Do the Stone Tablets lead to somewhere OTHER than the Superstition Mtns?

[sailaway]

Don Juan de Oñate led the first effort to colonize the region in 1598, establishing Santa Fe de Nuevo México as a province of New Spain. Under Juan de Oñate and his son, the capital of the province was the settlement of San Juan de los Caballeros north of Santa Fe near modern Ohkay Owingeh Pueblo. New Mexico's second Spanish governor, Don Pedro de Peralta, however, founded a new city at the foot of the Sangre de Cristo Mountains in 1607, which he called La Villa Real de la Santa Fe de San Francisco de Asís, the Royal Town of the Holy Faith of Saint Francis of Assisi. In 1610, he made it the capital of the province, which it has almost constantly remained,[7] making it the oldest state capital in the United States.
http://en.wikipedia.org/wiki/Santa_Fe,_New_Mexico

deducer, I take it you are in the same boat as Gene Botts and may even be him by the sounds of your investigation. Gene spent more than thirty years of his life as a federal criminal investigator. Writes for Deasert USA and claims the stone Maps are Fakes. http://www.desertusa.com/mag02/sep/per_stone.html

Peralta arrived in Mexico City during the winter of 1608–09 following his university studies in Spain. In March 1609 the viceroy of Mexico appointed him to the post of governor of New Mexico; and, from April to October of that year, Peralta organized an expedition to that province. He evidently reached the colony’s San Gabriel settlement, which had served as the colonial capital, by the following spring. He then moved the capital to another settlement, which became known as Santa Fe.
Peralta’s authority as governor of New Mexico was challenged by the Franciscan missionaries. In 1612 one of the missionaries, Fray Isidrio de Ordoñez, declared Peralta a “schismatic heretic” and proclaimed that he was excommunicated. A short time thereafter, Peralta was arrested and was imprisoned for almost a year, until he sent word of his situation to the viceroy, who ordered his release.
Peralta continued to serve the Spanish monarchy in the Americas, first as lieutenant commander of the Pacific seaport of Acapulco and then as alcalde of Mexico City’s royal warehouse, 1621–22. In 1637 he traveled to Caracas, Venezuela, where he married and entered a commercial enterprise. From 1644 to 1652 Peralta served as auditor and, later, as treasurer of the royal treasury in Caracas. He returned to Spain in the latter year, after sustaining injuries from residents who resented his attempts to collect debts owed to the monarchy. He resigned his commission in 1654 and lived in retirement in Madrid until his death.
http://www.britannica.com/EBchecked/topic/450991/Pedro-de-Peralta

Don Pedro de Peralta was a bachelor of canon law. A report of possessions found in his house after his arrest includes a law book. Peralto was appointed governor of New Mexico by the Viceroy, Luis de Velasco, marqués de Salinas on 31 March 1609, shortly after Peralta had arrived from Spain. Juan de Oñate had asked Velasco for compensation for his efforts in New Mexico, and asked that his son Christóbal be allowed to succeed him. Valasco replied that he had named Peralta as governor, and that Onate should hand over to him when he arrived at the Rio Grande and should then return with his son to Mexico City without delay. An expedition with supplies and reinforcements left for the north late in 1609. Peralta reached the capital, La Villa de San Gabriel, early in 1610. He was met by Oñate, who left for the south in early February to face charges of maladministration. Peralta brought twelve soldiers and eight Franciscan priests with him. His instructions included searching for the Straits of Anián,[ on which he should establish a secure port.
San Gabriel was remote from the main Pueblo Indian population centers. Juan de Oñate had planned to move the capital south to the Santa Fe River valley. Peralta selected a defensible site with ample available land and a good water supply for the town, which he called Santa Fe. He and his surveyor laid out the town, including the districts, house and garden plots and the Santa Fe Plaza for the government buildings. These included the governor's headquarters, government offices, a jail, arsenal and a chapel. On completion, the plaza could hold "1,000 people, 5000 head of sheep, 400 head of horses, and 300 head of cattle without crowding." The palace was built for defense with three-foot-thick adobe walls. The Palace of the Governors is now the oldest continuously occupied building in the United States, and as of 1999 housed the Museum of New Mexico.
The church assumed that the main objective in New Mexico was to convert the Indians, and the civil power existed only in order to provide protection and to support this goal. As chief magistrate and head of the army, the governor had equal powers but different objectives, so clashes were inevitable. The church argued that the friars had a duty to protect the Indians from abuses by the military and civilians. Perhaps to weaken the church position, Peralta issued strict regulations that imposed imprisonment for ten days by the civil authority for any Spaniard found guilty of abusing an Indian worker. A fine was also payable to the victim. This resulted in some incidents where Pueblos deliberately provoked violence in order to earn the fine.
Fray Isidro de Ordóñez, who had twice before been in New Mexico, arrived with the supply train in 1612 as the leader of nine Franciscan friars. When he reached the southernmost mission at Sandia Pueblo, he produced a document that apparently made him Father Commissary, or head of the church in New Mexico, although later the document was said to be a forgery. In Santa Fe, despite Peralta's protests, Ordóñez proclaimed that any soldier or colonist could leave if they wanted to. Ordóñez also accused Peralta of underfeeding the natives who were working on the construction of Santa Fe. The struggle for power intensified, and in May 1613 Ordonez excommunicated Peralta, posting a notice announcing this on the doors of the Santa Fe church.
On 12 August 1613 Ordóñez and his followers arrested Peralta and had him chained and imprisoned in the mission of Neustra Senora de los Dolores (Our Lady of Sorrows) at Sandia. His jailer was Fray Esteban de Perea, who disapproved but obeyed. Ordóñez assumed full civil as well as religious power in New Mexico until a new temporal governor, don Bernardino de Ceballos, arrived in New Mexico in the spring of 1614. Peralta was not allowed to leave until November 1614, after Ordóñez and the new governor had taken most of his possessions. This was the start of long-running disputes between the friars and the secular administration, which later became so violent that in 1620 the King himself had to intervene, taking the side of his governors.
Peralta returned to Mexico City and told his version of the dispute with Ordóñez. The Mexican Inquisition eventually ordered Ordóñez to return to Mexico City, and reprimanded him. Peralta was vindicated. Shortly afterwards, he was appointed alcalde mayor of the port of Acapulco. Peralta moved to Caracas, in what is now Venezuela, where he served as an official in the royal treasury the 1640s and early 1650s. Pedro de Peralta died in 1666.
http://en.wikipedia.org/wiki/Pedro_de_Peralta

Things I noticed that seem to relate to the Peralta stones:
1. Pedro is on the flank of the horse
2. Santa Fe was founded by Don Pedro de Peralta and Santa Fe is on the Peralta Stones
3. Don was the title of Pedro given to him by the King of Spain and Don is on the Peralta Stones
4. Don Pedro Peralta was replaced by Ceballos (different spelling but ?) and the Peralta Stones have on them Cobollo
5. Don Pedro was jailed by the Church
6. Don Pedro de Peralta served as an official in the treasury and he had a grudge against the church and would be hard on those padre's who were mining
The Peralta Stones have no connection to Don Pedro de Peralta? Even if the connection was that he was the one whom they were convinced that they needed to hide the treasure from?

 

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[somehiker]

I selected that photo, out of the many available online, for that reason, Quinoa.
As I have said before, the "R" links the Trail Stone to the Priest side of the H/P stone, where the "R" in the field is at the same location as it is on both the Upper Trail Map, and where it would be if it were not "missing" from the "COAZON" (CORAZON) on the Priest side carving.
You and NP may also find this comparison interesting as well.

====

 

[markmar]

I selected that photo, out of the many available online, for that reason, Quinoa.
As I have said before, the "R" links the Trail Stone to the Priest side of the H/P stone, where the "R" in the field is at the same location as it is on both the Upper Trail Map, and where it would be if it were not "missing" from the "COAZON" (CORAZON) on the Priest side carving.
You and NP may also find this comparison interesting as well.

View attachment 1056407 ====View attachment 1056408

Wayne

Nice coincidence . From my research these are two different maps but from the same region . In the red map the heart is oriented to north .( magnetic ) and is bigger than the heart in the stone trail . The stone heart is oriented NW ( magnetic ) and fits into your red square .



Of course your theory could be the right .

 

[markmar]

Quinoa

I believe the " R " in the stone map is a landmark shape . When the author made the stones map and he was on a high point near the little stone trail , maybe he saw this shape on the mountain and he believed how this would help to recognize the region near the stone heart .



But maybe I could be wrong .

From my modest experience in map decrypting , I can say how the lines in the stones map are not canyons or rivers , but are the lines of the outcropping lands .

 

[Oroblanco]

Long reply, extra coffee alert

Hola amigos;
This reply got very long winded, so I must ask your indulgence, thank you in advance, and please feel free to just skip it entirely if you do not wish to wade through so much babble.

Sailaway - while I am not saying that I agree with your conclusions, it is a very interesting path to research. And even if it seems to link the stone maps aka Peralta stones to New Mexico, may still be connected to Arizona where the stones were reportedly (as in published, rather than theorized) found.

　
Pedro Peralta was indeed appointed governor of the then relatively new province of New Mexico, circa 1609 though he arrived at New Mexico’s first capital city, La Villa de San Gabriel, <located on the west bank of the Rio Grande, opposite San Juan Pueblo> in January of 1610. A rather interesting point here is that it was Pedro Peralta that made really founded the city of Santa Fe and made it the capital of New Mexico. This could put the statement on the Horse stone in a very different light, and suggesting that the name Santa Fe is being directly referred to rather than as a term referring to the holy faith. It is even possible that both meanings are intended. Then the "horse" may be referring to Pedro Peralta himself!
Pedro Peralta was a Count in rank from the Spanish Crown, and was officially called DON Pedro de Peralta. Interesting, no? Pedro Peralta got into a power struggle with a Franciscan padre named Fray Isidro Ordóñez, whom accused Peralta of cheating the Indians in his dealings with them, among many other accusations. Ordóñez had governor Peralta arrested, seized his properties and refused to allow him to even leave New Mexico for some time, though Peralta eventually did get his 'day in court' before the Spanish Inquisition (of all things!) - more than thirty charges were leveled against him, several due to his harsh treatment of the Acoma pueblo villagers that had rebelled against Spanish rule. Peralta was found guilty of twelve of the charges, and punishment was banishment from New Mexico and Mexico city. Remember Acoma for the moment. Now look again at that "witch" or "priest" stone - could it have a derogatory meaning toward the priests, instead of a complimentary meaning? How might someone like Don Pedro de Peralta, a man whom had risen to govern a rather large province in New Spain, then to have been so attacked by a priest, ending up having to defend himself in the feared Spanish Inquistion, have viewed the priests he had dealt with?

　
All of this is speculation on my part of course, and I did mention that it could still be linked to Arizona too. It is true that mining had not reached a peak of activity in New Mexico in the period when Peralta was governor, but rich mines had been discovered well before Don Pedro arrived there; the expedition of Antonio de Espejo in 1583. Espejo is reported to have found almost incredibly rich silver mines somewhere in Arizona, the ore being so rich that assayers in Mexico city that he brought the ore to, thought it could not be real ore. Espejo died in Cuba while trying to get permission to establish a Spanish colony in what is now New Mexico -and- included in his idea of what the province should be - Arizona! Espejo stayed at Acoma pueblo after his successful search for silver deposits in Arizona, which ended in a battle with the Acoma Indians. Now remember Don Pedro Peralta and his involvement with Acoma?

　
This is just the tip of the iceberg as far as this line of thought proceeds; the founder of New Mexico, Onate, is also involved and explored into Arizona thanks to the reports of Espejo and the failed expedition of Beltran (which preceeded Espejo's, but had been financed by Espejo) for while New Mexico was thought not to be home to many rich deposits of silver or gold, Arizona was at the time (early 1600s) widely believed to be rich in precious metals. In fact Onate sent the captain of his guard <Marcos Farfan de los Godos> to locate the rich deposits reported by Espejo, and Farfan and his men staked a number of claims for themselves, which however we have no record whether they ever actually worked them.

Did governor Peralta find the rich deposits reported by Espejo, and wish to keep them, after being attacked by the Franciscan padres? This would explain the existence of the Peralta stones, and paint a rather different picture of the relationship to the padres. With the stone maps being clouded in controversy, and the arguable logic of having maps of stone at all - there is a mention of a "cloth duplicate" seen by (if memory serves) Ruth McGee (correction welcomed) that was about the size of a pillowcase. Not on a pillow case! The SIZE of a pillowcase. I am trying to make that a point because this has been brought up in past, and some who read this will misunderstand and I get PMs asking about the pillowcase! A cloth map makes much more sense for portability, and is easy to hide or destroy in an emergency simply by burning it. The cloth duplicate was possessed by Tumlinson - so it raises the question that even if Tumlinson carved the stone maps, was he simply copying the cloth map onto stone? Was the cloth map something he used for transferring onto the stone, so that he made it as well? I do not have the answers to these questions.

　
I have often been puzzled by the way some treasure hunters almost knee-jerk reject any idea of linking the stone maps to New Mexico, and of the idea that to the Spaniards (and Mexicans) a rich SILVER mine was something worth seeking and preserving the knowledge of. Silver remains a valuable precious metal today, and you can become just as wealthy in silver as in gold, perhaps with even better odds for success. Those early Spanish expeditions into Arizona were really after silver, not so much gold, though they would happily take either.

　
Good luck and good hunting amigos, I welcome factual corrections mentioned above (with this exception - although one source claims Peralta was exonerated, this is not true so that one I will stick by) I hope you find the treasures that you seek. Sorry for the interruption, please do continue,
Oroblanco

 

[Oroblanco]

PS that statement referring to Espejo's battle in Acoma makes it sound like he was killed there, not the case, Espejo travelled to Cuba and tried to get permission to establish a colony, but died in 1585 before getting that permission. Don Juan de Onate got permission just ten years later; Onate was removed as governor in 1609 after founding New Mexico colony, and Pedro de Peralta replaced him and founded the new capital of Santa Fe. Just wanted to clarify that point and the order of events which I somewhat scrambled above. Sorry about that, but it is the way my confused brain works when low on coffee!

 

[sailaway]

My question is was the lost mine buried during Pedro de Peralta's term in the treasury? 1640 - 1656? and would this make it so we know who produced the maps and when? I know the clay stones are copies of the original stones. I have seen pictures of the originals and they were not red clay cast, but solid rock that appears to be of volcanic origin except the heart which is made of a super-hard sedimentary rock.

 

[somehiker]

"there is a mention of a "cloth duplicate" seen by (if memory serves) Ruth McGee (correction welcomed) that was about the size of a pillowcase. Not on a pillow case! The SIZE of a pillowcase. I am trying to make that a point because this has been brought up in past, and some who read this will misunderstand and I get PMs asking about the pillowcase! A cloth map makes much more sense for portability, and is easy to hide or destroy in an emergency simply by burning it. The cloth duplicate was possessed by Tumlinson - so it raises the question that even if Tumlinson carved the stone maps, was he simply copying the cloth map onto stone? Was the cloth map something he used for transferring onto the stone, so that he made it as well? I do not have the answers to these questions."

I think you should read Grace's letter again, Roy.



To my way of thinking (comprehension) "perfect replicas on a white cloth" does not equate to printed copies, any more than a photo of
a vintage car on a t-shirt could be considered a "perfect replica".
If I were to advertise "perfect replicas of the stone maps" for sale....for example...but ship only pictures printed on white cloth to the purchasers....could that be considered fraud ?,

I also consider this part of the evidence that Travis Tumlinson did indeed make a set of copies of the stones,slightly altered and using more modern equipment, including one of the H/P stone (mentioned in another of the Mitchell/McGee letters).



Now, this is not to say that someone, sometime did NOT draw the stone maps on a piece of light coloured cloth which might be more durable than paper for carry purposes. In fact, another letter in Gary's collection mentions such a cloth map being used by a group of students who were exploring the Sups.

 

[Oroblanco]

"there is a mention of a "cloth duplicate" seen by (if memory serves) Ruth McGee (correction welcomed) that was about the size of a pillowcase. Not on a pillow case! The SIZE of a pillowcase. I am trying to make that a point because this has been brought up in past, and some who read this will misunderstand and I get PMs asking about the pillowcase! A cloth map makes much more sense for portability, and is easy to hide or destroy in an emergency simply by burning it. The cloth duplicate was possessed by Tumlinson - so it raises the question that even if Tumlinson carved the stone maps, was he simply copying the cloth map onto stone? Was the cloth map something he used for transferring onto the stone, so that he made it as well? I do not have the answers to these questions."

I think you should read Grace's letter again, Roy.

View attachment 1056569

To my way of thinking (comprehension) "perfect replicas on a white cloth" does not equate to printed copies, any more than a photo of
a vintage car on a t-shirt could be considered a "perfect replica".
If I were to advertise "perfect replicas of the stone maps" for sale....for example...but ship only pictures printed on white cloth to the purchasers....could that be considered fraud ?,

I also consider this part of the evidence that Travis Tumlinson did indeed make a set of copies of the stones,slightly altered and using more modern equipment, including one of the H/P stone (mentioned in another of the Mitchell/McGee letters).

View attachment 1056582

Now, this is not to say that someone, sometime did NOT draw the stone maps on a piece of light coloured cloth which might be more durable than paper for carry purposes. In fact, another letter in Gary's collection mentions such a cloth map being used by a group of students who were exploring the Sups.

Wayne perhaps you should re-read what I posted. NO where did I say " printed copies " what I said was a "cloth DUPLICATE". Duplicate and perfect replica mean pretty much the same thing. I did not say or mean to imply that the cloth duplicate was PRINTED. So did the stone maps exist before the cloth DUPLICATE, or did the cloth map, exist before the stone maps?

Please do continue, and to Sailaway, I do not know the answer to your question concerning Pedro de Peralta and the timing of when the mine(s) were hidden or became hidden.

 

[sgtfda]

The maps stones were carved from a paper map. Travis traced what he wanted carved and Travis later carved the priest / horse stone. I suspect a Peg Leg map was used for the map stone reference.
That may not jive with some theories but that's what happened.

 

[somehiker]

Roy:
Given that since the stones, which are the only kind of "map" said to have been found or shown to others by Travis, are three dimensional, I would think that a "perfect" duplicate would be made of the same material AND be three dimensional as well. Perhaps I should have said painted or drawn on the cloth, but what she wrote was " a perfect replica of maps on a white cloth about the size of a pillow case ", which a photographer might use as a background to improve the contrast. Other photos of the stones have cloth as a backdrop as well. Grace also repeats the word "perfect", to emphasize how she thought these replicas could only have been made by someone who had the original stones (maps 2 & 3) in their possession.

 

[somehiker]

Thanks Somehiker. You know, the Jesuits studied and translated Hebrew. A Hebrew meaning for "R" stands for these things: " a head"," a person" "what is the highest", "what is most important", "chief". Sounds like maybe it could stand for the King's gold or silver. Have you ever heard such an off the wall thing like that before? Just curious.

Yes I do, but I don't think all Jesuits were educated in all of the various languages which they, as a group, studied.
The stones use both Spanish and Latin, which would be enough to reduce the odds of someone other than a cleric being able to read and understand them, so I can't see any reason to add components from other languages not used by those assigned to the Sonora area.
There have been other stone carvings found in the SW, which have Hebrew script, but they do not appear to have any connection to the stone maps, or to the Jesuits.

 

[wrmickel1]

Thanks Somehiker. You know, the Jesuits studied and translated Hebrew. A Hebrew meaning for "R" stands for these things: " a head"," a person" "what is the highest", "what is most important", "chief". Sounds like maybe it could stand for the King's gold or silver. Have you ever heard such an off the wall thing like that before? Just curious.

Ouinoa

In the case of the Stone's it means : what is the highest: the knife points to the sky line, not a river.

Wrmickel1

 

[sailaway]

How many of you actually looked at my picture of the Heart of the Mina Virgon? There are those of you that want to see shadows yet you must be shown what shadows to look at? If a good set of eyes looks at my picture which is not doctored in any way shape or form but exactly as you will see it from your own Google Earth. In that Photo you can see a armored horse looking at the Heart from the left side. on the upper right of the heart you can see a cowboy sitting on a horse facing east reading the writing on the wall. On the side of the hill you can see the Angel of Darkness. below that you can see the hand of the Creator creating horses and them coming out of the ground. above this you can see an Eagle with Bombs in its claws. On the side of the Horse looking at the heart you can see a dark shadow priest with a cross in his hands. Behind the shadow Priest to the right a light skeleton is looking at the shadow priest. To the right of the skeleton is another Jesuit Priest in green (because above this priest is their mark) looking at a map and describing the map to a priest sitting down. There are many more things about this area but up to you to look at them.

 

[wrmickel1]

How many of you actually looked at my picture of the Heart of the Mina Virgon? There are those of you that want to see shadows yet you must be shown what shadows to look at? If a good set of eyes looks at my picture which is not doctored in any way shape or form but exactly as you will see it from your own Google Earth. In that Photo you can see a armored horse looking at the Heart from the left side. on the upper right of the heart you can see a cowboy sitting on a horse facing east reading the writing on the wall. On the side of the hill you can see the Angel of Darkness. below that you can see the hand of the Creator creating horses and them coming out of the ground. above this you can see an Eagle with Bombs in its claws. On the side of the Horse looking at the heart you can see a dark shadow priest with a cross in his hands. Behind the shadow Priest to the right a light skeleton is looking at the shadow priest. To the right of the skeleton is another Jesuit Priest in green (because above this priest is their mark) looking at a map and describing the map to a priest sitting down. There are many more things about this area but up to you to look at them.
View attachment 1057288 View attachment 1057289 View attachment 1057296

Sailaway

GE doesn't work bootsaway on the ground does.

Wrmickel1

 

[sailaway]

I have had my boots there and have many pictures of this area posted here on T net, I can not fly though. How ever after seeing this I will climb the rock in for ground and get a live picture of that spot, I promise you that. To see pics you can look at Survey of Mina Virgon Thread in member hunts.
sorry long Quote but no one follows links

The Priest At Mass
General Principles
The Eucharistic sacrifice of the Mass is the action of Christ (General Instruction of the Roman Missal [GIRM], no. 11)(1) and of God's people, in which the human race adores the Father, through Christ, in the Holy Spirit (16), and the faithful join themselves to Christ in giving thanks and in acknowledging the great things God has done (78). The Mass is the "sacrament of unity" (91, 92) in which the faithful are nourished from the table of God's Word and of Christ's Body (28). This unity is expressed particularly in common posture (42), in communal singing (47), reverential silence (45, 56), and in sharing together of the one bread and one cup (83, 321). The assumption is that every Sunday and feast day, the Eucharistic liturgy will be celebrated with song (40, 115), with a cantor (104), with one or two readers (109), and with other assisting ministers (115). It is also assumed that all communicants present at Mass, priest celebrant, deacon, ministers and all in the assembly, will receive the sacrament from bread and wine consecrated at that Mass (85, 281, 321), just as the priest celebrant must do (85, 243-244). The liturgical books, particularly those used by the priest celebrant, the deacon and the assisting ministers should be beautiful and appropriate to the celebration (349) rather than being disposable pages or booklets. The foundational principles explaining the purpose of the parts of the Mass are found primarily in Chapter II (27-90), and this chapter provides the basis for the more detailed norms found in Chapter IV (112-287). Chapters V (288-318) and VI (319-351) also give general principles regarding the arrangement of the church and the requisites for Mass.

The rubrics assume that the celebration of Mass will take place in a church (288) with a freestanding altar (299), an ambo for proclaiming God's Word (309), and a presidential chair used by the priest at certain points during the celebration (310). The tabernacle may be located in the sanctuary (315a) or in a chapel suitable for private adoration and prayer, connected to the church and readily noticeable by the faithful (315b). If the tabernacle is located in the sanctuary, all the ministers genuflect to it only when they first approach the altar and when they leave the sanctuary but not during the celebration of Mass itself (274), the only exception being if any of the consecrated hosts remain after the distribution of Holy Communion and are reposed in the tabernacle.

Mass with a Congregation
Preparations
Before the entrance procession, the altar is covered with a white cloth (117, 304); lit candles are placed near or on the altar (117, 307); the Lectionary is at the ambo (118b); the Roman Missal is near the presidential chair (118a); and the chalice, corporal, purificator, water and bowl for washing hands, additional communion chalices and ciboria are on the side table (118c).
The chalice may be covered with a veil if desired (118c). Elsewhere in the church, bread and wine to be carried in procession at the presentation of the gifts are placed. The Book of the Gospels may be placed on the altar before the celebration or carried in the entrance procession (117) by the deacon when he is present or, in his absence, by the reader. (2)
Nothing else (306), including flowers (305), should be placed on the altar. If the blessing and sprinkling of water occurs, the vessel containing the water and sprinkler should also be available in the sanctuary (118c).

Introductory Rites
During the entrance procession, if incense is used, the censer bearer leads, followed by the cross bearer between two ministers with candles, then the readers, followed by the deacon who carries the Book of the Gospels slightly elevated, then any concelebrants and finally the priest celebrant (120, 172). (One of the readers may carry the Book of the Gospels if there is no deacon.) The assembly joins in singing during this procession, (3) an activity meant to unite those gathered (47-48).

When the procession arrives at the sanctuary, everyone bows before the altar, and the priests and deacon kiss the altar. (4)

The priest celebrant incenses the cross and the altar (49, 123). Afterward, the priest celebrant goes to the chair where he leads the rest of the Introductory Rites (50, 124).

There he makes the sign of the cross, greets the people, briefly introduces the liturgy of the day, and leads them in the Penitential Act (50, 51, 124-125).

Occasionally on Sundays, especially in Easter Time, in place of the Penitential Act, it is appropriate to bless water and sprinkle the faithful with it as a reminder of their baptism (51).

When prescribed, the Gloria is sung or said, begun by the priest celebrant, cantor, or choir (53, 126). The Collect concludes the Introductory Rites (54, 127). Whenever he invites the people to pray ("Let us pray"), the priest celebrant does so with his hands joined; but while pronouncing the words of the prayer to God, he holds his hands outstretched (127).
After the Gloria and Collect, all sit.

Liturgy of the Word
The readings are always proclaimed at the ambo (58, 260), each reading from the Lectionary for Mass proclaimed by a different reader (59, 109). The psalmist also sings the responsorial psalm at the ambo (61, 309).

If a deacon or another priest is present, he, rather than the priest celebrant, should proclaim the Gospel (59). Before the Gospel, all stand to sing the Alleluia [or Lenten acclamation] (62, 131) during which incense is prepared, if used.

During the Gospel acclamation, a deacon asks for a blessing from the priest celebrant. In the absence of a deacon, a concelebrating priest only asks for a blessing if a bishop is presiding (175, 212). Otherwise the priest (or a concelebrant) prepares himself to proclaim the Gospel by offering a prayer quietly (132, 212).

After each of the readings and the homily, a period of silence is appropriate (45, 56).

After the Gospel proclamation, the priest celebrant preaches the Homily (66). He may do this standing at the chair, at the ambo, or at some other suitable place (136).

After a period of silence, all stand for the Profession of Faith (67-68, 137), begun by the priest (or, if sung, by the cantor or choir).

Then, at the chair, the priest celebrant introduces the Universal Prayer (or Prayer of the Faithful) by inviting the people to pray (71, 138). (5) The deacon, or in his absence, another minister, announces the intentions from the ambo or another suitable place (71, 138, 309), and the priest celebrant concludes the Prayer of the Faithful with a prayer (71, 138). After the concluding prayer to the Prayer of the Faithful all sit (139)

Liturgy of the Eucharist
It is appropriate that a collection be taken up at this time so that the money may be brought to the sanctuary as part of the procession with the gifts (73). The Liturgy of the Eucharist is patterned on the biblical narratives of the Last Supper (72) that describe the Lord as taking bread and the cup, giving thanks, breaking the bread, and giving the bread and cup to his disciples. Thus, during the preparation, bread and wine, the elements Jesus took into his hands, are brought to the altar (72a). Thanks are given to God in the Eucharistic Prayer (72b). Then the bread is broken and the consecrated elements are given to the faithful in Communion (72c).

The preparation begins with the ministers placing the corporal, purificator, chalice (unless it is prepared at the side table), and Roman Missal on the altar (73, 139). (6)

Then the faithful bring the bread and wine forward (along with monetary offerings).

These are received by the priest celebrant or deacon at an appropriate place (73, 140, 178).

The priest celebrant says the prescribed prayer while holding the vessel with Eucharistic bread slightly above the altar (141) and only then places it on the altar. Meanwhile the deacon pours wine and water into the chalice (178) and hands the chalice to the priest celebrant. He then says the appropriate prayer while holding the chalice slightly above the altar (142) and only then places it on the altar.

The priest celebrant bows to say the next prayer quietly. (143). He then prepares the incense, if used, incensing the gifts with three swings of the censer or a simple sign of the cross (75, 144, 277), followed by incensing the cross and altar, and the people (75).

Afterward, the priest celebrant washes his hands at the side of the altar (76, 145). The prayers of the priest celebrant and deacon during the preparation of the gifts are to be said quietly (141-145). When there is no singing, it is permitted (but not required) for the priest celebrant to say aloud the prayer "Blessed are you, Lord God" (142).

At the center of the altar, the priest celebrant then greets the people, inviting all to pray. After the people stand and respond, the priest celebrant says the Prayer over the Offerings (77, 146).

The priest celebrant then begins the Eucharistic Prayer, the "center and high point of the entire celebration" (78, 147). It is appropriate for the priest celebrant to sing parts of the prayer (147); the people should also sing the various acclamations that are part of the prayer.

Incense may be used during the consecration when the host and the chalice are shown to the assembly (150, 179, 276e). During the final doxology, the priest celebrant elevates the paten with the host on it and the deacon elevates the chalice [in the absence of a deacon, the priest celebrant elevates both elements by himself] (151, 180).

After the Eucharistic Prayer, all stand to pray the Lord's Prayer (81, 152).

After the prayer for peace (82, 154), the deacon invites all to exchange a sign of peace which everyone immediately shares with those nearby (82, 154). So as not to disturb the celebration, the priest celebrant normally remains in the sanctuary (154). However, for pastoral reasons the priest celebrant may extend a sign of peace to some members of the liturgical assembly near the sanctuary, for example, in the case of a funeral or wedding or when civic leaders are present (154).

The Agnus Dei begins, during which the priest celebrant breaks the host (83, 155). The host used by the priest celebrant should be large enough so that at least some particles from it can be distributed to some of the people (321). The priest celebrant may be assisted by some of the concelebrants and the deacon as he distributes the consecrated hosts into other vessels. Other empty ciboria or patens are then brought to the altar if this is necessary. (Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America [NDRHC], no. 37)

After, the priest celebrant places a small piece of the host into the chalice while he recites the accompanying prayer for the commingling (83, 155). Then, he prepares himself for Communion by reciting quietly one of the preparation prayers found in the Roman Missal (84).

The priest celebrant genuflects and then shows the faithful the host held above the chalice (or above the paten) and invites them to communion (84, 157, 243, 268). After all recite, "Lord, I am not worthy" the priest celebrant receives communion upon which the singing of the communion song begins immediately (86, 157-59).

The priest celebrant then gives communion to the deacon (182), to the Extraordinary Ministers of Holy Communion (NDRHC, 38-40), and to the other liturgical ministers.

Then he gives the Extraordinary Ministers of Holy Communion the appropriate vessels containing the consecrated species (162). After the faithful receive Communion, (7) the extra Precious Blood is consumed immediately (163, 182).

The excess consecrated hosts are either consumed or brought to the place of reservation (163). The sacred vessels can be cleansed at this time or be brought to the side table and cleansed immediately after Mass (163, 279). They may be cleansed by a priest, deacon, an instituted acolyte (279).

The priest celebrant then returns to the chair and, with the assembly, observes a period of silence (45, 88, 164). If desired, a hymn of praise may be sung by all (88, 164).

To conclude the Communion Rite, all stand to pray. The priest celebrant invites the assembly to join him in prayer and then prays the Prayer after Communion (89, 165).

Concluding Rites
Brief announcements may then be made (90a, 166, 184). No announcements should be made prior to this time, e.g., in the period of silence after Holy Communion.

The priest celebrant next greets the people. If a "Solemn Blessing" or "Prayer over the People" is used, the deacon (or in his absence, the priest celebrant) invites the assembly to ask for God's blessing (90b, 167, 185).

The priest celebrant then recites the formula of blessing after which the deacon dismisses the people (90b-c, 167-68, 185). The priest celebrant and deacon kiss the altar, and they, along with all the other ministers make a profound bow to the altar (8) (90d, 169, 186) and leave in the manner prescribed for the entrance procession (186, 193).


Notes:
1. All subsequent references are from the General Instruction of the Roman Missal, unless otherwise noted.
2. GIRM, no. 120d: A reader, who may carry the Book of the Gospels (though not the Lectionary), which should be slightly elevated;
3. Ibid., no. 47: The purpose of the Entrance Chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical time or festivity, and accompany the procession of the Priest and ministers.
4. Ibid., no. 274. If, however, the tabernacle with the Most Blessed Sacrament is situated in the sanctuary, the Priest, the Deacon, and the other ministers genuflect when they approach the altar and when they depart from it, but not during the celebration of Mass itself.
5. The first address is an invitation to the assembly to pray. The concluding prayer should be addressed to God.
6. Ibid., no. 306. For only what is required for the celebration of the Mass may be placed on the altar table: namely, from the beginning of the celebration until the proclamation of the Gospel, the Book of the Gospels; then from the Presentation of the Gifts until the purification of the vessels, the chalice with the paten, a ciborium, if necessary, and, finally, the corporal, the purificator, the pall, and the Missal.
7. GIRM, no. 85. It is most desirable that the faithful, just as the priest himself is bound to do, receive the Lord's Body from hosts consecrated at the same Mass and that, in the cases where this is foreseen, they partake of the chalice (cf. no. 283), so that even by means of the signs Communion may stand out more clearly as a participation in the sacrifice actually being celebrated.
8. See footnote 4.

http://www.usccb.org/prayer-and-worship/the-mass/the-priest-at-mass.cfm
This was what came up when googleing: priest reading map to sitting priest. it also came up with this and I have yet to know why:

The Holy of Holies was covered by veil, and no one was permitted to enter except the High Priest, and even he could only enter once a year on Yom Kippur (the day of atonement), to offer the blood of sacrifice and incense before the mercy seat. In the wilderness, on the day that the tabernacle was first raised up, the cloud of the Lord covered the tabernacle. There are other times that this was recorded, and instructions were given that the Lord would appear in the cloud upon the mercy seat (kapporet), and at that time the priests should not enter into the tabernacle. According to the Hebrew Bible, the Holy of Holies contained the Ark of the Covenant, gilded inside and out, in which was placed the Tablets of the Covenant. According to Hebrews 9:4 in the New Testament, Aaron's rod and a pot of manna were also in the ark. The Ark was covered with a lid made of pure gold with representation of Cherubim known as the "mercy seat" for the Divine Presence. Upon completion of the dedication of the Tabernacle, the Voice of God spoke to Moses "from between the Cherubim"
Traditional Judaism regards the location where the inner sanctuary was originally located, on the Temple Mount in Mount Moriah, as retaining some or all of its original sanctity for use in a future Third Temple. The exact location of the Kodesh Hakodashim is a subject of dispute. Traditional Judaism regards the Holy of Holies as the place where the presence of God dwells.
http://en.wikipedia.org/wiki/Holy_of_Holies

Were the Ancient Indians right in saying that this is the place that the Thunder God Dwells? By everything I have found out about this mountain everything revolves around that heart including the earths plates.

 

[Oroblanco]

Roy:
Given that since the stones, which are the only kind of "map" said to have been found or shown to others by Travis, are three dimensional, I would think that a "perfect" duplicate would be made of the same material AND be three dimensional as well. Perhaps I should have said painted or drawn on the cloth, but what she wrote was " a perfect replica of maps on a white cloth about the size of a pillow case ", which a photographer might use as a background to improve the contrast. Other photos of the stones have cloth as a backdrop as well. Grace also repeats the word "perfect", to emphasize how she thought these replicas could only have been made by someone who had the original stones (maps 2 & 3) in their possession.

Wayne I see your interpretation, but think that Grace was referring to the MAP itself, not the rocks. It is the information that is what is important about treasure maps after all, and not what they are made of right? Hence a drawn copy of a stone or wood map, having matched the map details, could be considered a replica - of the MAP.

 

[somehiker]

Wayne

Nice coincidence . From my research these are two different maps but from the same region . In the red map the heart is oriented to north .( magnetic ) and is bigger than the heart in the stone trail . The stone heart is oriented NW ( magnetic ) and fits into your red square .

View attachment 1056423

Of course your theory could be the right .

I don't really have a theory for this map as yet Marius.
But I did notice similarities in comparing this map, which NP has shared on the board, with other maps I am familiar with, including what I outlined in my previous post. Assuming it's authenticity, and that it is a hand made copy of an older map, I thought it worth some effort in analysis on that basis.

 

[coazon de oro]

Sailaway

GE doesn't work bootsaway on the ground does.

Wrmickel1

Howdy Wrmickel1,

Google Earth works just fine, in fact it is the best tool out there for serious treasure hunters, and is widely used by all boots on the ground treasure hunters. It is just a shame that most people don't know how to use it, and claim to find things that are really not there. It has it's limitations, yet in the right hands, it can reveal things that boots on the ground can't.

The same applies to a boots on the ground search. Many present their actual pictures taken from there trips into the mountains, and are no different than most Google Earth images. In other words what they claim is in the picture sometimes is just as wild, and only they can see it. Just as many Priests are found by Google Earth, as they are by boots on the ground, and yet no one has posted the real Priest.

Google Earth is not the problem, neither are the boots on the ground. In my opinion, the knife does not point to the sky line, nor does it point north.

Ouinoa, there in no A on the handle, it is a D for "derecha", or right. In my opinion, the knife points to a trail, and is telling you to cut to the right when you get to the fork.

Homar

 

[somehiker]

Wayne I see your interpretation, but think that Grace was referring to the MAP itself, not the rocks. It is the information that is what is important about treasure maps after all, and not what they are made of right? Hence a drawn copy of a stone or wood map, having matched the map details, could be considered a replica - of the MAP.

Roy:

Semantics aside, we can argue the meaning of Grace's statement till the cows come home I suppose.
But just as I consider a replica, or even a duplicate, to be much closer in all aspects to the original, I would never describe a map copied (drawn or painted) on a piece of cloth as being "perfect" unless it was a copy of another 2D map. It would also have to show every detail found on the original, including the lines and words found on the edges and reverse sides and be the same size. This I believe, is why she was referring to the size of the cloth background as about the size of a pillow case. Grace is also clear in that they were shown the replicas by Travis himself, which obviously means Travis was in possession of at least one set of duplicates of Maps 2 and 3.
It is possible to purchase or build replicas of many things. Sometimes they are called 3/4 scale replicas as are some kit planes for example, but no-one considers them "perfect" replicas, nor would consider a photograph, drawing or painting of the original as being perfect.

None of the conversations and correspondence between the Tumlinson family and Gary, Azmula, or Mike alluded to the existence of any kind of cloth map.
Instead at least one referred to a piece of paper, not even a full "map" of any kind, which they said Travis referred to while carving stones in the front yard of his sister's house in Texas. Do you not think he would have used the "cloth map", if he had one, rather than this piece of paper ?


from Azmula's article:

"The "stone maps" supposedly "found" in
Arizona were, in fact, created in your Grandma
Tumlinson's yard in Cuero by her brother, your
Great Uncle Travis Tumlinson. (deleted by author)
herself watched him make them, copying symbols
from a piece of paper of unknown origin. Only the
"stones" came from Arizona and he picked them up
off the roadside there on a return trip from Oregon."

One relative had also said that stone (map?) was never taken away from the house in Cuero by Travis, although we have multiple and detailed testimonies from close friends in Oregon that claim otherwise. And now we have at least one set of Tumlinson replicas as well.....