“36cu0190” a Historic and Prehistoric site in Pennsylvania

36cu0190 the theory

by Gary Yannone

Master of Science (M.S.) at Troy University

36cu0190 is a historic and prehistoric site. It is a sacred Palaeolithic stone art site that is directly related to 36DA20 a late Clovis Hunting site approximately 40 miles away.  It is also where a 1794 log home was built by the George Snider family. The Commonwealth of Pennsylvania Pennsylvania Historic and Museum Commission Bureau for Historic Preservation assigned the site number 36cu0190 and the Cultural Resources Geographic Information System (CRGIS) has the site listed as both Historic and Prehistoric. Additionally, the Cumberland County Historical Society assigned number 041-020-51 for the site to be listed on the Register of Historic places. It was placed on the County Register because of the German influence to the structure and the connection to a Native American Culture.  Both of these cultures have their own story to tell, but are also uniquely intertwined with each other. 

We agree with the University of Pennsylvania 2011 DNA study that Altai, Siberia was the approximate origination point of one of the early Palaeoindian cultures to enter North America. That Culture then migrated to Beringia approximately 23,000 years ago and stayed there for several thousand years in a so-called ‘standstill’ or hibernation. At some point that Culture migrated into North America where it has been termed the Clovis Culture. That Culture frequented 36DA20 for hunting purposes and visited 36cu0190 for their sacred ceremonies dating from 13,100 years ago to 12,150 years ago. We believe this theory is also consistent with the Center for GeoGenetics at the University of Copenhagen distinguished DNA work.  This theory does not rule out an early Clovis, or pre Clovis component, or answer the Australian-Melanesian possibility, or the questions about the split of North and South American populations 12-15,000 years ago. From our very beginning of our research in 1999 the site and artifacts have provided magnificent surprises!  We are sure more are still to come.

Why the direct relationship with 36DA20 (Shoop)? Geography and demographics are consistent for a cultural relationship. The distance between the two sites is approximately 40 miles depending on how the route is travelled. 36cu0190 is approximately two miles from the Conodoguinet Creek which is a tributary of the Susquehanna River and joins the great Susquehanna River near West Fairview upstream from Harrisburg, Pennsylvania. “Conodoguinet” comes from an Indian word meaning “a long way with many bends.” The Susquehanna begins at Lake Otsego near Cooperstown New York State and ends in Maryland at the northern end of the Chesapeake Bay at Havre de Grace. Susquehanna is from an Indian word meaning Oyster River.

The spring flow at 36cu0190 is an origination point and travels approximately two miles before joining the Conodoguinet Creek in North Middletown Township. The Creek winds approximately 30 miles until it joins the Susquehanna River in West Fairview Township.  It is approximately a mile across to the East end of the River at Harrisburg and then approximately ten miles to 36DA20. Thus geographically both sites are located relatively close to each other with easily accessible water travel available. The evidence at 36DA20 appears to indicate that the Culture returned year after year and that is what we believe is evident at 36cu0190.  Considering the extreme scarce populations during that timeframe, it does not seem probable that there was not a cultural connection.    

Additionally, 36DA20 was geographically in an area that was inhabited by prey sought after by the Palaeolithic hunters. Whereas 36cu0190 has a terrestrial uniqueness suited for a sacred ceremonial site. It is at the foot of one of North Americas great bird migration routes. It is at a confluence of springs. And it has an abundance of clay orange and red oxides.   As mentioned before it is only a couple of miles from a major waterway the Conodoguinet Creek. The location would make it a very suitable place for ceremonies such as hunting, vision quest, burial, etc.

Descriptions of the difficulty in making the projectile points and tools at 36DA20 and the sacred stone art at 36cu0190 are similar. The tool and projectile craftsmanship has been termed as the most difficult in North America with astoundingly reworked specimens. Professionals have described the stone art craftsmanship at 36cu0190 as the best examples of Palaeolithic portable art ever seen in the world. And some of the artists as “magnificent.”  Additionally, just as the tools and projectile points at 36DA20 are consistent with Palaeoindians, the toolkit for the artwork at 36cu0190 is consistent with a Palaeoindian timeframe. Even so, we should not expect the Palaeolithic hunting tools from 36AD20 to match those for the sacred ceremonies at 36cu0190.

 Additionally, the incredible stone workmanship mirrors each other in the distinct uniqueness of art style and technique.  At 36DA20 they crafted unique and beautiful fluted projectile points and at 36cu0190 the stone art was created with a distinctly amazing relief style uniqueness. Additionally, the stone sacred art at 36cu0190 has been described as similar in some aspects to African, Asian, and South American, but also unique.  That would be consistent with our theory.  If at one time they originated from the Altai, Siberia region and then migrated to a standstill period in Beringia; their unique relief art style and technique would be consistent with that isolation and also that cultural origin. Just as the unique DNA was formed due to a cultural isolation, the same can be said for the projectile point fluting and the unique relief art style. 

The large size of both sites is similar as well with massive amounts of artifacts that were created and deposited at each site. Both sites are approximately 35 acres. At 36DA20 there have been some estimations that as many as an estimated 7,000 Palaeoindian artifacts have been recovered. At one court hearing it was estimated that there had been an estimated 20,000 artifacts recovered at 36cu0190. Both the Culture at 36DA20 and the one at 36cu0190 imported stone to create their projectile points, tools and sacred artwork. They had a special connection to their lithic materials. At 36DA20 supposedly they brought Onondaga Chert from 250 miles north in New York State. At 36cu0190 the natural geology is Shale and Clay. There are many examples of tools and artwork that have been initially diagnosed by professionals that are imports to the site. That includes a creek or river pebble, Quartzite, Limestone, fined grained Mafic Igneous Extrusive Basalt or Andesite, Serpentine, maybe Jasper, and possibly Obsidian.

Both cultures appeared to revolve heavily around a hunting culture. It has been suggested that at 36DA20 Caribou or Elk were harvested. And that the climate was colder and the vegetation different and more suitable for Megafauna. At 36cu0190 there have been discovered stone sculptures of birds, fish, the prehistoric horse, and wolf.  Additionally, we think that there has been at least several symbolic images recovered depicting the Mammoth/Mastodon. 36cu0190 also displays deep and unique images of shamanism. It would be consistent with an Anthropological geographic origin of Altai, Siberia. There has also has been other artifacts discovered such as a facial profile that is consistent with a human facial reconstruction in Mexico dated to about 12-13,000 years ago.

Just as in the case of the historic component, as we gain more data about the prehistoric component, we will either continue validating our theory or changing it. Our website shows an array of lithic materials that need to be clearly diagnosed and their origins determined. And there is also a myriad of interesting bone specimens that are waiting to be diagnosed as far as species and dates. A geomorphology at the site would be useful. And a complete inventory of all the stone and bone artifacts in storage with an origination context and proper numbering needs to be accomplished.

Our plans had included working for site recognition by the National Historic Register and possibly as a World Heritage site. We had also thought that the site was in a unique situation for a museum on site, for a Chapter of the Society of Pennsylvania Archaeology and a Chapter of the International Federation of Rock Art Organization. But, ownership of the site has changed. 

 Our focus throughout this 18 year odyssey has been to identify the prehistoric and historic culture and timeframe at 36cu0190. We believe we now have accomplished that goal for both components. And we have already been rewarded with connecting with one of the great prehistoric cultures that has remained invisible in many ways. And with the German heritage of some of the areas pioneers. We admire their incredible prehistoric sacred art the same way many people admire their incredible projectile points, and others love the historic hand hewn logs.  We don’t know the meaning of the prehistoric symbolism, but we allow ourselves to daydream a little about their great adventures and ceremonies. 
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Gary (Volunteer President, Project Manager, Science Advisor, Author, Researcher Frankford Museum Society

garyyannone@yaho.com

www.vallis.info

“This wolf is a beauty.  Very clear.  Also the face with the pointy nose and lips. Rather than a headress, I see a possible bovid, a deer or antelope, with a long muzzle, possibly eye chip removal, and then up in that red(red ochred?). section, it’s like a horn or antler pointing upward or maybe curving in the U shape of the reddish coloring.   The nose though if the shape is intentional (not accidental damage) is more like a moose?  If it is intended as such an animal that would be wolf prey, so the piece might carry a predator-prey theme and with the face as representing some sort of spiritual relation to wolf and its prey.  Just thoughts, but its such a great wolf I wanted to confirm that interpretation.”  James Harrod, Ph.D. Director for The Center on the Origins of Art and Religion.  

“This tool is a classical example of stone triangular tools with usual back and stomach. The only difference is the size.  It is 9cm tall, 10cm wide and 3.5 cm thin.”  Arsen Faradzhev, Ph.D.  Founder of the Moscow Center for Rock Art and Bioindication Research.

A collage of stone artifacts from 36cu0190. A spectrum of lithic materials and an array of unknown meanings. More can be seen at About Vallis. 

The hypothesis about the site.  With 237 pages of text and photos.  A unique and extensive North AmericanPrehistoryGlossary

Vallis Ante Artis – Kindle edition by Gary Yannone, Jeff Kottmyer

The Lost Valley Archaeological Site (“Vallis Ante Artis”)

The incredible story of the discovery.  Over 300 pages of trials and tribulations. Photographs of artifacts and people. A black and white edition is available. The Coming of Religion – Kindle edition by Gary Yannone

A Contextual Approach to the State of Nature. A short and refreshing look at the Political Science concept of Life, Liberty, and the Pursuit of Happiness. A Contextual Approach to the ‘State of Nature’ eBook: Gary Yannone 

Gary Yannone

Master of Science (M.S.) at Troy University

Marysville, Pennsylvania

During the last sixteen years, Gary Yannone has been involved in an international project that involves various disciplines’. Many of them outside of my academic comfort zone. As the first President of the Frankford Museum Society, Gary Yannone led the way for recognition of site 36cu0190 being awarded historic and prehistoric status.

Gary Yannone wrote Vallis Ante Artis, the archaeological site hypothesis which was published in January of 2011 and is part of the Smithsonian Archives. Gary Yannone and others followed that with the story of the discovery, The Coming of Religion. The project inspired me to write a new Political Science theory: A Contextual Approach to the State of Nature. With the new information, we produced a new theory and published the book: Sacred Images from the Clovis Culture. Gary Yannone created and update our website www.vallis.info

During the Cold War, Gary Yannone received his Master of Science while overseas implementing the Ground Launched Cruise missile system as the initial cadre of officers. My MS thesis was “The Seventh Deadly Sin. Western Philosophy and Nuclear Terrorism.” Twice, Gary Yannone was a nuclear missile combat crew commander. At the Strategic Air Command, Gary Yannone was an Arms Control and Strategic Doctrine and Policy Analyst. It was an honor to work directly with the genius of Albert Wohlstetter on projects such as the Presidential Commission ‘Discriminate Deterrence’. Gary Yannone was also a certified US/Soviet Arms Control Inspector. Moreover, Gary Yannone taught in the military and was an adjunct professor for over 17 years at Harrisburg Area Community College.

Gary Yannone received my BA in Political Science from Dickinson College in Carlisle, PA. Some of my writings for Dr. George Friedman included, “The Choice of Democracy.” “The Trial of Twentieth Century Mankind: A Statement of the Uniqueness and Unity of Man.” “Trace Plato’s Conception of Man’s Nature and Compare Locke’s Conception to it.” “The American Social Reality.” You can reach Gary Yannone at garyyannone@yahoo.com

I don’t know if I agree with all the thoughts expressed, but they do seem interesting and I look forward to more research.

Damien Marie AtHope’s Art

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Availability of crossing the bering strait land bridge to the Americas from Asia (Russian and Alaska).

Damien Marie AtHope’s Art

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Ancient North Eurasian (ANE)

Ancient Beringian/Ancestral Native American (AB/ANA)

Eastern Hunter-Gatherer (EHG)

Western Hunter-Gatherers (WHG)

Western Steppe Herders (WSH) 

Scandinavian Hunter-Gatherer (SHG)

Early European Farmers (EEF)

Jōmon people (Ainu people OF Hokkaido Island) 

Neolithic Iranian farmers (Iran_N) (Iran Neolithic)

Amur Culture (Amur watershed)

Haplogroup R possible time of origin about 27,000 years in Central Asia, South Asia, or Siberia:

• Mal’ta–Buret’ culture (24,000-15,000 years ago)
• Afontova Gora culture (21,000-12,000 years ago)
• Trialetian culture (16,000–8000 years ago)
• Samara culture (7,000-6,500 years ago)
• Khvalynsk culture (7,000-6,500 years ago)
• Afanasievo culture (5,300-4,500 years ago)
• Yamna/Yamnaya Culture (5,300-4,500 years ago)
• Andronovo culture (4,000–2,900 years ago) ref

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“MA-1 genetic affinities of Mal’ta–Buret’ culture.” ref

Mal’ta–Buret’ culture of Siberia near Lake Baikal

“The Mal’ta–Buret’ culture is an archaeological culture of c. 24,000 to 15,000 years ago in the Upper Paleolithic on the upper Angara River in the area west of Lake Baikal in the Irkutsk Oblast, Siberia, Russian Federation. The type sites are named for the villages of Mal’ta, Usolsky District, and Buret’, Bokhansky District (both in Irkutsk Oblast). And a buried boy whose remains were found near Mal’ta is usually known by the abbreviation MA-1, remains have been dated to 24,000 years ago. According to research published since 2013, MA-1 belonged to a population related to the genetic ancestors of Siberians, American Indians, and Bronze Age Yamnaya and Botai people of the Eurasian steppe. In particular, modern-day Native Americans, Kets, Mansi, and Selkup have been found to harbor a significant amount of ancestry related to MA-1.” ref

“MA-1 is the only known example of basal Y-DNA R* (R-M207*) – that is, the only member of haplogroup R* that did not belong to haplogroups R1, R2, or secondary subclades of these. The mitochondrial DNA of MA-1 belonged to an unresolved subclade of haplogroup U. The term Ancient North Eurasian (ANE) has been given in genetic literature to an ancestral component that represents descent from the people similar to the Mal’ta–Buret’ culture or a population closely related to them. A people similar to MA1 and Afontova Gora were important genetic contributors to Native Americans, Siberians, Northeastern Europeans, Caucasians, Central Asians, with smaller contributions to Middle Easterners and some East Asians. Lazaridis et al. (2016) notes “a cline of ANE ancestry across the east-west extent of Eurasia.” MA1 is also related to two older Upper Paleolithic Siberian individuals found at the Yana Rhinoceros Horn Site called Ancient North Siberians (ANS).” ref

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art 

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Damien Marie AtHope’s Art

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The Peopling of the Americas Pre-Paleoindians/Paleoamericans around 30,000 to 12,000 years ago

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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Animism: Respecting the Living World by Graham Harvey 

“How have human cultures engaged with and thought about animals, plants, rocks, clouds, and other elements in their natural surroundings? Do animals and other natural objects have a spirit or soul? What is their relationship to humans? In this new study, Graham Harvey explores current and past animistic beliefs and practices of Native Americans, Maori, Aboriginal Australians, and eco-pagans. He considers the varieties of animism found in these cultures as well as their shared desire to live respectfully within larger natural communities. Drawing on his extensive casework, Harvey also considers the linguistic, performative, ecological, and activist implications of these different animisms.” ref

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Low Gods “Earth” or Tutelary deity and High Gods “Sky” or Supreme deity

“An Earth goddess is a deification of the Earth. Earth goddesses are often associated with the “chthonic” deities of the underworld. Ki and Ninhursag are Mesopotamian earth goddesses. In Greek mythology, the Earth is personified as Gaia, corresponding to Roman Terra, Indic Prithvi/Bhūmi, etc. traced to an “Earth Mother” complementary to the “Sky Father” in Proto-Indo-European religion. Egyptian mythology exceptionally has a sky goddess and an Earth god.” ref

“A mother goddess is a goddess who represents or is a personification of nature, motherhood, fertility, creation, destruction or who embodies the bounty of the Earth. When equated with the Earth or the natural world, such goddesses are sometimes referred to as Mother Earth or as the Earth Mother. In some religious traditions or movements, Heavenly Mother (also referred to as Mother in Heaven or Sky Mother) is the wife or feminine counterpart of the Sky father or God the Father.” ref

“Any masculine sky god is often also king of the gods, taking the position of patriarch within a pantheon. Such king gods are collectively categorized as “sky father” deities, with a polarity between sky and earth often being expressed by pairing a “sky father” god with an “earth mother” goddess (pairings of a sky mother with an earth father are less frequent). A main sky goddess is often the queen of the gods and may be an air/sky goddess in her own right, though she usually has other functions as well with “sky” not being her main. In antiquity, several sky goddesses in ancient Egypt, Mesopotamia, and the Near East were called Queen of Heaven. Neopagans often apply it with impunity to sky goddesses from other regions who were never associated with the term historically. The sky often has important religious significance. Many religions, both polytheistic and monotheistic, have deities associated with the sky.” ref

“In comparative mythology, sky father is a term for a recurring concept in polytheistic religions of a sky god who is addressed as a “father”, often the father of a pantheon and is often either a reigning or former King of the Gods. The concept of “sky father” may also be taken to include Sun gods with similar characteristics, such as Ra. The concept is complementary to an “earth mother“. “Sky Father” is a direct translation of the Vedic Dyaus Pita, etymologically descended from the same Proto-Indo-European deity name as the Greek Zeûs Pater and Roman Jupiter and Germanic Týr, Tir or Tiwaz, all of which are reflexes of the same Proto-Indo-European deity’s name, *Dyēus Ph₂tḗr. While there are numerous parallels adduced from outside of Indo-European mythology, there are exceptions (e.g. In Egyptian mythology, Nut is the sky mother and Geb is the earth father).” ref

Tutelary deity

“A tutelary (also tutelar) is a deity or spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation. The etymology of “tutelary” expresses the concept of safety and thus of guardianship. In late Greek and Roman religion, one type of tutelary deity, the genius, functions as the personal deity or daimon of an individual from birth to death. Another form of personal tutelary spirit is the familiar spirit of European folklore.” ref

“A tutelary (also tutelar) in Korean shamanism, jangseung and sotdae were placed at the edge of villages to frighten off demons. They were also worshiped as deities. Seonangshin is the patron deity of the village in Korean tradition and was believed to embody the Seonangdang. In Philippine animism, Diwata or Lambana are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians. Such as: Maria Makiling is the deity who guards Mt. Makiling and Maria Cacao and Maria Sinukuan. In Shinto, the spirits, or kami, which give life to human bodies come from nature and return to it after death. Ancestors are therefore themselves tutelaries to be worshiped. And similarly, Native American beliefs such as Tonás, tutelary animal spirit among the Zapotec and Totems, familial or clan spirits among the Ojibwe, can be animals.” ref

“A tutelary (also tutelar) in Austronesian beliefs such as: Atua (gods and spirits of the Polynesian peoples such as the Māori or the Hawaiians), Hanitu (Bunun of Taiwan‘s term for spirit), Hyang (Kawi, Sundanese, Javanese, and Balinese Supreme Being, in ancient Java and Bali mythology and this spiritual entity, can be either divine or ancestral), Kaitiaki (New Zealand Māori term used for the concept of guardianship, for the sky, the sea, and the land), Kawas (mythology) (divided into 6 groups: gods, ancestors, souls of the living, spirits of living things, spirits of lifeless objects, and ghosts), Tiki (Māori mythology, Tiki is the first man created by either Tūmatauenga or Tāne and represents deified ancestors found in most Polynesian cultures). ” ref, ref, ref, ref, ref, ref, ref

Mesopotamian Tutelary Deities can be seen as ones related to City-States 

“Historical city-states included Sumerian cities such as Uruk and Ur; Ancient Egyptian city-states, such as Thebes and Memphis; the Phoenician cities (such as Tyre and Sidon); the five Philistine city-states; the Berber city-states of the Garamantes; the city-states of ancient Greece (the poleis such as Athens, Sparta, Thebes, and Corinth); the Roman Republic (which grew from a city-state into a vast empire); the Italian city-states from the Middle Ages to the early modern period, such as Florence, Siena, Ferrara, Milan (which as they grew in power began to dominate neighboring cities) and Genoa and Venice, which became powerful thalassocracies; the Mayan and other cultures of pre-Columbian Mesoamerica (including cities such as Chichen Itza, Tikal, Copán and Monte Albán); the central Asian cities along the Silk Road; the city-states of the Swahili coast; Ragusa; states of the medieval Russian lands such as Novgorod and Pskov; and many others.” ref

“The Uruk period (ca. 4000 to 3100 BCE; also known as Protoliterate period) of Mesopotamia, named after the Sumerian city of Uruk, this period saw the emergence of urban life in Mesopotamia and the Sumerian civilization. City-States like Uruk and others had a patron tutelary City Deity along with a Priest-King.” ref

“Chinese folk religion, both past, and present, includes myriad tutelary deities. Exceptional individuals, highly cultivated sages, and prominent ancestors can be deified and honored after death. Lord Guan is the patron of military personnel and police, while Mazu is the patron of fishermen and sailors. Such as Tu Di Gong (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity and Cheng Huang Gong (City God) is the guardian deity of an individual city, worshipped by local officials and locals since imperial times.” ref

“A tutelary (also tutelar) in Hinduism, personal tutelary deities are known as ishta-devata, while family tutelary deities are known as Kuladevata. Gramadevata are guardian deities of villages. Devas can also be seen as tutelary. Shiva is the patron of yogis and renunciants. City goddesses include: Mumbadevi (Mumbai), Sachchika (Osian); Kuladevis include: Ambika (Porwad), and Mahalakshmi. In NorthEast India Meitei mythology and religion (Sanamahism) of Manipur, there are various types of tutelary deities, among which Lam Lais are the most predominant ones. Tibetan Buddhism has Yidam as a tutelary deity. Dakini is the patron of those who seek knowledge.” ref

“A tutelary (also tutelar) The Greeks also thought deities guarded specific places: for instance, Athena was the patron goddess of the city of Athens. Socrates spoke of hearing the voice of his personal spirit or daimonion:

You have often heard me speak of an oracle or sign which comes to me … . This sign I have had ever since I was a child. The sign is a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do anything, and this is what stands in the way of my being a politician.” ref

“Tutelary deities who guard and preserve a place or a person are fundamental to ancient Roman religion. The tutelary deity of a man was his Genius, that of a woman her Juno. In the Imperial era, the Genius of the Emperor was a focus of Imperial cult. An emperor might also adopt a major deity as his personal patron or tutelary, as Augustus did Apollo. Precedents for claiming the personal protection of a deity were established in the Republican era, when for instance the Roman dictator Sulla advertised the goddess Victory as his tutelary by holding public games (ludi) in her honor.” ref

“Each town or city had one or more tutelary deities, whose protection was considered particularly vital in time of war and siege. Rome itself was protected by a goddess whose name was to be kept ritually secret on pain of death (for a supposed case, see Quintus Valerius Soranus). The Capitoline Triad of Juno, Jupiter, and Minerva were also tutelaries of Rome. The Italic towns had their own tutelary deities. Juno often had this function, as at the Latin town of Lanuvium and the Etruscan city of Veii, and was often housed in an especially grand temple on the arx (citadel) or other prominent or central location. The tutelary deity of Praeneste was Fortuna, whose oracle was renowned.” ref

“The Roman ritual of evocatio was premised on the belief that a town could be made vulnerable to military defeat if the power of its tutelary deity were diverted outside the city, perhaps by the offer of superior cult at Rome. The depiction of some goddesses such as the Magna Mater (Great Mother, or Cybele) as “tower-crowned” represents their capacity to preserve the city. A town in the provinces might adopt a deity from within the Roman religious sphere to serve as its guardian, or syncretize its own tutelary with such; for instance, a community within the civitas of the Remi in Gaul adopted Apollo as its tutelary, and at the capital of the Remi (present-day Rheims), the tutelary was Mars Camulus.” ref 

Household deity (a kind of or related to a Tutelary deity)

“A household deity is a deity or spirit that protects the home, looking after the entire household or certain key members. It has been a common belief in paganism as well as in folklore across many parts of the world. Household deities fit into two types; firstly, a specific deity – typically a goddess – often referred to as a hearth goddess or domestic goddess who is associated with the home and hearth, such as the ancient Greek Hestia.” ref

“The second type of household deities are those that are not one singular deity, but a type, or species of animistic deity, who usually have lesser powers than major deities. This type was common in the religions of antiquity, such as the Lares of ancient Roman religion, the Gashin of Korean shamanism, and Cofgodas of Anglo-Saxon paganism. These survived Christianisation as fairy-like creatures existing in folklore, such as the Anglo-Scottish Brownie and Slavic Domovoy.” ref

“Household deities were usually worshipped not in temples but in the home, where they would be represented by small idols (such as the teraphim of the Bible, often translated as “household gods” in Genesis 31:19 for example), amulets, paintings, or reliefs. They could also be found on domestic objects, such as cosmetic articles in the case of Tawaret. The more prosperous houses might have a small shrine to the household god(s); the lararium served this purpose in the case of the Romans. The gods would be treated as members of the family and invited to join in meals, or be given offerings of food and drink.” ref

“In many religions, both ancient and modern, a god would preside over the home. Certain species, or types, of household deities, existed. An example of this was the Roman Lares. Many European cultures retained house spirits into the modern period. Some examples of these include:

• Brownie (Scotland and England) or Hob (England) / Kobold (Germany) / Goblin / Hobgoblin
• Domovoy (Slavic)
• Nisse (Norwegian or Danish) / Tomte (Swedish) / Tonttu (Finnish)
• Húsvættir (Norse)” ref

“Although the cosmic status of household deities was not as lofty as that of the Twelve Olympians or the Aesir, they were also jealous of their dignity and also had to be appeased with shrines and offerings, however humble. Because of their immediacy they had arguably more influence on the day-to-day affairs of men than the remote gods did. Vestiges of their worship persisted long after Christianity and other major religions extirpated nearly every trace of the major pagan pantheons. Elements of the practice can be seen even today, with Christian accretions, where statues to various saints (such as St. Francis) protect gardens and grottos. Even the gargoyles found on older churches, could be viewed as guardians partitioning a sacred space.” ref

“For centuries, Christianity fought a mop-up war against these lingering minor pagan deities, but they proved tenacious. For example, Martin Luther‘s Tischreden have numerous – quite serious – references to dealing with kobolds. Eventually, rationalism and the Industrial Revolution threatened to erase most of these minor deities, until the advent of romantic nationalism rehabilitated them and embellished them into objects of literary curiosity in the 19th century. Since the 20th century this literature has been mined for characters for role-playing games, video games, and other fantasy personae, not infrequently invested with invented traits and hierarchies somewhat different from their mythological and folkloric roots.” ref

“In contradistinction to both Herbert Spencer and Edward Burnett Tylor, who defended theories of animistic origins of ancestor worship, Émile Durkheim saw its origin in totemism. In reality, this distinction is somewhat academic, since totemism may be regarded as a particularized manifestation of animism, and something of a synthesis of the two positions was attempted by Sigmund Freud. In Freud’s Totem and Taboo, both totem and taboo are outward expressions or manifestations of the same psychological tendency, a concept which is complementary to, or which rather reconciles, the apparent conflict. Freud preferred to emphasize the psychoanalytic implications of the reification of metaphysical forces, but with particular emphasis on its familial nature. This emphasis underscores, rather than weakens, the ancestral component.” ref

“William Edward Hearn, a noted classicist, and jurist, traced the origin of domestic deities from the earliest stages as an expression of animism, a belief system thought to have existed also in the neolithic, and the forerunner of Indo-European religion. In his analysis of the Indo-European household, in Chapter II “The House Spirit”, Section 1, he states:

The belief which guided the conduct of our forefathers was … the spirit rule of dead ancestors.” ref

“In Section 2 he proceeds to elaborate:

It is thus certain that the worship of deceased ancestors is a vera causa, and not a mere hypothesis. …

In the other European nations, the Slavs, the Teutons, and the Kelts, the House Spirit appears with no less distinctness. … [T]he existence of that worship does not admit of doubt. … The House Spirits had a multitude of other names which it is needless here to enumerate, but all of which are more or less expressive of their friendly relations with man. … In [England] … [h]e is the Brownie. … In Scotland this same Brownie is well known. He is usually described as attached to particular families, with whom he has been known to reside for centuries, threshing the corn, cleaning the house, and performing similar household tasks. His favorite gratification was milk and honey.” ref

Damien Marie AtHope’s Art

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“These ideas are my speculations from the evidence.”

I am still researching the “god‘s origins” all over the world. So you know, it is very complicated but I am smart and willing to look, DEEP, if necessary, which going very deep does seem to be needed here, when trying to actually understand the evolution of gods and goddesses. I am sure of a few things and less sure of others, but even in stuff I am not fully grasping I still am slowly figuring it out, to explain it to others. But as I research more I am understanding things a little better, though I am still working on understanding it all or something close and thus always figuring out more. 

Sky Father/Sky God?

“Egyptian: (Nut) Sky Mother and (Geb) Earth Father” (Egypt is different but similar)

Turkic/Mongolic: (Tengri/Tenger Etseg) Sky Father and (Eje/Gazar Eej) Earth Mother *Transeurasian*

Hawaiian: (Wākea) Sky Father and (Papahānaumoku) Earth Mother *Austronesian*

New Zealand/ Māori: (Ranginui) Sky Father and (Papatūānuku) Earth Mother *Austronesian*

Proto-Indo-European: (Dyḗus/Dyḗus ph₂tḗr) Sky Father and (Dʰéǵʰōm/Pleth₂wih₁) Earth Mother

Indo-Aryan: (Dyaus Pita) Sky Father and (Prithvi Mata) Earth Mother *Indo-European*

Italic: (Jupiter) Sky Father and (Juno) Sky Mother *Indo-European*

Etruscan: (Tinia) Sky Father and (Uni) Sky Mother *Tyrsenian/Italy Pre–Indo-European*

Hellenic/Greek: (Zeus) Sky Father and (Hera) Sky Mother who started as an “Earth Goddess” *Indo-European*

Nordic: (Dagr) Sky Father and (Nótt) Sky Mother *Indo-European*

Slavic: (Perun) Sky Father and (Mokosh) Earth Mother *Indo-European*

Illyrian: (Deipaturos) Sky Father and (Messapic Damatura’s “earth-mother” maybe) Earth Mother *Indo-European*

Albanian: (Zojz) Sky Father and (?) *Indo-European*

Baltic: (Perkūnas) Sky Father and (Saulė) Sky Mother *Indo-European*

Germanic: (Týr) Sky Father and (?) *Indo-European*

Colombian-Muisca: (Bochica) Sky Father and (Huythaca) Sky Mother *Chibchan*

Aztec: (Quetzalcoatl) Sky Father and (Xochiquetzal) Sky Mother *Uto-Aztecan*

Incan: (Viracocha) Sky Father and (Mama Runtucaya) Sky Mother *Quechuan*

China: (Tian/Shangdi) Sky Father and (Dì) Earth Mother *Sino-Tibetan*

Sumerian, Assyrian and Babylonian: (An/Anu) Sky Father and (Ki) Earth Mother

Finnish: (Ukko) Sky Father and (Akka) Earth Mother *Finno-Ugric*

Sami: (Horagalles) Sky Father and (Ravdna) Earth Mother *Finno-Ugric*

Puebloan-Zuni: (Ápoyan Ta’chu) Sky Father and (Áwitelin Tsíta) Earth Mother

Puebloan-Hopi: (Tawa) Sky Father and (Kokyangwuti/Spider Woman/Grandmother) Earth Mother *Uto-Aztecan*

Puebloan-Navajo: (Tsohanoai) Sky Father and (Estsanatlehi) Earth Mother *Na-Dene*

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Sky Father/Sky Mother “High Gods” or similar gods/goddesses of the sky more loosely connected, seeming arcane mythology across the earth seen in Siberia, China, Europe, Native Americans/First Nations People and Mesopotamia, etc.

Damien Marie AtHope’s Art

Expressions of Atheistic Thinking:

• Around 2,600 years ago, Ajita Kesakambali, ancient Indian philosopher, who is the first known proponent of Indian materialism. ref
• Around 2,535 to 2,475 years ago, Heraclitus, Greek pre-Socratic philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Anatolia, also known as Asia Minor or modern Turkey. ref
• Around 2,500 to 2,400 years ago, according to The Story of Civilization book series certain African pygmy tribes have no identifiable gods, spirits, or religious beliefs or rituals, and even what burials accrue are without ceremony. ref
• Around 2,490 to 2,430 years ago, Empedocles, Greek pre-Socratic philosopher and a citizen of Agrigentum, a Greek city in Sicily. ref
• Around 2,460 to 2,370 years ago, Democritus, Greek pre-Socratic philosopher considered to be the “father of modern science” possibly had some disbelief amounting to atheism. ref
• Around 2,399 years ago or so, Socrates, a famous Greek philosopher was tried for sinfulness by teaching doubt of state gods. ref
• Around 2,341 to 2,270 years ago, Epicurus, a Greek philosopher known for composing atheistic critics and famously stated, “Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him god?” ref

This last expression by Epicurus, seems to be an expression of Axiological Atheism. To understand and utilize value or actually possess “Value Conscious/Consciousness” to both give a strong moral “axiological” argument (the problem of evil) as well as use it to fortify humanism and positive ethical persuasion of human helping and care responsibilities. Because value-blindness gives rise to sociopathic/psychopathic evil.

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope (Said as “At” “Hope”)/(Autodidact Polymath but not good at math):

Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist, Rationalist, Writer, Artist, Jeweler, Poet, “autodidact” Philosopher, schooled in Psychology, and “autodidact” Armchair Archaeology/Anthropology/Pre-Historian (Knowledgeable in the range of: 1 million to 5,000/4,000 years ago). I am an anarchist socialist politically. Reasons for or Types of Atheism

My Website, My Blog, & Short-writing or Quotes, My YouTube, Twitter: @AthopeMarie, and My Email: damien.marie.athope@gmail.com