoans were developing their great house culture and they had also begun inter-pueblo integration between their outlying communities.  By 1150, the increased complexity of society on both ends of the Chihuahua Corridor created new markets and new production centres.  

Tri-walled Kiva at Pueblo del Arroyo, Chaco Canyon, New Mexico. (Author's collection copyright 2019)

    Of course, the increased trade could have had a synergistic effect on social development - especially within the elite classes.  Because of this situation, Casas Grandes, previously an outpost along the Chihuahua Corridor, grew in size and came into direct competition with the Hohokam society’s shell trade.  This shorter and more direct trade route, coupled with new Mesoamerican metallurgical techniques in copper and advances in aviculture practices seem to have sounded the death knell for Hohokam hegemony.  The Chalchihuites provided luxury goods in quantities and at delivery speeds that the Hohokam could not match.  By this time evidence shows Hohokam culture had retreated from its advance posts like Winona and Stony Canyon to their strongholds of Papaguería, the Gila-Salt and Tucson Basins while evidence of Mesoamerica culture amongst the Hohokam diminished.

Homol'ovi Ruins, Winslow, Arizona. (Author's collection. Copyright 2019)

    So it is evident through our discussion here that, prior to 1150 AD, the majority of Chacoan/Mogollon trade conducted with Mesoamerica passed through a Hohokam middleman who absorbed most of the Mesoamerica culture while passing along only the deliverables which is in-line with today’s concept of a middleman marking up any re-sell goods.  Additionally, timelines corroborate the theory that the rise of the Chalchihuites in Zape broke the Hohokam trade monopoly  and forced their retreat from Chacoan western borderlands.  Simultaneously, the timeline reveals that this more direct contact with Mesoamerica culture brought about a rapid decline in Chacoan/Mogollon culture between 950 and 1250 AD.  

Original Ceiling at Aztec Ruins, Aztec, New Mexico. (Author's collection. Copyright 2019)

War by Other Means, Part One

    Mesoamerica is a word that conjures images in the minds of westerners.  Images of colourfully decorated priests cutting the hearts out of victims atop perfectly built stone temples, the victims' blood pouring into cups via specially prepared troughs.  Images of a society girded for war while perfecting their concepts of astronomy and time and images of pyramids mysteriously abandoned for all time by their creators. 

Native dancer, Mexico City, Mexico (Author's collection,  copyright 2019)

Yet the truth is that the word is a mis-nomer.  It leads the listener to think of a single place, society or culture but Mesoamerica was anything but that.  For millennia, the region, which stretches from modern day Mexico to Costa Rica, was comprised of a conglomeration of city-states and a few empires, each of which rose and fell like all the other societies before and after them.  They traded far and wide with as many other tribes as possible but fighting amongst them was more often than not the norm.  Mayan, Olmec, Toltec, Chalchihuites, Mixtec, Zapotec and Teotihuacan to name a few, there were some who’s names aren’t even known.  One thing that is known is that commerce was a large part of each of these better known societies and commerce is  always dependent upon access to trade routes.  

Jackson Step, part of the Chacoan road system (Author's collection copyright 2019)

Two of those routes led from modern-day northwest Mexico into modern-day southwest United States.  The Hohokam Society of today’s American state of Arizona sat at the northern end of the Sonoran Corridor which ran along the Sonoran Coast and linked them to their suppliers, the Guasave culture.  The Ancestral-Puebloans (of Chaco Canyon) and the Mogollons sat at the northern end of the Chihuahua Corridor which wound along the eastern slopes of the Sierra Madre mountain range.  Each of these corridors allowed for the diffusion of Mesoamerica goods (and culture) to flow into the southwest.  Close examination of these circumstances reveals that ancient trade agreements were just as fragile as they are today and that trade wars were just as nasty then as they are now. 

Loose Ends, Part Two

    During the Republic's early days, Trotsky served as the People's Commissar of Foreign Affairs then the Founder and Commander of the Red Army by serving as the People's Commissar of Military and Naval Affairs.  As such, he was a major figure in the civil war victory.  

Trotsky office where he was mudered. (Author's collection. copyright 2019)

    After Lenin’s death, Trotsky led the failed struggle of opposition against the rise of Joseph Stalin and his ever increasing bureaucracy.  He was removed from the Politburo and the Central Committee, expelled from the Communist Party and finally, exiled.  Despite this he continued to oppose Stalin's bureaucracy at the fourth Communist International (COMINTERN).  Trotsky's actions put him on Stalin's bad side and set him on a global odyssey seeking political asylum, being repeatedly turned away by western government’s.  Eventually, he ended up in Mexico City and agreed to acceptable terms with the government there about the scope of his political activities.  Trotsky was a theorist and prolific writer, his ideas were the basis for a Marxist school of thought called Trotskyism and he was writing a "tell all" on Stalin.   To say the least, this was not to Stalin's liking and he decided to act. 

    In 1940, Stalin sent a mole to assassinate Trotsky.  By Stalin’s thinking, the world could never know the truth about him and the party’s activities - the only version of the truth was his and there could be no dissent.  So, on the afternoon of August 20, 1940 in the Mexico City neighbourhood of Coyoacán, a trusted member of Trotsky’s inner-circle entered his house under the pretence of giving him a pen.  Once alone with Trotsky in his office, Ramón Mercador hit Trotsky in the head with an ice axe.  Trotsky died later in hospital and Mercador, the assassin, would spend 20 years in prison.  Stalin went on to exterminate Trotsky's family left in Russia, including his children, and re-write Soviet history without a mention of one of its greatest architects.

Mexican authorities with ice axe (Author's collection)

    It would be decades before the world began to see the evil Stalin represented and even more decades before the world understood that communism was a failed experiment.  Yet today, in the United States, the greatest democratic nation in the world,  Politicians are openly calling for the violation of that nation's constitution in order to place their constituents in mortal danger, while they try to re-create this experiment.  Lev Trotsky's story should prove as a cautionary tale to these would-be courtiers to the ruinous and rapacious exercise that is communism.

Leon Trotsky's internment, Mexico City. (Author's Collection, copyright 2019)

Loose Ends, Part One

    Mexico City is known for many things - especially their upcoming annual celebration of Día de Muertos, but the city’s involvement in the closing chapter of the Bolshevik Revolution is little known.  It was on a sticky afternoon in August of 1940 in the now stylish borough of Coyoacán that the Bolshevik Revolution wrote its final note as the people’s rebellion.  

 Lev Davidovich Bronstein, AKA Leon Trotsky (Author's collection)

     Vladimir Lenin and Leon Trotsky had built the Russian Revolution to empower the Russian people to rise up against their oppressive Monarch, Tsar Nicholas II but their overall idea was to create a system for world-wide revolution - throwing off the "oppressive" cloak of capitalism and empowering the people.  Though the Bolsheviks did a good job of harnessing some of the rampant public discontent extant in Russia at the time, there were many groups actively engaged in subversion in and around St. Petersburg in 1917 and Leon Trotsky was a leader within one of those socialist/communist groups, the  Menshevik’s.  Because of mounting turmoil, Tsar Nicholas abdicated in March of 1917 and an interim government was set up to try and repair the nation’s economy and social unrest all while fighting World War I.  The spark of public agitation was fanned to flames by groups like the Mensheviks and the Bolsheviks but it wasn’t until the Germans freed Vladimir Ilyich Lenin from one of their prisons and put him on a train back to St. Petersburg that things began to really heat up.  Just before the October revolution, Trotsky joined the Bolshevik party and was an immediate "insider" who went on to be one of the original seven on the first Politburo which led and directed the Bolshevik revolution. From the October revolution, widespread pandemonium ensued and it was obvious that the Bolsheviks didn’t stand a chance of leading Russia into communism.  The Bolsheviks were ardent writers and loquacious orators but their ability to create useful policy AND put it into place was another thing all together and yet, somehow, they survived.

Secretary office in the house of Trotsky, Mexico City. (Author's Collection, copyright 2019)

    To make a long story short, Russia made a separate peace with Germany, a civil war ensued and countless Russian innocents were murdered while inept policies were implemented and overturned repeatedly and the Bolsheviks blamed everyone but themselves for their failures.  As these failures became apparent, the Soviets (the new name for the Bolsheviks) began to rule the people more harshly.  Questions were met with beatings and dissent with bullets.  During all of this, Trotsky continued to rise through the party ranks.

Trotsky's desk, where he died. (Author's collection. copyright  2019)

Globalism in the American Southwest

    We are not the first culture to have and rely upon international trade.  If we feel that way, perhaps it’s because we coined the term “globalism” to reflect our connected global marketplace.  Unfortunately, that is the only contribution we made to global trade.  The spice roads connected China and Europe via Persia and India for thousands of years before an unknown Venetian sailor in a Genoese prison recounted his travels to the East.

    Cultures are only the sum of their societal input regardless of how diverse they may be.  Life in the Roman Empire was completely different depending on whether you were in Gaul or in Palestine but it was Roman life none-the-less.

Pueblo Bonito, Chaco Canyon, New Mexico, USA (Author's Collection. Copyright 2015)

    Perhaps this overview should be applied to the Ancestral Puebloans.  In an attempt to explain the chasm of unknowns associated with their history, today’s scholars are trying to invent their own “Theory of Everything”.  Sadly, they are precluding obvious and significant facts in order to do it.  The largest fact is that the Chaco World conducted significant, long-distance trade not only with their contemporary societies, but also with Mesoamerica and there is evidence of even wider commercial circles.  These Ancestral Puebloans had contact with many external societies and being highly adaptable people, they traded for different goods from different regions: Sea shells from the West Coast, Macaws and cacao from Mesoamerica and copper ornaments which may have come from The midwest state of Missouri in today’s United States.  As we do today, Chacoans used what they could, acquired what they needed and tried to leave a better world for their children.  So, when studying a culture that provides no eye-witnesses and only limited recorded resources, we must be careful not to be fooled by the facts.  Because of this situation of limited resources, we rely heavily upon archaeology and, to a lesser degree, the oral traditions of today’s Puebloan tribes and it is imperative that we do not use any single-source of input if we hope to arrive at a viable conclusion. 

Kin Klizhin Tower Kiva, Kin Klizhin Outlier, New Mexico, USA (Author's Collection. Copyright 2015)

    The conclusion is that Chaco Canyon was, for centuries, a vibrant culture diffused throughout the Four-Corners Region of today’s United States that had contact with their contemporary cultures both near and far.  The level of this contact differed over the centuries but left its indelible mark on Chacoan Culture for the rest of time.  Chacoans assimilated many cultural traditions, both good and bad, and, in the end, all these forces - internal, external, cultural, socio-political and environmental - forced Ancestral Puebloans to abandon their homes and disappear into time.

Pueblo Bonito, Chaco Canyon, New Mexico, USA (Author's Collection. Copyright 2015)

Passage of Time

This week I have had no time to look at the history of anything as I’ve been too busy walking through the history of Egypt.  Please enjoy these images in lieu of any words.

Pyramids of Giza (from Author's Collection. Copyright 2019)

Pyramids of Giza (Author's Collection. Copyright 2019)

Pyramids of Giza (Author's Collection. Copyright 2019)

Saqqara Pyramid: the oldest building in the world (Author's Collection.  Copyright 2019)

Necropolis of Saqqara (Author's Collection. Copyright 2019)

Pyramid of Unas at Saqqara (Author's Collection. Copyright 2019)

Hieroglyphs inside Pyramid of Unas (Author's Collection. Copyright 2019)