Stone-Cast 5000-year Old Star Chart Bogus Claim

Carson: star map shows cosmic event 5000 years ago...

David Miano @DrDavidMiano · 4h:
"This is Assyrian, not Sumerian. It's a celestial planisphere; a stylized map of the sky divided into eight sections. It represents the night sky of the 3rd or 4th of January 650 BCE over Nineveh. Nothing in it about an impact event. Completely bogus claim. And the one in the photo is a replica.And the one in the photo is a replica".

"Stone-cast tablet"? Where do these people go to school?

"Alien Mummies" of Peru: Huge Hoax

Steve Mera, 'The Biggest Hoax of the 21st Century - Alien Mummies of Peru" (47 min)

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Posted on YouTube by Steve Mera Official Sep 10, 2024

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Investigative researcher Steve Mera takes you on a thrilling journey into the mysterious world of the alleged Alien Mummies of Peru! Join him as he unveils shocking details from the physical examinations of these extraordinary finds, along with the intense analysis Barry Fitzgerald and he faced during their adventures in Peru. Don't miss this exclusive final revelation about the dark activities surrounding these incredible discoveries!

This is a rather discursive and vague account of this person's work on the mummies, first examining them while they were in the hands of haqueros in a mock laboratory 'the Incari Institute' (to make the photos look convincing?) in a rundown warehouse where these were being kept. This expedition by the team from the "Phenomenon Project" was carried out in July 2017 (participants Steve Mera and Barry Fitzgerald). They were granted access to take DNA and carbon-14 samples from several specimens, including the large mummy known as Maria. These produced results that were difficult to interpret, and so a second trip was mounted in 2018, to gather more data and confirm initial findings. It was clear at first sight that some of the mummies (especially the mini-mummies the size of a Barbie-doll) were fakes. They had some doubts about the body known as "Maria". This was clearly an adult corpse (the C14 date was "between 245 AD and 410 AD") that had been dugup and Mera and Fitzgerald determined had been manipulated to make it into a three-fingered individual. Any cut marks and so on were covered up with a liberal coating of a plaster made of diatomaceous earth (which can be obtained in many areas of Peru). One important feature:

" in Maria's long finger which is longer than a human finger and only three of them of course is that a sample taken from here and asample taken from here identified that these these two bones were from two different sources in fact human bones but two different humans so the contaminant cross them was a mix of multiple DNA from two or three even individuals uh and that caused a massive massive problem um when that was discovered realized very quickly what was going on here that Maria had been completely manipulated"

There was also another corpse, a baby called by the finders "Wawita". This too had been manipulated and the fingers removed to make it into a "tridactile".

Mera and Fitzgerald also discovered that other bodies had been made of a pastiche of human bones from a variety of burials (including child bones).

There were two taxidermists involved we found them and we knew where they were they were, in Palpa working on them. In fact they were working on another male, another Maria in fact, this time a male and they were all already almost ready to release another one. We found out because we had guys on the ground working with us and they had done some fantastic work for us. But we wanted to try and find out what the hell is going on here and it's a really dark and sinister story because Maria was on for sale on the black market for a million dollars, the small fake doll ones which are maybe about 12, 20, 24 to 36 inches long there are several of them in various positions which had been messed with um and they were just generally creations, they were never any real, even then were like up from $30,000 to $50,000 you know, it was just crazy and it was about all about money, scam money making.

Mera argues that all of these mummies are deliberate fabrications rather than authentic ancient or non-human remains. Despite sustained harassment, threats, and public attacks, he continued to publish findings through articles and two documentaries, with the stated aim of countering what he views as an ongoing deception of the public (and potential buyers of these artefacts).

He claims that the mummies are being illegally manufactured and sold on the black market for substantial sums, with some specimens already trafficked internationally. Renewed media attention (particularly through recent Mexican congressional hearings) has, in his view, revived false claims that the remains are extraterrestrial, thereby increasing demand and incentivising further production.

The investigation is presented as unusually distressing because it involved evidence that real human remains, including those of children, were exhumed and manipulated. According to his account, impoverished locals were allegedly paid by criminal groups to dig up bodies and collect materials. A whistleblower interview is cited as confirming this practice, and the investigator states that he received death threats as a result of his work.

From an anatomical and forensic perspective, he argues that the specimens are crude composites: bodies assembled from human and animal bones (including dogs, llamas, and fish), sometimes with bones incorrectly oriented, lacking functional joints, and incapable of biological movement. Skin, hair, and nails are said to have been taken from animals or corpses and applied to create a lifelike appearance. Claims involving eggs, reptilian features, or locomotion are dismissed as demonstrably inconsistent with X-ray imaging and basic anatomical principles.

Laboratory analyses, conducted with documented chains of custody, reportedly revealed mixed DNA within individual specimens, which the investigator interprets as conclusive evidence of fabrication. Independent assessments by professors of anthropology from multiple universities (including institutions in Paris, Moscow, Lima, and Sri Lanka) are cited as having reached the same conclusion: the remains are not authentic biological organisms.

He states that he has now ended his involvement, having released what he considers a final, conclusive documentary. He argues that media sensationalism, financial incentives, and the willingness of audiences to believe extraordinary claims ensure the controversy will continue regardless of the evidence presented. His central position is that the “Nazca mummies” phenomenon is driven by profit and publicity rather than credible science, and that none of the examined specimens represent genuine ancient or non-human beings.

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Charles Étienne Brasseur de Bourbourg

The French intellectual, writer and clergyman Charles Étienne Brasseur (1814-1874) through his work in Mesoamerica has left a complex legacy. His archaeological fieldwork, as well as his diligent collection, discovery and publication of written materials, have proved to be very useful for subsequent Mesoamerican researchers and scholars. On the other hand, the interpretations and theories this nineteenth century researcher had advanced have proven to be mostly inaccurate, and indeed have been very misleading. 

He was born in Bourbourg near Dunkirk  into a family of local entrepreneurs connected to the local political or judicial elite. As a boy he was able to spend long periods of time devouring travel literature and other books in the impressive library of Alexandre Nicolas Muchembled, the son of his godmother and other families which were instrumental in mapping out the course of his life to come. He studied theology in Ghent, Belgium, where he authored early, sometimes criticized, historical narratives and novels. One of them, titled Le Sérapéon, received a review accusing it of plagiarizing another work, Les Martyrs, by René de Chateaubriand from 1809. Such criticisms appeared several times after its publication. 

After being ordained in Rome in 1845, he was recommended for a position in Quebec by Abbé Gingras and after a brief stay at Boston, Abbé Brasseur arrived in Canada in the autumn of 1845. Brasseur taught ecclesiastical history at the Seminary of Quebec and began researching the Archdiocese of Quebec and published a biography of Bishop François de Laval in 1846, which drew criticism from colleagues. Following this friction, Brasseur left the seminary in 1846. In that year, he initially relocated to Boston, where Bishop John Bernard Fitzpatrick appointed him vicar general. About a year later, he returned to Europe and while finishing a work on the ecclsiastic history of Canada (old lecture notes?) began to conduct research in Rome and Madrid on the indigenous civilizations of the Americas and begin to explore the history of the lost civilizations of the region. 

From 1848 to 1863, Brasseur embarked on extensive travels as a missionary in the whole of Mexico and the neighbouring countries of Central America. He made use of these travels to focus on investigating archaeological sites and searching for native records. In 1857–1858 he published 'Histoire des nations civilisées du Mexique et de l'Amérique Centrale' (focussing on the Aztecs - note the 'civilised nations' label). It is notable that it is reported that, according to his contemporaries, the work included many specultive, controversial or even invented pieces of information. 

In 1864, due to his experience he was appointed as an archaeologist attached to the Scientific Commission of Mexico (Commission scientifique du Mexique),* a short-lived scholarly expedition embedded within Napoleon III's Second French Intervention in Mexico (1861–1867) aiming to establish a client monarchy under Archduke Maximilian of Austria. The commission (created in 1864) was modelled after Napoleon Bonaparte’s earlier scientific expedition to Egypt, it aimed to study Mexico's geography, natural history, anthropology, and ancient history while French troops occupied the territory. It conducted extensive, controversial archaeological work, treating Mexican antiquities as "loot" for Parisian museums. Brasseuer was involved in surveys of a number of sites, including highly detailed field reports on Maya ruins like Uxmal and Mayapan in the Yucatán. His resulting work 'Monuments anciens du Mexique' was published by the French Government in 1866. Alongside this activity, he also conducted research on local languages and their translations. Between 1861 and 1864, he published the fruits of these translations and collections of documents in the native languages using the Latin alphabet.

In 1862 while searching through archives at the Royal Academy of History in Madrid for New World materials, he had come across an abridged copy of a manuscript (Relación de las Cosas de Yucatán) originally written sometime around 1566 by the controversial Spanish missionary Diego de Landa, recording much information about the Maya peoples and customs, based on his own observations and discussions with Mayan informants. Brasseur de Bourbourg was particularly interested in a section in which de Landa reproduced what he termed "an alphabet" of the as-yet undeciphered Maya hieroglyphics. Realising that this could prove to be basis of deciphering the Maya script, he published the manuscript in a bilingual Spanish-French edition in late 1863 with the title, 'Relation des choses de Yucatán de Diego de Landa'. Unfortunately there were severe problems with de Landa's transcription and these glyphs were not to be ultimately deciphered until the 1970s. 

In 1861, he published what he believed to be a translation of the Popol Vuh, the sacred book of the Quiché Maya. He also published a grammar of Quiché Maya. 

In 1866, Brasseur de Bourbourg  had the opportunity to examine a codex in Madrid that was in the possession of Juan de Tro y Ortolano, a professor of paleography (so it received the name the Troano Codex). Brasseur de Bourbourg recognized it as a Maya script, like many others he had seen during his travels. Beginning in 1869, he attempted to translate the Troano Codex ('Manuscript Troano: Studies on the Graphic System and Language of the Maya') based on the notes by Diego de Landa, and in this work revealed his principles of decipherment. He  mistakenly viewed Mayan writing as a simple alphabet, but was, in fact, mistaken. The Maya script is a logosyllabic writing system and is built on the basis of glyphs that can express a syllable or an entire word. The result was therefore a completely erroneous and unusable translation. One of the countless errors was his conclusion that the codex described a continent called Mu that had been destroyed by a catastrophe. Brasseur de Bourbourg concluded that Mu and Atlantis were the same land, but that Mu was the correct name for it. 

A year later, another codex was found, the Codex Cortesianus. In fact, it was a little later established that both this codex and the Troano Codex had originally formed part of the same work, subsequently  renamed 'the Madrid Codex'. In fact, the content of the codex consists of approximately 250 almanacs and horoscopes intended to enable the Maya priests to perform ceremonial and ritual duties. In 1871 Brasseur de Bourbourg published his Bibliothèque Mexico-Guatémalienne, a compendium of literature and sources associated with Mesoamerican studies, and his last article, "Chronologie historique des Mexicains" (1872) refers to the Codex Chimalpopoca and identifies four periods of world cataclysms that began about 10,500 BC and were the result of shifts of the Earth's axis (a concept related to pole shift theory). Brasseur de Bourbourg died in Nice at the beginning of 1874, at the age of 59.

Selected Works after 1847

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1851 - (las) Cartas para servir de Introducción á la Historia primitiva de las Naciones civilizadas de la América setentrional... (Mexico), Spanish & French translations;

1857 - Recherches sur les ruines de Palenqué et sur les origines de la civilisation du Mexique... (Paris)

1857-59 - Histoire des nations civilisées du Mexique et de l'Amérique Centrale, durant les siècles antérieurs à Christophe Colomb ... (4 vols., Paris);

1861 - Voyage sur l'Isthme de Tehuantepec dans l'état de Chiapas et la République de Guatémala, 1859 et 1860 (Paris);

1861 - Popol Vuh, le Livre sacré des Quichés, &c. (Paris);

1862 - Grammaire Quichée et le drame de Rabinal Achí (Paris);

1862 - Sommaire des voyages scientifiques et des travaux de géographie, d'histoire, d’archéologie et de philologie américaines (Saint-Cloud, France);

1864 - Relation des choses du Yucatán de Diego de Landa (Paris), reproduction and translation of de Landa's work;

1866 - Monuments anciens du Mexique (Palenque, et autres ruines de l'ancienne civilisation du Mexique) (Paris);

1868 - Quatre Lettres sur le Mexique (Paris)

1869-70 - Manuscrit Troano, étude sur le système graphique et la langue des Mayas (2 vols., Paris);

1871 - Bibliothèque Mexico-guatémalienne (Paris)

Online versions of most of these can be found here

The huge amount of work he did would assure Brasseur de Bourbourg  a fine reputation as a scholar of the ancient cultures of  America. A few years before his death:

In 1869, in an article in the Revue des questions historiques, Henry de Charencey placed Brasseur de Bourbourg “in the first rank among the learned men who have most contributed to reviving among us a liking for American studies.” But later specialists were not slow to expose the unsound elements in this literary production. The contrary would have been surprising, for if Abbé Brasseur, according to the author of the biographical notice devoted to him in La Grande Encyclopédie, worked with “extreme fervour,” “he often showed, in his hastily drafted works, a lack of the prudence and sagacity” that would have ensured for his writings less fragile foundations.

Speculations on Atlantis

In his 1862 work Grammaire de la langue quichée, Brasseur first formulated his theories regarding Atlantis, in which he expressed his belief that the lost land described by Plato had existed with an advanced degree of civilization before the beginning of civilizations in Europe and Asia. He hypothesized that this civilization had served as a constant connection between Old and New Worlds during antiquity. To support this idea of historical interconnectedness, he posited that vocabulary found in various European and Persian dialects actually originated from native American tongues.

In his 1866 publication Monuments anciens du Mexique (Palenque, et autres ruines de l'ancienne civilisation du Mexique), he still posits that the ancient cultures of the New and Old Worlds had been constantly connected. Furthermore, to illustrate this book Brasseur de Bourbourg (or his publisher) paired his text with magnificent visual depictions by the colourful illustrator Jean-Frédéric Waldeck. Waldeck (see here, here and the book here) had been familiar with Mesoamerican art since the 1820s but seems not really to have been interested in its specific style and message. His somewhat generically neoclassist creative interpretations and stylistic additions suggest to the reader a strong link between Mayan design and the classical styles of ancient Greece and Rome. While these artistic parallels were eventually proven completely inaccurate, while they were current,** they encouraged the development of thought on ancient transatlantic contact, particularly through the mythical realm of Atlantis.

Brasseur de Bourbourg’s ideas were taken even further in his 1868 volume Quatre Lettres sur le Mexique. Here he drew extensive parallels between Maya and Egyptian pantheons and cosmologies, implying that they all had a common source on the lost continent of Atlantis. He maintained that the Mayan civilization was a continuation of the culture of Atlantis as described by Plato. He believed that one could therefore present a history of Atlantis based on his interpretation of Mayan myths, and that Maya culture in turn could be explained in terms of Plato's descriptions of the culture and society of Atlantis.

These are ideas that would be picked up in the 1880s and 1890s by Augustus Le Plongeon and appear in Ignatius Donnelly's 1882 'Atlantis: The Antediluvian World'. Later pseudo-scientists such as Augustus Le Plongeon and James Churchward would produce completely fictitious translations of parts of the codices Brasseue de Bourbourg had translated based entirely on their own imagination...


Archaeological biography

Jean-Marie Lebon 2015, 'Charles-Etienne Brasseur De Bourbourg, Premier Grand Mayaniste De France (Archaeological Lives)' Publisher Archaeopress.

see also: Quintus Curtius, 'Charles Étienne Brasseur de Bourbourg: An Early Pioneer in Mesoamerican Studies' September 29, 2017.

Katia Sainson 2024, 'The Manuscript Hunter: Brasseur de Bourbourg's Travels Through Central America and Mexico, 1854-1859' University of Oklahoma Press


Notes

* Gary S. Dunbar, “‘The Compass Follows the Flag:’ The French Scientific Mission to Mexico, 1864–1867,” Annals of the Association of American Geographers 78, no. 2 (June 1988), pp. 229–40.

** Although photography (daguerrotype) was invented in the 1830s, it seems only to have begun to be used to document archaeological sites two decades later. The first photos of ruins in Latin America seem to have been taken 1857–1860, when Désiré Charnay conducted the first major photographic expedition documenting ancient pre-Columbian ruins in Mexico (including Palenque, Mitla, Uxmal, and Chichén Itzá). These images were only published in 1863 in the landmark portfolio 'Cités et ruines américaines', introducing the real appearance of monumental Mesoamerican architecture to the global public via photography.

An Underground Shaft in the North Caucasus

Jay Anderson - Project Unity @TheProjectUnity · 23h Pre-Historic Underground Megastructure Found in Russia - Who built the Khara-Hora Shaft?

Pre-Historic Underground Megastructure Found in Russia - Who built the Khara-Hora Shaft?
The Khara-Hora Shaft, also known as the Khara-Khoto Shaft, is a controversial and mysterious underground structure found in Russia. Despite its intriguing nature, information about it remains sparse.

The Khara-Hora Shaft is believed to be located in the Khara-Khoto region in the Republic of Tuva in Siberia, Russia. The name "Khara-Hora" itself is derived from the ancient city of Khara-Khoto, located near the Gobi Desert.

The structure is a pre-historic underground megastructure, characterized by its vast and complex network of shafts and tunnels. Some reports suggest that it could be over 100 meters deep, with rooms, chambers, and unknown features that hint at advanced construction techniques.

Here it is. it is not near the Gobi desert or in Tuva Republic. Khara Hora (HaraHora) is in the Kabardino Balkaria region of Russia close to Georgian border. But

1) It's Russian so we can ignore it. Nobody should be taking any interest in Russia or Russian until it gets its army and bombs out of Ukraine.
2) Quite clearly this feature is produced by natural jointing; that it is situated on the northern edge of a folded mountain chain is a bit of a giveaway... though the "looks like" loonies imagine its something else [see Yonaguni] Here's an above-ground one.

*Jay Anderson - Project Unity @TheProjectUnity · 16h
I couldn't say, other than I am supremely confident that there was a previously advanced civilisation on this planet before the Younger Dryas event.