Damien Marie AtHope’s Art

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“Nekhbet was an early predynastic local goddess in Egyptian mythology, who was the patron of the city of Nekheb (her name meaning of Nekheb). Ultimately, she became the patron of Upper Egypt and one of the two patron deities for all of Ancient Egypt when it was unified. One of Egypt’s earliest temples was the shrine of Nekhbet at Nekheb (also referred to as El Kab). It was the companion city to Nekhen, the religious and political capital of Upper Egypt at the end of the Predynastic period (c. 3200–3100 BC) and probably, also during the Early Dynastic Period (c. 3100–2686 BC). The original settlement on the Nekhen site dates from Naqada I or the late Badarian cultures. At its height, from about 3400 BC, Nekhen had at least 5,000 and possibly as many as 10,000 inhabitants.” ref

“Nekhbet was the tutelary deity of Upper Egypt. Nekhbet and her Lower Egyptian counterpart Wadjet often appeared together as the “Two Ladies“. One of the titles of each ruler was the Nebty name, which began with the hieroglyphs for [s/he] of the Two Ladies. In art, Nekhbet was depicted as a vulture. Alan Gardiner identified the species that was used in divine iconography as a griffon vulture. Arielle P. Kozloff, however, argues that the vultures in New Kingdom art, with their blue-tipped beaks and loose skin, better resemble the lappet-faced vulture. In New Kingdom times, the vulture appeared alongside the uraeus on the headdresses with which kings were buried. The uraeus and vulture are traditionally interpreted as Wadjet and Nekhbet, but Edna R. Russmann has suggested that in this context they represent Isis and Nephthys, two major funerary goddesses, instead. Nekhbet usually was depicted hovering, with her wings spread above the royal image, clutching a shen symbol (representing eternal encircling protection), frequently in her claws.” ref

“Nekhbet, in Egyptian religion, vulture goddess who was the protector of Upper Egypt and especially its rulers. Nekhbet was frequently portrayed as spreading her wings over the pharaoh while grasping in her claw the cartouche symbol or other emblems. She also appeared as a woman, often with a vulture’s head, wearing a white crown, and was sometimes depicted suckling the pharaoh. The center of Nekhbet’s cult was El-Kāb (Greek: Eileithyiaspolis), but her principal epithet made her the goddess of Hierakonpolis (or Nekhen), the ancient town opposite El-Kāb, on the west bank of the Nile River.” ref

“Nekhbet (Nekhebet, Nechbet) was the patron of Upper Egypt, appearing as one of the “Two ladies” in the Nebty name of the pharaoh (with her counterpart Wadjet). She was often called “Hedjet” (White Crown) in reference to the crown of Upper Egypt and regularly appears as a heraldic device representing Upper Egypt. She was also a protector of royal children and, in later periods, of all young children and expectant mothers. There is evidence that Nekhbet was already popular in Predynastic Egypt but was specifically associated with the town of Nekheb (her name actually means “she of Nekheb”). However, by the Early Dynastic Period Nekheb and Nekhen (cult center of Horus the Elder) had merged and she and Wadjet were combined to form the Nebty name of the pharaoh; her position as a representative of Upper Egypt was fully established. References in the Pyramid Texts (from the Fifth Dynasty) confirm that Nekhbet was also considered to be a creator goddess with the epithet “Father of Fathers, Mother of Mothers, who has existed from the beginning, and is Creator of this World”. She was represented on the king’s Nemes headdress as a vulture or a snake and from the Fourth Dynasty vulture headdress for the great royal wife.” ref

“Nekhbet was known as “pr wr” (Lady of the Great House – the Upper Egyptian “state” temple). During the Eighteenth Dynasty she and Wadjet offered their protection to all of the women of the royal family. This was indicated by the addition of two uraei (royal serpents) to their headdress. Unlike Heqet and Taweret, she was initially only thought to protect royal mothers and children. Nekhbet was occasionally depicted as the divine mother or wet-nurse of the pharaoh and often appeared in vulture form hovering above the king holding the “shen” (representing eternity) and the royal flail (representing pharaonic authority). However, during the New Kingdom she seems to have extended her protection beyond the royal family to the common people.” ref

“Nekhbet was thought to be the wife of Hapi, in his role as a patron of Upper Egypt, but was also associated with Horus (who was also associated with Upper Egypt). Because she often took the form of a griffon vulture and was associated with childbirth, she was closely associated with the goddess Mut. She was also associated with the bovine goddess Hathor and given the epithet “Great White Cow of Nekhb”. Like most Egyptian deities, Nekhbet also had a darker side. She was associated with the “Eye of Ra”, along with a great number of goddesses, and was often depicted hovering above the pharaoh in battle offering him protection and threatening his enemies.” ref

“On the Palermo Stone Thutmose IV confirms that his protector is “Nekbet, the White, of Nekheb. She fastened the adornments of my majesty, her two hands were behind (me) she bound the Nine Bows (enemies of Egypt) together for me”. She also took on this martial role in her dealings with other gods. For example, in one of the myths regarding the conflict between Set and Horus, Nekhbet and Wadjet (in the form of winged snakes) flank Horus (in the form of a winged sun disc) as he pursues Set and his fleeing followers.” ref

“This association with the “Eye of Ra” clearly gives her a strong solar connection, but she was also described as the “healthy eye of Horus” (the moon) and named as the “Mistress of the heavens”. Nekhbet was generally depicted as a woman wearing the crown of Upper Egypt or the vulture headdress. However, she was also depicted as a woman with the head of a vulture, or as a snake or vulture with the White Crown on her head. When she takes the form of a vulture, she often spreads her wings in protection and bears the “shen” and (sometimes) the feather of ma’at in her talons.” ref

“She was often shown with Wadjet and when in human form she and Wadjet can only be distinguished by their crowns. Occasionally, Nekhbet was depicted suckling the pharaoh or as a cow (as an aspect of Hathor). A temple was built in her honor at Nekhb which included a birth house, a series of small temples, a sacred lake, and some early cemeteries. It is thought that it was first established during the Early Period, but major building projects were undertaken during the Eighteenth Dynasty and the majority of the remains belong to pharaohs of the Twenty-ninth and Thirtieth Dynasties.” ref

Damien Marie AtHope’s Art 

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Sky Burials: Animism, Totemism, Shamanism, and Paganism

“In archaeology and anthropology, the term excarnation (also known as defleshing) refers to the practice of removing the flesh and organs of the dead before burial, leaving only the bones. Excarnation may be precipitated through natural means, involving leaving a body exposed for animals to scavenge, or it may be purposefully undertaken by butchering the corpse by hand. Practices making use of natural processes for excarnation are the Tibetan sky burial, Comanche platform burials, and traditional Zoroastrian funerals (see Tower of Silence).  Some Native American groups in the southeastern portion of North America practiced deliberate excarnation in protohistoric times. Archaeologists believe that in this practice, people typically left the body exposed on a woven litter or altar.” ref

Ancient Headless Corpses Were Defleshed By Griffon Vultures

Sky burial ( Animal Worship mixed with Ancestor Worship) is a funeral practice where a human corpse is placed on a mountaintop, elevated ground, tree, or constructed perch to decompose while be eaten by scavenging animals, especially birds. This Animal Worship (or Zoolatry) rituals may go back to the  Neanderthals who seem to Sacralize birds starting around 130,000 years ago in Croatia with eagle talon jewelry and oldest confirmed burial. Or possible (Aurignacian) “Bird Worship” at  Hohle Fels cave, Germany, early totemism and small bird figurine at around 33,000 years old, which had been cited as evidence of shamanism.

As well as possible ‘Bird Worship’ (in the Pavlovian culture/Gravettian culture) part of Early Shamanism at Dolní Věstonice (Czech Republic) from around 31,000-25,000 years ago, which held the “first shaman burial.” The shamanistic Mal’ta–Buret’ culture of Siberia, dating to 24,000-15,000 years ago, who connect to the indigenous peoples of the Americas show Bird Worship. The Magdalenian cultures in western Europe, dating from around 17,000-12,000 years ago have a famous artistic mural with a bird that I think could relate to reincarnation and at least bird symbolism. Likewise, there is evidence of possible ‘Bird Worship’ at  Göbekli Tepe (Turkey), dated to around 13,000/11,600-9,370 Years ago with “first human-made temple” and at Çatalhöyük (Turkey), dated to around 9,500-7,700 Years ago with “first religious designed city” both with seeming ancestor, animal, and possible goddess worship.

The Tibetan sky-burials appear to have evolved from ancient practices of defleshing corpses as discovered in archeological finds in the region. These practices most likely came out of practical considerations, but they could also be related to more ceremonial practices similar to the suspected sky burial evidence found at Göbekli Tepe (11,500 years ago) and Stonehenge (4,500 years ago). ref 

• Sifting through the relation of Bird spirits/deities of the sky (20,000 to 5,000 years ago)

• “Sky Burial” and its possible origins at least 12,000 years ago to likely 30,000 years ago or older.

• Around 7,000-year-old Shared Idea of the Divine Bird (Tutelary and/or Trickster spirit/deity), “Ritual” Motif

• Low Gods (Earth/ Tutelary deity), High Gods (Sky/Supreme deity), and Moralistic Gods (Deity enforcement/divine order)

• Sumerian Word for “Sky” or “Heaven” and “Goddess” or “God” May Connect to the Ghassulian Culture “Star”

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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Damien Marie AtHope’s Art

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I think Kutkh, a Raven spirit, Bird god from North Aisa, relates to Bird gods/spirits in China/North Aisa, the Middle East/Egypt, & the Americas. But in Europe, was turned into a human Zeus/Thor, Middle East/Egypt turned him into a half-bird half other-being or half-human, Horus.

Kutkh?

“Kutkh (also Kutkha, Kootkha, Kutq Kutcha and other variants, Russian: Кутх), is a Raven spirit traditionally revered in various forms by various indigenous peoples of the Russian Far East. Kutkh appears in many legends: as a key figure in creation, as a fertile ancestor of mankind, as a mighty shaman, and as a trickster. He is a popular subject of the animist stories of the Chukchi people and plays a central role in the mythology of the Koryaks and Itelmens of Kamchatka. Many of the stories regarding Kutkh are similar to those of the Raven among the indigenous peoples of the Pacific Northwest Coast, suggesting a long history of indirect cultural contact between Asian and North American peoples.” ref

“Kutkh is known widely among the people that share a common Chukotko-Kamchatkan language family. Regionally, he is known as Kúrkil among the Chukchi; as Kutq among the Itelmens; and as KútqI, KútqIy, or KúsqIy among the southeastern Koryaks and KúykIy or QúykIy among the northwestern Koryaks. In Koryak, the name is employed commonly in its augmentative form, (KutqÍnnaku, KusqÍnnaku, KuyÍnnaku) all meaning “Big Kutkh” and often translated simply as “God.” ref

Kutkh Myths

“The tales of Kutkh come in many, often contradictory versions. In some tales he is explicitly created by a Creator and lets the dawn onto the earth by chipping away at the stones surrounding her. In others, he creates himself (sometimes out of an old fur coat) and takes pride in his independence from the Creator. In some, Kamchatka is created as he drops a feather while flying over the earth. In others, islands and continents are created by his defecation, rivers, and lakes out of his waters. The difficult volcanic terrain and swift rivers of Kamchatka are thought to reflect Kutkh’s capricious and willful nature.” ref

“The bringing of light in the form of the sun and the moon is a common theme. Sometimes, he tricks an evil spirit which has captured the celestial bodies much in the style of analogous legends about the Tlingit and Haida in the Pacific Northwest. In others, it is he who must be tricked into releasing the sun and the moon from his bill. Kutkh’s virility is emphasized in many legends. Many myths concern his children copulating with other animal spirits and creating the peoples that populate the world. In the animistic tradition of north-Eurasian peoples, Kutkh has a variety of interactions and altercations with Wolf, Fox, Bear, Wolverine, Mouse, Owl, Dog, Seal, Walrus, and a host of other spirits. Many of these interactions involve some sort of trickery in which Kutkh comes out on top about as often as he is made a fool of.” ref

“An example of these contradictions is given to the Chukchi legend of Kutkh and the Mice. The great and mighty raven Kutkh was flying through the cosmos. Tired from constant flight, he regurgitated the Earth from his gut, transformed into an old man, and alighted on the empty land to rest. Out of his first footsteps emerged the first Mice. Curious, playful and fearless, they entered the sleeping Kutkh’s nose. The fury of the subsequent sneeze buckled the earth and created the mountains and the valleys. Attempts to stamp them out led to the formation of the ocean. Further harassments led to a great battle between the forces of snow and fire which created the seasons. Thus, the variable world recognizable to people emerged from the dynamic interaction between the mighty Kutkh and the small but numerous Mice.” ref

Kutkh Attitudes

“Although Kutkh is supposed to have given mankind variously light, fire, language, fresh water, and skills such as net-weaving and copulation, he is also often portrayed as a laughing-stock, hungry, thieving, and selfish. In its contradictions, his character is similar that of other trickster gods, such as Coyote.” ref

“The early Russian explorer and ethnographer of Kamchatka Stepan Krasheninnikov (1711–1755) summarize the Itelmen’s relationship to Kutkh as follows:

They pay no homage to him and never ask any favor of him; they speak of him only in derision. They tell such indecent stories about him that I would be embarrassed to repeat them. They upbraid him for having made too many mountains, precipices, reefs, sand banks and swift rivers, for causing rainstorms and tempests which frequently inconvenience them. In winter when they climb up or down the mountains, they heap abuses on him and curse him with imprecations. They behave the same way when they are in other difficult or dangerous situations.” ref

“The image of Kutkh remains popular and iconic in Kamchatka, used often in advertising and promotional materials. Stylized carvings of Kutkh by Koryak artisans, often adorned with beads and lined with fur, are sold widely as souvenirs. The Chukchi creator-deity, roughly analogous to Bai-Ulgan of the Turkic pantheon. The Koryaks refer to him as Quikinna’qu (“Big Raven”) and in Kamchadal (Itelmens) mythology he is called Kutkhu.” ref

Horus?

“Horus or Her, Heru, Hor, Har in Ancient Egyptian, is one of the most significant ancient Egyptian deities who served many functions, most notable god of kingship and the sky. He was worshipped from at least the late prehistoric Egypt until the Ptolemaic Kingdom and Roman Egypt. Different forms of Horus are recorded in history and these are treated as distinct gods by Egyptologists. These various forms may possibly be different manifestations of the same multi-layered deity in which certain attributes or syncretic relationships are emphasized, not necessarily in opposition but complementary to one another, consistent with how the Ancient Egyptians viewed the multiple facets of reality. He was most often depicted as a falcon, most likely a lanner falcon or peregrine falcon, or as a man with a falcon head.” ref

“The earliest recorded form of Horus is the tutelary deity of Nekhen in Upper Egypt, who is the first known national god, specifically related to the ruling pharaoh who in time came to be regarded as a manifestation of Horus in life and Osiris in death. The most commonly encountered family relationship describes Horus as the son of Isis and Osiris, and he plays a key role in the Osiris myth as Osiris’s heir and the rival to Set, the murderer, and brother of Osiris. In another tradition, Hathor is regarded as his mother and sometimes as his wife. Claudius Aelianus wrote that Egyptians called the god Apollo “Horus” in their own language.” ref

“Horus is recorded in Egyptian hieroglyphs as ḥr.w “Falcon”; the original pronunciation has been reconstructed as /ˈħaːɾuw/ in Old Egyptian and early Middle Egyptian, /ˈħaːɾəʔ/ in later Middle Egyptian, and /ˈħoːɾ(ə)/ in Late Egyptian. Additional meanings are thought to have been “the distant one” or “one who is above, over”.^[10] As the language changed over time, it appeared in Coptic varieties variously as /hoːɾ/ or /ħoːɾ/ and was adopted into ancient Greek as Ὧρος Hōros (pronounced at the time as /hɔ̂ːros/). It also survives in Late Egyptian and Coptic theophoric name forms such as Siese “son of Isis” and Harsiese “Horus, Son of Isis”. Nekheny may have been another falcon god worshipped at Nekhen, city of the falcon, with whom Horus was identified from early on. Horus may be shown as a falcon on the Narmer Palette, dating from about the 31st century BC.” ref

Horus and the pharaoh

“The Pyramid Texts (c. 2400–2300 BC) describe the nature of the pharaoh in different characters as both Horus and Osiris. The pharaoh as Horus in life became the pharaoh as Osiris in death, where he was united with the other gods. New incarnations of Horus succeeded the deceased pharaoh on earth in the form of new pharaohs.” ref

“The lineage of Horus, the eventual product of unions between the children of Atum, may have been a means to explain and justify pharaonic power. The gods produced by Atum were all representative of cosmic and terrestrial forces in Egyptian life. By identifying Horus as the offspring of these forces, then identifying him with Atum himself, and finally identifying the Pharaoh with Horus, the Pharaoh theologically had dominion over all the world.” ref

Horus Mythology

Sky god

“Since Horus was said to be the sky, he was considered to also contain the Sun and Moon. It became said that the Sun was his right eye and the Moon his left, and that they traversed the sky when he, a falcon, flew across it. Later, the reason that the Moon was not as bright as the Sun was explained by a tale, known as The Contendings of Horus and Seth. In this tale, it was said that Set, the patron of Upper Egypt, and Horus, the patron of Lower Egypt, had battled for Egypt brutally, with neither side victorious, until eventually, the gods sided with Horus.” ref

“As Horus was the ultimate victor he became known as ḥr.w wr “Horus the Great”, but more usually translated “Horus the Elder”. In the struggle, Set had lost a testicle, and Horus’ eye was gouged out. Horus was occasionally shown in art as a naked boy with a finger in his mouth sitting on a lotus with his mother. In the form of a youth, Horus was referred to as nfr ḥr.w “Good Horus”, transliterated Neferhor, Nephoros, or Nopheros (reconstructed as naːfiru ħaːruw).” ref

“The Eye of Horus is an ancient Egyptian symbol of protection and royal power from deities, in this case from Horus or Ra. The symbol is seen on images of Horus’ mother, Isis, and on other deities associated with her. In the Egyptian language, the word for this symbol was “wedjat” (wɟt). It was the eye of one of the earliest of Egyptian deities, Wadjet, who later became associated with Bastet, Mut, and Hathor as well. Wadjet was a solar deity and this symbol began as her all-seeing eye. In early artwork, Hathor is also depicted with this eye. Funerary amulets were often made in the shape of the Eye of Horus. The Wedjat or Eye of Horus is “the central element” of seven “gold, faience, carnelian, and lapis lazuli” bracelets found on the mummy of Shoshenq II. The Wedjat “was intended to protect the king [here] in the afterlife” and to ward off evil. Egyptian and Near Eastern sailors would frequently paint the symbol on the bow of their vessel to ensure safe sea travel.” ref

Other forms of Horus

Heru-ur (Horus the Elder)

“Heru-ur (or Herwer), (Haroeris to the Ptolemaic Greeks), also known as Horus the Elder, was a form of Horus, where he was the son of Geb and Nut. He was one of the oldest gods of ancient Egypt. He absorbed a number of local gods including a hawk god Nekheny the nome of Nekhen and Wer (a god of light known as “the great one” whose eyes were the sun and moon) to become the patron of Nekhen (Hierakonpolis), the first national god (“God of the Kingdom”) and later the patron god of the pharaohs. Nekhen was a powerful city in the pre-dynastic period, and the early capital of Upper Egypt. By the Old Kingdom he was simply referred to as Horus and had become the first national god and the patron of the Pharaoh. He was called the son of truth – signifying his role as an important upholder of Maat. His right eye was the Sun and the left one was the Moon. Heru-ur was sometimes depicted fully as a falcon, he was sometimes given the title Kemwer, meaning “(the) great black (one). Other variants include Hor Merti ‘Horus of the two eyes’ and Horkhenti Irti.” ref

Heru-pa-khered (Horus the Younger)

“Heru-pa-khered (Harpocrates to the Ptolemaic Greeks), also known as Horus the Younger, is represented in the form of a youth wearing a lock of hair (a sign of youth) on the right of his head while sucking his finger. In addition, he usually wears the united crowns of Egypt, the crown of Upper Egypt and the crown of Lower Egypt. He is a form of the rising sun, representing its earliest light.” ref

Heru-Behdeti (Horus of Behdet)

“The winged sun of Horus of Edfu and depicted on the top of pylons in the ancient temples throughout Egypt.” ref

Her-em-akhet (Horus in the Horizon)

Her-em-akhet (or Horemakhet), (Harmakhis in Greek), represented the dawn and the early morning sun. He was often depicted as a sphinx with the head of a man (like the Great Sphinx of Giza), or as a hieracosphinx, a creature with a lion’s body and a falcon’s head and wings, sometimes with the head of a lion or ram (the latter providing a link to the god Khepri, the rising sun). It was believed that he was the inspiration for the Great Sphinx of Giza, constructed under the order of Khafre, whose head it depicts.” ref

“Other forms of Horus include:

– Hor Merti (‘Horus of the Two Eyes’);

– Horkhenti Irti;

– Her-sema-tawy (‘Horus Uniter of the Two Lands’), the Greek Harsomptus, depicted like the double-crowned Horus

– Her-iunmutef or Iunmutef, depicted as a priest with a leopard-skin over the torso;

– Herui (the “double falcon or Horuses”), the 5th nome god of Upper Egypt in Coptos

Her-em-akhet (Greek: Harmakhis), the wall relief of a hieracosphinx depicted at the Temple of Horus in Edfu

Herui, the 5th nome god of Upper Egypt in Coptos besides the pharaoh Sahure

Her-iunmutef (Iunmutef), (‘Horus, Pillar of His Mother’), depicted as a priest wearing a leopard-skin over torso in the Tomb of Nefertari, Valley of the Queens

Her-sema-tawy (‘Horus, Uniter of the Two Lands’), tying the papyrus and reed plants in the sema tawy symbol for the unification of Upper and Lower Egypt opposite with Set (Sutekh)” ref

“The Festival of Victory (Egyptian: Heb Nekhtet) was an annual Egyptian festival dedicated to the god Horus. The Festival of Victory was celebrated at the Temple of Horus at Edfu, and took place during the second month of the Season of the Emergence (or the sixth month of the Egyptian calendar).” ref

“The ceremonies which took place during the Festival of Victory included the performance of a sacred drama which commemorated the victory of Horus over Set. The main actor in this drama was the king of Egypt himself, who played the role of Horus. His adversary was a hippopotamus, who played the role of Set. In the course of the ritual, the king would strike the hippopotamus with a harpoon. The destruction of the hippopotamus by the king commemorated the defeat of Set by Horus, which also legitimized the king.” ref

“It is unlikely that the king attended the Festival of Victory every year; in many cases, he was probably represented by a priest. It is also unlikely that a real hippopotamus was used in the festival every year; in many cases, it was probably represented by a model. The 4th-century Roman author Macrobius mentions another annual Egyptian festival dedicated to Horus in his Chronicon. Macrobius specifies this festival as occurring on the winter solstice. The 4th-century Christian bishop Epiphanius of Salamis also mentions a winter solstice festival of Horus in his Panarion. However, this festival is not attested in any native Egyptian sources.” ref

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Thunderbird (mythology)?

“The thunderbird is a legendary creature in certain North American indigenous peoples’ history and culture. It is considered a supernatural being of power and strength. It is especially important, and frequently depicted, in the art, songs, and oral histories of many Pacific Northwest Coast cultures, but is also found in various forms among some peoples of the American Southwest, East Coast of the United States, Great Lakes, and Great Plains.” ref

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“The thunderbird is said to create thunder by flapping its wings (Algonquian), and lightning by flashing its eyes (Algonquian, Iroquois).” ref

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“The Algonquian are one of the most populous and widespread North American native language groups. Historically, the peoples were prominent along the Atlantic Coast and into the interior along the Saint Lawrence River and around the Great Lakes. This grouping consists of the peoples who speak Algonquian languages. Before Europeans came into contact, most Algonquian settlements lived by hunting and fishing, although quite a few supplemented their diet by cultivating corn, beans, and squash (the “Three Sisters”). The Ojibwe cultivated wild rice.” ref

“At the time of the first European settlements in North America, Algonquian peoples occupied what is now New Brunswick, and much of what is now Canada east of the Rocky Mountains; what is now New England, New Jersey, southeastern New York, Delaware, and down the Atlantic Coast through the Upper South; and around the Great Lakes in present-day Minnesota, Wisconsin, Michigan, Illinois, Indiana, and Iowa. The homeland of the Algonquian peoples is not known. At the time of the European arrival, the hegemonic Iroquois Confederacy, based in present-day New York and Pennsylvania, was regularly at war with Algonquian neighbors.” ref

Algonquian Tribal identity?

New England area

“Colonists in the Massachusetts Bay area first encountered the Wampanoag, Massachusett, Nipmuc, Pennacook, Penobscot, Passamaquoddy, and Quinnipiac. The Mohegan, Pequot, Pocumtuc, Podunk, Tunxis, and Narragansett were based in southern New England. The Abenaki were located in northern New England: present-day Maine, New Hampshire, and Vermont in what became the United States and eastern Quebec in what became Canada. They had established trading relationships with French colonists who settled along the Atlantic coast and what was later called the Saint Lawrence River. The Mahican were located in western New England in the upper Hudson River Valley (around what was developed by Europeans as Albany, New York). These groups practiced agriculture, hunting, and fishing.” ref

“The Algonquians of New England such as the Piscataway, (who spoke Eastern Algonquian) practiced a seasonal economy. The basic social unit was the village: a few hundred people related by a clan kinship structure. Villages were temporary and mobile. The people moved to locations of greatest natural food supply, often breaking into smaller units or gathering as the circumstances required. This custom resulted in a certain degree of cross-tribal mobility, especially in troubled times.” ref

“In warm weather, they constructed portable wigwams, a type of hut usually with buckskin doors. In the winter, they erected the more substantial longhouses, in which more than one clan could reside. They cached food supplies in more permanent, semi-subterranean structures.” ref

“In the spring, when the fish were spawning, they left the winter camps to build villages at coastal locations and waterfalls. In March, they caught smelt in nets and weirs, moving about in birch bark canoes. In April, they netted alewife, sturgeon, and salmon. In May, they caught cod with hook and line in the ocean; and trout, smelt, striped bass, and flounder in the estuaries and streams. Putting out to sea, they hunted whales, porpoises, walruses, and seals. They gathered scallops, mussels, clams, and crabs.” ref

“From April through October, natives hunted migratory birds and their eggs: Canada geese, brant, mourning doves and others. In July and August they gathered strawberries, raspberries, blueberries, and nuts. In September, they split into small groups and moved up the streams to the forest. There, they hunted beaver, caribou, moose and white-tailed deer.” ref

“In December, when the snows began, the people created larger winter camps in sheltered locations, where they built or reconstructed longhouses. February and March were lean times. The tribes in southern New England and other northern latitudes had to rely on cached food. Northerners developed a practice of going hungry for several days at a time. Historians hypothesize that this practice kept the population down, according to Liebig’s law of the minimum.” ref

“The southern Algonquians of New England relied predominantly on slash and burn agriculture. They cleared fields by burning for one or two years of cultivation, after which the village moved to another location. This is the reason the English found the region relatively cleared and ready for planting. By using various kinds of native corn (maize), beans, and squash, southern New England natives were able to improve their diet to such a degree that their population increased and they reached a density of 287 people per 100 square miles as opposed to 41 in the north. Scholars estimate that, by the year 1600, the indigenous population of New England had reached 70,000–100,000.” ref

Midwest

“The French encountered Algonquian peoples in this area through their trade and limited colonization of New France along the Mississippi and Ohio rivers. The historic peoples of the Illinois Country were the Shawnee, Illiniwek, Kickapoo, Menominee, Miami, Sauk, and Meskwaki. The latter were also known as the Sac and Fox, and later known as the Meskwaki Indians, who lived throughout the present-day Midwest of the United States.” ref

“During the nineteenth century, many Native Americans from east of the Mississippi River were displaced over great distances through the United States passage and enforcement of Indian removal legislation; they forced the people west of the Mississippi River to what they designated as Indian Territory. After the US extinguished Indian land claims, this area was admitted as the state of Oklahoma in the early 20th century.” ref

Upper west

“Ojibwe/Chippewa, Odawa, Potawatomi, and a variety of Cree groups lived in Upper Peninsula of Michigan, Western Ontario, Wisconsin, Minnesota, and the Canadian Prairies. The Arapaho, Blackfoot, and Cheyenne developed as indigenous to the Great Plains.” ref

List of historic Algonquian-speaking peoples

Algonquian languages?

“The Algonquian languages also Algonkian) are a subfamily of American indigenous languages that include most languages in the Algic language family. The name of the Algonquian language family is distinguished from the orthographically similar Algonquin dialect of the Indigenous Ojibwe language (Chippewa), which is a senior member of the Algonquian language family. The term Algonquin has been suggested to derive from the Maliseet word elakómkwik, “they are our relatives/allies”. A number of Algonquian languages, like many other Native American languages, are now extinct.” ref

“Speakers of Algonquian languages stretch from the east coast of North America to the Rocky Mountains. The proto-language from which all of the languages of the family descend, Proto-Algonquian, was spoken around 2,500 to 3,000 years ago. There is no scholarly consensus about where this language was spoken.” ref

This subfamily of around 30 languages is divided into three groups according to geography: Plains, Central, and Eastern Algonquian; of these three, only Eastern Algonquian constitutes a true genetic subgroup. The languages are listed below, following the classifications of Goddard (1996) and Mithun (1999). Extinct languages are marked with †, and endangered languages are noted as such. For dialects and subdialects, consult the separate main articles for each of the three divisions.” ref

Plains

1. Blackfoot

Arapahoan (including Nawathinehena (†), and Besawunena (†))

2. Arapaho proper

3. Gros Ventre (†)

4. Cheyenne

Central

5. Cree–Innu–Naskapi

6. Menominee (severely endangered)

Ojibwe–Potawatomi

7. Ojibwe

8. Potawatomi (nearly extinct)

9. Sauk–Fox–Kickapoo (severely endangered)

10. Shawnee (severely endangered)

11. Miami–Illinois (†)

Eastern

12. Miꞌkmaq

Abenaki

13. Western Abenaki (nearly extinct)

14. Eastern Abenaki (†)

15. Malecite–Passamaquoddy

16. Massachusett

17. Narragansett (†)

18. Mohegan–Pequot (†)

19. Quiripi-Naugatuck-Unquachog (†)

20. Mahican (†)

Lenape

21. Munsee (nearly extinct)

22. Unami (†)

23. Nanticoke–Piscataway (†)

24. Carolina Algonquian (†)

25. Powhatan (†)

26. Etchemin (†) (uncertain – See Eastern Algonquian languages)

27. Loup A (†) (probably Nipmuck (†), uncertain – See Eastern Algonquian languages)

28. Loup B (†) (uncertain – See Eastern Algonquian languages)

29. Shinnecock (†) (uncertain)

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Damien Marie AtHope’s Art

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Ancient Women Found in a Russian Cave Turn Out to Be Closely Related to The Modern Population https://www.sciencealert.com/ancient-women-found-in-a-russian-cave-turn-out-to-be-closely-related-to-the-modern-population

Abstract

“Ancient genomes have revolutionized our understanding of Holocene prehistory and, particularly, the Neolithic transition in western Eurasia. In contrast, East Asia has so far received little attention, despite representing a core region at which the Neolithic transition took place independently ~3 millennia after its onset in the Near East. We report genome-wide data from two hunter-gatherers from Devil’s Gate, an early Neolithic cave site (dated to ~7.7 thousand years ago) located in East Asia, on the border between Russia and Korea. Both of these individuals are genetically most similar to geographically close modern populations from the Amur Basin, all speaking Tungusic languages, and, in particular, to the Ulchi. The similarity to nearby modern populations and the low levels of additional genetic material in the Ulchi imply a high level of genetic continuity in this region during the Holocene, a pattern that markedly contrasts with that reported for Europe.” 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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Paganism 12,000 years old: related to (Pre-Capitalism): LINK

Paganism 7,000-5,000 years old: related to (Capitalism) (World War 0) Elite & their slaves: LINK

Paganism 5,000 years old: progressed organized religion and the state: related to (Kings and the Rise of the State): LINK

Paganism 4,000 years old: related to (First Moralistic gods, then the Origin time of Monotheism): LINK

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

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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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Damien Marie AtHope’s Art

The “Atheist-Humanist-Leftist Revolutionaries”

Cory Johnston ☭ Ⓐ Atheist Leftist @Skepticallefty & I (Damien Marie AtHope) @AthopeMarie (my YouTube & related blog) are working jointly in atheist, antitheist, antireligionist, antifascist, anarchist, socialist, and humanist endeavors in our videos together, generally, every other Saturday.

Why Does Power Bring Responsibility?

Think, how often is it the powerless that start wars, oppress others, or commit genocide? So, I guess the question is to us all, to ask, how can power not carry responsibility in a humanity concept? I know I see the deep ethical responsibility that if there is power their must be a humanistic responsibility of ethical and empathic stewardship of that power. Will I be brave enough to be kind? Will I possess enough courage to be compassionate? Will my valor reach its height of empathy? I as everyone, earns our justified respect by our actions, that are good, ethical, just, protecting, and kind. Do I have enough self-respect to put my love for humanity’s flushing, over being brought down by some of its bad actors? May we all be the ones doing good actions in the world, to help human flourishing.

I create the world I want to live in, striving for flourishing. Which is not a place but a positive potential involvement and promotion; a life of humanist goal precision. To master oneself, also means mastering positive prosocial behaviors needed for human flourishing. I may have lost a god myth as an atheist, but I am happy to tell you, my friend, it is exactly because of that, leaving the mental terrorizer, god belief, that I truly regained my connected ethical as well as kind humanity.

Cory and I will talk about prehistory and theism, addressing the relevance to atheism, anarchism, and socialism.

At the same time as the rise of the male god, 7,000 years ago, there was also the very time there was the rise of violence, war, and clans to kingdoms, then empires, then states. It is all connected back to 7,000 years ago, and it moved across the world.

Cory Johnston: https://damienmarieathope.com/2021/04/cory-johnston-mind-of-a-skeptical-leftist/?v=32aec8db952d  

The Mind of a Skeptical Leftist (YouTube)

Cory Johnston: Mind of a Skeptical Leftist @Skepticallefty

The Mind of a Skeptical Leftist By Cory Johnston: “Promoting critical thinking, social justice, and left-wing politics by covering current events and talking to a variety of people. Cory Johnston has been thoughtfully talking to people and attempting to promote critical thinking, social justice, and left-wing politics.” http://anchor.fm/skepticalleft

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Cory Johnston ☭ Ⓐ @Skepticallefty Evidence-based atheist leftist (he/him) Producer, host, and co-host of 4 podcasts @skeptarchy @skpoliticspod and @AthopeMarie

Damien Marie AtHope (“At Hope”) Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist. Rationalist, Writer, Artist, Poet, Philosopher, Advocate, Activist, Psychology, and Armchair Archaeology/Anthropology/Historian.

Damien is interested in: Freedom, Liberty, Justice, Equality, Ethics, Humanism, Science, Atheism, Antiteism, Antireligionism, Ignosticism, Left-Libertarianism, Anarchism, Socialism, Mutualism, Axiology, Metaphysics, LGBTQI, Philosophy, Advocacy, Activism, Mental Health, Psychology, Archaeology, Social Work, Sexual Rights, Marriage Rights, Woman’s Rights, Gender Rights, Child Rights, Secular Rights, Race Equality, Ageism/Disability Equality, Etc. And a far-leftist, “Anarcho-Humanist.”

I am not a good fit in the atheist movement that is mostly pro-capitalist, I am anti-capitalist. Mostly pro-skeptic, I am a rationalist not valuing skepticism. Mostly pro-agnostic, I am anti-agnostic. Mostly limited to anti-Abrahamic religions, I am an anti-religionist. 

To me, the “male god” seems to have either emerged or become prominent around 7,000 years ago, whereas the now favored monotheism “male god” is more like 4,000 years ago or so. To me, the “female goddess” seems to have either emerged or become prominent around 11,000-10,000 years ago or so, losing the majority of its once prominence around 2,000 years ago due largely to the now favored monotheism “male god” that grow in prominence after 4,000 years ago or so. 

My Thought on the Evolution of Gods?

Animal protector deities from old totems/spirit animal beliefs come first to me, 13,000/12,000 years ago, then women as deities 11,000/10,000 years ago, then male gods around 7,000/8,000 years ago. Moralistic gods around 5,000/4,000 years ago, and monotheistic gods around 4,000/3,000 years ago. 

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