An Introduction to the Metrology and Cosmology of the First People of the Pacific Northwest

Historically, the idea that the First People of the Pacific Nothwest had used any standard method of measurement or that they were influenced by direct cosmologic fundamentals has pervaded the standard of thought since the time of first contact.  Preconceptions were that the first peoples' lives were too

simplified to need any form of standardized measurement or the need for astrometric measure. Yet in the instance of stone implements, the idea of standardization becomes apparent.   The concept of form to function developed early in the human need, not just to survive, but to progress and has been transfixed in stone, so to speak.   An arrowhead is an arrowhead, a hammer a hammer and a knife a knife. The designs change slightly, yet it is obvious which tool is best for the job at hand.  Neolithic tools have changed little over the ages, and their form to function designs have retained a basic structure.  When the first Europeans came to the Pacific Northwest, it was noted in Cook's journal, that when iron products were traded the indigenous people reworked the the iron into a form they found familiar. To them, the adze was a far more effective and desirable tool than was the axe, a file became a knife or carving blade and a rifle barrel made a better pipe than a weapon. Evidence of the metrology and cosmology of the first people can be found throughout the culture, in their art, mortuary sites, legends and tools. To consider the metrology and cosmology of the first people of the Pacific Northwest as a functioning part of everyday life, one only has to look at other Neolithic cultures. On almost every continent, ancient cultures such as the Mesopotamians, Egyptians, Sumerians, Mayan and Toltecs have interwoven their cosmological beliefs into their daily lives. Were the people of the Pacific Northwest exempt from this manner of reason? Many of these ideas are universal and can be seen world wide.  Basic ideas, like the Serpent (fig.1), the Sun (fig.2), and the Great Mother (fig.3) figure prominently as symbols of creation, fertility and the sacred space. These ideas could be seen as a development of the natural evolution of human spirituality, completely autonomous of other cultures or perhaps as symbolism passed down, through and across time.

fig.1 The sea-wolf from Nootka territory on Vancouver Island. The serpent figures prominently in most North American cultures.   Note the ear-like appendages on the head.  This is a common design trait on most Northwest serpents. fig. 2 The Sun, giver of life. Where the sun was a male figure, the serpent was often represented as female.

The Hopi, of Arizona, believe that upon being delivered to this world, the fifth world in a series of five, that they were preordained to travel the four corners of  Turtle Island  (North and South America) .  The Bella Coola also lay claim to five worlds.  Worlds describing more of a mystical and mythical situation developed upon spiritual duality, yet differs only slightly with that of the more earth-bound Hopi. The Hopi claim that all of the South American aboriginal people and most of the North American people are their descendants, with the exclusion of those of Athapascan heritage. In fact, the Hopi may be remnants of the Mayan civilization, as their language, ceremonial structures .......(CONTINUED NEXT PAGE)