奥拉AURA

哎，我能说什么呢。就因为那些乱涂乱画的混蛋，你现在不能去看它了。公园管理处为了保护它，把查科变成了公园，以防止矿工进入，很奇怪，以前倒是没有发生过这些事情。实际上以前没人知道。我把我知道的一切都告诉了西内，他会把所有东西都写进他的笔记，你们很快就会发现那比我现在告诉你们的要长得多。如果你感兴趣的话，文本中包含了一些信息，继续阅读吧。我不说了，请看更多关于石化森林中这些岩画的具体情况。
Well, what can I say. You can’t go see it thanks to the jerks who take things like this or just deface them. The crazy thing is nothing ever happened until the Park Service tried to protect it by making Chaco a park to keep the miners out. Nobody really knew about it till then. I told Sine everything I know about it and he wrote it all down into the note you will soon discover is a lot longer than what you’re hearing from me now. He included some info in the text version of this note if you’re interested. Just keep reading. But I think I’ll just let it go for now, and tell you more about what you can actually experience at a similar petroglyph in Petrified Forest.

西内的笔记SINE’s NOTES

维基百科:法加达孤山，检索和编辑于2019年2月22日：
Wikipedia: Fajada Butte retrieved and edited 2/22/2019:

法加达孤山是新墨西哥州西北部查科文化国家历史公园内[一座孤立的小山，山坡陡峭，山顶平坦]。它高出峡谷底部135米。虽然山上没有水源，但在较高处有一些悬崖小民居的遗址。在法加达发现的陶器碎片分析表明，这些结构是10世纪到13世纪期间使用的。[3] 一个95米高，230米长的坡道遗迹十分明显，位于山丘的西南面(福特 1993年, 第478页)。这个建筑项目的规模，没有明显的实用目的，表明法加达孤山可能对查科人来说，只是具有重要的仪式意义。
Fajada Butte is [an isolated hill with steep sides and a flat top] in Chaco Culture National Historical Park, in northwest New Mexico. “It rises 135 meters above the canyon floor. Although there is no water source on the butte, there are ruins of small cliff dwellings in the higher regions of the butte. Analysis of fragments of pottery found on Fajada show that these structures were used between the 10th to 13th centuries.[3] The remains of a 95-meter-high, 230-meter-long ramp are evident on the southwestern face of the butte (Ford 1993, p. 478). The magnitude of this building project, without an apparent utilitarian purpose, indicates that Fajada Butte may have had considerable ceremonial importance for the Chacoan people.

1977年，艺术家安娜·索费尔作为志愿者参观了查科峡谷，并记录那些岩石艺术。她在法加达孤山现在被称为太阳匕首遗址的地方记录了那些岩画，那个地方现在可能是查科峡谷最著名的遗址，它位于法加达孤山顶部附近的东南悬崖上。她留意到，有三块巨大的石板斜靠在悬崖上，将光影投射到悬崖壁上的两个螺旋形岩画上。在她第二次去的时候，她看到一个“匕首状的光线”将其中一个螺旋形一分为二。[4]大约上午11点15分，夏至时，一个匕首状的光线会刺穿两个螺旋形中较大的一个[松发尔, 辛塞尔和辛克莱 1979，第285页]。类似的匕首太阳光可以标记冬至和春分秋分[松发尔, 辛塞尔和辛克莱 1979，第286页]。在月球18 - 19年周期(月球小停滞期)的一个极端，当月亮升起时，一个阴影平分了大一点的螺旋;在另一个极端，9年半之后(月球大停滞期)，升起的月亮的影子落在大螺旋的左侧边缘。[松发尔, 辛克莱和道格特 1982年，第43页] 在每一个时刻，这些阴影与有缺口的沟槽对齐[松发尔和辛克莱 1987，第48 - 59页]。由于石板下沉，“匕首之光”在夏至期间将不再穿过螺旋的中心。[5]
In 1977 the artist Anna Sofaer visited Chaco Canyon as a volunteer recording rock art. There she recorded petroglyphs on Fajada Butte at what is now called the Sun Dagger site, now perhaps the most famous site in Chaco Canyon, located at a southeastern facing cliff near the top of Fajada Butte. She noted three large stone slabs leaning against the cliff which channel light and shadow markings onto two spiral petroglyphs on the cliff wall. On her second visit she saw a "dagger of light" bisecting one of the spirals.[4] At about 11:15 am. on the summer solstice a dagger-shaped light form pierces the larger of the two spirals (Sofaer, Zinser and Sinclair 1979, p. 285). Similar sun daggers mark the winter solstice and equinoxes {Sofaer, Zinser and Sinclair 1979, p. 286} At one extreme in the moon's eighteen- to nineteen-year cycle (the lunar minor standstill), a shadow bisects the larger spiral just as the moon rises; and at its other extreme, nine-and-a-half years later (the lunar major standstill), the shadow of the rising moon falls on the left edge of the larger spiral.(Sofaer, Sinclair and Doggett 1982, p. 43) In each case these shadows align with pecked grooves (Sofaer and Sinclair 1987, pp. 48 – 59). Due to the slabs settling, the "dagger of light" does not cross through the center of the spiral anymore during the summer solstice.[5]

在不同的日子里岩石雕刻上的太阳匕首位置图
Diagram showing the location of the sun daggers on the petroglyph on various days

在法加达孤山的另外两处遗址，位于太阳匕首遗址下方不远的地方，那里的五处岩画也有引人注目的光影图案，在夏至冬至和春分秋分时能清晰地显示出太阳的正午[松发尔和辛克莱 1987，第59页]。然而，也有人指出，这五个中午时段的现象基本上是偶然事件(麦克拉斯基 1988, 第69页)。
At two other sites on Fajada Butte, located a short distance below the Sun Dagger site, five petroglyphs are also marked by visually compelling patterns of shadow and light that indicate solar noon distinctively at the solstices and equinoxes (Sofaer and Sinclair 1987, p. 59). It has been noted, however, that these five noontime events are essentially the number one would expect by chance (McCluskey 1988, p. S69).

20世纪80年代，国家公园管理处关闭了通往这个山丘的通道，原因是这个地方比较脆弱，旅游业也会造成破坏和侵蚀。
In the 1980s the National Park Service closed off access to the butte due to the delicate nature of the site and the damage and erosion caused by tourism.

松发尔的至日研究项目提出：新墨西哥州古代查科文化建筑中也包含太阳和月球宇宙学，他们主要在三个方面研究与太阳和月亮循环的关系:它们的朝向,内部几何和地理关系。[松发尔 1987，第225页]
Studies by Sofaer's Solstice Project suggest that the major buildings of the ancient Chacoan culture of New Mexico also contain solar and lunar cosmology in three separate articulations: their orientations, internal geometry, and geographic interrelationships were developed in relationship to the cycles of the sun and moon (Sofaer 2007, p. 225).

讨论：
Debate:

关于这个地方，有一些问题有待讨论。一个是关于凿入岩壁的两个螺旋形，一些学者认为那是高估了查科的传统水平，另一个是它的重要性。尽管由普韦布洛人建造的其它太阳观测站在一段时间内通过光的移动来预测太阳事件，但是这个地方不是这样的。也有人说它不是做出来的，是那些刻铭文的人使用的现存岩石。（坎特纳 2004，第99页）
There are several issues surrounding this site. One is when the two spirals were pecked into the walls, some scholars suggesting it "postdates the height of the Chaco tradition. Another is its importance. Although other solar observatories constructed by the Pueblo people predict solar events by the movement of the light over a period of time, this one does not. It has also been suggested that it was not built but that those who made the inscriptions were using a convenient existing fall of rock (Kantner 2004, p.99).

"评论家们普遍认为，这个地方的光影现象是为了标记太阳在冬夏至和春秋分的到来(卡尔森 1987, 第86-87页;泽里克 1985,第84页)。人们对月光现象的看法则不那么一致了;泽里克没有发现民族志证据可以表明历史上的普韦布洛人对月球停滞周期的关注(泽里克 1985，第80-84页)。他还指出，当代的普韦布洛地平观测比使用那个地方的“太阳匕首”精度更高，这使他得出结论，“太阳匕首”可能只是一个太阳圣地，它不能很好地呈现太阳历(泽里克 1985, 第71, 77，80页)。"
"Critics generally agree that the light and shadow phenomena at the site were intended to mark the arrival of the sun at the solstices and equinoxes (Carlson 1987, pp. 86-7; Zeilik 1985, p. S84). There is less agreement on the lunar phenomena; Zeilik found no ethnographic evidence for a concern with the lunar standstill cycle in the historic pueblos (Zeilik 1985, pp. S80-4). He also noted that contemporary pueblo horizon observations achieve greater precision than that possible using the sun-dagger site, leading him to conclude that the Sun Dagger site may have been a sun shrine, but would not have functioned well to regulate the solar calendar (Zeilik 1985, pp. S71, S77–S80)."

也许幸运的是，查科峡谷是禁区:
Perhaps it's fortunate the Chaco Canyon site is off limits:

唐·迪德拉，“亚利桑那的另一个国家公园”，《亚利桑那公路》，1983年2月，第25页:
Don Dedera, "Arizona's Other National Park," Arizona Highways, 2/1983, p. 25:

指出，许多岩画是被盗贼盗走的，这些岩画能给他们带来金钱。具有讽刺意味的是，20世纪70年代国家公园管理处在记录当时遗留下来的东西时，才意识到这一点。
notes that much rock art has been removed for the pleasure of the thieves or for the money it can bring them. Which is ironic as awareness of it resulted from an effort by a 1970s National Park Service project to document what remained to that time.

玛丽·安·里斯，“阿纳萨奇之谜”，《日落》，1981年5月，第102页:
Mary Ann Reese, "The Anasazi Puzzle," Sunset, 5/1981, p. 102:

列举了公园管理处试图阻止所面临的障碍:
enumerated the threats the Park service effort meant to thwart:

查科峡谷北部的露天煤矿
strip-minable coal deposits just north of Chaco Canyon

铀(世界上已知供应量的六分之一就在峡谷南部的矿脉中)
uranium (a sixth of the world's known supply in veins just south of the canyon)

油气储层
oil and gas deposits

他还说，1997年授予查科公园的地位，本质上就是为了阻止这类威胁。将公园的边界增加三分之一，也保护了该地区33个查科人的周边区域，但没有包括很多古代的道路系统。保护好该地区，就是希望能给我们时间来搞清楚查科的建造者们是如何在这么严酷的环境中生存下来的，这与奥拉的观察相呼应，即古人似乎比我们这些新移民更了解沙漠。考虑到全球变暖的预测，沙漠居民可能会考虑如何去应对，他们是目前许多温暖地区的人适应环境变化的先行者。
and cited conferring park status on Chaco in 1997 as essentially an attempt to thwart such threats. Increasing the Park’s boundaries by a third brought protection also to thirty-three Chacoan outliers in the area but did not include much of the ancient road system. The hope in preserving the area was to give us time to determine how the builders of Chaco managed to survive in such an unforgiving environment, echoing Aura’s observation that the ancients seemed to know the desert better than recent immigrants to it like us. Given predictions of global warming, desert dwellers may consider how they cope as a forerunner of what many currently balmier locales may have to implement.

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