Archaeologists excavating a site in Harlaa in Eastern Ethiopia have found evidence of a mythical “city of giants” which was a thriving center of commerce between the 10th and 15th centuries. Throughout modern history, residents of nearby areas believed the city might have been built and inhabited by giants due to the impossibly large size of the stone blocks which made up city walls and buildings. Researchers have found evidence that the city had well-established trade with Egypt, India and China, which could rewrite much of what we know of ancient Ethiopian history. Archaeologists from the University of Exeter led the expedition. The site measures close to 1 square kilometer. So far, excavations have turned up a mosque built in the 12th century, Islamic burial sites with over 300 sets of remains, and scores of pottery from as far away as China and Madagascar. A small horde of glass beads has been found, a clear indication that this was once an economic center which traded with faraway lands. (READ MORE)
The Great Inception: Satan’s Psyops from Eden to Armageddon, might be better named, The Mountains of the Bible: Where Yahweh Kicks the Stuffin’ Out of Little Gods. Yep, that alternate title is about right – although I could have used some different nouns about what got kicked. Nevertheless, Derek organizes his material around some of the most famous mountaintops in Scripture like Sinai, Carmel, Zaphon, and Zion. However, chapter by chapter, Derek walks us through a mountain of material on the gods (little “g” gods), that ancient peoples worshiped, as the backdrop to relate little-known facts that amplify what the Bible teaches. Along the way, much of what we were taught about the bible’s heroes (like Abraham, Moses, Joshua, and Elijah to name a few) falls victim to better scholarship put forth in the last decade or two by Middle Eastern and Semitic language scholars, like Dr. Michael Heiser, who Derek has hung out with a lot during the past six months or so. One example of what I’m talking about (I could have picked from a hundred or more provided in the book) comes from learning about the true geographical origin of… (READ MORE)
As thoroughly studied in the best-selling book, On the Path of the Immortals (Defender Publishing, 2015), biblical literalism depicts Leviathan as a real reptilian entity, a highly intelligent, immortal, divine creation in chaotic rebellion. When the underworld portal is opened, this sea serpent will briefly visit untold horror on the earth, only to face judgment when facing “the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matthew 26:64).
The Behemoth depicted by Job 40:15–24 (10–19) is also best understood as a preternatural creature possessing supernatural characteristics.[i] While connections to other ancient Near-Eastern dragons have been suggested, Behemoth seems to be a distinct entity paired with Leviathan. This dragon might very well manifest from the earth when the portal to the Abyss is opened (Revelation 9:1). However, you might be surprised to learn that not all flying serpents in Scripture are fallen:
Although many Christians probably recoil at the thought that God created serpentine divine beings, as we demonstrated in chapter 1 (“What Is This All About?”), Scripture does support the notion. It is also telling how the Watchers were described in explicitly reptilian terms[ii] by the ancient Hebrews, lending support to the idea that fallen ones may have matched the depiction of human sacrifice-demanding “fiery serpents” whose characteristics are partly human in appearance. With a proper understanding of the biblical Seraphim and Watchers, the Mesoamerican connection no longer seems so fanciful. The plumed serpent gods of the Aztecs, Mayans, and Incans share the same basic description as the biblical flying serpentine humanoids.
Early Mesoamericans who worshiped the feathered serpent included the Olmec, Mixtec, Zapotec, Toltec, and Aztec. As early as Olmec times (1400 B.C.), the feathered or plumed serpent is depicted throughout North, Middle, and South America. For example, the late Olmec or Toltec culture known as Teotihuacan prominently displayed the serpentine god on the sides of the pyramid located at the Temple of the Feathered Serpent.
The archaeological record shows that after the fall of Teotihuacan, the cult of the serpent spread to Xochicalco, Cacaxtla, and Cholula—the New World’s largest pyramid dedicated to Quetzalcoatl.[iii]
The Incas of Peru, the Aztecs of Mexico, and the Mayas of Yucatan all worshipped similar winged serpent gods. The Inca referred to these rebel Seraphim as Amaru; the Aztecs as Quetzalcoatl; and the Maya as Kukulkán. In Inca mythology, the amaru is a huge, double-headed, flying serpent that dwells underground.[iv] As a supernatural entity, the reptilian was believed to navigate portals between the netherworld of the dead to the natural world of the living.[v] While many have connected descriptions of Quetzalcoatl as a bearded man with similar descriptions of Viracocha, the latter is not represented as a winged, serpentine-human hybrid. However, in remarkable accord with Quetzalcoatl, the title Amaru Tupa was an honorific title denoting royalty.[vi] In fact, the Incan creator god Viracocha adopted “a stone image of an amaru”[vii] as his huauque, the “man-made double”[viii] representing the living king during his lifetime.
Quetzalcoatl is the Aztec name for the feathered-serpent deity and is one of the main gods of Mexico and northern Central America. In the Aztec civilization of central Mexico, the worship of Quetzalcoatl was ubiquitous. He was the flying reptile deity who reportedly said, “If ever my subjects were to see me, they would run away!”[ix] His winged reptilian adversary, Tezcatlipoca, was generally considered more powerful, as the god of night, sorcery, and destiny. During the twenty-day month of Toxcatl, a young man dressed up as Tezcatlipoca would be sacrificed.[x] Lesser known is that, like the Watcher angels in Genesis 6, Aztec tradition holds that their plumed serpent gods also created giants who were later destroyed in a worldwide flood:
According to Aztec myth, during the first age, or Sun, the gods Quetzalcoatl and Tezcatlipoca created a race of giants from ashes, giving them acorns for nourishment. But the giants so enraged the gods due to their wickedness that the gods decided to end the giants’ existence and sent the jaguars to destroy them. Only seven survived the onslaught of the savage beasts. Later, when the gods summoned forth the waters to flood the Earth and destroy the first race of humans, these seven giants, the Xelhua, climbed the mountains to seek refuge from the thrashing waters that were enveloping the planet. Five of the giants survived the torrent, and in the end they built the great tower of Cholula to commemorate their survival of the flood.[xi]
The Incans similarly believed that Viracocha’s first creation was a race of wicked giants that he destroyed in a deluge.[xii] While it is usually held that all of the Nephilim were drowned in the Flood, there are similar Jewish traditions of one giant’s survival, King Og of Bashan.[xiii] A tradition of his survival is preserved in the Talmud.[xiv] Whether one accepts this ancient rabbinic tradition or not, the obvious parallel to the Aztec account entailing a few surviving giants demands an explanation. We suggest both traditions reflect actual historical events. Even so, such high strangeness is not so summarily relegated to the past.
The Maya hold that Kukulkan, represented as a feathered serpent, came from heaven to earth. Accordingly, the quetzal bird representing heaven was chosen as his totem, and the serpent represents earth. Winged serpent iconography features prominently at Chichén Itzá, El Tajín, and throughout the Maya region. As discussed in the chapter 3, the Mayan cosmology has led to significant theological error in the New Age movement and was the impetus for most of the failed 2012 ascension predictions. The cumulative case that these plumed serpent deities are real immortal entities, fallen “fiery flying serpents,” or former seraphim, explains all of the mythological data in terms consistent with biblical theology.
The heinous practice of human sacrifice by the Aztecs,[xv] Mayans,[xvi] and Incans[xvii] is well enough attested to be uncontroversial. Some indigenous scholars defend the old ways on the grounds that, according to their cosmology, the gods did the same for the people. Some stories suggest vampirism, a practice associated with the fallen ones and their Nephilim progenies.[xviii] For example, in a creation myth found in the Florentine Codex, Quetzalcoatl offers his blood to give life to humanity. There are several other myths in which Mesoamerican gods offer their blood.[xix] What distinguishes this from the blood of Jesus in Christian theology is that it was a one-time offering by a willing participant who subsequently rose from the dead. In contrast, the Mesoamericans offered even their own flesh-and-blood children in various forms of ritualistic human sacrifice—a brutal idolatry that was good news to nobody. Identifying these bloodthirsty serpents as fallen “sons of God,” who defiantly court worship from humans and encourage various forms of extravagant ethical deviance, seems morally warranted from the original source documents of Mesoamerican religions.[xx]
It is nearly self-explanatory as to how such concepts of flying serpents could have extended from Mesoamerica to Native American tribes and apocalyptic beliefs. For instance, the “Cherokee Rattlesnake Prophecies” were written down by members of the Cherokee tribe during 1811–1812. These prophecies are similar to Mesoamerican apocalyptic belief and share the idea that sometime following the year 2012, a flying plumed serpent with human-hybrid features would return during a time of when the earth and heavens are shaken.
From my book Zenith 2016, a portion of the Rattlesnake Prophecy reads:
[Following] the year…2012 an alignment will take place both on the Cherokee calendar and in the heavens of the Rattlesnake Constellation.… It is the time of the double headed serpent stick. It is the time of the red of Orion and Jupiter against the white blue of Pleiades and Venus…the Cherokee Rattlesnake Constellation will take on a different configuration. The snake itself will remain, however; upon the Rattlesnake shall be added upon its head feathers, its eyes will open and glow, wings spring forth as a winged rattlesnake. It shall have hands and arms and in its hands shall be a bowl. The bowl will hold blood. Upon its tail of seven rattles shall be the glowing and movement of Pleiades. The Rattlesnake shall become a feathered rattlesnake or feathered serpent of Time/Untime.
While the Mayans and Cherokee were awaiting the return of their serpent deity, uninvited preternatural visitations were ongoing and still are. According to Chulin Pop, a contemporary Mayan, preternatural giants are still visiting the Watchers’ sins on the native peoples in the jungle. Ardy Sixkiller Clarke, a professor at Montana State University, recorded his testimony:
They [seven-to-eight-foot giants] come from the stars in their big silver plates and they stay here sometimes only for a night; sometimes for a week or more. They take the women and make them have their babies. They have four fingers and no thumbs. Any man who tries to defend his women is sick for days. They have great powers. They make you hear words, but they never speak. They have weapons that make rocks and things disappear.[xxi]
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The transparent parallels between the ancient “sons of God,” who sinned “as Sodom and Gomorrah” by “giving themselves over to fornication, and going after strange flesh” (Jude 7), worldwide reports of alien abduction, and this contemporary Mayan’s account, suggests a complex interrelated phenomenon. As with the cultural rebellion against biblical morality, modern-day testimony reminiscent of the Watchers’ lustful deviance imply the days of Noah and Lord’s return are upon us (Matthew 24:37; Luke 16:26). Stephen Quayle suggested that Americans consider this little poem, “Quetzalcotal, are evil leaders in this land waiting for you to claim America again as Amaruca, the Land of the Serpent?”[xxii]
This title—Amaruca—is, according to some people, the title from which “America” is taken. It is related to Mesoamerican history, serpent-worship, and giants, and according to Freemasonry, connects the founding of the United States and its Capitol designers with “wisdom” derived from the fallen flying seraph. Also from my book Zenith 2016:
The story begins long before the Spaniards arrived on this continent and was chronicled in the hieroglyphic characters (and repeated in oral history) of the sacred, indigenous Maya narrative called the Popol Vuh. Sometime between 1701 and 1703, a Dominican priest named Father Francisco Ximénez transcribed and translated the Mayan work into Spanish. Later his text was taken from Guatemala to Europe by Abbott Brasseur de Bourbough where it was translated into French. Today the Popol Vuh rests in Chicago’s Newberry Library, but what makes the script interesting is its creation narrative, history, and cosmology, especially as it relates to the worship of the great “feathered serpent” creator deity known as Q’uq’umatz; a god considered by scholars to be roughly equivalent to the Aztec god Quetzalcoatl and the Yucatec Mayan Kukulkan. According to Freemasons like Manly P. Hall, no other ancient work sets forth so completely the initiatory rituals of the great school of philosophic mystery, which was so central to America’s Baconian dream of the New Atlantis, than the Popol Vuh. What’s more, Hall says, it is in this region where we find the true origin of America’s name and destiny.
In The Secret Teachings of All Ages, Manly Hall writes:
This volume [Popol Vuh] alone is sufficient to establish incontestably the philosophical excellence of the red race.
“The Red ‘Children of the Sun,’” writes James Morgan Pryse, “do not worship the One God. For them that One God is absolutely impersonal, and all the Forces emanated from that One God are personal. This is the exact reverse of the popular western conception of a personal God and impersonal working forces in nature. Decide for yourself which of these beliefs is the more philosophical [Hall says sarcastically]. These Children of the Sun adore the Plumèd Serpent, who is the messenger of the Sun. He was the God Quetzalcoatl in Mexico, Gucumatz in Quiché; and in Peru he was called Amaru. From the latter name comes our word America. Amaruca is, literally translated, ‘Land of the Plumèd Serpent.’ The priests of this [flying dragon], from their chief centre in the Cordilleras, once ruled both Americas. All the Red men who have remained true to the ancient religion are still under their sway. One of their strong centres was in Guatemala, and of their Order was the author of the book called Popol Vuh. In the Quiché tongue Gucumatz is the exact equivalent of Quetzalcoatl in the Nahuatl language; quetzal, the bird of Paradise; coatl, serpent—‘the Serpent veiled in plumes of the paradise-bird’!”
The Popol Vuh was discovered by Father Ximinez in the seventeenth century. It was translated into French by Brasseur de Bourbourg and published in 1861. The only complete English translation is that by Kenneth Sylvan Guthrie, which ran through the early files of The Word magazine and which is used as the basis of this article. A portion of the Popol Vuh was translated into English, with extremely valuable commentaries, by James Morgan Pryse, but unfortunately his translation was never completed. The second book of the Popol Vuh is largely devoted to the initiatory rituals of the Quiché nation. These ceremonials are of first importance to students of Masonic symbolism and mystical philosophy, since they establish beyond doubt the existence of ancient and divinely instituted Mystery schools on the American Continent.[xxiii]
Thus from Hall we learn that Freemasons like him believe “ancient and divinely instituted” mystery religion important to students of Masonry came to Amaruca/America—the Land of the Plumèd Serpent—from knowledge that the Red Man received from the dragon himself. What Hall conceals is that, even to this day, in the secret societies, Lucifer is considered this benevolent serpent-god who has nothing more than the best intentions for man, while Jehovah is an evil entity who tries to keep mankind in the dark and punishes him if he seeks the truest wisdom. Since these ancient serpent legends include the Mesoamerican feathered serpent gods and can be looked upon as a historical testament of that Angel thrown down by God, “then perhaps The Land of the Plumèd Serpent may also be known as the Land of Lucifer,” concludes Ken Hudnall in The Occult Connection II: The Hidden Race.[xxiv]
NEXT UP—On Those Giant, Cannibalistic Gods That Demanded Human Sacrifice
[i] B. F. Batto, “Behemoth,” ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst, Dictionary of Deities and Demons in the Bible (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999) 165.
[ii]As discussed in chapter 1, What Is This All About?—“4Q Amramb (4Q544),” Geza Vermes, The Dead Sea Scrolls in English, revised and extended 4th ed. (Sheffield: Sheffield Academic Press, 1995) 312.(Previous ed.: London: Penguin, 1987).
[iii] William M. Ringle, Tomás Gallareta Negrón, and George J. Bey, “The Return of Quetzalcoatl,” Ancient Mesoamerica (London: Cambridge University Press, 1998) 183–232.
[iv] Paul R. Steele and Catherine J. Allen, “Amaru Tupa,” Handbook of Inca Mythology, Handbooks of World Mythology (Santa Barbara, CA: ABC-CLIO, 2004) 96.
[v] S. Smith, “Generative Landscapes: The Step Mountain Motif in Tiwanaku Iconography,” Ancient America, 12m (2011): 1–69.
[x]Bernardino de Sahagún, Monographs of the School of American Research, vol. 14, “General History of the Things of New Spain: Florentine Codex” (Santa Fe, N.M.: School of American Research, 1950–1982) 79.
[xi]Patrick Chouinard (09-28-2013), Lost Race of the Giants: The Mystery of Their Culture, Influence, and Decline throughout the World (Inner Traditions/Bear & Company) 129–130.
Drawing from the Codex Vaticanus (one of the oldest extant manuscripts of the Greek Bible) showing 16 natives dragging a dead giant toward a fire.
By Thomas R. Horn
Picking up where we left off in PART 3 of this series, John Wesley Powell’s arguments against public documentation of the giant bones unearthed throughout the United States in the 1800s-1900s continue to show either ignorance or clandestine agenda. Just to touch on a few examples regarding his report’s conclusions, in the order he addressed them:
Picture-writings: Powell openly acknowledges that some of the pictographs drawn on surfaces in and around these sites are “less conventional.” Drawings of a small human next to a giant with six fingers and six toes or a mouth with two rows of teeth would certainly fit into this category. However, Powell’s take on these drawings are, put simply, that they are not proof of anything more than imaginative etchings by a people who were only just learning to document their lives through the process of primitive creative writing. He attests that, the conventional and the less-conventional writings appear side by side at times, that “perfect records were never made.”[i] In other words, there is no knowing what is imaginative, early, fictional “creative writing” versus what is historical documentation of the lives they lived and the races they interacted with. “Hence,” Powell says, “it will be seen that it is illegitimate to use any pictographic matter of a date anterior to the discovery of the continent by Columbus for historic purposes.”[ii]
At the onset, this is a valid argument. We can’t know whether the drawings in every case were meant to alert the world of a giant race that the Indians witnessed or mingled with. On the other hand, the question is easily flipped back on Powell. If we don’t know which were purely imagination and which were documentation of reality, then Powell hasn’t even a scrap of evidence that the drawings of giants were always only imagination, especially with the discoveries of the giant bones in the nearby Indian mounds. Powell was correct in saying that a perfect record was not made, but he was ill-informed if he assumed that anything outside his own limited worldview was the subject of fairy-tale fancy. Much to the contrary, every ancient culture we have ever studied at length havs left behind its stories in wall and rock drawings, and it is from this artistic documentation form that we have developed much modern understanding of the old world, its inhabitants, and the people groups they mingled with.
That Powell would say these images are “illegitimate…for historic purposes” challenges the historical and archaeological practices set in place by experts of his own field for hundreds of years.
Origin of man: For a moment, and only a moment, we see Powell’s attempt to broaden his perspective and release his mind from the bonds of circular logic when he says: “Thus it is that while the doctrines [of evolution] lead the way to new fields of discovery, the new discoveries lead again to new doctrines.”[iii] So, yay, right? He’s acknowledging that new discoveries could potentially wipe out everything we know of the evolutionary doctrine, or at least result in a revolutionary revision of it—which would be a justice to both religion and science if mankind genuinely wishes to be informed of truth.
Unfortunately, though, this moment of clarity results in a mere tease as we observe him using the very doctrines of evolution as a means to escape further study of it. Rather than to unearth and analyze the evidence that challenges evolution so our scientific database can expand, Powell states: “The truth or error of such hypothetic genealogy [referring to giant myths] in no way affects the validity of the doctrines of evolution in the minds of scientific men, but on the other hand the value of the tentative theory is brought to final judgment under the laws of evolution.”[iv] In other words, the theories presented by believers of the ancient giant races ultimately have to come under the final judgment of “the laws of evolution.”
Evolution is science, and therefore it trumps theory. Sure. But if those theories are not theories, but fact—which we cannot know as long as personalities like Powell continue to lock the evidence away under throngs of bureaucratic red tape—then in due course those theories would become the new law and trump, or revise, evolution as we know it.
I continue to grow more and more amazed at how much support Powell’s report garnered from what is supposedly the most prominent of scientific communities in the world. Unless, however, those scientists are also aware that there is something in those mounds they don’t want the rest of us to know about. But I digress…
He goes on describe how philosophy works, and how philosophy was developed from its faulty early stages to our current enlightenment. It is within these bits of text that a reader is inclined to ask why Powell has deviated from a discussion of the origin of man and into a diatribe regarding the history and development of the much-appreciated gift of philosophy. But then it is made clear when he reveals his motive with the following: “The method of reasoning in scientific philosophy is purely objective; the method of reasoning in mythology and metaphysics is subjective.”[v] Fancy that…Powell—one of the most closed-minded explorers of all times who consistently ignores objective evidence of a giant race found in the very land he’s exploring—is now celebrating scientific objectivity. Oh, but that he would really be as impartial as he claims in this moment! Nevertheless, it is clear that he is stating that anyone who entertains any plausible history story that scientific minds have deemed “myth” are subjective to foolish speculation. But if the proof the “myth-believers” seek is hidden in the mounds that Powell and others protect, then it becomes the “they” (Powell, scientists, Smithsonian, etc.) that continue to corral the public into the pit of ignorant subjectivity and foolish speculation—for there cannot be legitimate, scientific objectivity until the science is revealed in the first place.
Do you see how this just goes around and around and around? Powell’s chosen words continue to imply—though carefully and politely—that anyone who would be audacious enough to demand answers from the scientific community about why there are mammoth people buried in Indian mounds across the United States belong to the unenlightened minority. The un-philosophical. The time-wasters. The resource sponges. The disrespecters of sacred Indian grounds. The meddlers. Or, in current popular parlance, “the Fake News” reporters. In the end, no matter how he veils his arguments with diplomacy, the distinguished Grand Canyon explorer is giving a nod of approval to anyone who is willing to become a member of his mature and rational club, while casting the proverbial dunce hat on anyone who isn’t “intelligent” enough to dismiss the giant people as an irrelevant past quirk of regular-human biology. It’s condescension at its finest, and the public has to make the choice to challenge the eminent Major Powell while the scientific community represents them as whack jobs, or be brainwashed into his reasoning. Is this not effectively the opposite of the beloved objectivity Powell treasures?
The skill Powell is using in his report is older than dirt. Take a conflict on any subject and place an articulate spokesperson at the head of one side who confidently weaves intimidating and lofty words around his or her claims to make listeners feel stupid for not blindly agreeing, and it almost doesn’t matter what the claims are, so long as the public is barraged with fancy speech that leaves them confused about why they questioned anything to begin with. And remember that this report was written almost 150 years ago, when a far greater number of Americans were illiterate and even the most educated people could find this wordy piece above their level of comprehension.
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The issue is not an argument about philosophy in any way. It’s really quite rudimentary. The public sees large human bones that represent a question science cannot and will not answer, so they speculate to ponder their own answer. Powell’s tactic to elevate the “objective” philosophers over the “subjective” philosophers is to redirect the case into a confusing textual sermon on his own secular and evolutionary worldview. Wouldn’t it JUST. BE. EASIER. at this point to bring out the bones and talk frankly about what evolution actually does say on the matter? If evolution is such a pet of Powell’s, why won’t he let evolution address it?
Mythology: The trail of circular logic is becoming exhausting at this point, so I will not spend a great deal of time on Powell’s assessment of mythology. However, because so much of his doctrine is built around grouping the giant theories into pure “myth,” the following statement by Powell begs to be shared briefly:
Mythology is primitive philosophy. A mythology—that is, the body of myths current among any people and believed by them—comprises a system of explanations of all the phenomena of the universe discerned by them; but such explanations are always mixed with much extraneous matter, chiefly incidents in the history of the personages who were the heroes of mythologic deeds.…
It is vain to search for truth in mythologic philosophy, but it is important to search for veritable philosphies…. No labor can be more fruitless than the search in mythology for true philosophy; and the efforts to build up from the terminology and narratives of mythologies an occult symbolism and system of allegory is but to create a new and fictitious body of mythology.[vi]
So ancient mythology, when entertained, begets a modernized version of the same primitive mythology. Agreed. To suggest this never-ending and complicated trail of discussion is vain and fruitless would be true if it weren’t for the fact that we’re still left with giant bones that nobody will answer for. Again, “giants upon the earth” is no longer purely “mythology” if we have giant bones—and we do. Conspiracy is not a “theory” when there’s proof. Some of the legend or lore surrounding giants might be mythological, but we won’t know what is or isn’t until the bones are addressed, and they can’t be as long as the Powells of the world stand in the way as keeper of the keys to the mounds, canceling out the resources to dive into true science on the grounds that it would only be to prove or disprove irrational conspiracy theorist’s mythological fables.
It’s not about mythology, and it’s not about philosophy. It’s about bones in the ground.
Powell refuses to appreciate this simplicity as long as his complicated lectures about largely unrelated subjects continue to herd people away from further investigation.
Policy of Exclusion
Through his posh and indirectly belittling double-speak report, Powell gained the support of Charles Doolittle Walcott, the chief executive officer of the Smithsonian, shortly after Powell’s death. Walcott hailed the report with such irrefutable and mesmeric magnitude that the Smithsonian executives deemed the document the “Powell Doctrine.” Powell’s smarter-than-you linguistic skills naturally fed the pride of many of his followers, which by extension lent itself to further brainwashing from the top rung of the Smithsonian and down. From 1907 to this day, the now-outdated Powell Doctrine has been the final word on the issue of giant bones, as well as ancient Indian culture. Powell was, himself, viewed as a great authority, but he was only one man. When Walcott rallied the rest of the Smithsonian superiors to embrace the Powell report, the rest of the world embraced it as well, because “they” said it was valid. As a result, then, the museum established the Powell Doctrine as a literal, official policy to exclude any and all alternative evaluations of the mounds, bones, pictographs, and human-origin hypotheses, regardless of evidence. Any perspective, no matter how scientifically sound, would be snuffed out under the suppressive abort button of the doctrine. After 1907, it would not matter what was found in the ground. The policy was solid. No opinion other than Powell’s would ever matter to the Smithsonian again.
And you can guess what naturally happens next: Under this administration, years of the institution’s time and money are placed into book collections, exhibits, staff training, and uncountable materials that support this doctrine as truth. The fortress built cannot easily be torn down, and its influence spreads.
Tragically, because of the weight the Smithsonian’s opinion holds to educational institutions across the United States, the Powell Doctrine policy of exclusion was also incorporated into the dogma of most major American universities, adding a behemoth layer of clout to Powell’s appraisal. Students of reputable colleges all across the country haven’t the slightest idea why they are being taught what they are, or that it all came from one man 150 years ago.
Much documentation has been collected that follows an unscrupulous trajectory from various archaeological digs to the Smithsonian as research teams are submitting their finds to the museum for study and/or display, and the trail goes dark at that point. The bones the Smithsonian is receiving are not making their way to the museum floor or laboratories, and nary is a word uttered that they were ever submitted after they were unearthed. Those who contribute the bones to the museum do so in naïve trust that the Smithsonian will appeal to the government for grants and additional research funds, but because of the policy, the buck stops there, and that in turn affects the budget allowance for universities to follow up with any kind of field study for tomorrow’s generation of scientists.
Despite this, well before Powell’s document, the world was aware of bizarre discoveries. Not limited to bones, this also included the strange astronomical and astrological building patterns surrounding ancient structures and monolithic edifices such as those in Baalbek, as well as enormous tools, strange drawings, and prevailing legend of primitive cultures all around the globe. The Smithsonian was not always involved in every discovery reported, which is why the public does not have to search far and wide into the archives of obscurity or conspiracy to be showered with visual evidence that something walked the earth in the old days we can’t explain away. And not every personality within the institution-of-the-final-word appreciated the deliberate blind eye.
In 1882, the same year as Powell’s published report, Powell appointed Cyrus Thomas to supervise the Division of Mound Exploration. Thomas was originally more than open-minded about the legends regarding an ancient and lost race of giants, as he had paid close attention to the reports concerning the discovery of gigantic human skeletons unearthed in and around enormous structures involving complex mathematics and astronomical alignment. But because he did not go around advertising his theories, there is much evidence that Powell would not have known Thomas was progressive in this “mythological” area when he chose him to oversee the mysterious mounds. Thomas would—at least initially—lead teams to document the discovery of impressive skeletons (though he steered clear of speaking of them himself). We’ll examine some of these documents in the next entry.
COMING UP NEXT: HIDDEN SMITHSONIAN DETAILS OF EXHUMED GIANTS
In order to fully comprehend the role of the Smithsonian and the facts we have uncovered thus far involving what some suspect is the cover up of the ages, one has to understand the groundwork upon which the institution was built.
James Smithson gave all he had to establish an educational organization on American soil, and his reasoning for this has always largely remained a mystery (despite many theories), as he had never actually been to America. His will was, at the very least, ambiguous; he did not specify what the organization would or should be; he merely wrote that it would be for the increase of knowledge and that it must be named “Smithsonian Institution.” It appears by the verbiage used in Smithson’s will that he felt very alone in the world, with very few ties to fellow man or family (excepting one nephew, to whom he left all of his land), and as a result, the Smithsonian was left without a successor or supervising entity of any kind, though it came about through the fame of one man completely without ties to the American government. He had not even a correspondent within the United States to oversee the transfer of money after death, nor any distinguished U.S. colleagues, nor a mere friend. His funds, then, were left simply to the nation of the U.S., itself, and to his legal team to sort out how to get it there and what to say after it arrived (although eventually the money was retrieved through former U.S. Attorney General Robert Rush as traveling messenger). This was, assuredly, quite the pickle for bureaucratic organizers upon whose shoulders it rested to establish said institution, attempt to keep with its donor’s indefinite but documented wishes, and maintain the ideals of a man whose personal values were anyone’s best guess. Because of Smithson’s vague instructions, legal issues arising from the donation of a foreigner to another nation’s government generically, and due in part by some unique handling of the funds by the U.S. Congress during President Andrew Jackson’s administration, the approval of the Smithsonian seal did not occur until February of 1847 (nearly twenty years after Smithson’s death).
So, in the very beginning, the Smithsonian and its mission had been under the supervision of many contributing voices from a land/government foreign to its donor, and never once left to a single entity—whether individual or group entity—to construct and maintain an aim that was hazy in origin. According to Smithsonian historical literature,[i] eight years passed as members of Congress argued over different ideas for how the money should be invested, most of which suggested the raising of new school grounds, libraries, observatories, gardens, zoologist research centers, agricultural hubs, art galleries, and science discovery centers.
Gradually, the idea that morphed from so many conflicting angles birthed a one-of-a-kind establishment in that it eventually encompassed all of the ideas with one central focus: the assembling of a collection of artifacts, specimens, artwork, and educational materials and aims of every kind into newly raised buildings where they would be preserved and arranged for the purpose of public education. These buildings would also house many educational conferences, lectures, and seminars given by celebrated professors in fields relative to astronomy, geography, geology, minerology, philosophy, science and chemistry, agriculture, natural history, American history, fine arts, antiquities, and the study of cultures around the globe. So much more than a simple “museum” was the Smithsonian’s roots.
(Note that the story is by far more complicated than this, and it involves the five-year-long formation of the “National Institute”—which was more or less an elite society of opinionated, but critically helpful, wealthy contributors before a solid vision was set. Yet the simple explanation above can be viewed as a sharply truncated representation of how the Smithsonian eventually grew legs and expanded into the beginnings of what it eventually became, despite that I have left out many pieces of the puzzle for the sake of space. The mission of the Smithsonian from day one ping-ponged relentlessly until it was finally settled on the surface to simply be what Smithson wished: a place where knowledge for man was respected, perpetuated, and upheld.)
After its establishment in 1847, the Smithsonian was a bee’s nest of buzzing interest and continual growth, ever committed to increasing “the wisdom, education, and intelligence of mankind with evident unbiased and truthful transparency.” Elections for leadership were conducted that resulted in the final Board of Regents and head secretaries. Benefactors came from everywhere to pool their resources for the cause, and some followed in Smithson’s footsteps, entrusting their valuable estates to the directors of the institution, who pooled it into additional property and buildings, one of which was the eminent Smithsonian Library.
Then came the giants mounds…
The Doctrine of John Wesley Powell
As early as 1867, exploration teams commissioned by the Smithsonian had taken to the canyons of Colorado, led by one Major John Wesley Powell. Their research gradually adapted into geographical, geological, and anthropological surveys, and when the funding drew short in 1871, the U.S. government stepped in with provisions to continue. For several years, the teams continued their research, placing the majority of their time and efforts into the studies of “aboriginal inhabitants, and [the gathering of] extensive collections representing their arts, languages, institutions, and beliefs.”[ii] These collections were then taken to the Smithsonian, where they were further studied and preserved. In the summer of 1874, the survey was transferred to the U.S. Department of the Interior. Being now a federal endeavor, key leaders at the Smithsonian withdrew much interest in the project and relinquished research materials to the survey in accordance to custom. In order to transfer the materials under the supervision of the Smithsonian and keep official tabs on all archives and records regarding the North American Native Indians, a supervisory bureau would be necessary, and thus was the birth of the Bureau of Ethnology.
After the BAE was established, however, it appears some biased (translation: “dubious”) policies of artifact exclusion were enacted under the leadership of its founder, Major Powell, who had been the director of the exploration and survey up to this point.
Powell’s reputation had exceeded him by the time the BAE was founded, as he had reached fame through his exploration of the Grand Canyon, so his judgments on the archaeological surveys became the chief authority for everyone at the Smithsonian, as well as the listening world. It is not at all a secret that Powell was exceptionally bent toward rationalizing away any concepts that challenged our known evolutionary science, and although this would be the expected approach for many in his position, it is surprising to learn that his reaction to the large grant given by U.S. Congress to the Division of Mound Exploration was not positive.
The Indian burial mounds. Who built them? Why were they there? And why had there recently been news that bones were found buried in them, the size of which could not be explained?
One might take from reading Powell’s writings that he wished to study only the ethnicity of aboriginal tribes and remain nonintrusive, which might explain why the grant did not result in his celebratory reaction. Others throughout the years, however, have read his statements and understandably have concluded that Powell believed there were things buried in those strange mounds that he did not want the world to know about, lest everything we think we know about humanity’s history be confronted. Why else would additional government funding be bad news? Any true investigator would tackle the mounds enthusiastically in pursuit of authentic science when backed by support of the government, not with hesitance or fear that the science would be defied.
Nevertheless, Powell cooperated with the intentions of the funding, though not without a grand voicing of concern over how the resources would be employed. In 1882, the first BAE report from Powell was penned: On Limitations to the Use of Some Anthropologic Data. The title itself is revealing of his agenda. It does not require analysis by an achieved academic to see that before the report’s first sentence graced the eyes of its readers, Powell was already placing limitations on how the data accumulated at the exploration sites were to be used. For the next few pages, we will look at his words and reflect upon his intellectually shepherding undertones, and how he uses grand speech to completely and craftily avoid the issue of giant bones, which led to 150 years (and counting) of the public’s acceptance that “giants upon the earth” is a puerile, juvenile, and ridiculous concept. (Keep in mind that his report was written even while he openly acknowledged evidence of giant bones, as we will address in the next section.) His report begins:
Investigations in this department are of great interest, and have attracted to the field a host of workers [note this line referencing all the additional help, and remember all the funding he is receiving, as later on his complaints of resources are prominent]; but a general review of the mass of published matter exhibits the fact that the uses to which the material has been put have not always been wise.
In the monuments of antiquity found throughout North America, in camp and village sites, graves, mounds, ruins, and scattered works of art, the origin and development of art in savage and barbaric life may be satisfactorily studied. Incidentally, too, hints of customs may be discovered, but outside of this, the discoveries made have often been illegitimately used, especially for the purpose of connecting the tribes of North America with peoples or so-called races of antiquity in other portions of the world [referring to those who have seen large bones in the area and have theorized about a lost race of giants]. A brief review of some conclusions that must be accepted in the present status of the science will exhibit the futility of these attempts. [Note specifically his choice of words here. He does not shy away from using terms that suggest irrefutability, such as “conclusions that must be accepted.” His position as the renowned Grand Canyon explorer has gained the reverential attention of the country by this time, so if he says something is, then it is—regardless of logic. More on his logic shortly.]
It is now an established fact that man was widely scattered over the earth at least as early as the beginning of the quaternary period, and, perhaps, in pliocene time.
If we accept the conclusion that there is but one species of man, as species are now defined by biologists, we may reasonably conclude that the species has been dispersed from some common center, as the ability to successfully carry on the battle of life in all climes belongs only to a highly developed being; but this original home has not yet been ascertained with certainty, and when discovered, lines of migration therefrom cannot be mapped until the changes in the physical geography of the earth from that early time to the present have been discovered, and these must be settled upon purely geologic and paleontologic evidence. The migrations of mankind from that original home cannot be intelligently discussed until that home has been discovered, and, further, until the geology of the globe is so thoroughly known that the different phases of its geography can be presented.
The dispersion of man must have been anterior to the development of any but the rudest arts. Since that time the surface of the earth has undergone many and important changes. All known camp and village sites, graves, mounds, and ruins belong to that portion of geologic time known as the present epoch, and are entirely subsequent to the period of the original dispersion as shown by geologic evidence.
In the study of these antiquities, there has been much unnecessary speculation in respect to the relation existing between the people to whose existence they attest, and the tribes of Indians inhabiting the country during the historic period.
It may be said that in the Pueblos discovered in the southwestern portion of the United States and farther south through Mexico and perhaps into Central America tribes are known having a culture quite as far advanced as any exhibited in the discovered ruins. In this respect, then, there is no need to search for an extra-limital origin through lost tribes for any art there exhibited.
With regard to the mounds so widely scattered between the two oceans, it may also be said that mound-building tribes were known in the early history of discovery of this continent, and that the vestiges of art discovered do not excel in any respect the arts of the Indian tribes known to history. There is, therefore, no reason for us to search for an extra-limital origin through lost tribes for the arts discovered in the mounds of North America.[iii]
At this point, we are only a page into Powell’s report, and we have read some startling conclusions. One reading carefully into what Powell has just said can see wave after wave of the immediate and faulty circular logic in his argument. Powell is suggesting that:
We should not be spending our time focusing on theories of ancient giants when there is real work to be done, which is the study of the Indians. Anything else is a waste of resources.
But one might argue: How is the study of ancient giants not the absolute highest priority of all in the field and their given resources if these discoveries shake the foundations of our known human origin and heritage, including the Indians? The tax-paying civilians of the United States whose hard-earned dollars are being forwarded to the research would not agree that evidence of this nature is a small thing. This would be the opposite of a waste of resources.
The science of biology has proven thus far that there is only one species of man, so anything found to the contrary is by default proven to have originated from that biological thread.
But one might argue: Yes, the science of biology has proven this based on the human body or bodies we have available to study now, but if there were another species of man or man-like entities, which the mounds have already shown to exist (and Powell knows it), then our current biological knowledge would be trumped by such a discovery, and proof would be given that there is not merely one species. Or, at the very least, it would be proven that there was a race of this same species that defies all we know about their evolutionary development or inter-breeding practices that created another larger breed of man. Either way, this science and discovery should be top priority to any serious individual of the archaeological field.
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WATCH PART 1 OF RELATED SPECIAL REPORT
For example: The Saluki is one of fourteen of the oldest known canine breeds, referred to as “the royal dog of Egypt” because of its association as the loyal, right-hand best friend to Egyptian pharaohs. (Their remains have been found mummified as well, suggesting that they were esteemed in high honor.) The Ibizan hound (as seen on the tomb of Tutankhamun) has a similar story, and both breeds were fit, trim, long-legged hunters. If an archaeological team discovered a Saluki/Ibizan hound crossbreed buried near an ancient pyramid today, such a find would not shake the foundations of all we know about canine biology. Why? Because we know there were at least fourteen breeds of canine around the world at that time that could have procreated and produced another breed, and our modern biological science now recognizes 339 official dog breeds, according to the World Canine Organization.[iv] We are already well aware that one dog can breed with another dog and create something entirely new, but the offspring is still a dog. Much funding has already backed such science, and the world is not turned on its head every time a breeder announces a new and great kind of hound for dog lovers everywhere. Humans, also, can breed after their own kind, producing interracial offspring, and this is common knowledge. So, yes, biology has proven that when something produces after its own kind, then the offspring of that union is of that kind. Powell is correct thus far.
But if the remains of a gigantically proportioned, fifteen-cubit-tall, Saluki-looking dog were found near a pyramid, the measurements of which disregarded all we know of canine evolutionary development, it would shake the foundations of all we know about canine biology. Any serious biologist would consider this a possible link to a completely new biological thread—or at the very least, an extreme interbreeding tactic practiced by the ancients but unknown to our current world—until proven otherwise…and it should be taken very seriously. Simply saying the huge dog bones represented just another canine because biology has proven that all dogs come from dogs in the past would be the epitome of deliberate, intentional, and negligent ignorance. Circular logic. If a discovery proves that something looks like a dog but can’t be, based on known biology, then let’s face it: Our biology would be determined subject to limitation, and the “dog” might not actually be a dog! Or it could be a dog that has crossbred with some other ancient animal, testifying to a DNA-manipulation procedure carried out by an ancient unknown science. Either way, it would not be ignored by the scientific community. It might be hidden away if the discovery points to something scientists don’t want the rest of the world to know about, but it would not be ignored.
Why, then, when a discovery is found that testifies to this same concept regarding humans, would Powell write it off with a statement suggesting that past science proves anything about anything? By default of a new discovery, our primitive science is replaced by new science, and all the facts of yesteryear are updated. Yet Powell is using old science to prevent us from updating our knowledge base? That goes against common sense and everything the Smithsonian stands for. By referring to biological data that pertains only to regular-sized humans and applying it to giant bones, Powell is insinuating that the bones are largely irrelevant, we already know all there is to know about them, and any time or resources spent on the study of them is inefficient.
For a man who prided himself on exploration and breakthrough, Powell’s concepts were either painfully primitive, or there was something he didn’t want the world to know about in those mounds.
Evidence of these so-called ancient giants’ migration from one territory to another cannot be mapped until we can study how the plains of the earth have shifted since the migration, and these studies should only be carried out through “purely geologic and paleontologic evidence.” We cannot “intelligently” discuss potential giants “until [their] home has been discovered, and, further, until the geology of the globe is so thoroughly known that the different phases of its geography can be presented.”
But one might argue: Is it not left specifically to people in Powell’s very position to explore the geology of the globe and present his findings toward the express purpose of deliberation within the “intelligent,” scientific community? Yes, we agree that we cannot “intelligently” talk about these things until exploration has unearthed enough to discuss. But in case Powell hadn’t noticed, exploration is his exact job description, and he is considered the expert of his field whose duty it is to provide research to both the public through the Smithsonian and to the scientific community who is hungry for any findings he unearths. Perhaps mapping is not his department, but again, in case he hadn’t noticed, he is chief over a plethora of departments in related fields backed by the almighty Smithsonian (which plays an active role in the accumulation of “geologic and paleontologic evidence”) and funded by the almighty U.S. government. We can’t become intelligent because the mapping has not been done. If Powell had influence in the field, then it was his responsibility to support—not discourage— mapping, but here he is clearly steering focus away from mapping. His reason? Because it hasn’t been done yet by the very individuals he has influence to propel toward accomplishing that goal in the first place? Circular logic.
If Powell hadn’t the intention to carry out related research of his field, then why did he go into the field of exploration and discovery?
If “geological and paleontologic evidence” is the only means through which we will find real answers, then that is not a valid argument for why we shouldn’t try to map it out lest we waste resources that could have been used to document Native Indians. In fact, if the evidence leads to a revolutionary leap in science for all mankind with the Native Indians at the geographical center of it all, then it’s an argument for precisely why we should be placing our resources into mapping the footprints of a potential ancient race of beings who lived amidst the Indians.
Tribes are “known” for being as far advanced as any others in discovered ancient ruins. Therefore, “there is no need to search for an extra-limital origin through lost tribes for any art there exhibited.” And since we know that these tribes built mounds, there is no reason to attribute the mounds to another race.
But one might argue: This is perhaps the worst of Powell’s illogical statements. And yes, you read that correctly. He is essentially saying that because the tribes are “known” for being advanced, there is no need to search for an explanation as to why or how they were so advanced or whether that involved an ancient lost race of giants, because we don’t have any evidence to support those ramblings. If it looks like a dog, it must be a dog, because old biological science goes without updating. If it looks like the otherwise primitive and nomadic Native Americans were far more intelligent than all our other archaeological findings can prove, then they were advanced, because old anthropological science goes without updating.
Wow…if the buck stops there on exploration and discovery, then we’re all in trouble.
And where one might agree with Powell that the mounds may have been of human Indian origin because they, again, were “known” to build them, that theory falls short of any true intelligent conversation the first time enormous bones are found within the mounds. The central issue does not have to be who built the mounds, because if it suits Powell to say the Indians built them, then fine. I concede. Let’s say the Indians built the mounds. That is honestly beside the point. Now we arrive at the natural next inquiry: Why were ancient Indian tribes burying giant human bones, and who were these giants to the Indians? If the great and influential Powell discouraged the research teams from ever digging and studying the mounds, then we will always be in the dark with these questions.
Perhaps, then, all these “Smithsonian cover-up conspiracy theorists” are onto something when they suggest that Powell was using his “we already know who built them” angle to keep the world from ever knowing the truth about the giants he wanted kept hidden. That Powell would steer his teams away from these burial sites on a claim that he wants to be respectful and nonintrusive to an ancient Indian culture appears to be a noble cause—and it is a cause that many revered him for from that day forward. But he was skirting the real issue, and he knew it. Obviously, the public is less concerned with who flung the dirt than whose massive bodies were buried underneath. But, through Powell’s endearing stance that any tampering with this soil would be a great injustice to the Indians, he has effectively locked away the secrets in the soil, shrouded in what can only be a counterfeit concern over cultural respect considering the enthusiasm one in his field of research would normally feel when given the opportunity to dig and study actual, archaeological evidence of the “giant”—one of the world’s most fearsome creatures of myth!
We do not have space herein to continue a word-for-word analysis of Powell’s biased report, as it is a lengthy one. However, his arguments continue to show either ignorance or, more likely, a clandestine agenda. We will break open these seals starting in the next entry.
COMING NEXT: THEIR COVER UP RUNS INTO GIANT PROBLEMS
Ever since enthusiasm started growing over the possibility that there could be a ninth major planet orbiting the sun beyond Neptune, astronomers have been busy hunting it. One group is investigating four new moving objects found by members of the public to see if they are potential new solar system discoveries […] It’s been suggested that the extreme trans-Neptunian objects could be clustered in space by the gravitational influence of a “Planet Nine” that orbits much further out than Neptune. This planet’s gravity could lift out and detach their orbits—constantly changing their tilt […] The biases mean SY99’s discovery can’t prove or disprove the existence of a Planet Nine. However, computer models do show that a Planet Nine would be an unfriendly neighbor to tiny worlds like SY99: its gravitational influence would starkly change its orbit – throwing it from the solar system entirely, or poking it into an orbit so highly inclined and distant that we wouldn’t be able to see it. SY99 would have to be one of an utterly vast throng of small worlds, continuously being sucked in and cast out by the planet. (READ MORE)