Myths and Folklore: “Trickster gods and goddesses”

by | Jan 5, 2022 | Blog

Damien Marie AtHope’s Art

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Loki 

Sun Wukong/Monkey King 

Nezha 

Set 

Kutkh

Susanoo-no-Mikoto 

Coyote 

Anansi 

Enki 

Ārohirohi

Trickster Tale

“Trickster tale, in oral traditions worldwide, a story featuring a protagonist (often an anthropomorphized animal) who has magical powers and who is characterized as a compendium of opposites. Simultaneously an omniscient creator and an innocent fool, a malicious destroyer, and a childlike prankster, the trickster-hero serves as a sort of folkloric scapegoat onto which are projected the fears, failures, and unattained ideals of the source culture.” ref

“Trickster stories may be told for amusement as well as on serious or sacred occasions. Depending on the context, either a single tale or a series of interrelated stories might be told. The typical tale recounts a picaresque adventure: the trickster is “going along,” encounters a situation to which he responds with knavery, stupidity, gluttony, or guile (or, most often, some combination of these), and meets a violent or ludicrous end. Often the trickster serves as a transformer and culture hero who creates order out of chaos. He may teach humans the skills of survival, such as how to make fire, procreate, or catch or raise food, usually through negative examples that end with his utter failure to accomplish these tasks. Frequently, he is accompanied by a companion who either serves as a stooge or ultimately tricks the trickster.” ref

“Before the 20th century, the scholarly collection, examination, and comparison of tricksters and their tales concentrated upon those of North American Indian groups. Coyote is possibly the most widely known indigenous North American trickster. His tales are told by California, Southwest, Plateau, and Plains Indians. For Northwest Coast Indians, the trickster is Raven (see Raven cycle), Mink, or Blue Jay, while Spider fills the role in many Southwest Indian tales. Wisakedjak, anglicized to Whiskey Jack, is the trickster-hero for many Northeast Indians, as is Nanabozho, the Hare, who in the Southeast is called Rabbit.” ref

“North American trickster motifs generally combine moral lessons with humor. Examples include the false bridegroom, whose boasting exposes him as an impostor; the eye juggler, who plays ball with his eyes and finally loses them; contests between creatures with inimitable skills, as when Beaver invites Porcupine to swim and Porcupine invites Beaver to climb; and cases where guile ill-serves its perpetrator, as when Coyote tricks Skunk and eats him but neglects to anticipate the digestive effects of this scheme. Many indigenous North American trickster figures have been portrayed, or their influences depicted, in contemporary Native American literature by such writers as Paula Gunn Allen, Louise Erdrich, and N. Scott Momaday.” ref

“As with other forms of culture, trickster tales are apt to develop and evolve when differing societies interact. One such case occurred during the colonial period in North America, as Hare (or Rabbit) was a common trickster in Africa as well as in the New World. Over time, as Native Americans and enslaved Africans met and exchanged elements of culture, their separate Hare traditions produced a new trickster, Brer Rabbit. The Brer Rabbit tales share many features of traditional African trickster stories: the trickster is an underdog, smaller in stature and strength than his opponents (thus gaining the audience’s sympathy) but much cleverer and always well in control of the situation.” ref

“However, African trickster tales usually center upon a particular victim, such as Hyena, Lion, or Elephant, while Brer Rabbit tales, like their Native American counterparts, tend to revisit the same cast of characters repeatedly. In African tales, the trickster’s prey is usually earnest, hardworking, and slow-witted and soon yields to the smooth arguments and attractive promises of his opponent; in contrast, it is usually Brer Rabbit’s opponents who instigate conflict, forcing him to rely upon his charm, speed, diminutive size, and guile—characteristics that save him from trouble in some cases only to ensnare him in difficulty in others.” ref

“Whereas Hare is a common trickster of northern, eastern, and southern Africa, the trickster of West Africa is Spider (Ghana, Liberia, Sierra Leone) or Tortoise (the Igbo and Yoruba people of Nigeria). Many African cultures also have tales about human tricksters (e.g., the stories of Yo in Benin). In African traditions, particularly those involving the spider Anansi, the trickster often appears as a mythological figure and a rival of the sky god, tricking the god in one way or another. In this function, Anansi shows some similarity with the Yoruba trickster god Eshu, who constantly opposes the other gods and thwarts their intentions.” ref

“The trickster-tale genre of folklore appears in some form in every culture, and many examples are available. The Chaco people of Colombia and Panama tell tales of Fox; like Coyote, he is always bested. In the Amazon, the trickster’s dual nature is embodied by the Twins: one brother whose tricks always end badly and another who builds order and harmony from the ensuing chaos. Numerous Oceanian tales recount the creative exploits of the trickster Maui, or Maui-tiki-tiki, as when he caught the first land like a fish and pulled it from the sea. The Australian Aboriginal trickster Bamapana is known for his vulgar language, lustful behavior, and delight in discord. Japan’s Kitsune is a trickster fox renowned for his mischievous metamorphic abilities. He is regarded in Shintō lore as the messenger who ensures that farmers pay their offerings to the rice god. Buddhist stories, however, cast the fox as an evil agent of possession. European tricksters include Aesop’s wily Fox, the shape-shifting Norse god Loki, and the German prankster-peasant Till Eulenspiegel.” ref

Trickster Figure

“In mythology and the study of folklore and religion, a trickster is a character in a story (god, goddess, spirit, human or anthropomorphisation) who exhibits a great degree of intellect or secret knowledge and uses it to play tricks or otherwise disobey normal rules and defy conventional behavior. Tricksters, as archetypal characters, appear in the myths of many different cultures. Lewis Hyde describes the trickster as a “boundary-crosser”. The trickster crosses and often breaks both physical and societal rules: Tricksters “violate principles of social and natural order, playfully disrupting normal life and then re-establishing it on a new basis.” ref

“Often, this bending and breaking of rules takes the form of tricks and thievery. Tricksters can be cunning foolish, or both. The trickster openly questions, disrupts, and mocks authority. Many cultures have tales of the trickster, a crafty being who uses tricks to get food, steal precious possessions, or simply cause mischief. In some Greek myths, Hermes plays the trickster. He is the patron of thieves and the inventor of lying, a gift he passed on to Autolycus, who in turn passed it on to Odysseus. In Slavic folktales, the trickster and the culture hero are often combined. Frequently the trickster figure exhibits gender and form variability. In Norse mythology the mischief-maker is Loki, who is also a shapeshifter. Loki also exhibits sex variability, in one case even becoming pregnant. According to “The Song of Hyndla” in The Poetic Edda, Loki becomes a mare who later gives birth to Odin’s eight-legged horse Sleipnir.” ref

“In African-American folklore, a personified rabbit, known as Brer Rabbit, is the main trickster figure. In West Africa (and thence into the Caribbean via the slave trade), the spider (see Anansi) is often the trickster. In southern African a ǀKaggen is often the trickster, usually taking the form of a praying mantis. The trickster is a term used for a non-performing “trick maker”; they may have many motives behind their intention but those motives are not largely in public view. They are internal to the character or person. The clown, on the other hand, is a persona of a performer who intentionally displays their actions in public for an audience.” ref

“While the trickster crosses various cultural traditions, there are significant differences between tricksters from different parts of the world:

Many native traditions held clowns and tricksters as essential to any contact with the sacred. People could not pray until they had laughed, because laughter opens and frees from rigid preconception. Humans had to have tricksters within the most sacred ceremonies for fear that they forget the sacred comes through upset, reversal, surprise. The trickster in most native traditions is essential to creation, to birth.” ref

“Native American tricksters should not be confused with the European fictional picaro. One of the most important distinctions is that “we can see in the Native American trickster an openness to life’s multiplicity and paradoxes largely missing in the modern Euro-American moral tradition.” In some stories, the Native American trickster is foolish and, at other times, wise. He can be a hero in one tale and a villain in the next.” ref

“In many Native American and First Nations mythologies, the Coyote spirit (Southwestern United States) or Raven spirit (Pacific Northwest) stole fire from the gods (stars, moon, and/or sun). Both are usually seen as jokesters and pranksters. In Native American creation stories, when Coyote teaches humans how to catch salmon, he makes the first fish weir out of logs and branches. Wakdjunga in Winnebago mythology is an example of the trickster archetype. Wisakedjak (Wìsakedjàk in Algonquin, Wīsahkēcāhk(w) in Cree and Wiisagejaak in Oji-Cree) is a trickster figure in Algonquin and Chipewyan Storytelling.” ref

“Anthropologist James Cuffe has called the Chinese internet character Grass Mud Horse (cǎonímǎ 草泥马) a trickster candidate because of its duplicity in meaning. Cuffe argues the Grass Mud Horse serves to highlight the creative potential of the trickster archetype in communicating experiential understanding through symbolic narrative. The Grass Mud Horse relies on the interpretative capacity of storytelling in order to skirt internet censorship while simultaneously commenting on the experience of censorship in China. In this sense Cuffe proposes the Grass Mud Horse trickster as ‘a heuristic cultural function to aid the perceiver to re-evaluate their own experiential understanding against that of their communities. By framing itself against and in spite of limits the trickster offers new coordinates by which one can reassess and judges one’s own experiences.” ref

 

Loki

“Loki is a god in Norse mythology. He is the son of Fárbauti (a jötunn) and Laufey (a goddess), and the brother of Helblindi and Býleistr. Loki is married to the goddess Sigyn, and they have two sons, Narfi or Nari and Váli. By the jötunn Angrboða, Loki is the father of Hel, the wolf Fenrir, and the world serpent Jörmungandr. In the form of a mare, Loki was impregnated by the stallion Svaðilfari and gave birth to the eight-legged horse Sleipnir. Like other gods, Loki is a shape shifter and, in separate sources, appears in the form of a salmon, a mare, a fly, and possibly an elderly woman named Þökk (Old Norse ‘thanks’).” ref

“While sometimes friendly with the gods, Loki engineers the death of the beloved god Baldr. For this, Odin‘s specially engendered son Váli binds Loki with the entrails of one of his sons, where he writhes in pain. In the Prose Edda, this son, Nari or Narfi, is killed by another of Loki’s sons, who is also called Váli. The goddess Skaði is responsible for placing a serpent above him while he is bound. The serpent drips venom from above him that Sigyn collects into a bowl; however, she must empty the bowl when it is full, and the venom that drips in the meantime causes Loki to writhe in pain, thereby causing earthquakes. Loki is foretold to eventually break free from his bonds and, among the forces of the jötnar, to go to battle with the gods, during which time his children play a key role in the destruction of all but two humans over the events of Ragnarök.” ref

“Loki has a particular enmity with the god Heimdallr. The two are, in fact, prophesied to kill one another during Ragnarök. Loki is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources: the Prose Edda and Heimskringla, written in the 13th century by Snorri Sturluson; the Norwegian Rune Poems, in the poetry of skalds, and in Scandinavian folklore. Loki may be depicted on the Snaptun Stone, the Kirkby Stephen Stone, and the Gosforth Cross. Scholars have debated Loki’s origins and role in Norse mythology, which some have described as that of a trickster god. Loki has been depicted in, or referenced in, a variety of media in modern popular culture.” ref

Sun Wukong/Monkey King

“Sun Wukong (Chinese: 孫悟空, Mandarin pronunciation: [swə́n ûkʰʊ́ŋ]), also known as the Monkey King, is a literary and religious figure best known as one of the main characters in the 16th-century Chinese novel Journey to the West. In the novel, Sun Wukong is a monkey born from a stone who acquires supernatural powers through Taoist practices. After rebelling against heaven, he is imprisoned under a mountain by the Buddha. Five hundred years later, he accompanies the monk Tang Sanzang riding on the White Dragon Horse, and two other disciples, Zhu Bajie and Sha Wujing, on a journey to obtain Buddhist sutras, known as the West or Western Paradise, where Buddha and his followers dwell.” ref

“Sun Wukong possesses many abilities. He has supernatural strength and is able to support the weight of two heavy mountains on his shoulders while running “with the speed of a meteor.” He is extremely fast, able to travel 108,000 li (54,000 km, 34,000 mi) in one somersault. He has vast memorization skills and can remember every monkey ever born. As king of the monkeys, it is his duty to keep track of and protect every monkey. Sun Wukong acquires the 72 Earthly Transformations, which allow him to access 72 unique powers, including the ability to transform into animals and objects. He is a skilled fighter, capable of defeating the best warriors of heaven.” ref

“His hair has magical properties, capable of making copies of himself or transforming into various weapons, animals, and other things. He has partial weather manipulation skills, can freeze people in place, and can become invisible. The supernatural abilities displayed by Wukong and some other characters were widely thought of as “magic powers” by readers at the time of Journey to the West‘s writing, without much differentiation between them despite the various religious traditions that inspired them and their different and varied functions, and were often translated as such in non-Chinese versions of the book.” ref

Nezha

“Nezha (哪吒) is a protection deity in Chinese Buddhism, Confucianism, Taoism, and Chinese folk religion. His official Taoist name is “Marshal of the Central Altar” (中壇元帥). He was then given the title “Third Lotus Prince” (蓮花三太子) after he became a deity. According to Fengshen Yanyi, Nezha was born during the Shang dynasty in a military fortress at Chentang Pass, as the incarnation of Lingzhu Zi (灵珠子), who is destined to assist King Wu of Zhou in the upcoming war against the Shang.” ref

“His father was a military commander Li Jing, who later became the “Pagoda-wielding Heavenly King”. Nezha’s mother, Lady Yin, gave birth to a ball of flesh after gestating for three years and six months. Li Jing thought his wife had given birth to a demon and attacked the ball with his sword. The ball split open, and Nezha jumped out as a boy instead of an infant. Nezha could jump and walk immediately after birth. He was later accepted by the immortal Taiyi Zhenren as a student. He had two older brothers, Jinzha, a disciple of Wenshu Guangfa Tianzun, and Muzha.” ref

“When Nezha was seven years old, he asked his mother for permission to go play outside of Chentang Pass. She agreed, on the condition that he took a family servant with him. After walking for about a mile, he became sick of the summer heat, and decided to take a bath in the nearby Jiuwan Stream, using his Red Armillary Sash (混天绫) as a towel. It sent tremors through the water, shaking the East Sea Dragon King, Ao Guang‘s undersea palace. A Yaksha, Li Gen, was sent to investigate the disturbance. Nezha insulted him, causing him to attack Nezha and be killed by his Universal Ring (乾坤圈). The Dragon King’s soldiers reported Li Gen’s death to him, and Ao Bing, his third son, volunteered to deal with Nezha.” ref

“Nezha slew him in combat, then pulled out his tendons to make a belt for Li Jing. When Ao Guang learned of his son’s death, he transformed into a human scholar and went to Li Jing’s residence to protest. Nezha admitted to killing Ao Bing and returned his tendons to Ao Guang, who told Li Jing he would file a complaint to the Jade Emperor. Facing his parents’ wrath, Nezha went to Taiyi Zhenren for help. He drew an invisibility talisman on Nezha and told him to ambush Ao Guang under the Heavenly Gate. Nezha subjected the Dragon King to a beating, then forced him to turn into a small snake and return to Chentang Pass with him.” ref

“Upon arrival, Ao Guang transformed back into his human form, proclaiming he would gather the other Dragon Kings of the Four Seas and report the Li family to the Jade Emperor together, before disappearing in a breeze. Lady Yin then sent Nezha into the back garden. He climbed up the barbican, where he came across the Universal Bow (乾坤弓) and Sky Shaking Arrows (震天箭) of the Yellow Emperor, sitting on a weapon rack. Eager for some archery practice, he lifted the bow and shot an arrow into the air, which flew all the way to White Bone Cave and killed the Verdant Cloud Boy (碧云童子), an acolyte of Lady Shiji (石矶娘娘). Because Li Jing had carved his name onto the arrow, Shiji went to Chentang Pass, seized him, and took him back to her abode.” ref

“Li Jing explained to her that no one had been strong enough to lift the Yellow Emperor’s bow since it was placed in Chentang Pass, and she allowed him to return to the pass to find the real culprit. When he learned that Nezha was responsible, he took his son back to the White Bone Cave to answer to Shiji. Nezha attacked her other acolyte and tried to fight Shiji, but had both of his weapons taken away, forcing him to flee to his master’s abode. Taiyi Zhenren killed Shiji with the flames of the Nine Dragon Divine Bell Cover (九龙神火罩), reducing her to her true form: a rock. Taiyi then informed Nezha that the Dragon Kings of the Four Seas, with the permission of the Jade Emperor, had come for his parents.” ref

“To save his family, Nezha killed himself then, carving up his own flesh and dismembering his bones, “returning” these to his parents in repayment for the debt of his birth. Nezha then appeared in his mother’s dream. In the dream, he asked her to build a temple for him, so that his soul would have a place to rest. This constitutes a link to Nezha’s birth because the night before Nezha was born, Lady Yin had a dream where a Taoist put something into her bosom and told her to take this child. In both instances, a dream was used to communicate a message. His mother then secretly built a temple for Nezha, and this temple later flourished. This temple became well-known and grew vastly because of Nezha’s efficiency at granting prayers.” ref

“However, Li Jing soon found out about this temple and burned it down because he was still angry at Nezha and felt that he had already caused too much trouble for their family. Li Jing burning the temple caused Nezha to desire his father’s death. Thus, the enmity between father and son grew. Nezha was later brought back to life by his teacher, Taiyi Zhenren, who used lotus roots to construct a human body for his soul and gave him two new weapons: the Wind Fire Wheels (風火輪) and the Fire-tipped Spear (火尖槍).

“With the reincarnation of Nezha by his master, Li Jing and Nezha fought many battles. However, Li Jing soon realized that his mortal body was no match for Nezha and so he ran for his life. On the run, he met his second son, Muzha, who fought and was defeated by Nezha. At this, Li Jing attempted suicide but was stopped by Wenshu Guangfa Tianzun, who also contained Nezha. In the end, Nezha was forced to submit to his father by another deity, Randeng Daoren.” ref

Set

“Set (/sɛt/; Egyptological: Sutekh – swtẖ ~ stẖ or: Seth /sɛθ/) is a god of deserts, storms, disorder, violence, and foreigners in ancient Egyptian religion.  In Ancient Greek, the god’s name is given as Sēth (Σήθ). Set had a positive role where he accompanies Ra on his barque to repel Apep (Apophis), the serpent of Chaos.  Set had a vital role as a reconciled combatant.  He was lord of the Red Land (desert), where he was the balance to Horus‘ role as lord of the Black Land (fertile land). In the Osiris myth, the most important Egyptian myth, Set is portrayed as the usurper who murdered and mutilated his own brother, Osiris. Osiris’s sister-wife, Isis, reassembled his corpse and resurrected her dead brother-husband with the help of the goddess Nephthys.” ref

“The resurrection lasted long enough to conceive his son and heir, Horus. Horus sought revenge upon Set, and many of the ancient Egyptian myths describe their conflicts. The meaning of the name Set is unknown, but it is thought to have been originally pronounced *sūtiẖ [ˈsuw.tixʲ] based on spellings of his name in Egyptian hieroglyphs as stẖ and swtẖ. The Late Egyptian spelling stš reflects the palatalization of ẖ while the eventual loss of the final consonant is recorded in spellings like swtj. The Coptic form of the name, ⲥⲏⲧ Sēt, is the basis for the English vocalization.” ref

“In art, Set is usually depicted as an enigmatic creature referred to by Egyptologists as the Set animal, a beast not identified with any known animal, although it could be seen as resembling a Saluki, an aardvark, an African wild dog, a donkey, a hyena, a jackal, a pig, an antelope, a giraffe, or a fennec fox. The animal has a downward curving snout; long ears with squared-off ends; a thin, forked tail with sprouted fur tufts in an inverted arrow shape; and a slender canine body. Sometimes, Set is depicted as a human with the distinctive head. Some early Egyptologists proposed that it was a stylised representation of the giraffe, owing to the large flat-topped “horns” which correspond to a giraffe’s ossicones.” ref

“The Egyptians themselves, however, used distinct depictions for the giraffe and the Set animal. During the Late Period, Set is usually depicted as a donkey or as a man with the head of a donkey, and in the Book of the Faiyum, Set is depicted with a flamingo head. The earliest representations of what might be the Set animal comes from a tomb dating to the Amratian culture (“Naqada I”) of prehistoric Egypt (3790–3500 BCE), although this identification is uncertain. If these are ruled out, then the earliest Set animal appears on a ceremonial macehead of Scorpion II, a ruler of the Naqada III phase. The head and the forked tail of the Set animal are clearly present on the mace.” ref

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”. 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.” ref

“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. 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.” ref

“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, and Kutkh comes out on top about as often as he is made a fool of. 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.” ref

“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 harassment 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

“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 to that of other trickster gods, such as Coyote.” ref

The early Russian explorer and ethnographer of Kamchatka Stepan Krasheninnikov (1711–1755) summarizes 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

“Koryaks believe in a Supreme Being whom they call by various names: ŋajŋənen (Universe/World), ineɣitelʔən (Supervisor), ɣət͡ɕɣoletənvəlʔən (Master-of-the-Upper-World), ɣət͡ɕɣolʔən (One-on-High), etc. He is considered to reside in Heaven with his family and when he wishes to punish mankind for immoral acts, he falls asleep and thus leaves man vulnerable to unsuccessful hunting and other ills. Koryak mythology centers on the supernatural shaman Quikil (Big-Raven), who was created by the Supreme Being as the first man and protector of the Koryak. Big Raven myths are also found in Southeast Alaska in the Tlingit culture, and among the Haida, Tsimshian, and other natives of the Pacific Northwest Coast Amerindians.” ref

Susanoo-no-Mikoto

“Susanoo (スサノオ; historical orthography: スサノヲ, ‘Susanowo’), often referred to by the honorific title Susanoo-no-Mikoto, is a kami in Japanese mythology. The younger brother of Amaterasu, goddess of the sun and mythical ancestress of the Japanese imperial line, he is a multifaceted deity with contradictory characteristics (both good and bad), being portrayed in various stories either as a wild, impetuous god associated with the sea and storms, as a heroic figure who killed a monstrous serpent, or as a local deity linked with the harvest and agriculture. Syncretic beliefs of the Gion cult that arose after the introduction of Buddhism to Japan also saw Susanoo becoming conflated with deities of pestilence and disease.” ref

“Susanoo, alongside Amaterasu and the earthly kami Ōkuninushi (also Ōnamuchi) – depicted as either Susanoo’s son or scion depending on the source – is one of the central deities of the imperial Japanese mythological cycle recorded in the Kojiki (c. 712 CE) and the Nihon Shoki (720 CE). One of the gazetteer reports (Fudoki) commissioned by the imperial court during the same period these texts were written, that of Izumo Province (modern Shimane Prefecture) in western Japan, also contains a number of short legends concerning Susanoo or his children, suggesting a connection between the god and this region. In addition, a few other myths also hint at a connection between Susanoo and the Korean Peninsula.” ref

“Susanoo’s name is variously given in the Kojiki as ‘Takehaya-Susanoo-no-Mikoto’ (建速須佐之男命), ‘Haya-Susanoo-no-Mikoto’ (速須佐之男命), or simply as ‘Susanoo-no-Mikoto’ (須佐之男命). -no-Mikoto is a common honorific appended to the names of Japanese gods; it may be understood as similar to the English honorific ‘the Great’. He is meanwhile named in the Nihon Shoki as ‘Susanoo-no-Mikoto’ (素戔嗚尊), ‘Kamu-Susanoo-no-Mikoto’ (神素戔嗚尊), ‘Haya-Susanoo-no-Mikoto’ (速素戔嗚尊), and ‘Take-Susanoo-no-Mikoto’ (武素戔嗚尊). The Fudoki of Izumo Province renders his name both as ‘Kamu-Susanoo-no-Mikoto’ (神須佐能袁命) and ‘Susanoo-no-Mikoto’ (須佐能乎命). In these texts, the following honorific prefixes are attached to his name: take- (建/武, “brave”), haya- (速, “swift”), and kamu- (神, “divine”).” ref

Coyote

“Coyote is a mythological character common to many cultures of the Indigenous peoples of North America, based on the coyote (Canis latrans) animal. This character is usually male and is generally anthropomorphic, although he may have some coyote-like physical features such as fur, pointed ears, yellow eyes, a tail, and blunt claws. The myths and legends which include Coyote vary widely from culture to culture. The role Coyote takes in traditional stories shares some traits with the Raven figure in other cultures. Coyote is the tutelary spirit of “Coyoteway,” one of the Navajo curing ceremonies. The ceremony is intended to restore the patient’s harmonious relationship with Coyote and the world, and to bring about a return to good health.” ref

“Coyote is compared to both the Scandinavian Loki, and also Prometheus, who shared with Coyote the trick of having stolen fire from the gods as a gift for mankind, and Anansi, a mythological culture hero from Western African mythology. In Eurasia, rather than a coyote, a fox is often featured as a trickster hero, ranging from kitsune (fox) tales in Japan to the Reynard cycle in Western Europe. Claude Lévi-Strauss, French anthropologist proposed a structuralist theory that suggests that Coyote and Crow obtained mythic status because they are mediator animals between life and death. Coyote figures prominently in a number of Indigenous language and cultural and preservation projects in North America. For example, the Secwepemc people of the Kamloops Indian Band in Kamloops, British Columbia, have named their recently opened elementary school the Sk’elep School of Excellence, while educational websites such as one co-sponsored by the Neskonlith Indian Band of Chase, British Columbia prominently feature stories about Sk’elep.” ref

“Coyote is featured in the mythology of a number of Indigenous cultures of the Americas, including: California, Great Basin, Origin of the Horse, Plateau, and the Southwest.” ref

California

Coyote is featured in the mythology of numerous peoples from the area covered by the modern state of California, including: Achomawi and Atsugewi, the Chumash, the Diegueños, the Gallinoméro, the Juaneño, the Karok, the Luiseño, the Maidu, the Miwuk, the Pomo, the Rumsen, the Shasta, the Sinkyone, the Wappo, the Yana, and the Yokuts. In many of these stories he is a major sacred character with divine creative powers; in others he is a malevolent and often comical trickster.” ref

“In some stories, he combines both roles. An example is a Maidu myth that says that at the beginning of time, a primal being called Earth Maker is floating on the infinite waters, when Coyote calls out to him. Together they sing to create the world. After it is completed, and Earth Maker has created the people, Coyote vows to spoil the world and introduce evil to it. Earth Maker orders the people to destroy Coyote, but despite their best efforts, Coyote uses supernatural trickery to outwit them. In the end, Earth Maker is forced to recognize that Coyote’s power is equal to his own. A common theme is of Coyote benefiting the human community by organizing the theft of fire, or of the sun, from the supernatural beings who have been keeping it for themselves; in these myths he is portrayed as a benefactor of the people. In a Shasta myth, Coyote saves the world from ten evil moons which have afflicted it with everlasting winter.” ref

“In a Miwok myth, Coyote creates all animals, then calls them to a council to discuss the creation of human beings. Each animal wants people to be imbued with its own best qualities, causing an argument. Coyote mocks them all, vowing that human beings should have his own wit and cunning. Each animal makes a human model in their own likeness; but overnight Coyote destroys the other models, so that only his own model comes to life. A Maidu myth says that as the Creator was fashioning various creatures out of clay, Coyote tried to do the same.

“However, as he kept laughing, his efforts did not turn out well. The Creator supposed that if he stopped laughing, he might do better. Coyote denied laughing – thus telling the world’s first lie. Some stories depict Coyote as the embodiment of evil lechery: a serial rapist who uses trickery to attack a variety of victims including, for example, his own mother-in-law and his sister. Such tales may have served to reinforce the community moral code, by using outrageous humor to portray examples of intolerable behavior.” ref

Great Basin

“Coyote is featured in myths of the Chemehuevi, Paiute, Shoshone , and Ute peoples. In this region most of the stories feature him as a malevolent and lecherous trickster. However, there are some echoes of his divine role as expressed in the myths of California, in particular obtaining fire for the people.” ref

Origin of the Horse

“One such myth from the Chemehuevi involves Coyote enlisting the help of other animals in order to achieve his goals. In the latter half of a myth called “Coyote Went to get Basketry Material” Coyote enlists the help of the Black Spider and Parotsokitapitsi, an unknown bird species, to take revenge on the Sky-Down-feather-Brothers for killing his grandson. This myth also involves Coyote discovering the first horse, who happens to be his own grandson. It begins with Coyote’s grandson being sent by his mother to go see Coyote and before the grandson leaves he is explicitly told not to enter a cave that lies between his mother’s house and Coyote’s house. However, after the grandson had traveled for some time it began to get dark and rain began to fall. Deciding to disobey his mother’s instruction, the grandson spends the night and the subsequent morning in the cave.” ref

“When the youth awakens, he finds that his head feels heavy, his hands now look completely different, and he is covered in hair. As he leaves the cave, he is approached by some mountain sheep (bighorn sheep) who accompany him on his journey to his grandfather’s house. When he reaches Coyote’s home, Coyote sees them coming and notices that one of the mountain sheep is much bigger than the rest. He plans on killing the big one before Wolf tells him that that mountain sheep is actually his own grandson and urges him to not only not kill it, but also to feed the big mountain sheep bunchgrass. Coyote obliges and decides to settle for killing some of the smaller mountain sheep instead. After eating, his grandson goes off to spend the night with the other mountain sheep before returning in the morning. Once again, Coyote kills some of the smaller sheep and feeds the biggest one some bunchgrass. This same process repeats itself several times with Coyote gaining an enormous amount of meat.” ref

“One morning, however, the big mountain sheep is spied by the two Sky-Down-feather-Brothers. The eldest, knowing who the big mountain sheep really is, plans on leaving him alone but the younger brother ignores his older brother’s warning and decides to kill the big mountain sheep. After shooting the big mountain sheep the younger brother finds that his big catch has suddenly turned into a boy wearing moccasins. The two brothers then butcher the body and fly away. The following morning Wolf mourns the loss of their grandson and devises a plan for revenge. Wolf tells Coyote to hide almost all the water, have the Black Spider spin a web to fill the sky’s hole, and to hide near the little water still uncovered with Parotsok^^itapitsi with a hot rock from a fire pit. Coyote agrees to this plan but before he sets it in motion, he goes to the spot where his grandson was killed where he finds some blood and a little bit of hair which he packs in a basket before leaving.” ref

“Coyote asks the Black Spider to make a web out of cooked sinew and the spider agrees to help him. He then asks Parotsok^^itapitsi to accompany him at the edge of the water and shout when the Sky-Down-feather brothers try to fly away in order to keep them in place and he also agrees to do this. Eventually, both of the Sky-Down-feather-brothers get thirsty and search for some water to drink. The younger brother quickly spots the water where Coyote is hiding and suggests they land there to drink but the elder brother knows better and tells his brother that that is where Coyote is hiding, waiting for them. The brothers then try to trick Coyote multiple times by flying close to the water and saying, “Oh, Coyote, sitting by a roasting pit heating a stone!” Each time, Coyote almost reveals himself thinking he has been discovered but each time Parotsok^^itapitsi stops him telling him that the brothers are trying to trick him.” ref

“Finally, the two brothers stop to drink and in that moment, Coyote throws the hot stone at them and Parotsok^^itapitsi shouts as they try to fly away and the brothers become trapped in the web blocking the sky’s hole. Then, Black Spider climbs down the web and bites the brothers on their necks and they both fall back down to the ground. The story concludes with Coyote going to where he had left his grandson’s remains only to find that his grandson had been revived and was gone. Coyote deduces that his grandson has become a horse due to the fact that all the grass in the surrounding area had been eaten.” ref

Plateau

“Myths and stories of Coyote are also found in the cultures of the Plateau area: the Chinookan (including the Wishram people and the Multnomah), the Flathead, the Nez Perce, the Nlaka’pamux, the Syilx (Okanagan), the St’at’imc, the Tsilhqot’in, and the Yakama. One story from the Chinookan describes Coyote’s attempts to catch salmon. After repeated failures, Coyote defecates and his own feces begin to insult him. Eventually, his feces stop insulting him, and he offers detailed advice not only for catching the salmon but also for preparing the fish once he has them. Coyote enjoys success for a while before he begins to fail once again. Coyote stops and, as before, defecates again. This batch of feces tells Coyote that there are even more aspects he has to take into consideration when fishing including specific instructions for specific geographic location. The story concludes with Coyote finally understanding how to fish properly but thoroughly exhausted.” ref

“Sk’elep is the traditional trickster figure in Secwepemc mythology. He is featured in many legends and has many powers, including the ability to die and come back to life. Like the animal his character is enjoined to, he is very clever. But like all intelligent beings, he can also have his foolish moments and can make emblematic mistakes that people can learn from. According to one story, he once decided that he had to climb into a tree and spin a web like a spider. The only result of this misguided idea was that he left behind clumps of his hair in the tree. This magical hair, however, became wila, the Secwepemc language for a species of lichen. In some other Interior Salish cultures, Coyote went into the tree for other reasons; for example, in Colville-Okanagan culture, he was dropped into the tree by some swans he had grabbed in a hunt. In this story also, though, his hair became the hair moss lichen.” ref

“Between the Fraser and Columbia rivers, the Natives of the area held stories of Coyote in their Creation mythology. Coyote held a pivotal role in the change between a world of animals and plants only, to a world where humans roamed as well. “The people of the time, though they had human form, were really animals, gifted with magical powers. Into the world then came certain transformers, the greatest of whom were the Coyote and the Old Man, who put the earth in order, giving the mountains and the valleys their present aspects and transforming the wicked among them, and these were the beings who the ancient world denizens into the animal shapes which are still theirs; the descendants of the good among these pristine beings are the Indians of today.” ref

Southwest

“Coyote also appears in the traditions of the Jicarilla Apache. In the mythology of the Tohono O’odham people of Arizona, he appears as an associate of the culture-hero Montezuma. Coyote also appears as a trickster in stories of the Tohono O’odham people. As told by a collective of natives in O’odham Creation and Related Events- Coyote Marries the Hunter’s Wives, Red Racer Snake and Coyote, Turtle, and Coyote, and many more stories of Coyote dealing in his usual mix of kind gestures with tricky twists and ulterior motives.” ref

“He appears with a pivotal role in the creation myth of the Navajo people of Northern Arizona. “The Navajo people believe the world is built in a sequence of stories, the fifth of these being the earth on which men now dwell. The genesis legend of this tribe divides into four episodic tales: the first of which, The Age of Beginnings, narrates the ascent of the progenitors of Earth’s inhabitants from story to story of the Underworld, and their final emergence upon Earth” As the story develops Coyote guides the humans down to earth while badger continues to the underworld.” ref

“One day, they saw the Sky stooping down and the earth rising to meet it. At the point of contact, Coyote and Badger sprang down from the world above; Badger descended into the world below, but Coyote remained with the people (First Man).” He also appears in a legend of the White Mountain Apache, “Coyote fights a lump of pitch” (a variant of the Tar-Baby theme), and in similar legends of the Zapotec and Popoluca of Mexico. Coyote plays a prominent role in many stories in the Diné (Navajo) mythos; see Coyote (Navajo mythology).” ref

Coyote god

“Creator, coyote god Related figures in other tribes: Old Man Coyote (Crow), Earth Maker (Hochunk), Kitchie Manitou (Ojibway) Unlike most Siouan tribes, the Mandans and Hidatsas did not consider Coyote as a buffoon or trickster character, but as a powerful creator god.” ref

Old Man Coyote (Akba Atatdia): Native Creator, high god, coyote spirit

“Coyote played the role of both Creator and trickster in Crow mythology. In some versions of the Crow creation myth, there were actually two Coyotes: the Old Man Coyote who created people, animals, and the earth, and a regular Coyote who had adventures and got into trouble. In other versions, they were one and the same.” ref 

“Napi: Creator God (commonly known as Old Man) is the culture hero of the Blackfoot tribe. In some Blackfoot Indian legends both Old Man and Old Woman are associated with coyotes. Related figures in other tribes: Old Man Coyote (Crow), Nanabosho (Ojibway), Gluskap (Wabanaki).” ref

“The creator deity of the Blackfoot Indians, a tribe of Algonquin stock. It is suggested that Napi is a god of light rather than a solar deity. This would make his name ‘dawn-light-colour-man.” ref

First Creator (First Maker): Creator, coyote god

“Unlike most Siouan tribes, the Mandans and Hidatsas did not consider Coyote as a buffoon or trickster character, but as a powerful creator god. So, although there are still a few humorous Hidatsa and Mandan coyote stories to be told, the majority of them are considered sacred, just as the stories about Lone Man are. Related figures in other tribes: Old Man Coyote (Crow), Earth Maker (Hochunk), Kitchie Manitou (Ojibway).” ref

Gitchi Manitou: Great Spirit, Sky Chief, Creator god

“Gitchi Manitou is the great creator god of the Anishinaabe and many neighboring Algonquian tribes. The name literally means Great Spirit, a common phrase used to address God in many Native American cultures. Tribal affiliation: Ojibwe, Algonquin, Ottawa, Potawatomi, Menominee, Kickapoo, Sauk-Fox, Mohican, Mohegan, Shawnee, Cree. Related figures in other tribes: Gichi Niwaskw (Abenaki), Kishelemukonk (Lenape), Gisoolg (Mi’kmaq).” ref

“Manitou is one aspect of the interconnection and balance of nature and life, similar to the East Asian concept of qi.” ref

“In the Sinosphere, qi is traditionally believed to be a vital force part of all living entities. Literally meaning ‘vapor’, ‘air’, or ‘breath’, the word qi is polysemous, often translated as ‘vital energy’, ‘vital force’, ‘material energy’, or simply ‘energy’. Qi is also a concept in traditional Chinese medicine and in Chinese martial arts. The attempt to cultivate and balance qi is called qigong. Believers in qi describe it as a vital force, with one’s good health requiring its flow to be unimpeded. Qi is a pseudoscientific concept, and does not correspond to the concept of energy as used in the physical sciences, with the notion of vital force itself being abandoned by the scientific community.” ref

“Old Man Coyote (Akba Atatdia), the Creator God of the Crow. First Coyote, First Maker, Old Man: high god, coyote spirit. Native names: Akba Atatdia, Akbaatatdia, Isaahka, Isaahkawuattee, Baakukkule, Iichikbaaalee Pronunciation: ock-bah ah-tot-dee-ah, Type: Native Creator, high god, coyote spirit. Related figures in other tribes: Napi (Blackfoot), First Maker (Hidatsa), Earth Maker (Hochunk).” ref

“Jamul Coyote deity, Type: Indian creator god, culture hero, trickster, coyote spirit. Related figures in other tribes: Coyote (Northwest). Jamul is the Coyote deity of the Achumawi tribe. Unlike some Native American cultures, the Achumawi view Coyote in a generally positive light– Jamul does sometimes play the role of a trickster or womanizer, particularly in contrast to his more serious and wise companion Silver Fox (Kwahn), but he is still a respected culture hero who helped to create the world and teach humans the arts of civilization.” ref

“Esa, the Wolf, is the creator god and culture hero of the Shoshone, Bannock, and Northern Paiute tribes. Like other figures from the mythic age, Esa is usually represented as a man in Native American stories, but sometimes takes on the literal form of a wolf. Esa is sometimes helped in his work by his irresponsible brother, Coyote, who he often must rescue from his foolishness. Also spelled: Isa, Issa, Ysa, Esha, Eesha, Isha. Tribal affiliation: Shoshone, Bannock, Northern Paiute, Pronunciation: ees-sah. Also known as: Pia’isa, Piaisan. Type: Creator, culture hero, transformer, wolf god
Related figures in other tribes: Silver Fox (Northern California).” ref 

“Lone Man is the mythical first human and cultural hero of the Mandan and Hidatsa tribes. He worked together with Coyote to shape the earth and teach the people how to live. Related figures in other tribes: Little Hare (Omaha), Nanabush (Ojibway), Glooscap (Wabanaki).” ref 

“Silver Fox is the cultural hero and creator god of many Northern California tribes. In some tribal traditions, such as the Miwok, Silver Fox is female; in others, like the Achumawi, he is male. Together with Jamul (Coyote), Silver Fox creates the world.” ref 

The First Rainbow (with Spider Woman, Coyote, Silver Gray Fox, and the Spider Twins) – Achomawi Myth

“Sixty little spider children shivered as they slept. The snow had fallen every day for months. All the animals were cold, hungry, and frightened. Food supplies were almost gone. No one knew what to do. Blue Jay and Redheaded Woodpecker sang and danced for Silver Gray Fox, the creator, who floats above the clouds. Since Silver Gray Fox, had made the whole world with a song and a dance, Blue jay and Woodpecker hoped to be answered with blue skies. But the snow kept falling.” ref

“Finally, the animals decided to ask Coyote. Coyote had been around a long time, almost since the beginning. They thought that he might know how to reach Silver Gray Fox. They went to the cave where Coyote was sleeping, told him their troubles, and asked for help. “Grrrrowwwlll…go away,” grumbled Coyote, “and let me think.” ref

“Coyote stuck his head into the cold air outside and thought till he caught an idea. He tried singing in little yelps and loud yowls to Silver Gray Fox. Coyote sang and sang, but Silver Gray Fox didn’t listen, or didn’t want to. After all, it was Coyote’s mischief-making when the world was new that had caused Silver Gray Fox to go away beyond the clouds in the first place. Coyote thought he’d better think some more.” ref

“Suddenly he saw Spider Woman swinging down on a silky thread from the top of the tallest tree in the forest. Spider Woman’s been on Earth a long, long time, Coyote thought. She’s very wise. I’ll ask her what to do. Coyote went to the tree and lifted his ears to Spider Woman. “Spider Woman, O wise weaver, O clever one,” called Coyote in his sweetest voice. “We’re all cold and hungry and everyone’s afraid this winter will never end. Silver Gray Fox didn’t seem to notice. Can you help?” asked Coyote.” ref

“Spider Woman swayed her shining black body back and forth, back and forth, thinking and thinking, thinking and thinking. Her eight black eyes sparkled when she spoke, “I know how to reach Silver Gray Fox, Coyote, but I’m not the one for the work. Everyone will have to help. You’ll need my two youngest children, too. They’re little and light as dandelion fluff, and the fastest spinners in my web.” Spider Woman called up to her two littlest ones. “Spinnnnnn! Spinnnnnn!” ref

“They came down fast, each spinning on eight little legs, two fine, black twin Spider Boys, full of curiosity and fun. Spider Woman said, “My dear little quick ones, are you ready for a great adventure?” “Yes! Yes! We’re ready!” they cried. Spider Woman told them her plan, and the Spider Boys set off with Coyote in the snow. They hadn’t gone far when they met two White-Footed Mouse Brothers rooting around for seeds to eat. Coyote told them Spider Woman’s plan. “Will you help?” he asked. “Yes! Yes! We’ll help!” they squeaked.” ref

“So, they all traveled the trail towards Mount Shasta until they met Weasel Man looking hungry and even leaner than usual. Coyote told Weasel Man his plan. “Will you help?” asked Coyote. “Of course,” rasped Weasel Man, who joined them on the trail. Before long they came across Red Fox Woman swishing her big fluffy tail through the bushes. “Will you help?” asked Coyote. “Of course, I’ll come,” crooned Red Fox Woman. Then Rabbit Woman poked her head out of her hole. “I’ll come too.” She sneezed, shivering despite her thick fur.” ref

“Meadowlark wrapped a winter shawl around her wings, and trudged after the others along the trail to the top of Mount Shasta. The snow had stopped, but the sky was still cloudy. On top of Mount Shasta, Coyote barked, “Will our two best archers step forward?” The two White Footed Mouse Brothers proudly lifted their bows. “Everyone listen,” barked Coyote. “If any one of us is only half-hearted, Spider Woman’s plan will fail.” ref

“To get through the clouds to Silver Gray Fox, we must each share our powers, our thoughts, our dreams, our strength, and our songs whole-heartedly. Now, you White-Footed Mouse Brothers, I want you to shoot arrows at exactly the same spot in the sky.” Turning to the others, Coyote said, “Spider Boys, start spinning spider silk as fast as you can. Weasel Man, White-Footed Mouse Brothers, Red Fox Woman, Rabbit Woman, and I will sing and make music. We must sing with all our might or the Spider Boys won’t make it.” “One!” called Coyote. Everyone got ready. “Two!” counted out Coyote. The animals drew in deep breaths.” ref

“The Mouse Brothers pulled back their bowstrings. “Three!” said the Coyote. Two arrows shot straight up and stuck at the same spot in the clouds. “Whiff! Wiff! Wiff Wiff!”, sang the White Footed Mouse Brothers. “Yiyipyipla!”, sang Red Fox Woman. “Wowooooolll!” sang Coyote. Rabbit Woman shook her magic rattle. Weasel Man beat his very old and worn elk-hide drum. The Spider Boys hurled out long lines of spider silk, weaving swiftly with all their legs. The animals sang up a whirlwind of sound to lift the spider silk until it caught on the arrows in the clouds. Then the Spider Twins scurried up the lines of silk and scrambled through the opening. All the while, down below, the animals continued singing, rattling and drumming. The little Spiders sank, breathless, onto the clouds.” ref

“Silver Gray Fox spied them and called out, “What are you two doing here?” The Spider Boys bent low on their little legs and answered. “Silver Gray Fox, we bring greetings from our mother, Spider Woman, and all the creatures of the world below. We’ve come to ask if you’d please let the sun shine again. The whole world is cold. Everyone is hungry. Everyone is afraid spring will not return, ever.” They were so sincere and polite that Silver Gray Fox became gentler, and asked, “How did you two get up here?” ref

“The Spider Boys said, “Listen, can you hear the people singing? Can you hear the drum and rattle?” Silver Gray Fox heard the drum and rattle and the people singing. When the Spider Boys finished telling their story, Silver Gray Fox was pleased and told them, “I’m happy when creatures use their powers together. I’m especially glad to hear that Coyote’s been helping too. Your mother, Spider Woman, made a good plan. To reward all your hard work, I’ll create a sign to show that the skies will clear. And you may also help, but first picture the sun shining bright.” The Spider Boys thought hard and saw the sun sending out fierce rays in all directions.” ref

“Now, where sun rays meet the damp air” said Silver Gray Fox, “Picture a stripe of red, red as Woodpecker’s head. Add a stripe of blue nearby, blue as Blue Jay’s blue.” The Spider Boys thought hard, and great stripes appeared of red and blue. Silver Gray Fox chanted. “Now, in between, add stripes of orange, yellow and green!” The Spider Boys thought of this and dazzling their eyes, a beautiful arc of colors could be seen across the whole sky above the clouds. It was the very first rainbow.” ref

“Meanwhile, down below, beneath the clouds, the animals and people were so cold, hungry, and tired that they had stopped singing and drumming. Spider Woman missed her two youngest children. Each day she missed them more. She blamed Coyote for the trouble. So did the other animals. Coyote slipped away silent, lonely and sad. Above, on the clouds, the twins rested. Their legs ached and their minds were tired. Silver Gray Fox said, “You did what I asked and kept it secret. That’s very difficult, so I’m giving you a special reward. On wet mornings, when the sun starts to shine, you’ll see what I mean.” ref

“Then the Spider Boys spun down to Earth, and ran back to their mother as fast as they could. Spider Woman cried for joy and wrapped all her legs around her two littlest children. Their fifty-eight sisters and brothers jumped up and down with happiness. All the animals gathered around to hear the Spider Boys’ story. When they finished, the Spider Boys cried, “Look up!” Everyone looked up to see that the clouds had drifted apart and there, like a bridge between the earth and the sky was a radiant arch – they could still see the very first rainbow. The sun began to warm the earth. Shoots of grass pushed up through the melting snow.” ref

“Meadowlark blew her silver whistle of spring across the valley, calling streams and rivers to awake. Coyote came out of hiding, and racing to a distant hilltop, he gave a long, long howl of joy. The animals held a great feast to honor the rainbow, Silver Gray Fox, Spider Woman, the Spider Twins, Coyote, and the hard work everyone had done together. To this day, after the rain, when the sun comes out, dewdrops on spider webs shine with tiny rainbows. This is the spiders’ special reward.” ref

“Anansi or Ananse (/əˈnɑːnsi/ ə-NAHN-see; literally translates to spider) is an Akan folktale character associated with stories, wisdom, knowledge, and trickery, most commonly depicted as a spider, in Akan folklore. Taking the role of a trickster, he is also one of the most important characters of West African, African American, and West Indian folklore. Originating in Ghana, these spider tales were transmitted to the Caribbean by way of the transatlantic slave trade. Anansi is best known for his ability to outsmart and triumph over more powerful opponents through his use of cunning, creativity, and wit. Despite taking on a trickster role, Anansi often takes center stage in stories and is commonly portrayed as both the protagonist and antagonist.” ref

“Spider tales are found extensively throughout West Africa, but the Anansi tales from Ghana are seen to be the origin of these stories and are among the best-known, as Anansi’s name comes from the word in the Akan language for “spider.” They later spread to the West Indies, Suriname, Sierra Leone (where they were introduced by Jamaican Maroons), and the Netherlands Antilles; also Curaçao, Aruba, and Bonaire. Anansi is depicted in many different ways and with different names, from “Ananse,” “Kwaku Ananse,” and “Anancy,” to his New World iterations, such as “Ba Anansi,”  “Kompa Nanzi” and/or “Nanzi,” “Nancy,” “Aunt Nancy,” and “Sis’ Nancy,” even though he is always depicted as a male in his stories.” ref

“While often depicted as an animal, Anansi has many representations, which include an anthropomorphic spider with a human face, or conversely, a human with spider-like features, such as eight legs. Anansi also has a family in several folktales involving him, consisting of his long-suffering wife Okonore Yaa – known in other regions as Aso, Crooky, or Shi Maria; Ntikuma, his firstborn son; Tikelenkelen, his big-headed son; Nankonhwea, his son with a spindly neck and spindly legs; finally, Afudohwedohwe, his pot-bellied son. Anansi also has a beautiful daughter named Anansewa in other tales, like those introduced in the work of Efua Sutherland: in Efua’s tale, he embarks on a mission to ensure that Anansewa can have an appropriate suitor.” ref

“It is said that Odomankoma (¿) is also known as Ananse Kokuroko (meaning Great Spider), who might be Ananse. But this could actually be chalked up to the two being relatives. It is said in some Akan myths that Ananse becomes the creator, so it could be either roles changing similar to Bobowissi becoming the God of Lightning after Tano Akora‘s role is changed from the God of Lightning to the God of War after fighting with Owuo, or Odomankoma’s sunsum being reincarnated inside of Ananse after Owuo kills him, supported by how sunsum works (via the father).” ref

Enki 

Enki (Sumerian: 𒀭𒂗𒆠 DEN-KI) is the Sumerian god of water, knowledge (gestú), crafts (gašam), and creation (nudimmud), and one of the Anunnaki. He was later known as Ea (Akkadian: 𒀭𒂍𒀀) or Ae in Akkadian (Assyrian–Babylonian) religion, and is identified by some scholars with Ia in Canaanite religion. The name was rendered Aos in Greek sources (e.g. Damascius). He was originally the patron god of the city of Eridu, but later, the influence of his cult spread throughout Mesopotamia and to the Canaanites, Hittites, and Hurrians. He was associated with the southern band of constellations called stars of Ea, but also with the constellation AŠ-IKU, the Field (Square of Pegasus).” ref

“Beginning around the second millennium BCE, he was sometimes referred to in writing by the numeric ideogram for “40”, occasionally referred to as his “sacred number.” The planet Mercury, associated with Babylonian Nabu (the son of Marduk) was, in Sumerian times, identified with Enki, as was the star Canopus. Many myths about Enki have been collected from various sites, stretching from Southern Iraq to the Levantine coast. He is mentioned in the earliest extant cuneiform inscriptions throughout the region and was prominent from the third millennium down to the Hellenistic period.” ref

“The exact meaning of Enki’s name is uncertain: the common translation is “Lord of the Earth.” The Sumerian En is translated as a title equivalent to “lord” and was originally a title given to the High Priest. Ki means “earth,” but there are theories that ki in this name has another origin, possibly kig of unknown meaning, or kur meaning “mound.” The name Ea is allegedly Hurrian in origin while others claim that his name ‘Ea’ is possibly of Semitic origin and may be a derivation from the West-Semitic root *hyy meaning “life” in this case used for “spring,” “running water.” In Sumerian E-A means “the house of water,” and it has been suggested that this was originally the name for the shrine to the god at Eridu.” ref

“It has also been suggested that the original non-anthropomorphic divinity at Eridu was not Enki but Abzu. The emergence of Enki as the divine lover of Ninhursag, and the divine battle between the younger Igigi divinities and Abzu, saw the Abzu, the underground waters of the Aquifer, becoming the place in which the foundations of the temple were built.  With some Sumerian deity names as Enlil there are variations like Elil. En means “Lord” and E means “temple”. It is likely that E-A is the Sumerian short form for “Lord of Water,” as Enki is a god of water. Ab in Abzu also means “water.” ref

Ārohirohi

“In Māori mythology, Ārohirohi is the goddess of mirages and shimmering heat, and is the wife of Tama-nui-te-rā (the Sun). She created Mārikoriko (Twilight), the first woman, from a mirage and then asked Paoro (Echo) to give her a voice.” ref

“In Māori mythology, Tama-nui-te-rā (Tamanuiterā) is the personification of the Sun. In the Māori language, Tama-nui-te-rā means “Great Son of the Sun”. The Māori word for “sun” or “day” is rā, deriving from Proto-Polynesian *laqaa. According to the Māori mythology, the sun once moved across the sky so quickly that there was not enough time in the day for people to complete tasks. The demigod Māui, along with his brothers, traveled to where Tama-nui-te-rā rose from the underworld and laid ropes to catch him, then beat him to make him travel more slowly across the sky. The rays of the sun are said to be remnants of the ropes which slow the suns journey across the sky.” ref

“In some legends, Tama-nui-te-rā is the husband of Ārohirohi, goddess of mirages. In other legends, Tama-nui-te-rā had two wives, the Summer maid, Hineraumati, and the Winter maid, Hinetakurua. During the year he would divide his time between his two wives, this marked the changing of the seasons and the changing position of the sun in the sky. In winter, the sun rising in the north-eastern sky marked Tama-nui-te-rā residence with Hinetakurua. After the winter solstice, the sun’s changing position to the south-eastern sky was described as Tama-nui-te-rā returning to Hineraumati. The child of Tama-nui-te-rā and Hineraumati, Tane-rore, is credited with the origin of dance. Another son of Tama-nui-te-ra is Auahitūroa, god of comets and fires, and grandchildren of Tama-nui-te-rā are Ngā Mānawa.” ref

“In a Māori legend attributed by ethnographer John White to the Ngāti Hau tribe, Mārikoriko (Twilight) is the first woman, created by Ārohirohi (Shimmering heat) from the heat of the sun and the echoing cliff. She married Tiki, the first man, and gave birth to Hine-kau-ataata (Woman floating in shadows).” ref

“Paoro is a mythical entity that appears in early Māori creation myths. The name Paoro (meaning echo) appears in John White’s English translation of a Māori story attributed by him to the Ngāti Hau tribe, as a personal name meaning ‘Echo’. However, in the Māori language original, which White also supplies, the name Paoro does not appear – instead, the word used is ‘part-kārangaranga,’ “echoing cliff.” In the Māori story, Mārikoriko (Twilight) is the first woman, created by Ārohirohi (Shimmering heat) from the heat of the sun (Kau-ata-ata) and the echoing cliff (Paoro). She married Tiki, the first man, and gave birth to Hine-kau-ataata (Woman floating in shadows).” ref

 

11 Trickster Gods From Around The World

List of Trickster Deities‎

Trickster Gods and Goddesses

“The trickster Gods and Goddesses are famous in different religions and mythology all around the world. People believe in these Gods and Goddesses and their special abilities and powers which they possessed. Trickster Gods belong to various countries and religions, as they hold control over the minds of the local people. They were known for their ill-doings, treachery, deceit, and many other things. The trickster Gods and Goddesses are found in various archetypes and cultures all around the world. From the dangerous Loki to the dancing Kokopelli, almost all societies have seen or heard at some point in time a deity who was associated with deceit, mischief, treachery, and betrayal. But history has seen that all these troubles, making deities and tricksters, always had a purpose behind their trouble-making plans and notorious behavior. Their depictions and notorious crimes are listed in various historical texts and mythological sources that are present in different places all around the world.” ref

“The trickster is a common stock character in folklore and popular culture. A clever, mischievous person or creature, the trickster achieves goals through the use of trickery. A trickster may trick others simply for amusement or for survival in a dangerous world. The trickster could be a personification of the chaos that the world needs to function. An archetypical example is the simple peasant successfully put to the test by a King who wishes a suitable suitor for his daughter. In this fairy tale, no brave and valiant prince or knight succeeds. Aided only by his natural wit, the peasant evades danger and triumphs over monsters and villains without fighting. Thus the most unlikely candidate passes the trials and receives the prize. Such characters are a staple of animated cartoons, in particular those used and developed by Tex Avery et al. during the Golden Age of American animation.” ref

“Hynes and Doty, in Mythical Trickster Figures (1997) state that every trickster has several of the following six traits:

  1. fundamentally ambiguous and anomalous
  2. deceiver and trick-player
  3. shape-shifter or master of disguise
  4. situation-inverter
  5. messenger and imitator of the gods
  6. sacred and lewd bricoleur” ref

Tricksters around the World

  • Anansi – The spider trickster of African origin. He considers himself cunning enough to trick and outwit anyone, but is also proud, lazy and impulsive, which often proves his undoing.
  • Br’er Rabbit – A slave trickster of African American origin.
  • Coyotes in various Native American mythologies.
  • Curupira – A Brazilian folklore (male) jungle genie that protects the animals and the trees of the forests. It has red hair and backwards feet to confuse hunters and lumberjacks.
  • Dionysus – Greek God of wine, madness, and ecstasy. More than any other Greek God, he is associated with shape-shifting and taking on other identities (which is part of why he is also associated with actors). A thoroughly ambiguous person, in personality, but also in his androgynous figure, one can never know exactly what he will do next.
  • Eris – Greek Goddess of discord in Greek mythology. Infamous for starting a fight between other goddesses over the Apple of Discord, leading to the Judgement of Paris and, ultimately, the Trojan War.
  • Eshu/Eleggua/Legba – One of the primary orishas in Yorùbá religion, patron of roads (especially crossroads), doors, and travelers, as well as a spirit of chaos and trickery.
  • The Fair Folk in many European cultures.
  • Hermes – Messenger of the gods in Greek mythology (or Mercury in Roman mythology), patron of travelers, boundaries and thieves. Notably stole a herd of cattle from Apollo in his youth, but then invented the lyre and gave it to Apollo as payment.
  • Hershele Ostropoler – In Ashkenazic Jewish folklore, based on a real person who lived during the 18th century.
  • Huehuecoyotl – the gender-changing coyote god of music, dance, mischief, and song of Pre-Columbian Mexico and Aztec Mythology. Befitting a trickster, he is the patron of uninhibited sexuality and often engages in trickery against the gods with camaraderie among mortals.
  • Jack – (best known from the story Jack and the Beanstalk) is a young boy who uses his wit to outsmart characters in many stories.
  • Jack Mary Ann – A folk hero from the Wrexham area of north Wales whose fictionalized exploits continue to circulate in local folklore.
  • Jacob – Biblical Patriarch and the ancestor of the Israelites.
  • John the Conqueror – Character who appears in many stories from the African American tradition. He is a slave that is so much smarter than any slave-master, he simply cannot be controlled.
  • Kitsune – In Japanese folklore, they are described as “tricksters” with no care for the concept of right or wrong.
  • Kuma Lisa – A fox and trickster figure in Bulgarian folklore.
  • Loki – A cunning, shape-shifting god, sometimes benefactor and sometimes foe to the gods of Asgard. Famous as a catalyst for Ragnarök. The precise nature of Loki’s being defies clear classification, as there is little detail regarding his mother, but he is at least half-giant on his father’s side.
  • Māui – A Polynesian culture hero famous for his exploits and his trickery.
  • Maximón – A cunning deity in modern Mayan tradition. Famous for being a womanizer and using trickery to achieve his goals.
  • Max and Moritz – Principal characters of the book of the same name written by Wilhelm Busch in 1865. Famous for their tricks, Max and Moritz quickly became famous characters in Germany.
  • Nasreddin – In Turkish folklore, based on a historical 13th Century person.
  • Odysseus – Hero and king in Greek mythology. Came up with the idea for the Trojan Horse, and used his wits to escape perilous situations during the Odyssey, e.g. outwitting Polyphemus the Cyclops.
  • Pan – God of shepherds and flocks. He is a satyr: a creature that has the upper body of a man and the legs of a goat. In many stories, they talk of Pan, or just satyrs, in general, are known to play tricks on people, especially children, for their amusement.
  • Panurge – Companion of the Giant Pantagruel in the books of Francois Rabelais.
  • Pedro Urdemales – a trickster folk hero from Iberian and Latin American folklore
  • Prometheus – Tricks Zeus over sacrifices at Mecone, steals fire on behalf of mankind.
  • Puck/Robin Goodfellow – From Shakespeare‘s A Midsummer Night’s Dream, plays tricks on a group of humans who stumble into a forest. His final monologue explains the nature of tricksters.
  • Puss in Boots – A clever and magical cat who tricks a king into raising a lowborn miller to the station of a great noble, and defeats a shapeshifting ogre by tricking him into becoming a mouse.
  • Raven amongst the Indigenous peoples of the Pacific Northwest Coast.
  • Reynard – A red fox and trickster figure who plays a central role in the moralistic fables of the Reynard cycle.
  • Saci – A Brazilian folklore character, a one-legged black or mulatto youngster with holes in the palms of his hands, who smokes a pipe and wears a magical red cap.
  • Sang Kancil, the mouse-deer trickster of Malaysian and Indonesian folklore.
  • Sisyphus – Sly and audacious mortal king in Greek mythology who managed to cheat death twice, but angered the gods in the process and was condemned to endlessly push a boulder up a slope in Tartarus.
  • Sly Peter – In Bulgarian and Macedonian folklore.
  • Sun Wukong – Irrepressible Monkey King of Chinese mythology, whose exploits are described in Journey to the West.
  • Sri Thanonchai – In Thai and other Southeast Asian folklore. He is known as Xieng Mieng or Sieng Mieng in Laos, Saga Duasa in Myanmar, and Ah Thonchuy Prach in Cambodia.
  • Susanoo – Amaterasu’s brother, god of storms and trickster of Japanese mythology. His destructive behavior gets him banished from Heaven, though he later redeems himself through deeds of heroism.
  • Trạng Quỳnh – A trickster in Vietnamese folklore is based on a historical figure of the 17th and 18th centuries, his deceitful targets are often high-class figures in society.
  • Till Eulenspiegel – Trickster of German folklore.
  • Tokoloshe – Trickster of Zulu mythology.
  • Twm Siôn Cati – A Welsh trickster who was reputed to have lived in the 16th century: according to legend, he was a gentleman farmer by day, but a highwayman at night.
  • Zomo, a rabbit from Nigerian folklore.” ref

Damien Marie AtHope’s Art

ref, ref, ref

Groups partially derived from the Ancient North Eurasians

“The ANE lineage is defined by association with the MA-1, or “Mal’ta boy”, remains of 24,000 years ago in central Siberia Mal’ta-Buret’ culture 24,000-15,000 years ago. The Ancient North Eurasians (ANE) samples (Afontova Gora 3, Mal’ta 1, and Yana-RHS) show evidence for minor gene flow from an East Asian-related group (simplified by the Amis, Han, or Tianyuan) but no evidence for ANE-related geneflow into East Asians (Amis, Han, Tianyuan), except the Ainu, of North Japan.” ref 

“The ANE lineage is defined by association with the MA-1, or “Mal’ta boy”, remains of 24,000 years ago in central Siberia Mal’ta-Buret’ culture 24,000-15,000 years ago “basal to modern-day Europeans”. Some Ancient North Eurasians also carried East Asian populations, such as Tianyuan Man.” ref

“Bronze-age-steppe Yamnaya and Afanasevo cultures were ANE at around 50% and Eastern Hunter-Gatherer (EHG) at around 75% ANE. Karelia culture: Y-DNA R1a-M417 8,400 years ago, Y-DNA J, 7,200 years ago, and Samara, of Y-haplogroup R1b-P297 7,600 years ago is closely related to ANE from Afontova Gora, 18,000 years ago around the time of blond hair first seen there.” ref 

Ancient North Eurasian

“In archaeogenetics, the term Ancient North Eurasian (often abbreviated as ANE) is the name given to an ancestral West Eurasian component that represents descent from the people similar to the Mal’ta–Buret’ culture and populations closely related to them, such as from Afontova Gora and the Yana Rhinoceros Horn Site. Significant ANE ancestry are found in some modern populations, including Europeans and Native Americans.” ref 

“The ANE lineage is defined by association with the MA-1, or “Mal’ta boy“, the remains of an individual who lived during the Last Glacial Maximum, 24,000 years ago in central Siberia, Ancient North Eurasians are described as a lineage “which is deeply related to Paleolithic/Mesolithic hunter-gatherers in Europe,” meaning that they diverged from Paleolithic Europeans a long time ago.” ref

“The ANE population has also been described as having been “basal to modern-day Europeans” but not especially related to East Asians, and is suggested to have perhaps originated in Europe or Western Asia or the Eurasian Steppe of Central Asia. However, some samples associated with Ancient North Eurasians also carried ancestry from an ancient East Asian population, such as Tianyuan Man. Sikora et al. (2019) found that the Yana RHS sample (31,600 BP) in Northern Siberia “can be modeled as early West Eurasian with an approximately 22% contribution from early East Asians.” ref

“Populations genetically similar to MA-1 were an important genetic contributor to Native Americans, Europeans, Central Asians, South Asians, and some East Asian groups, in order of significance. Lazaridis et al. (2016:10) note “a cline of ANE ancestry across the east-west extent of Eurasia.” The ancient Bronze-age-steppe Yamnaya and Afanasevo cultures were found to have a noteworthy ANE component at ~50%.” ref

“According to Moreno-Mayar et al. 2018 between 14% and 38% of Native American ancestry may originate from gene flow from the Mal’ta–Buret’ people (ANE). This difference is caused by the penetration of posterior Siberian migrations into the Americas, with the lowest percentages of ANE ancestry found in Eskimos and Alaskan Natives, as these groups are the result of migrations into the Americas roughly 5,000 years ago.” ref 

“Estimates for ANE ancestry among first wave Native Americans show higher percentages, such as 42% for those belonging to the Andean region in South America. The other gene flow in Native Americans (the remainder of their ancestry) was of East Asian origin. Gene sequencing of another south-central Siberian people (Afontova Gora-2) dating to approximately 17,000 years ago, revealed similar autosomal genetic signatures to that of Mal’ta boy-1, suggesting that the region was continuously occupied by humans throughout the Last Glacial Maximum.” ref

“The earliest known individual with a genetic mutation associated with blonde hair in modern Europeans is an Ancient North Eurasian female dating to around 16000 BCE from the Afontova Gora 3 site in Siberia. It has been suggested that their mythology may have included a narrative, found in both Indo-European and some Native American fables, in which a dog guards the path to the afterlife.” ref

“Genomic studies also indicate that the ANE component was introduced to Western Europe by people related to the Yamnaya culture, long after the Paleolithic. It is reported in modern-day Europeans (7%–25%), but not of Europeans before the Bronze Age. Additional ANE ancestry is found in European populations through paleolithic interactions with Eastern Hunter-Gatherers, which resulted in populations such as Scandinavian Hunter-Gatherers.” ref

“The Ancient North Eurasians (ANE) split from the ancestors of European peoples somewhere in the Middle East or South-central Asia, and used a northern dispersal route through Central Asia into Northern Asia and Siberia. Genetic analyses show that all ANE samples (Afontova Gora 3, Mal’ta 1, and Yana-RHS) show evidence for minor gene flow from an East Asian-related group (simplified by the Amis, Han, or Tianyuan). In contrast, no evidence for ANE-related geneflow into East Asians (Amis, Han, Tianyuan), except the Ainu, was found.” ref

“Genetic data suggests that the ANE formed during the Terminal Upper-Paleolithic (36+-1,5ka) period from a deeply European-related population, which was once widespread in Northern Eurasia, and from an early East Asian-related group, which migrated northwards into Central Asia and Siberia, merging with this deeply European-related population. These population dynamics and constant northwards geneflow of East Asian-related ancestry would later gave rise to the “Ancestral Native Americans” and Paleosiberians, which replaced the ANE as dominant population of Siberia.” ref

Groups partially derived from the Ancient North Eurasians

“Eastern Hunter-Gatherer (EHG) is a lineage derived predominantly (75%) from ANE. It is represented by two individuals from Karelia, one of Y-haplogroup R1a-M417, dated c. 8.4 kya, the other of Y-haplogroup J, dated c. 7.2 kya; and one individual from Samara, of Y-haplogroup R1b-P297, dated c. 7.6 kya. This lineage is closely related to the ANE sample from Afontova Gora, dated c. 18 kya. After the end of the Last Glacial Maximum, the Western Hunter-Gatherers (WHG) and EHG lineages merged in Eastern Europe, accounting for early presence of ANE-derived ancestry in Mesolithic Europe. Evidence suggests that as Ancient North Eurasians migrated West from Eastern Siberia, they absorbed Western Hunter-Gatherers and other West Eurasian populations as well.” ref

“Caucasian Hunter-Gatherer (CHG) is represented by the Satsurblia individual dated ~13 kya (from the Satsurblia cave in Georgia), and carried 36% ANE-derived admixture. While the rest of their ancestry is derived from the Dzudzuana cave individual dated ~26 kya, which lacked ANE-admixture, Dzudzuana affinity in the Caucasus decreased with the arrival of ANE at ~13 kya Satsurblia.” ref

“Scandinavian Hunter-Gatherer (SHG) is represented by several individuals buried at Motala, Sweden ca. 6000 BC. They were descended from Western Hunter-Gatherers who initially settled Scandinavia from the south, and later populations of EHG who entered Scandinavia from the north through the coast of Norway.” ref

“Iran Neolithic (Iran_N) individuals dated ~8.5 kya carried 50% ANE-derived admixture and 50% Dzudzuana-related admixture, marking them as different from other Near-Eastern and Anatolian Neolithics who didn’t have ANE admixture. Iran Neolithics were later replaced by Iran Chalcolithics, who were a mixture of Iran Neolithic and Near Eastern Levant Neolithic.” ref

“Ancient Beringian/Ancestral Native American are specific archaeogenetic lineages, based on the genome of an infant found at the Upward Sun River site (dubbed USR1), dated to 11,500 years ago. The AB lineage diverged from the Ancestral Native American (ANA) lineage about 20,000 years ago.” ref

“West Siberian Hunter-Gatherer (WSHG) are a specific archaeogenetic lineage, first reported in a genetic study published in Science in September 2019. WSGs were found to be of about 30% EHG ancestry, 50% ANE ancestry, and 20% to 38% East Asian ancestry.” ref

“Western Steppe Herders (WSH) is the name given to a distinct ancestral component that represents descent closely related to the Yamnaya culture of the Pontic–Caspian steppe. This ancestry is often referred to as Yamnaya ancestry or Steppe ancestry.” ref

“Late Upper Paeolithic Lake Baikal – Ust’Kyakhta-3 (UKY) 14,050-13,770 BP were mixture of 30% ANE ancestry and 70% East Asian ancestry.” ref

“Lake Baikal Holocene – Baikal Eneolithic (Baikal_EN) and Baikal Early Bronze Age (Baikal_EBA) derived 6.4% to 20.1% ancestry from ANE, while rest of their ancestry was derived from East Asians. Fofonovo_EN near by Lake Baikal were mixture of 12-17% ANE ancestry and 83-87% East Asian ancestry.” ref

“Hokkaido Jōmon people specifically refers to the Jōmon period population of Hokkaido in northernmost Japan. Though the Jōmon people themselves descended mainly from East Asian lineages, one study found an affinity between Hokkaido Jōmon with the Northern Eurasian Yana sample (an ANE-related group, related to Mal’ta), and suggest as an explanation the possibility of minor Yana gene flow into the Hokkaido Jōmon population (as well as other possibilities). A more recent study by Cooke et al. 2021, confirmed ANE-related geneflow among the Jōmon people, partially ancestral to the Ainu people. ANE ancestry among Jōmon people is estimated at 21%, however, there is a North to South cline within the Japanese archipelago, with the highest amount of ANE ancestry in Hokkaido and Tohoku.” ref

Comparative Mythology

“Since the term ‘Ancient North Eurasian’ refers to a genetic bridge of connected mating networks, scholars of comparative mythology have argued that they probably shared myths and beliefs that could be reconstructed via the comparison of stories attested within cultures that were not in contact for millennia and stretched from the Pontic–Caspian steppe to the American continent.” ref

“For instance, the mytheme of the dog guarding the Otherworld possibly stems from an older Ancient North Eurasian belief, as suggested by similar motifs found in Indo-European, Native American, and Siberian mythology. In Siouan, Algonquian, Iroquoian, and in Central and South American beliefs, a fierce guard dog was located in the Milky Way, perceived as the path of souls in the afterlife, and getting past it was a test. The Siberian Chukchi and Tungus believed in a guardian-of-the-afterlife dog and a spirit dog that would absorb the dead man’s soul and act as a guide in the afterlife. In Indo-European myths, the figure of the dog is embodied by Cerberus, Sarvarā, and Garmr. In Zoroastrianism, two four-eyed dogs guard the bridge to the afterlife called Chinvat Bridge. Anthony and Brown note that it might be one of the oldest mythemes recoverable through comparative mythology.” ref

“A second canid-related series of beliefs, myths, and rituals connected dogs with healing rather than death. For instance, Ancient Near Eastern and Turkic–Kipchaq myths are prone to associate dogs with healing and generally categorised dogs as impure. A similar myth-pattern is assumed for the Eneolithic site of Botai in Kazakhstan, dated to 3500 BCE or around 5,500 years ago or so, which might represent the dog as absorber of illness and guardian of the household against disease and evil. In Mesopotamia, the goddess Nintinugga, associated with healing, was accompanied or symbolized by dogs. Similar absorbent-puppy healing and sacrifice rituals were practiced in Greece and Italy, among the Hittites, again possibly influenced by Near Eastern traditions.” ref

Damien Marie AtHope’s Art

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  1. Kebaran culture 23,022-16,522 Years Ago, 2. Kortik Tepe 12,422-11,722 Years Ago, 3. Jerf el-Ahmar 11,222 -10,722 Years Ago, 4. Gobekli Tepe 11,152-9,392 Years Ago, 5. Tell Al-‘abrUbaid and Uruk Periods, 6. Nevali Cori 10,422 -10,122 Years Ago, 7. Catal Hoyuk 9,522-7,722 Years Ago

KUTKH – the Siberian Trickster God (Siberian mythology)

“KUTKH – The Raven Trickster God of East Russia: He is the Slavic cousin of North America’s legendary Raven, a marvelous mischief-making deity who features in many stories, myths, and tall tales of the indigenous peoples of Russia. If you wish to know who is responsible for bringing light to planet Earth or teaching mankind to speak, it’s him. He also created the mountains and invented sex. But not for our benefit, oh no. He just does it all for kicks. His name is pronounced ‘koot-cha’, but you can call him kooky. Among the Koryak people of Siberia he is known as KUTKINNAKU, the Big Raven. And he certainly is big — most of their myths are about him. As with most trickster gods, he is practically an anti-deity. No-one bothers to actually worship him as he doesn’t take any notice. It’s far better to roll your eyes to heaven, giggle at his antics, and appreciate the craziness of creation. We are currently trying to get an interview with Kutkh but he is generally too busy laughing at our attempts to write about him.” ref

“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. 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

“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. 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.” ref

“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. 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

“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. 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

“The early Russian explorer and ethnographer of Kamchatka Stepan Krasheninnikov (1711–1755) summarizes 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

Damien Marie AtHope’s Art

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Trialetian culture (16,000–8000 years ago) the Caucasus, Iran, and Turkey, likely involved in Göbekli Tepe. Migration 1?

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

Trialetian sites

Caucasus and Transcaucasia:

Eastern Anatolia:

Trialetian influences can also be found in:

Southeast of the Caspian Sea:

  • Hotu (Iran)
  • Ali Tepe (Iran) (from cal. 10,500 to 8,870 BCE)
  • Belt Cave (Iran), layers 28-11 (the last remains date from ca. 6,000 BCE)
  • Dam-Dam-Cheshme II (Turkmenistan), layers7,000-3,000 BCE)” ref

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Trialetian peoples which I think we’re more male-centric and involved in the creation of Göbekli Tepe, from its start around Pre-Pottery Neolithic A (12,000 – 10,800 years ago) began with their influence and this is seen in animal deities many clearly male and the figures also being expressively male themed as well at first, and only around Pre-Pottery Neolithic B (10,800 – 8,500 years ago) or so it seems with what I am guessing is new Epigravettian peoples with a more female-centric style (reminiscent but less than the Gravettians known for Venus figurines) influence from migration into the region, to gain new themes that add a female element both with A totem pole seeming to express birth or something similar and graffiti of a woman either ready for sex or giving birth or both. and Other bare figures seem to show a similar body position reminiscent of the graffiti of a woman.

“Migration from Siberia behind the formation of Göbeklitepe: Expert states. People who migrated from Siberia formed the Göbeklitepe, and those in Göbeklitepe migrated in five other ways to spread to the world, said experts about the 12,000-year-old Neolithic archaeological site in the southwestern province of Şanlıurfa.“ The upper paleolithic migrations between Siberia and the Near East is a process that has been confirmed by material culture documents,” he said.” ref

“Semih Güneri, a retired professor from Caucasia and Central Asia Archaeology Research Center of Dokuz Eylül University, and his colleague, Professor Ekaterine Lipnina, presented the Siberia-Göbeklitepe hypothesis they have developed in recent years at the congress held in Istanbul between June 11 and 13. There was a migration that started from Siberia 30,000 years ago and spread to all of Asia and then to Eastern and Northern Europe, Güneri said at the international congress.” ref

“The relationship of Göbeklitepe high culture with the carriers of Siberian microblade stone tool technology is no longer a secret,” he said while emphasizing that the most important branch of the migrations extended to the Near East. “The results of the genetic analyzes of Iraq’s Zagros region confirm the traces of the Siberian/North Asian indigenous people, who arrived at Zagros via the Central Asian mountainous corridor and met with the Göbeklitepe culture via Northern Iraq,” he added.” ref

“Emphasizing that the stone tool technology was transported approximately 7,000 kilometers from east to west, he said, “It is not clear whether this technology is transmitted directly to long distances by people speaking the Turkish language at the earliest, or it travels this long-distance through using way stations.” According to the archaeological documents, it is known that the Siberian people had reached the Zagros region, he said. “There seems to be a relationship between Siberian hunter-gatherers and native Zagros hunter-gatherers,” Güneri said, adding that the results of genetic studies show that Siberian people reached as far as the Zagros.” ref

“There were three waves of migration of Turkish tribes from the Southern Siberia to Europe,” said Osman Karatay, a professor from Ege University. He added that most of the groups in the third wave, which took place between 2600-2400 BCE, assimilated and entered the Germanic tribes and that there was a genetic kinship between their tribes and the Turks. The professor also pointed out that there are indications that there is a technology and tool transfer from Siberia to the Göbeklitepe region and that it is not known whether people came, and if any, whether they were Turkish.” ref

“Around 12,000 years ago, there would be no ‘Turks’ as we know it today. However, there may have been tribes that we could call our ‘common ancestors,’” he added. “Talking about 30,000 years ago, it is impossible to identify and classify nations in today’s terms,” said Murat Öztürk, associate professor from İnönü University. He also said that it is not possible to determine who came to where during the migrations that were accepted to have been made thousands of years ago from Siberia. On the other hand, Mehmet Özdoğan, an academic from Istanbul University, has an idea of where “the people of Göbeklitepe migrated to.” ref

“According to Özdoğan, “the people of Göbeklitepe turned into farmers, and they could not stand the pressure of the overwhelming clergy and started to migrate to five ways.” “Migrations take place primarily in groups. One of the five routes extends to the Caucasus, another from Iran to Central Asia, the Mediterranean coast to Spain, Thrace and [the northwestern province of] Kırklareli to Europe and England, and one route is to Istanbul via [Istanbul’s neighboring province of] Sakarya and stops,” Özdoğan said. In a very short time after the migration of farmers in Göbeklitepe, 300 settlements were established only around northern Greece, Bulgaria, and Thrace. “Those who remained in Göbeklitepe pulled the trigger of Mesopotamian civilization in the following periods, and those who migrated to Mesopotamia started irrigated agriculture before the Sumerians,” he said.” ref

Damien Marie AtHope’s Art

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Who were the Groups migrating and merging with the previous Groups of Europe 9,000 to 7,000 years ago?

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Ancient Human Genomes…Present-Day Europeans – Johannes Krause (Video)

Ancient North Eurasian (ANE)

Eastern Hunter-Gatherer (EHG)

Western Hunter-Gatherers (WHG)

Scandinavian Hunter-Gatherer (SHG)

Early European Farmers (EEF)

A quick look at the Genetic history of Europe

“The most significant recent dispersal of modern humans from Africa gave rise to an undifferentiated “non-African” lineage by some 70,000-50,000 years ago. By about 50–40 ka a basal West Eurasian lineage had emerged, as had a separate East Asian lineage. Both basal East and West Eurasians acquired Neanderthal admixture in Europe and Asia. European early modern humans (EEMH) lineages between 40,000-26,000 years ago (Aurignacian) were still part of a large Western Eurasian “meta-population”, related to Central and Western Asian populations. Divergence into genetically distinct sub-populations within Western Eurasia is a result of increased selection pressure and founder effects during the Last Glacial Maximum (LGM, Gravettian). By the end of the LGM, after 20,000 years ago, A Western European lineage, dubbed West European Hunter-Gatherer (WHG) emerges from the Solutrean refugium during the European Mesolithic. These Mesolithic hunter-gatherer cultures are substantially replaced in the Neolithic Revolution by the arrival of Early European Farmers (EEF) lineages derived from Mesolithic populations of West Asia (Anatolia and the Caucasus). In the European Bronze Age, there were again substantial population replacements in parts of Europe by the intrusion of Ancient North Eurasian (ANE) lineages from the Pontic–Caspian steppes. These Bronze Age population replacements are associated with the Beaker culture archaeologically and with the Indo-European expansion linguistically.” ref 

“As a result of the population movements during the Mesolithic to Bronze Age, modern European populations are distinguished by differences in WHG, EEF, and ANE ancestry. Admixture rates varied geographically; in the late Neolithic, WHG ancestry in farmers in Hungary was at around 10%, in Germany around 25%, and in Iberia as high as 50%. The contribution of EEF is more significant in Mediterranean Europe, and declines towards northern and northeastern Europe, where WHG ancestry is stronger; the Sardinians are considered to be the closest European group to the population of the EEF. ANE ancestry is found throughout Europe, with a maximum of about 20% found in Baltic people and Finns. Ethnogenesis of the modern ethnic groups of Europe in the historical period is associated with numerous admixture events, primarily those associated with the Roman, Germanic, Norse, Slavic, Berber, Arab and Turkish expansions. Research into the genetic history of Europe became possible in the second half of the 20th century, but did not yield results with a high resolution before the 1990s. In the 1990s, preliminary results became possible, but they remained mostly limited to studies of mitochondrial and Y-chromosomal lineages. Autosomal DNA became more easily accessible in the 2000s, and since the mid-2010s, results of previously unattainable resolution, many of them based on full-genome analysis of ancient DNA, have been published at an accelerated pace.” ref

Origins of ‘Transeurasian’ languages traced to Neolithic millet farmers in north-eastern China about 9,000 years ago

“A study combining linguistic, genetic, and archaeological evidence has traced the origins of a family of languages including modern Japanese, Korean, Turkish and Mongolian and the people who speak them to millet farmers who inhabited a region in north-eastern China about 9,000 years ago. The findings outlined on Wednesday document a shared genetic ancestry for the hundreds of millions of people who speak what the researchers call Transeurasian languages across an area stretching more than 5,000 miles (8,000km).” ref

“Millet was an important early crop as hunter-gatherers transitioned to an agricultural lifestyle. There are 98 Transeurasian languages, including Korean, Japanese, and various Turkic languages in parts of Europe, Anatolia, Central Asia, and Siberia, various Mongolic languages, and various Tungusic languages in Manchuria and Siberia. This language family’s beginnings were traced to Neolithic millet farmers in the Liao River valley, an area encompassing parts of the Chinese provinces of Liaoning and Jilin and the region of Inner Mongolia. As these farmers moved across north-eastern Asia over thousands of years, the descendant languages spread north and west into Siberia and the steppes and east into the Korean peninsula and over the sea to the Japanese archipelago.” ref 

“Eurasiatic is a proposed language with many language families historically spoken in northern, western, and southern Eurasia; which typically include Altaic (Mongolic, Tungusic, and Turkic), Chukchi-Kamchatkan, Eskimo–Aleut, Indo-European, and Uralic.” ref

“Voiced stops such as /d/ occur in the Indo-European, Yeniseian, Turkic, Mongolian, Tungusic, Japonic and Sino-Tibetan languages. They have also later arisen in several branches of Uralic.” ref

“Uralo-Siberian is a hypothetical language family of Uralic, Yukaghir, Eskimo–Aleut and besides linguistic evidence, several genetic studies, support a common origin in Northeast Asia.” ref

Damien Marie AtHope’s Art

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Kurgan Hypothesis

“The Kurgan hypothesis (also known as the Kurgan theory or Kurgan model) or Steppe theory is the most widely accepted proposal to identify the Proto-Indo-European homeland from which the Indo-European languages spread out throughout Europe and parts of Asia. It postulates that the people of a Kurgan culture in the Pontic steppe north of the Black Sea were the most likely speakers of the Proto-Indo-European language (PIE). The term is derived from the Russian kurgan (курга́н), meaning tumulus or burial mound. The Steppe theory was first formulated by Otto Schrader (1883) and V. Gordon Childe (1926), then systematized in the 1950s by Marija Gimbutas, who used the term to group various prehistoric cultures, including the Yamnaya (or Pit Grave) culture and its predecessors. In the 2000s, David Anthony instead used the core Yamnaya culture and its relationship with other cultures as a point of reference.” ref

“Gimbutas defined the Kurgan culture as composed of four successive periods, with the earliest (Kurgan I) including the Samara and Seroglazovo cultures of the Dnieper–Volga region in the Copper Age (early 4th millennium BCE). The people of these cultures were nomadic pastoralists, who, according to the model, by the early 3rd millennium BCE had expanded throughout the Pontic–Caspian steppe and into Eastern Europe. Recent genetics studies have demonstrated that populations bearing specific Y-DNA haplogroups and a distinct genetic signature expanded into Europe and South Asia from the Pontic-Caspian steppe during the third and second millennia BCE. These migrations provide a plausible explanation for the spread of at least some of the Indo-European languages, and suggest that the alternative Anatolian hypothesis, which places the Proto-Indo-European homeland in Neolithic Anatolia, is less likely to be correct.” ref

“Cultures that Gimbutas considered as part of the “Kurgan culture”:

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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

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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 

Damien Marie AtHope’s Art

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Gobekli Tepe: “first human made temple” around 12,000 years ago

Ritualistic Bird Symbolism at Gobekli Tepe and its “Ancestor Cult” a Sacred Sky Burial Relationship between Birds and Spirits of the Dead

Myths from several regions’ associate birds with the creation of the world. Sacred ideas of birds range from a creator role, to a symbol of life as well as relating to both death and rebirth. Birds are a common totem or believed spirit and relate to renewal, transformation, and ancestors as well. In this deity, spirit or ancestor role they may be seen as Bird People (people with the characteristics of birds) a common motif in myths. Also, birds are commonly associated with or relate to fertility, longevity, and life itself.

Skulls From 11,500-year Ancestor Cult Found in Oldest Temple in the World

“Carved skulls indicate that Gobekli Tepe, known for enigmatic monumental pillars carved with animals and shapes, was ancestor worship site.” ref

“Ancestor Cult: a ritualistic system of veneration, honor, and propitiation of the spirits of dead ancestors for the purpose of avoiding evil consequences and securing good fortune.” ref

“Ancestor worship: the custom of venerating deceased ancestors who are considered still a part of the family and whose spirits are believed to have the power to intervene in the affairs of the living.” ref 

“Veneration of the dead, including one’s ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence, and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain sects and religions, in particular the Roman Catholic Church, venerate saints as intercessors with God, as well as pray for departed souls in Purgatory. In Europe, Asia, Oceania, African and Afro-diasporic cultures, the goal of ancestor veneration is to ensure the ancestors’ continued well-being and positive disposition towards the living, and sometimes to ask for special favors or assistance. The social or non-religious function of ancestor veneration is to cultivate kinship values, such as filial piety, family loyalty, and continuity of the family lineage. Ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various religious practices in modern times.” ref

Ritualistic Bird Symbolism at Gobekli Tepe and its “Ancestor Cult”

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Nekhbet an Ancient Egyptian Vulture Goddess and Tutelary Deity

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But is Atlantis real?

No. Atlantis (an allegory: “fake story” interpreted to reveal a hidden meaning) can’t be found any more than one can locate the Jolly Green Giant that is said to watch over frozen vegetables. Lol

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May Reason Set You Free

There are a lot of truly great things said by anarchists in history, and also some deeply vile things, too, from not supporting Women’s rights to Anti-Semitism. There are those who also reject those supporting women’s rights as well as fight anti-Semitism. This is why I push reason as my only master, not anarchist thinking, though anarchism, to me, should see all humans everywhere as equal in dignity and rights.

We—Cory and Damien—are following the greatness that can be found in anarchist thinking.

As an Anarchist Educator, Damien strives to teach the plain truth. Damien does not support violence as my method to change. Rather, I choose education that builds Enlightenment and Empowerment. I champion Dignity and Equality. We rise by helping each other. What is the price of a tear? What is the cost of a smile? How can we see clearly when others pay the cost of our indifference and fear? We should help people in need. Why is that so hard for some people? Rich Ghouls must End. Damien wants “billionaires” to stop being a thing. Tax then into equality. To Damien, there is no debate, Capitalism is unethical. Moreover, as an Anarchist Educator, Damien knows violence is not the way to inspire lasting positive change. But we are not limited to violence, we have education, one of the most lasting and powerful ways to improve the world. We empower the world by championing Truth and its supporters.

Anarchism and Education

“Various alternatives to education and their problems have been proposed by anarchists which have gone from alternative education systems and environments, self-education, advocacy of youth and children rights, and freethought activism.” ref

“Historical accounts of anarchist educational experiments to explore how their pedagogical practices, organization, and content constituted a radical alternative to mainstream forms of educational provision in different historical periods.” ref

“The Ferrer school was an early 20th century libertarian school inspired by the anarchist pedagogy of Francisco Ferrer. He was a proponent of rationalist, secular education that emphasized reason, dignity, self-reliance, and scientific observation. The Ferrer movement’s philosophy had two distinct tendencies: non-didactic freedom from dogma and the more didactic fostering of counter-hegemonic beliefs. Towards non-didactic freedom from dogma, and fulfilled the child-centered tradition.” ref

Teach Real History: all our lives depend on it.

#SupportRealArchaeology

#RejectPseudoarchaeology

Damien sees lies about history as crimes against humanity. And we all must help humanity by addressing “any and all” who make harmful lies about history.

Anarchists Cory Johnston (in Saskatchewan) and Damien Marie AtHope (in Florida) seek to learn more about the indigenous peoples of the Americas (First Nations/Native Americans) where they both live.

“The First Nations of Saskatchewan are: Nêhiyawak (Plains Cree), Nahkawininiwak (Saulteaux), Nakota (Assiniboine), Dakota and Lakota (Sioux), and Denesuline (Dene/Chipewyan).” ref

“Native Americans in Florida are: Ais, Apalachee, Calusa, Creek, Miccosukee, Seminole, Timucua, and Yemassee.” ref

Investigating and Visiting Several Prehistoric Indian Mounds in Florida; Culture, Religion, and Power

Colonization and Colonialism of Canada: learning about Indigenous Peoples of Canada and Saskatchewan (VIDEO)

Colonization and Colonialism of the USA: learning about Indigenous Peoples of America and Florida (VIDEO)

Colonization and Colonialism of Florida, its Indigenous Peoples, and a little on Masculinity (VIDEO)

Damien Marie AtHope’s Art

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My favorite “Graham Hancock” Quote?

“In what archaeologists have studied, yes, we can say there is NO Evidence of an advanced civilization.” – (Time 1:27) Joe Rogan Experience #2136 – Graham Hancock & Flint Dibble

Help the Valentine fight against pseudoarchaeology!!!
 
In a world of “Hancocks” supporting evidence lacking claims, be a “John Hoopes” supporting what evidence explains.
 
#SupportEvidenceNotWishfullThinking
 
Graham Hancock: @Graham__Hancock
John Hoopes: @KUHoopes

Addressing Graham Hancock the Pseudoarchaeological Theorist, as well as Flaws in his Ancient Apocalypse, Great flood, and Seafaring R1b (BLOG POST)

Addressing Graham Hancock, the Pseudoarchaeological Theorist, AND Flaws in his Ancient Apocalypse (VIDEO)

My best Video talking about My thoughts on “Religion and Deity Evolution” with Questions and Answers

Damien Marie AtHope’s Art

People don’t commonly teach religious history, even that of their own claimed religion. No, rather they teach a limited “pro their religion” history of their religion from a religious perspective favorable to the religion of choice. 

Damien Marie AtHope’s Art

Do you truly think “Religious Belief” is only a matter of some personal choice?

Do you not see how coercive one’s world of choice is limited to the obvious hereditary belief, in most religious choices available to the child of religious parents or caregivers? Religion is more commonly like a family, culture, society, etc. available belief that limits the belief choices of the child and that is when “Religious Belief” is not only a matter of some personal choice and when it becomes hereditary faith, not because of the quality of its alleged facts or proposed truths but because everyone else important to the child believes similarly so they do as well simply mimicking authority beliefs handed to them. Because children are raised in religion rather than being presented all possible choices but rather one limited dogmatic brand of “Religious Belief” where children only have a choice of following the belief as instructed, and then personally claim the faith hereditary belief seen in the confirming to the belief they have held themselves all their lives. This is obvious in statements asked and answered by children claiming a faith they barely understand but they do understand that their family believes “this or that” faith, so they feel obligated to believe it too. While I do agree that “Religious Belief” should only be a matter of some personal choice, it rarely is… End Hereditary Religion!

Opposition to Imposed Hereditary Religion

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

We are like believing machines we vacuum up ideas, like Velcro sticks to almost everything. We accumulate beliefs that we allow to negatively influence our lives, often without realizing it. Our willingness must be to alter skewed beliefs that impend our balance or reason, which allows us to achieve new positive thinking and accurate outcomes.

Damien Marie AtHope’s Art

My thoughts on Religion Evolution with external links for more info:

“Religion is an Evolved Product” and Yes, Religion is Like Fear Given Wings…

Atheists talk about gods and religions for the same reason doctors talk about cancer, they are looking for a cure, or a firefighter talks about fires because they burn people and they care to stop them. We atheists too often feel a need to help the victims of mental slavery, held in the bondage that is the false beliefs of gods and the conspiracy theories of reality found in religions.

“Understanding Religion Evolution: Animism, Totemism, Shamanism, Paganism & Progressed organized religion”

Understanding Religion Evolution:

“An Archaeological/Anthropological Understanding of Religion Evolution”

It seems ancient peoples had to survived amazing threats in a “dangerous universe (by superstition perceived as good and evil),” and human “immorality or imperfection of the soul” which was thought to affect the still living, leading to ancestor worship. This ancestor worship presumably led to the belief in supernatural beings, and then some of these were turned into the belief in gods. This feeble myth called gods were just a human conceived “made from nothing into something over and over, changing, again and again, taking on more as they evolve, all the while they are thought to be special,” but it is just supernatural animistic spirit-belief perceived as sacred. 

Quick Evolution of Religion?

Pre-Animism (at least 300,000 years ago) pre-religion is a beginning that evolves into later Animism. So, Religion as we think of it, to me, all starts in a general way with Animism (Africa: 100,000 years ago) (theoretical belief in supernatural powers/spirits), then this is physically expressed in or with Totemism (Europe: 50,000 years ago) (theoretical belief in mythical relationship with powers/spirits through a totem item), which then enlists a full-time specific person to do this worship and believed interacting Shamanism (Siberia/Russia: 30,000 years ago) (theoretical belief in access and influence with spirits through ritual), and then there is the further employment of myths and gods added to all the above giving you Paganism (Turkey: 12,000 years ago) (often a lot more nature-based than most current top world religions, thus hinting to their close link to more ancient religious thinking it stems from). My hypothesis is expressed with an explanation of the building of a theatrical house (modern religions development). Progressed organized religion (Egypt: 5,000 years ago)  with CURRENT “World” RELIGIONS (after 4,000 years ago).

Historically, in large city-state societies (such as Egypt or Iraq) starting around 5,000 years ago culminated to make religion something kind of new, a sociocultural-governmental-religious monarchy, where all or at least many of the people of such large city-state societies seem familiar with and committed to the existence of “religion” as the integrated life identity package of control dynamics with a fixed closed magical doctrine, but this juggernaut integrated religion identity package of Dogmatic-Propaganda certainly did not exist or if developed to an extent it was highly limited in most smaller prehistoric societies as they seem to lack most of the strong control dynamics with a fixed closed magical doctrine (magical beliefs could be at times be added or removed). Many people just want to see developed religious dynamics everywhere even if it is not. Instead, all that is found is largely fragments until the domestication of religion.

Religions, as we think of them today, are a new fad, even if they go back to around 6,000 years in the timeline of human existence, this amounts to almost nothing when seen in the long slow evolution of religion at least around 70,000 years ago with one of the oldest ritual worship. Stone Snake of South Africa: “first human worship” 70,000 years ago. This message of how religion and gods among them are clearly a man-made thing that was developed slowly as it was invented and then implemented peace by peace discrediting them all. Which seems to be a simple point some are just not grasping how devastating to any claims of truth when we can see the lie clearly in the archeological sites.

I wish people fought as hard for the actual values as they fight for the group/clan names political or otherwise they think support values. Every amount spent on war is theft to children in need of food or the homeless kept from shelter.

Here are several of my blog posts on history:

I am not an academic. I am a revolutionary that teaches in public, in places like social media, and in the streets. I am not a leader by some title given but from my commanding leadership style of simply to start teaching everywhere to everyone, all manner of positive education.

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

To me, Animism starts in Southern Africa, then to West Europe, and becomes Totemism. Another split goes near the Russia and Siberia border becoming Shamanism, which heads into Central Europe meeting up with Totemism, which also had moved there, mixing the two which then heads to Lake Baikal in Siberia. From there this Shamanism-Totemism heads to Turkey where it becomes Paganism.

My thoughts on the Evolution of Religion: from Animism to Paganism

Philosophy to the Rescue: explaining Reason, Logic, Evidence, Truth, Certainty, Reality, and Science

Talking about “Religion and Deity Evolution” on Twitter (X) Questions and Answers

You can’t change people, by reason and evidence. WRONG, I do it all the time.

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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Not all “Religions” or “Religious Persuasions” have a god(s) but

All can be said to believe in some imaginary beings or imaginary things like spirits, afterlives, etc.

Animism, Totemism, Shamanism, and Paganism

Damien Marie AtHope’s Art

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Paganism? Siberian Shamanism migrated to Turkey and then emerged as Paganism because of Agriculture.

Paganism 12,000-4,000 years old

12,000-7,000 years old: related to (Pre-Capitalism)

7,000-5,000 years old: related to (Capitalism) (World War 0) Elite and their slaves!

5,000 years old: related to (Kings and the Rise of the State)

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

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:

“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*

ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, ref

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

ref, ref

Hinduism around 3,700 to 3,500 years old. ref

Judaism around 3,450 or 3,250 years old. (The first writing in the bible was “Paleo-Hebrew” dated to around 3,000 years ago Khirbet Qeiyafa is the site of an ancient fortress city overlooking the Elah Valley. And many believe the religious Jewish texts were completed around 2,500) ref, ref

Judaism is around 3,450 or 3,250 years old. (“Paleo-Hebrew” 3,000 years ago and Torah 2,500 years ago)

“Judaism is an Abrahamic, its roots as an organized religion in the Middle East during the Bronze Age. Some scholars argue that modern Judaism evolved from Yahwism, the religion of ancient Israel and Judah, by the late 6th century BCE, and is thus considered to be one of the oldest monotheistic religions.” ref

“Yahwism is the name given by modern scholars to the religion of ancient Israel, essentially polytheistic, with a plethora of gods and goddesses. Heading the pantheon was Yahweh, the national god of the Israelite kingdoms of Israel and Judah, with his consort, the goddess Asherah; below them were second-tier gods and goddesses such as Baal, Shamash, Yarikh, Mot, and Astarte, all of whom had their own priests and prophets and numbered royalty among their devotees, and a third and fourth tier of minor divine beings, including the mal’ak, the messengers of the higher gods, who in later times became the angels of Judaism, Christianity and Islam. Yahweh, however, was not the ‘original’ god of Israel “Isra-El”; it is El, the head of the Canaanite pantheon, whose name forms the basis of the name “Israel”, and none of the Old Testament patriarchs, the tribes of Israel, the Judges, or the earliest monarchs, have a Yahwistic theophoric name (i.e., one incorporating the name of Yahweh).” ref

“El is a Northwest Semitic word meaning “god” or “deity“, or referring (as a proper name) to any one of multiple major ancient Near Eastern deities. A rarer form, ‘ila, represents the predicate form in Old Akkadian and in Amorite. The word is derived from the Proto-Semitic *ʔil-, meaning “god”. Specific deities known as ‘El or ‘Il include the supreme god of the ancient Canaanite religion and the supreme god of East Semitic speakers in Mesopotamia’s Early Dynastic Period. ʼĒl is listed at the head of many pantheons. In some Canaanite and Ugaritic sources, ʼĒl played a role as father of the gods, of creation, or both. For example, in the Ugaritic texts, ʾil mlk is understood to mean “ʼĒl the King” but ʾil hd as “the god Hadad“. The Semitic root ʾlh (Arabic ʾilāh, Aramaic ʾAlāh, ʾElāh, Hebrew ʾelōah) may be ʾl with a parasitic h, and ʾl may be an abbreviated form of ʾlh. In Ugaritic the plural form meaning “gods” is ʾilhm, equivalent to Hebrew ʾelōhîm “powers”. In the Hebrew texts this word is interpreted as being semantically singular for “god” by biblical commentators. However the documentary hypothesis for the Old Testament (corresponds to the Jewish Torah) developed originally in the 1870s, identifies these that different authors – the Jahwist, Elohist, Deuteronomist, and the Priestly source – were responsible for editing stories from a polytheistic religion into those of a monotheistic religion. Inconsistencies that arise between monotheism and polytheism in the texts are reflective of this hypothesis.” ref

 

Jainism around 2,599 – 2,527 years old. ref

Confucianism around 2,600 – 2,551 years old. ref

Buddhism around 2,563/2,480 – 2,483/2,400 years old. ref

Christianity around 2,o00 years old. ref

Shinto around 1,305 years old. ref

Islam around 1407–1385 years old. ref

Sikhism around 548–478 years old. ref

Bahá’í around 200–125 years old. ref

Damien Marie AtHope’s Art

ref, ref, ref, ref, ref, ref

Knowledge to Ponder: 

Stars/Astrology:

  • Possibly, around 30,000 years ago (in simpler form) to 6,000 years ago, Stars/Astrology are connected to Ancestors, Spirit Animals, and Deities.
  • The star also seems to be a possible proto-star for Star of Ishtar, Star of Inanna, or Star of Venus.
  • Around 7,000 to 6,000 years ago, Star Constellations/Astrology have connections to the “Kurgan phenomenon” of below-ground “mound” stone/wood burial structures and “Dolmen phenomenon” of above-ground stone burial structures.
  • Around 6,500–5,800 years ago, The Northern Levant migrations into Jordon and Israel in the Southern Levant brought new cultural and religious transfer from Turkey and Iran.
  • “The Ghassulian Star,” a mysterious 6,000-year-old mural from Jordan may have connections to the European paganstic kurgan/dolmens phenomenon.

“Astrology is a range of divinatory practices, recognized as pseudoscientific since the 18th century, that claim to discern information about human affairs and terrestrial events by studying the apparent positions of celestial objects. Different cultures have employed forms of astrology since at least the 2nd millennium BCE, these practices having originated in calendrical systems used to predict seasonal shifts and to interpret celestial cycles as signs of divine communications. Most, if not all, cultures have attached importance to what they observed in the sky, and some—such as the Hindus, Chinese, and the Maya—developed elaborate systems for predicting terrestrial events from celestial observations. Western astrology, one of the oldest astrological systems still in use, can trace its roots to 19th–17th century BCE Mesopotamia, from where it spread to Ancient Greece, Rome, the Islamicate world and eventually Central and Western Europe. Contemporary Western astrology is often associated with systems of horoscopes that purport to explain aspects of a person’s personality and predict significant events in their lives based on the positions of celestial objects; the majority of professional astrologers rely on such systems.” ref 

Around 5,500 years ago, Science evolves, The first evidence of science was 5,500 years ago and was demonstrated by a body of empirical, theoretical, and practical knowledge about the natural world. ref

Around 5,000 years ago, Origin of Logics is a Naturalistic Observation (principles of valid reasoning, inference, & demonstration) ref

Around 4,150 to 4,000 years ago: The earliest surviving versions of the Sumerian Epic of Gilgamesh, which was originally titled “He who Saw the Deep” (Sha naqba īmuru) or “Surpassing All Other Kings” (Shūtur eli sharrī) were written. ref

Hinduism:

  • 3,700 years ago or so, the oldest of the Hindu Vedas (scriptures), the Rig Veda was composed.
  • 3,500 years ago or so, the Vedic Age began in India after the collapse of the Indus Valley Civilization.

Judaism:

  • around 3,000 years ago, the first writing in the bible was “Paleo-Hebrew”
  • around 2,500 years ago, many believe the religious Jewish texts were completed

Myths: The bible inspired religion is not just one religion or one myth but a grouping of several religions and myths

  • Around 3,450 or 3,250 years ago, according to legend, is the traditionally accepted period in which the Israelite lawgiver, Moses, provided the Ten Commandments.
  • Around 2,500 to 2,400 years ago, a collection of ancient religious writings by the Israelites based primarily upon the Hebrew Bible, Tanakh, or Old Testament is the first part of Christianity’s bible.
  • Around 2,400 years ago, the most accepted hypothesis is that the canon was formed in stages, first the Pentateuch (Torah).
  • Around 2,140 to 2,116 years ago, the Prophets was written during the Hasmonean dynasty, and finally the remaining books.
  • Christians traditionally divide the Old Testament into four sections:
  • The first five books or Pentateuch (Torah).
  • The proposed history books telling the history of the Israelites from their conquest of Canaan to their defeat and exile in Babylon.
  • The poetic and proposed “Wisdom books” dealing, in various forms, with questions of good and evil in the world.
  • The books of the biblical prophets, warning of the consequences of turning away from God:
  • Henotheism:
  • Exodus 20:23 “You shall not make other gods besides Me (not saying there are no other gods just not to worship them); gods of silver or gods of gold, you shall not make for yourselves.”
  • Polytheism:
  • Judges 10:6 “Then the sons of Israel again did evil in the sight of the LORD, served the Baals and the Ashtaroth, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the sons of Ammon, and the gods of the Philistines; thus they forsook the LORD and did not serve Him.”
  • 1 Corinthians 8:5 “For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords.”
  • Monotheism:
  • Isaiah 43:10 “You are my witnesses,” declares the LORD, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me.

Around 2,570 to 2,270 Years Ago, there is a confirmation of atheistic doubting as well as atheistic thinking, mainly by Greek philosophers. However, doubting gods is likely as old as the invention of gods and should destroy the thinking that belief in god(s) is the “default belief”. The Greek word is apistos (a “not” and pistos “faithful,”), thus not faithful or faithless because one is unpersuaded and unconvinced by a god(s) claim. Short Definition: unbelieving, unbeliever, or unbelief.

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

ref, ref, ref

“Theists, there has to be a god, as something can not come from nothing.”

Well, thus something (unknown) happened and then there was something. This does not tell us what the something that may have been involved with something coming from nothing. A supposed first cause, thus something (unknown) happened and then there was something is not an open invitation to claim it as known, neither is it justified to call or label such an unknown as anything, especially an unsubstantiated magical thinking belief born of mythology and religious storytelling.

How do they even know if there was nothing as a start outside our universe, could there not be other universes outside our own?
 
For all, we know there may have always been something past the supposed Big Bang we can’t see beyond, like our universe as one part of a mega system.

Damien Marie AtHope’s Art

Advocating Anarchism: Morality, Non-coercion, Anti-hierarchy, Solidarity, Internationalism, Mutualism, Cooperationism, Empowermentism, etc.

Damien Marie AtHope’s Art

While hallucinogens are associated with shamanism, it is alcohol that is associated with paganism.

The Atheist-Humanist-Leftist Revolutionaries Shows in the prehistory series:

Show one: Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses.

Show two: Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”

Show tree: Totemism 50,000 years old: related to “Anarchism and Socialism”

Show four: Shamanism 30,000 years old: related to “Anarchism and Socialism”

Show five: Paganism 12,000 years old: related to “Anarchism and Socialism”

Show six: Emergence of hierarchy, sexism, slavery, and the new male god dominance: Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite and their slaves!

Show seven: Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State)

Show eight: Paganism 4,000 years old: Moralistic gods after the rise of Statism and often support Statism/Kings: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism)

Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses: VIDEO

Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”: VIDEO

Totemism 50,000 years old: related to “Anarchism and Socialism”: VIDEO

Shamanism 30,000 years old: related to “Anarchism and Socialism”: VIDEO

Paganism 12,000 years old: related to “Anarchism and Socialism” (Pre-Capitalism): VIDEO

Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite and their slaves: VIEDO

Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State): VIEDO

Paganism 4,000 years old: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism): VIEDO

I do not hate simply because I challenge and expose myths or lies any more than others being thought of as loving simply because of the protection and hiding from challenge their favored myths or lies.

The truth is best championed in the sunlight of challenge.

An archaeologist once said to me “Damien religion and culture are very different”

My response, So are you saying that was always that way, such as would you say Native Americans’ cultures are separate from their religions? And do you think it always was the way you believe?

I had said that religion was a cultural product. That is still how I see it and there are other archaeologists that think close to me as well. Gods too are the myths of cultures that did not understand science or the world around them, seeing magic/supernatural everywhere.

I personally think there is a goddess and not enough evidence to support a male god at Çatalhöyük but if there was both a male and female god and goddess then I know the kind of gods they were like Proto-Indo-European mythology.

This series idea was addressed in, Anarchist Teaching as Free Public Education or Free Education in the Public: VIDEO

Our 12 video series: Organized Oppression: Mesopotamian State Force and the Politics of power (9,000-4,000 years ago), is adapted from: The Complete and Concise History of the Sumerians and Early Bronze Age Mesopotamia (7000-2000 BC): https://www.youtube.com/watch?v=szFjxmY7jQA by “History with Cy“

Show #1: Mesopotamian State Force and the Politics of Power (Samarra, Halaf, Ubaid)

Show #2: Mesopotamian State Force and the Politics of Power (Eridu: First City of Power)

Show #3: Mesopotamian State Force and the Politics of Power (Uruk and the First Cities)

Show #4: Mesopotamian State Force and the Politics of Power (First Kings)

Show #5: Mesopotamian State Force and the Politics of Power (Early Dynastic Period)

Show #6: Mesopotamian State Force and the Politics of Power (King Lugalzagesi and the First Empire)

Show #7: Mesopotamian State Force and the Politics of Power (Sargon and Akkadian Rule)

Show #8: Mesopotamian State Force and the Politics of Power (Naram-Sin, Post-Akkadian Rule, and the Gutians)

Show #9: Mesopotamian State Force and the Politics of Power (Gudea of Lagash and Utu-hegal)

Show #10: Mesopotamian State Force and the Politics of Power (Third Dynasty of Ur / Neo-Sumerian Empire)

Show #11: Mesopotamian State Force and the Politics of Power (Amorites, Elamites, and the End of an Era)

Show #12: Mesopotamian State Force and the Politics of Power (Aftermath and Legacy of Sumer)

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

Cory needs our support. We rise by helping each other.

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. 

To me, animal gods were likely first related to totemism animals around 13,000 to 12,000 years ago or older. Female as goddesses was next to me, 11,000 to 10,000 years ago or so with the emergence of agriculture. Then male gods come about 8,000 to 7,000 years ago with clan wars. Many monotheism-themed religions started in henotheism, emerging out of polytheism/paganism.

Gods?
 
“Animism” is needed to begin supernatural thinking.
“Totemism” is needed for supernatural thinking connecting human actions & related to clan/tribe.
“Shamanism” is needed for supernatural thinking to be controllable/changeable by special persons.
 
Together = Gods/paganism

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

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