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Nazario Collection

The Nazario Collection, also known as Agüeybaná's Library, Father Nazario's Rocks, and the Phoenician Rocks, are a cache of carved stones that originated at Guayanilla, Puerto Rico. According to contemporary accounts, the statuettes made of local serpentine rocks were first discovered by Catholic priest José María Nazario y Cancel during the 19th century, and feature unidentified petroglyphs that have been speculated to be connected to the Old World for over 130 years. Their original site was not far from Yauco and was underground, where it was hidden under a slate that concealed a tunnel. Overwhelmed with the quantity and difficulty of transporting a trove that totaled more than a ton, he opted to abandon his individual approach and recruited locals to aid in the moving of the rocks to his house, where he conducted the first research on them by comparing them to similar objects from other countries. Nazario would combine his research with his religious background, leading to the hypothesis that there might be some connection between them and the Ten Lost Tribes.

Discovery and relocation
Exploration at Río Coayuco The discovery of the rocks is attributed to Catholic priest José María Nazario y Cancel, a native of the municipality of Sabana Grande that had settled in Guayanilla and had received education at the University of Salamanca that included, among other things, the study of ancient languages. According to this narrative, sometime during the late 1870s the minister was summoned to the deathbed of a local woman of Taíno ascent. There she, who was aware of Nazario's interest in archeology and native history, decided to reveal the location of a long-hidden collection of artifacts. This knowledge had been covertly passed from generation to generation throughout the centuries, but she decided to reveal it in hopes that the priest would recognize its historical importance and safeguard it from that point on. From 1880 onwards, the rocks were taken to Nazario's personal house at Guayanilla, not the parochial house, where he kept the other fragments of this finding and several other archeological pieces as part of his collection. Nazario also asserted that based on the study of the petroglyphs, it was safe to conclude that the Pre-Columbian inhabitants of Puerto Rico had perfected writing beyond the natives of Mexico or Peru, speculating that the pieces could have been a Pre-Columbian national archive of some kind. Nazario would then begin an effort to translate the characters phonetically after acquiring a copy of 1889's Historia De Las Naciones: Caldea (English: "History of the Nations: Chaldea") and using the characters present in a Babylonian religious artifact reproduced there. A man only known as "Curros Quirós" was said to be involved in this practice, which modern academics consider the first recorded instance of archeological falsification in the Caribbean. By 1903, Nazario was holding conferences about the Collection, which were unsuccessful in gaining the desired attention. However, in his examination of the carvings Fewkes also commented that the inscriptions were not Amerindian in origin and labeled them as "exotic", leading to an assumption that they may not be ancient. In it, he discussed a booklet filled with notes from Nazario being the last known person to see the lost document. ==Media exposure==
Media exposure
Late 20th century In 1969, Hostos sent one of the pieces to the British Museum so that it could be studied by scholar C.B.F. Walker, author of a number of books on cuneiform writing. Tío argued that if authenticated, the Collection could potentially represent one of the biggest archeological finds in the Americas and the Western Hemisphere, a position that he defended until his death. In total, Tío wrote over 30 papers on the Collection evaluating its potential significance to local history and the possible influence on the Taíno population, which did not receive academic examination or rebuttals from the archeological community. Author Barry Fell concluded that the inscriptions were not random, and that the characters correspond to Pre-Greek characters found in Cyprus, Turkey and Crete, rearranged so that they would be phonetically read in Pre-Incan Quechuan. Public exhibitions After the death of Aurelio Tió, others that have promoted the topic include Antonio Molina and his daughter, Zoé Tió. The exhibition took place between March 27 and 28 at the behest of Leandro Hernández, director of the Centro Cultural María Arzola (English: "María Arzola Cultural Center") which also hosted the pieces. Shortly afterwards, the finding became a central argument against the creation of an eolic park in the region. The topic re-entered the mainstream media in April 2016, with coverage related to a conference covering his research that was organized by Zoé Tió. ==Recent research==
Recent research
Studies on composition and characteristics In 2012, research on the pieces returned to the mainstream academia with the involvement of Reniel Rodríguez Ramos from the University of Puerto Rico at Utuado, who was concerned that up to that point most of the local research had been carried by historians. Efforts were made by the research team to retrieve as much firsthand information on the origin and history of the pieces as possible. The first, carried by Rollston, concludes that the glyphs in the pieces believed by Rodríguez to be ancient were not falsified by Nazario and that they likely represent a form of writing, which was organized within register lines. Another, held on twenty pieces by a team led by Iris Groman-Yaroslavsky and carried at the Use-Wear Analysis Laboratory of the University of Haifa's Zinman Institute of Archeology, reaffirmed the presence of long-term weather degradation and determined that stone tools were used in the carving of the characters. Potential hypotheses Based on his research, Rodríguez has formulated a number of hypotheses that are being currently examined without taking an a priori position about their authenticity or the possibility of fraud, with his initial position taking under consideration that some pieces where likely created after the initial discovery. If the entire Collection was proven to be fraudulent, he argued that the age of the pieces made them archeological artifacts in their right. He also formulated a preliminary hypothesis if several of the pieces were certified as authentic, for which he tried to identify similar geodesic characters. Rodríguez also noted that religious idols found in the Canary Islands exhibit similar posture and facial features, which were not discovered until after the pieces were reportedly unearthed and he argues that Nazario could not have known. The preliminary character analysis, found that some were similar to the Libyco-Berber alphabet found in the archipelago. After the initial studies, a set of cave paintings was uncovered near Playa Los Tubos, which Rodríguez decided to capture and send to Renata Springer Bunk (a philologist who has authored several books about the Libyco-Berber characters at the Canary Islands) who responded in the affirmative about their nature but lost interest after being told that they were found at Puerto Rico. Ultimately, he combined these with the seafaring nature of Caribbean natives and studies like one in which archeologist Richard Thomas Callahan of the University of Calgary studied how far the Canary Current could have dragged a drifting vessel, to formulate a hypothesis that he wanted to falsify. Following the 2019 studies, Rodríguez distanced from previous stances and considered Nazario's "Ten Lost Tribes" hypothesis as falsified, since the similarities that were previously noted were insufficient to account for the fundamental differences found in the way that the languages were written (supporting Rollston's conclusions). However, he noted that the way they were kept under the custody of a select group was rare (seen in cases such as the Dead Sea Scrolls) and was quoted as saying that "[t]he hands that made these are different from the hands that made [other] artifacts in Puerto Rico." Rodríguez did not completely dismiss the possibility of inter-continental travel, stating that "[...] these stones could potentially be the first robust evidence to begin having a discussion about the possibility of pre-nautas (pre-Columbian mariners) [and that they] question the meta-narrative that Columbus brought writing and history with him", effectively pushing the definition of Puerto Rican history back thousands of years. In regards to other hypotheses, he is skeptical of Fell's conclusion and notes that some of the words that the zoologist translated as phonetic Quechan such as yuca, ungey, chayote or papaya are in fact Arawak in origin. ==Notes==
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