C.N. Dubelaar Petroglyphs in the U.S. Virgin Islands: A

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C.N. Dubelaar Petroglyphs in the U.S. Virgin Islands: A C.N. DUBELAAR PETROGLYPHS IN THE U.S. VIRGIN ISLANDS: A SURVEY HISTORY OF PETROGLYPH INVESTIGATION IN THE U.S. VIRGIN ISLANDS Petroglyphs in the U.S. Virgin Islands have been reported from St. John, Congo Cay, and St. Croix. They have been mentioned and described in various publications. The first investigator to mention them in the literature was the Dane H. West (see, however, De Booy, below), in the late 18th century. West reported the Reef Bay (there called 'Rif Bay') engravings in St. John, and, in conformity with the general practice in the Caribbean at the time, ascribed them to the Caribs (West 1793:327). Half a century afterwards, this same petroglyph site is again reported by John P. Knox, Pastor of the Dutch Reformed Church in St. Thomas (Knox 1852:17). He called the bay 'Kip Bay'. The first person to supply a description of the Reef Bay (now spelled Rifbay) site, with a drawing showing the greater part of the inscriptions, was H.S. Lund, the Danish physician in St. John, who wrote a report to the Société Royale des Antiquaires du Nord, Copenhagen. The inhabitants of the island told him that the Caribs were the makers of the engravings (Lund 1850-1860). Alphonse Pinart, A French traveller studying aboriginal American cultures, visited several of the Greater and Lesser Antilles, and reported their petroglyphs (Pinart 1890). On p. 8 he mentions the Reef Bay engravings of St. John, which in his opinion are similar to those of Puerto Rico. His figs 2 and 4 on Planche 5 present most of the drawings; he has two more than Lund, whose report is referred to by Pinart. Coincidentally, two centuries earlier another Pinart, named John,, made several journeys to the Virgin Islands (Knox 1970:43). The American traveller Frederick Ober visited the Caribbean in 1877 and 1892; he made the latter journey in his capacity of 'Special Commissioner sent by the World's Columbian Exposition to the West Indies'. He describes and pictures most of the Reef Bay petroglyphs (Ober 1893:424; illustrations on 505). Contrary to Pinart, he sees no resemblance to the greater Antilles engravings (Ober 1893-1895:296-297). In 1916 the Museum of the American Indian, Heye Foundation, New York, sent the archaeologist Theodoor de Booy to the Danish West Indies (which became the U.S. Virgin Islands in March 1917), for an archaeological survey of St. Thomas, St. John, and St. Croix (October 1916 to February 1917). De Booy wrote a report in 'Indian Notes and Monographs', the organ of the Museum (De Booy 1919). On pp. 48-55 he describes the Reef Bay site, St. John. He interprets one of the drawings, a framed cross, as a representation of the four cardinal points. On pp. 55-59 the inscriptions on Congo Cay (a bare rock N. of St. John) are described; De Booy was the first to report them. In the part of this report that deals with St. Croix he does not mention the engraved ballcourt slabs in this island. Prior to this report, the St. John and Congo Cay engravings were presented to the general public in the Presbyterian weekly 'Forward' (De Booy 1917a). This popular treatise contains an elaborate description of the beautiful site, with clear photographs of its petroglyphs. About the framed cross (our group C no. 1) he writes: "Why the cross? Perhaps the most ingenious explanation is one found in an eariy history of the Danish West Indies, in which the author states that 944 the Spanish monks saw the other carvings on the rocks and deemed them to be the work of the devil ... The Friars carved the sign of the cross on the rocks, thereby neutralizing all other influences" (p. 138). The author rightly mocks the usual unfounded interpretations of Caribbean and South American petroglyph sites as places of human sacrifice, with blood receptacles, etc. He does not doubt that petroglyphs had some meaning, but in his opinion "posteriority will never know the true significance of these rock carvings" (for a similar opinion, see Dubelaar 1986, chapter 8: Interpretation). The Reef Bay engravings which are immediately above the water surface (our group A) are clearly mirrored; most probably this effect was intentionally sought after. This 'mirror" situation also occurs at the Big Spring fountain cave, Anguilla (Dubelaar 1989). At this 21st International Congress of Americanists, The Hague, Netherlands, 1924, the Danish archaeologist Gudmund Hatt read a paper on the archaeology of the Virgin Islands. This was the first occasion on which petroglyphs were reported in St. Croix (Hatt 1924: 36-38; figs. 12-14). In 1941 he published his monumental study: 'Had West Indian rock carvings a religious significance' (Hatt 1941). The question in this title was convincingly answered in the affirmative. The article places his findings in St. John, Congo Cay, and St. Croix in a wider context: the archaeology, anthropology and history of the Greater and Lesser Antilles. At Reef Bay, St. John, he discerns three petroglyph groups: a: the drawings along the pool; b: those higher up, left of a; c: those still higher, above a on the same rock. He observes a difference in style between the first group, where the faces have ring-shaped eyes, and the other two groups, with 'flourishing" figures and faces with pit shaped eyes. Hatt sees a similarity between the b - and c. - groups and some petroglyphs of St. Vincent. He considers the engravings to have been made by Igneri. No settlement remains were found in the near vicinity. The spot was chosen because it was a natural phenomenon of great curiosity, with fresh water all the year round. Maybe the inscriptions fulfilled a function in rain ceremonies (1941:181-184; figs 5 and 6). On Congo Cay Hatt found six engraved faces on the eastern part of the rock. This point is well suited for line fishing. The drawings show a similarity to faces on figured pottery handles found in Taino culture settlements. He sees a connection with cranium cult in Taino culture (180; figs 3 and 4). In St. Croix Hatt found 9 slabs standing upright, four with engravings. The row of slabs was 8 meters long and faced an open space. Behind the row of stones was en elevation, which contained skeletons, pottery, carved heads of corral, and shells. Also three fragments of rock carvings were found, one of them shown in fig. 19. It represents a frog (190-191, figs 13, 16, 19). Hatt interprets the figure on the stone terminating the row on the Southwest as a picture of a pregnant woman: within the body is another figure with the head the opposite way (fig. 15). The last stone to the right (fig. 16) has a hole, which leads to a narrow channel, "about 1 mm. in diameter, passing deep into the stone and no doubt once connected with a funnel-shaped hole bored into the stone from the back" (figs. 17 and 18). It would be possible to pour water through from the back, which would trickle down the front (191-192). In 1960, Frederick W. Sleight, director of the William L Bryant Foundation, made an "Archaeological Reconnaissance of the island of St. John" (Sleight 1962). most ingenious explanation is one found in an early history of the Danish West Indies, in which the author states that the Spanish monks saw the other carvings on the rocks and deemed them to be the work of the devil ... The Friars carved the sign of the cross on the rocks, thereby neutralizing all other influences" (p. 138). The author rightly mocks the usual unfounded interpretations of Caribbean and South American petroglyph sites as places of human sacrifice, with blood receptacles, etc. He does not doubt that petroglyphs had some meaning, but in his opinion "posteriority will never know the true significance of these rock carvings" (for a similar opinion, see Dubelaar 1986, chapter 8: Interpretation). The Reef Bay engravings which are immediately above the water surface (our group A) are clearly mirrored; most probably this effect was intentionally sought after. This 'mirror' situation also occurs at the Big Spring fountain cave, Anguilla (Dubelaar 1989). At this 21st International Congress of Americanists, The Hague, Netherlands, 1924, the Danish archaeologist Gudmund Hatt read a paper on the archaeology of the Virgin Islands. This was the first occasion on which petroglyphs were reported in St. Croix (Hatt 1924: 36-38; figs. 12-14). In 1941 he published his monumental study: 'Had West Indian rock carvings a religious significance' (Hatt 1941). The question in this title was convincingly answered in the affirmative. The article places his findings in St. John, Congo Cay, and St. Croix in a wider context: the archaeology, anthropology»and history of the Greater and Lesser Antilles. At Reef Bay, St. John, he discerns three petroglyph groups: a: the drawings along the pool; b: those higher up, left of a; c: those still higher, above a on the same rock. He observes a difference in style between the first group, where the faces have ring-shaped eyes, and the other two groups, with 'flourishing" figures and faces with pit shaped eyes. Hatt sees a similarity between the b - and c. - groups and some petroglyphs of St. Vincent. He considers the engravings to have been made by Igneri. No settlement remains were found in the near vicinity. The spot was chosen because it was a natural phenomenon of great curiosity, with fresh water all the year round. Maybe the inscriptions fulfilled a function in rain ceremonies (1941:181-184; figs 5 and 6).
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