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

“The belonging of these Caspian Mesolithic sites to the Trialetian has been questioned. Little is known about the end of the Trialetian. 6k BC has been proposed as the time on which the decline phase took place. From this date are the first evidence of the Jeitunian, an industry that has probably evolved from the Trialetian. Also from this date are the first pieces of evidence of Neolithic materials in the Belt cave.” ref

“In the southwest corner of the Trialetian region it has been proposed that this culture evolved towards a local version of the PPNB around 7,000 BCE, in sites as Cafer Höyük. Kozłowski suggests that the Trialetian does not seem to have continuation in the Neolithic of Georgia (as for example in Paluri and Kobuleti). Although in the 5,000 BCE certain microliths similar to those of the Trialetian reappear in Shulaveris Gora (see Shulaveri-Shomu) and Irmis Gora.” ref

“The genome of a Mesolithic hunter-gatherer individual found at the layer A2 of the Kotias Klde rock shelter in Georgia (labeled KK1), dating from 9,700 years ago, has been analyzed. This individual forms a genetic cluster with another hunter-gatherer from the Satsurblia Cave, the so-called Caucasian Hunter-Gatherer (CHG) cluster. KK1 belongs to the Y-chromosome haplogruoup J2a (an independent analysis has assigned him J2a1b-Y12379*).” ref

“Although the belonging of the Caspian Mesolithic to the Trialetian has been questioned, it is worth noting that genetic similarities have been found between an Mesolithic hunther-gatherer from the Hotu cave (labeled Iran_HotuIIIb) dating from 9,100-8,600 BCE and the CHG from Kotias Klde. The Iran_HotuIIIb individual belongs to the Y-chromosome haplogroup J (xJ2a1b3, J2b2a1a1) (an independent analysis yields J2a-CTS1085(xCTS11251,PF5073) -probably J2a2-). Then, both KK1 and Iran_HotuIIIb individuals share a paternal ancestor that lived approximately 18.7k years ago (according to the estimates of full). At the autosomal level, it falls in the cluster of the CHG’s and the Iranian Neolithic Farmers.” ref

Göbekli Tepe (“Potbelly Hill”) is a Neolithic archaeological site near the city of Şanlıurfa in Southeastern Anatolia, Turkey. Dated to the Pre-Pottery Neolithic, between c. 9500 and 8000 BCE, the site comprises a number of large circular structures supported by massive stone pillars – the world’s oldest known megaliths. Many of these pillars are richly decorated with abstract anthropomorphic details, clothing, and reliefs of wild animals, providing archaeologists rare insights into prehistoric religion and the particular iconography of the period..” ref

“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

To me, ideas (farming, building, cattle worship/use, arcane paganism) move from Turkey to Iran to the “Inner Asian Mountain Corridor” and possibly up to the “Eurasian Steppe Corridor”, farming spread to China around 10,000 years ago or so.

“The Kebaran culture, also known as the Early Near East Epipalaeolithic, was an archaeological culture in the eastern Mediterranean area (c. 19,000 to 12,000 BP), named after its type site, Kebara Cave south of Haifa. The Kebaran were a highly mobile nomadic population, composed of hunters and gatherers in the Levant and Sinai areas who used microlithic tools.” ref 

“The Kebaran is the last Upper Paleolithic phase of the Levant (Syria, Jordan, Lebanon, and Israel). Kebaran stone tool assemblages are characterized by small, geometric microliths, and are thought to have lacked the specialized grinders and pounders found in later Near Eastern cultures. Small stone tools called microliths and retouched bladelets can be found for the first time. The microliths of this culture period differ greatly from the Aurignacian artifacts.” ref

“The Kebaran is preceded by the Athlitian phase of the Upper Paleolithic Levantine Aurignacian (formerly called Antelian) and followed by the proto-agrarian Natufian culture of the Epipalaeolithic. The appearance of the Kebarian culture, of microlithic type implies a significant rupture in the cultural continuity of Levantine Upper Paleolithic. The Kebaran culture, with its use of microliths, is associated with the use of the bow and arrow and the domestication of the dog. The Kebaran is also characterised by the earliest collecting of wild cereals, known due to the uncovering of grain grinding tools. It was the first step towards the Neolithic Revolution.” ref 

“The Kebaran people are believed to have practiced dispersal to upland environments in the summer, and aggregation in caves and rockshelters near lowland lakes in the winter. This diversity of environments may be the reason for the variety of tools found in their kits. Situated in the Terminal Pleistocene, the Kebaran is classified as an Epipalaeolithic society. They are generally thought to have been ancestral to the later Natufian culture that occupied much of the same range, who advanced the use of wild grains, building on the Kebaran traits to acquire some symptoms of permanent settlements, agriculture, and hints of civilization.” ref

“Similar looking signs and patterns are well known from the context of the local Natufian, a final Epipaleolithic period when sedentary or semi-sedentary foragers started practicing agriculture.” ref

“The engravings found in Ein Qashish South involve symbolic conceptualization. They suggest that the figurative and non-figurative images comprise a coherent assemblage of symbols that might have been applied in order to store, share and transmit information related to the social activities and the subsistence of mobile bands. 

“They also suggest a level of social complexity in pre-Natufian foragers in the Levant. The apparent similarity in graphics throughout the Late Pleistocene world and the mode of their application support the possibility that symbolic behavior has a common and much earlier origin.” ref

“Evidence for symbolic behavior of Late Pleistocene foragers in the Levant has been found in engraved limestone plaquettes from the Epipaleolithic open-air site Ein Qashish South in the Jezreel Valley, Israel. The engravings were uncovered in Kebaran and Geometric Kebaran deposits (ca. 23,000 and ca. 16,500 BP), and include the image of a bird, the first figurative representation known so far from a pre-Natufian Epipaleolithic site, together with geometric motifs such as chevrons, cross-hatchings, and ladders.” ref

“Some of the engravings closely resemble roughly contemporary European finds, and may be interpreted as “systems of notations” or “artificial memory systems” related to the timing of seasonal resources and related important events for nomadic groups.” ref

 

10,800-10,000 years old “Göbekli Tepe, engraving of a female person from layer II.” ref

“The Gravettian was an archaeological industry of the European Upper Paleolithic that succeeded the Aurignacian circa around 36/33,022 years ago, It is archaeologically the last European culture many consider unified, and had mostly disappeared by c. 22,022 years ago, close to the Last Glacial Maximum, although some elements lasted until c. 17,022 years ago. At this point, it was replaced abruptly by the Solutrean in France and Spain, and developed into or continued as the Epigravettian in Italy, the Balkans, Ukraine, and Russia. The Gravettian culture is known for Venus figurines, which were typically carved from either ivory or limestone. The culture was first identified at the site of La Gravette in the southwestern French department of Dordogne.” ref

“Surviving Gravettian art includes numerous cave paintings and small, portable Venus figurines made from clay or ivory, as well as jewelry objects. The fertility deities mostly date from the early period; there are over 100 known surviving examples. They conform to a very specific physical type, with large breasts, broad hips, and prominent posteriors. The statuettes tend to lack facial details, and their limbs are often broken off.” ref

“In a genetic study published in Nature in May 2016, the remains of fourteen Gravettians were examined. The eight samples of Y-DNA analyzed were determined to be three samples of haplogroup CT, one sample of I, one sample of IJK, one sample of BT, one sample of C1a2, one sample of F. Of the fourteen samples of mtDNA, there were thirteen samples of U and one sample of M. The majority of the sample of U belonged to the U5 and U2. In a genetic study published in Nature in November 2020, the remains of one adult male and two twin boys from a Gravettian site were examined. The Y-DNA analysis revealed that all 3 individuals belonged to haplogroup I. The 3 individuals had the same mtDNA, U5.” ref

The Ochre Painted Stones from the Riparo Dalmeri (Trento). Development of the Research on the Art and Rituality of the Epigravettian Site https://www.researchgate.net/publication/285689545_The_Ochre_Painted_Stones_from_the_Riparo_Dalmeri_Trento_Development_of_the_Research_on_the_Art_and_Rituality_of_the_Epigravettian_Site

“The Epigravettian is the last stage of the Upper Paleolithic succeeded by Mesolithic cultures after 10,000 BP. In a genetic study published in Nature in May 2016, the remains an Epigravettian male from Ripari Villabruna in Italy were examined. He carried the paternal haplogroup R1b1 and the maternal haplogroup U5b. An Epigravettian from the Satsurblia Cave in Georgia examined in a previous study has been found to be carrying the paternal haplogroup J2 and the maternal haplogroup K3.” ref 

Paleolithic Y–chromosomal haplogroups by chronological period

According to ancient DNA studies, R1a and the majority of R1b would have expanded from the Caspian Sea along with the Indo-European languages. R1b1a (R-L754) contains the vast majority of R1b. The only known example of R-L754* (xL389, V88) is also the earliest known individual to carry R1b: “Villabruna 1“, who lived circa 14,000 years BP (north east Italy). Villabruna 1 belonged to the Epigravettian culture.” ref 

R1b include:

“R1b is a subclade within the “macro-haplogroup K (M9), the most common group of human male lines outside of Africa. K is believed to have originated in Asia (as is the case with an even earlier ancestral haplogroup, F (F-M89). Karafet T. et al. (2014) “rapid diversification process of K-M526 likely occurred in Southeast Asia, with subsequent westward expansions of the ancestors of haplogroups R and Q“.” ref

“Three genetic studies in 2015 gave support to the Kurgan hypothesis of Marija Gimbutas regarding the Proto-Indo-European homeland. According to those studies, haplogroups R1b-M269 and R1a, now the most common in Europe (R1a is also common in South Asia) would have expanded from the West Eurasian Steppe, along with the Indo-European languages; they also detected an autosomal component present in modern Europeans which was not present in Neolithic Europeans, which would have been introduced with paternal lineages R1b and R1a, as well as Indo-European languages.” ref

“R-M269 has received significant scientific and popular interest due to its possible connection to the Indo-European expansion in Europe. Specifically, the R-L23 (R-Z2103) subclade has been found to be prevalent in ancient DNA associated with the Yamna culture. Seven individuals were determined to belong to the R1b-M269 subclade. Older research, published before researchers could study the DNA of ancient remains, proposed that R-M269 likely originated in Western Asia and was present in Europe by the Neolithic period.” ref

“But results based on actual ancient DNA noticed that there was a dearth of R-M269 in Europe before the Bronze Age, and the distribution of subclades within Europe is substantially due to the various migrations of the Bronze and Iron Age. Likewise, the oldest samples classified as belonging to R-M269, have been found in Eastern Europe and Pontic-Caspian steppe, not Western Asia. Western European populations are divided between the R-P312/S116 and R-U106/S21 subclades of R-M412 (R-L51).” ref

“The distribution of R-M269 in Europe increases in frequency from east to west. It peaks at the national level in Wales at a rate of 92%, at 82% in Ireland, 70% in Scotland, 68% in Spain, 60% in France (76% in Normandy), about 60% in Portugal, 45% in Eastern England, 50% in Germany, 50% in the Netherlands, 42% in Iceland, and 43% in Denmark, 39% in Italy. R-M269 reaches levels as high as 95% in parts of Ireland. It has also been found at lower frequencies throughout central Eurasia, but with relatively high frequency among the Bashkirs of the Perm region (84.0%). This marker is present in China and India at frequencies of less than one percent. In North Africa and adjoining islands, while R-V88 (R1b1a2) is more strongly represented, R-M269 appears to have been present since antiquity.” ref 

“R-M269 has been found, for instance, at a rate of ~44% among remains dating from the 11th to 13th centuries at Punta Azul, in the Canary Islands. These remains have been linked to the Bimbache (or Bimape), a subgroup of the Guanche. In living males, it peaks in parts of North Africa, especially Algeria, at a rate of 10%. In Sub-Saharan Africa, R-M269 appears to peak in Namibia, at a rate of 8% among Herero males. In western Asia, R-M269 has been reported in 40% of Armenian males and over 35% in Turkmen males. (The table below lists in more detail the frequencies of M269 in regions in Asia, Europe, and Africa.)” ref

R1b1a2 (R-V88)

“R1b1a2 (PF6279/V88; previously R1b1c) is defined by the presence of SNP marker V88, the discovery of which was announced in 2010 by Cruciani et al. Apart from individuals in southern Europe and Western Asia, the majority of R-V88 was found in the Sahel, especially among populations speaking Afroasiatic languages of the Chadic branch.” ref

“Studies in 2005–08 reported “R1b*” at high levels in Jordan, Egypt, and Sudan. Subsequent research by Myres et al. (2011) indicates that the samples concerned most likely belong to the subclade R-V88, which is now concentrated in Sub-Saharan Africa. According to Myres et al. (2011), this may be explained by a back-migration from Asia into Africa by R1b-carrying people. Gonzales et al (2013), using more advanced techniques, indicate that it is equally probable that V88 originated in central Africa and spread northward toward Asia. However, Shriner, D., & Rotimi, C. N. (2018), associate the introduction of R1b into Chad, with the more recent movements of Baggara Arabs.” ref

“D’Atanasio et al. (2018) propose that R1b-V88 originated in Europe about 12 000 years ago and crossed to North Africa by about 8000 years ago; it may formerly have been common in southern Europe, where it has since been replaced by waves of other haplogroups, leaving remnant subclades almost exclusively in Sardinia. It first radiated within Africa likely between 7 and 8 000 years ago – at the same time as trans-Saharan expansions within the unrelated haplogroups E-M2 and A-M13 – possibly due to population growth allowed by humid conditions and the adoption of livestock herding in the Sahara. R1b-V1589, the main subclade within R1b-V88, underwent a further expansion around 5500 years ago, likely in the Lake Chad Basin region, from which some lines recrossed the Sahara to North Africa.” ref

“Marcus et al. (2020) provide strong evidence for this proposed model of North to South trans-Saharan movement: The earliest basal R1b-V88 haplogroups are found in several Eastern European Hunter-Gatherers close to 10,000 years ago. The haplogroup then seemingly further spread with the Neolithic Cardial Ware expansion, which established agriculture in the Western Mediterranean around 7500 BP: R1b-V88 haplogroups were identified in ancient Neolithic individuals in central Italy, Iberia, and, at a particularly high frequency, in Sardinia. A part of the branch leading to present-day African haplogroups (V2197) is already derived in some of these ancient Neolithic European individuals, providing further support for a North to South trans-Saharan movement.” ref

“The other primary branch of R1b1 is R-PH155 (R1b1b), which is extremely rare and defined by the presence of PH155. Living males carrying subclades of R-PH155 have been found in Bahrain, Bhutan, Ladakh, Tajikistan, Turkey, Xinjiang, and Yunnan. ISOGG (2017) cites two primary branches: R-M335 (R1b1b1) and R-PH200 (R1b1b2).” ref

“The defining SNP of R1b1b1, M335, was first documented in 2004, when an example was discovered in Turkey, though it was classified at that time as R1b4. Other examples of R-M335 have been reported in a sample of Hui from Yunnan, China and in a sample of people from Ladakh, India.” ref

“The broad spectrum revolution hypothesis, proposed by Kent Flannery, suggested the emergence of the Neolithic in southwest Asia was prefaced by a transition from focusing on a few food sources to a “broad spectrum” of plants and animals around 15,022 years ago.” ref 

Epigravettian

“The Epigravettian (Greek: epi “above, on top of”, and Gravettian) was one of the last archaeological industries and cultures of the European Upper Paleolithic. It emerged after the Last Glacial Maximum around ~21,000 years ago and is considered to be a cultural derivative of the Gravettian culture. Initially named Tardigravettian (Late Gravettian) in 1964 by Georges Laplace in reference to several lithic industries found in Italy, it was later renamed in order to better emphasize its independent character. Three subphases, the Early Epigravettian (20,000 to 16,000 years ago), the Evolved Epigravettian (16,000 to 14,000 years ago), and the Final Epigravettian (14,000 to 8,000 years ago), have been established, that were further subdivided and reclassified. In this sense, the Epigravettian is simply the Gravettian after ~21,000 years ago, when the Solutrean had replaced the Gravettian in most of France and Spain.” ref

Several Epigravettian cultural centers have developed contemporaneously after 22,000 years BP in Europe. These range across southern, central, and most of eastern Europe, including south-western France, Italy, the Balkans, the Caucasus, Ukraine, and Western Russia to the banks of the Volga River. Its lithic complex was first documented at numerous sites in Italy. Great geographical and local variability of the facies is present, however, all sites are characterized by the predominance of microliths, such as backed blades, backed points, and bladelets with a retouched end. The Epigravettian is the last stage of the Upper Paleolithic succeeded by Mesolithic cultures after 10,000 years ago. In a genetic study published in Nature in May 2016, the remains of an Epigravettian male from Ripari Villabruna in Italy were examined. He carried the paternal haplogroup R1b1 and the maternal haplogroup U5b. An Epigravettian from the Satsurblia Cave in Georgia examined in a previous study has been found to be carrying the paternal haplogroup J2 and the maternal haplogroup K3.” ref

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Paleolithic migrations and clusters in Europe: https://indo-european.eu/tag/israel/
 
11,500 years old Shigir Idol (with a style somewhat similar to the pillars at Göbekli Tepe and the Urfa man): ref
 
11,500/11,000 years old Göbekli Tepe: ref
 
11,000 years old Urfa man: ref

Damien Marie AtHope’s Art

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Here are my thoughts/speculations on where I believe is the possible origin of shamanism, which may have begun sometime around 35,000 to 30,000 years ago seen in the emergence of the Gravettian culture, just to outline his thinking, on what thousands of years later led to evolved Asian shamanism, in general, and thus WU shamanism as well. In both Europe-related “shamanism-possible burials” and in Gravettian mitochondrial DNA is a seeming connection to Haplogroup U. And the first believed Shaman proposed burial belonged to Eastern Gravettians/Pavlovian culture at Dolní Věstonice in southern Moravia in the Czech Republic, which is the oldest permanent human settlement that has ever been found. It is at Dolní Věstonice where approximately 27,000-25,000 years ago a seeming female shaman was buried and also there was an ivory totem portrait figure, seemingly of her.

And my thoughts on how cultural/ritual aspects were influenced in the area of Göbekli Tepe. I think it relates to a few different cultures starting in the area before the Neolithic. Two different groups of Siberians first from northwest Siberia with U6 haplogroup 40,000 to 30,000 or so. Then R Haplogroup (mainly haplogroup R1b but also some possible R1a both related to the Ancient North Eurasians). This second group added its “R1b” DNA of around 50% to the two cultures Natufian and Trialetian. To me, it is likely both of these cultures helped create Göbekli Tepe. Then I think the female art or graffiti seen at Göbekli Tepe to me possibly relates to the Epigravettians that made it into Turkey and have similar art in North Italy. I speculate that possibly the Totem pole figurines seen first at Kostenki, next went to Mal’ta in Siberia as seen in their figurines that also seem “Totem-pole-like”, and then with the migrations of R1a it may have inspired the Shigir idol in Russia and the migrations of R1b may have inspired Göbekli Tepe.

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Bear worship

Bear worship (also known as the bear cult or arctolatry) is the religious practice of the worshipping of bears found in many North Eurasian ethnic religions such as among the SamiNivkhAinuBasquesGermanic peoplesSlavs, and Finns. There are also a number of deities from Celtic Gaul and Britain associated with the bear, and the DaciansThracians, and Getians were noted to worship bears and annually celebrate the bear dance festival. The bear is featured on many totems throughout northern cultures that carve them. Bears were the most worshipped animals of Ancient Slavs. During pagan times, it was associated with the god Volos, the patron of domestic animals. Eastern Slavic folklore describes the bear as a totem personifying a male: father, husband, or a fiancé. Legends about turnskin bears appeared, it was believed that humans could be turned into bears for misbehavior.” ref

“Bears in Korean mythology, According to legend, Ungnyeo (literally “bear woman”) was a bear who turned into a woman, and gave birth to Dangun, the founder of the first Korean kingdom, Gojoseon. Bears were revered as motherly figures and as symbolic of patience. In Finnish paganism, the bear was considered a taboo animal and the word for “bear” (oksi) was a taboo word. Euphemisms such as mesikämmen “honey-hand” were used instead. Bear hunting and killing a bear was followed by a party called peijaiset with ceremony intended to show that the bear would be a “honored guest” instead of a slaughtered animal, and that its death was “accidental”, in order to not to anger the bear’s spirit. The skull of the bear was hung onto a tree, which was venerated as a totem.” ref

The bear festival is a religious festival celebrated by the indigenous Nivkh in Russia’s far east. A Nivkh shaman (ch’am) would preside over the Bear Festival, celebrated in the winter between January and February depending on the clan. Bears were captured and raised in a corral for several years by local women, treating the bear like a child. The bear is considered a sacred earthly manifestation of Nivkh ancestors and the gods in bear form. During the Festival, the bear is dressed in a specially made ceremonial costume and offered a banquet to take back to the realm of gods to show benevolence upon the clans. After the banquet, the bear is killed and eaten in an elaborate religious ceremony. The festival was arranged by relatives to honor the death of a kinsman. The bear’s spirit returns to the gods of the mountain ‘happy’ and rewards the Nivkh with bountiful forests. Generally, the Bear Festival was an inter-clan ceremony where a clan of wife-takers restored ties with a clan of wife-givers upon the broken link of the kinsman’s death. The Bear Festival was suppressed in the Soviet period; since then the festival has had a modest revival, albeit as a cultural rather than a religious ceremony.” ref

The Ainu people, who live on select islands in the Japanese archipelago, call the bear “kamuy” in their language, which translates to mean “god” similar to KamiWhile many other animals are considered to be gods in the Ainu culture, the bear is the head of the gods. For the Ainu, when the gods visit the world of man, they don fur and claws and take on the physical appearance of an animal. Usually, however, when the term “kamuy” is used, it essentially means a bear. The Ainu people willingly and thankfully ate the bear as they believed that the disguise (the flesh and fur) of any god was a gift to the home that the god chose to visit. While on Earth – the world of man – the Ainu believed that the gods appeared in the form of animals. The gods had the capability of taking human form, but they only took this form in their home, the country of the gods, which is outside the world of man. To return a god back to his country, the people would sacrifice and eat the animal sending the god’s spirit away with civility. This ritual is called Omante and usually involves a deer or adult bear.” ref

Kami (Japanese: are the deitiesdivinities, spirits, phenomena, or “holy powers”), that are venerated in the religion of Shinto. They can be elements of the landscape, forces of nature, or beings and the qualities that these beings express; they can also be the spirits of venerated dead people. Many kami are considered the ancient ancestors of entire clans (some ancestors became kami upon their death if they were able to embody the values and virtues of kami in life).” ref

“Omante occurred when the people sacrificed an adult bear, but when they caught a bear cub they performed a different ritual which is called Iomante, in the Ainu language, or Kumamatsuri in Japanese. Kumamatsuri translates to “bear festival” and Iomante means “sending off”. The event of Kumamatsuri began with the capture of a young bear cub. As if he was a child given by the gods, the cub was fed human food from a carved wooden platter and was treated better than Ainu children for they thought of him as a god. If the cub was too young and lacked the teeth to properly chew food, a nursing mother will let him suckle from her own breast. When the cub reaches 2–3 years of age, the cub is taken to the altar and then sacrificed. Usually, Kumamatsuri occurs in midwinter when the bear meat is the best from the added fat. The villagers will shoot it with both normal and ceremonial arrows, make offerings, dance, and pour wine on top of the cub corpse. The words of sending off for the bear god are then recited. This festival lasts for three days and three nights to properly return the bear god to his home.” ref

Bear Goddesses and Gods Across Ancient Cultures

Gods and goddesses of the ancient world held a connection with certain animals. This is because our ancestors’ beliefs were animistic – they believed everything on earth had consciousness. Wildlife was sacred in ancient times. The bear is one of the most powerful and most feared of the animal kingdom. Dating back thousands of years, the people of Europe left their marks on cave walls—some of these drawings were of bears. Moreover, shamans have revered the bear for its power, but also for its motherhood qualities and healing abilities. Bear medicine is strong medicine. It’s no wonder ancient gods and goddesses were connected to the bear. Learn of the bear goddesses and a bear god here.” ref

 

The Greek Bear Goddesses

“The typical illustration of Artemis, Greek Goddess of the Hunt, depicts her with either a hunting dog or stag. However, one of Artemis’ most sacred animals was the bear. Artemis had domain over the forest and all wildlife within it. The bear was the largest and most powerful animal, and so Artemis found it to be a special animal. Any time a bear was killed by the Greeks, Artemis would lay a plague on the people as punishment. Artemis’ cult spread over Greece. In Brauron, young girls played she-bears in honor of Artemis and as a preparation for motherhood. They wore bear masks and acted wildly in worship of her. Artemis’ name is theorized to have meant bear-sanctuary. If we break it down—art is close to ark which means bear, and temis is close to temnis which means sanctuary. We will see in the next section how another Goddess’ name reflects this etymology.” ref

“Another close association between Artemis and bears is in the tale of one of Artemis’ followers named Callisto. Callisto was a nymph (demi-god nature spirit), and as followers of Artemis, women were charged to stay chaste and pure from men. Callisto was lured into having relations with Zeus, who impregnated her. When Artemis found out, she changed Callisto into a bear. Other versions say Athena was angered when Zeus impregnated the nymph and so she turned Callisto into a bear. The constellations Ursa Major and Ursa Minor (known to the Greeks as Arktos—bear) are said to be the soul remnants of Callisto and her son, and were placed in the sky by Zeus himself.” ref

 

Celtic Bear Goddess

“We don’t know a lot about Artio, the Bear Goddess of the ancient Celtic-Gauls, but we know she was intimately connected to bears. The few pieces of evidence we have of her cult’s existence were found in Switzerland and southern Germany. A bronze statue depicting Artio feeding a giant bear surfaced in Bern, Switzerland. Scholars say Artio feeds the bear with a bowl of fruit in her lap. But could it be the other way around? It seems to me the goddess is being confronted by the bear and she is not backing down. There was once a great tale about this encounter, I am sure; however, over time the lore of Artio has been lost. The inscription on the Bern statue translates to “for the goddess Artio”. As with Artemis’ name, there is a clear link to the bear in Artio’s name. Art translates to bear in Gaulish. Could Artio, the Bear Goddess of the Gauls, be the same goddess as the Greeks’ bear goddess Artemis?” ref

Hungarian Bear Goddess

“Much of what we know of the Hungarian Bear Goddess Ildiko has been lost in time, or perhaps is just not readily accessible by my research methods. However, according to the Encyclopedia of Spirits by Judika Iles, Ildiko was a goddess of the forest and wildlife. One of her most sacred animals was the bear. Ildiko was like Artemis – she was the goddess of the hunt but also a protector of forest animals. This is because of the need for balance—she guides the hunters but also protects animals in need of preservation or honor. Ildiko is a common name in Hungary with a Germanic origin meaning “warrior”. We can see how a warrior goddess would also be keen of bears—power, wisdom, and ferocity.” ref

Finnish Bear Goddess

“Above all, Mielikki is a healing goddess of Finland. She is associated with the woods and with wildlife, just as Artemis and Ildiko, but her main attribute is her healing abilities. She heals the animals when they are sick or wounded. This corresponds directly with the medicine of the bear. Shamans know bears to be healers, and so Mielikki is like the bear in this way. Mielikki is one of the bear goddesses who had a part in the creation of the bear. The story goes that Mielikki left earth and traveled into space, past the moon, in search of the materials with which to make the perfect animal. She returned and stitched together the materials from the heavens to make the bear. The bear is Mielikki’s favorite animal, above all. The tale of Mielikki going into space to find the materials to make the bear correlates nicely with the tales of the other Bear Goddesses Artemis, Callisto, and Zeus putting Callisto into the sky to make the Ursa Major and Minor constellations. There is an asteroid and a mountain on the planet Venus named for Mielikki.” ref

Slavs and the bear worship

“Bear was one of the most worshipped animals among the ancient Slavic tribes. It was connected to the god Volos, who was the protector of animals and wilderness. In Slavic folklore, the bear is usually depicted as a male, either as a father, husband or groom.” ref

Norse or Germanic pagans Odin: The All-Father and Bear God

“Odin is a popular god among Norse and Germanic pagans and his cult has spread to nearly every part of the modern world. He is known as the All-Father, the One-Eyed, and the terrifying one. He is a wise, yet powerful god and knows how to win a battle. Because of this, warriors and magicians of ancient times sought Odin for his knowledge and ferocity. When depicted, he is usually illustrated as an old man with white hair and beard, cloaked, and carrying a staff. One of his eyes is missing, a sacrifice Odin made to tap into the wisdom of the well of Urðr. Odin is almost always flanked by two of his totem animals—ravens and wolves. However, some claim Odin may also be guarded by two great bears. I’ve yet to find solid evidence of this claim; however, this could be in part because of Odin’s association with the berserkers (shaman warriors) who often wore the pelts of bears. Either way, a god of war, wisdom, healing, and trickery such as Odin would be well received as a friend of the bear.” ref

Damien Marie AtHope’s Art

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Lajja Gauri Style

  1.  Lajja Gauri. China, Majiayao. 3,200-2,000 BCE or around 5,220 to 4,020 years ago. ref
  2.  Lajja Gauri. India, Kashmir. ref
  3.  Lajja Gauri. Egypt. ref
  4.  Lajjā Gaurī a lotus-headed Hindu goddess. ref
  5.  Lajja Gauri. Nepal. ref

Damien Marie AtHope’s Art

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“Probably occupied from as much as around 38,900–32,630 years ago. It had previously been dated at a lower date as low as around 23,000-19,000 years ago which changed.” ref

Sungar “Gravettian culture” (Russia) and related Dolni Vestonice Pavlovian/Gravettian culture (Czech Republic).

Sungar (Russia), found posable evidence of shamanistic Gravettian culture burials and that seem to match the latter indigenous American shamanistic burials in Alaska at the Tanana River site with around 11,500 years old duel infant burial very similar shamanistic grave offerings like decorated stone weapons. To further a clear connection is the Bluefish Cave (Yukon Territory Canada) that held bones with cut marks which is possibly as old as 24,000 to 19,650 years ago and the youngest are around 12,000 years old seem to offer strong support for the “Beringian hypothesis” human population dispersed to North and South America. ref

To me, is seems Siberian is the general origin of native Americans at least by around 11,000 years ago, by the land bridge “Beringia” from Asia by way of Siberia in Russia over to Alaska in the Americas, which the Paleoindians had crossover on, finally flooded over by rising sea levels and was submerged. Siberia has a large variety of climate, vegetation, and landscape. Siberia’s Prehistory demonstrates several distinct cultures sometimes transferring ideas, other times not, and some split from earlier cultures creating new ones often in illation, mainly starting with hunter-gatherer nomadism. During glaciation around 115,000 to 15,000 years ago, the Siberia tundra extended south and an ice sheet covered area of Russia around the Ural Mountains that while some of the oldest mountains are more like large hills, and the area to the east of the lower Yenisei River basin, which in the general area of central and southern Siberia. ref

Some of the first nomadic peoples entered Siberia about 50,000 years ago. Ancient nomadic tribes such as the Ket people and the Yugh people a separate but similar group lived along its banks. Shamanism among Kets shares characteristics with those of Turkic and Mongolic peoples thus not at all homogeneous in expression though neither is shamanism in Siberia in general. As for shamanism among Kets had several types of Ket shamans and shared characteristics with those of Turkic and Mongolic peoples. The Yana River sites, in Siberia, demonstrate that modern human populations had reached Western Beringia by 32,000 years ago then engaging in an early dispersal possibly by 24,000 years ago. ref

SHAMANISM IN RUSSIA AND MONGOLIA

“Shamanism is still practiced in Russia, particularly in the Lake Baikal area of southern Siberia near the Mongolian border and in the middle Volga regions. The word Shamanism comes from Siberia. And believed shamanistic powers are passed on from generation to generation or by spontaneous vocation during an initiation ceremony that usually involves some kind of ecstatic death, rebirth, vision or experience. Though a for some shaman cultures a distinction is made between hereditary ones and those who have become shaman after suffering a serious illness. A shamanist is a one person cult-authority, spirit medium, soul-traveler, meteorologist, physician, philosopher, and ideologist.” ref

“Shaman have traditionally been important religious figures and healers among many Siberian peoples and commonly connect to and revolved around hunting and family/ancestor cults. The word “shaman” comes to us from the Tungus language via Russian. In Siberia, shamans have traditionally been called upon to heal the sick, solve problems, protect groups from hostile spirts, make predictions and mediate between the spiritual world and human world and guide dead souls to the afterlife.” ref

“After death it was believed that the breath soul left through the nostrils.
Many groups make wooden images of dolls of the deceased and for a period of time, they are treated like the real person. A wide variety of goods may be placed in the graves of the deceased, depending on the group. These generally include things the deceased needs in the next life. Often totems are broken or defaced in some way to “kill” them so they don’t assist the dead in returning. Some groups placed the dead in graves others on the ground covering them with something, while other groups placed the dead on a special platform on the trees.” ref

‘Sky Burial’ theory and its possible origins at least 12,000 years ago to likely 30,000 years ago or older.

“Shaman cults tend to revolve around animals, natural objects, heroes and clan leaders have also been central to the lives of many of Siberia’s indigenous people. Many groups have strong beliefs in spirits, in realms of the sky and earth and follow cults associated with animals, especially the Raven. Things like illness and other misfortunes were attributed to spirits. Many Arctic people believe that each person has two souls: (1) a shadow soul that may leave the body during sleep or unconsciousness and take the form of a bee or a butterfly, and (2) a “breath” soul that provides life to humans and animals. Many groups believe the life forces lies within the bones, blood, and vital organs. For this reason the bones of the dead are treated with great reverence so a new life can be regenerated from them.” ref

“The Khanty (an indigenous people calling themselves Khanti, Khande, Kantek, living in Khanty–Mansi Autonomous Okrug, a region historically known as “Yugra” in Russia) shamans who believe the forest is inhabited by invisible people and spirits of animals, forest, rivers and natural landmarks. The most important spirits belong to the sun, moon, and bear. Khanty shaman work as intermediaries between the living worlds and the spiritual world. The invisible people are like gremlins or trolls. They are blamed for missing puppies, strange events and unexplained behavior.” ref

Why This Paleolithic Burial Site Is So Strange (and So Important)

“In addition to beads and ochre, carefully manufactured mammoth ivory spears, ivory disks, and pierced cervid antlers were found with the skeletons. And this is not supersizing because by approximately 40,000 years ago, narrow stone blades and tools made of bone, ivory, and antler appeared, along with simple wood instruments. Yet these extravagant burials are only part of the reason why  Sungir stands out as the site is characterized by a much greater diversity of mortuary behaviors than archaeologists previously thought. ” ref, ref

“Sungir – Sunghir is a site that held multiple burials of least 10 individuals  and specifically two of the most extraordinary Upper Paleolithic burials known: one of an adult male “Sungir-1” and another of two children “Sungir-2 and  Sungir-3. The  two children  originally thought to be a boy and girl,are now thought to be two boys interred head-to-head. All remains were covered in ochre and were accompanied by rich grave goods including ivory beads and spears, armbands, and carvings, as well as arctic fox canines. Adjacent to  Sungir-2  was the femoral diaphysis (main or midsection (shaft) of a long bone) of an adult “Sungir 4″ that had been polished, hollowed out, and filled with red ochre. The site also yielded other less complete human remains, some of uncertain stratigraphic provenance [Sunghir 5 to 9. Radiocarbon analyses place the age of  Sungir-1 to  Sungir 4 date between 33,600-34,600 years ago. The homogeneity in morphological traits (e.g., metopism) among the remains, as well as signs of possible congenital pathologies in SIII, have been interpreted as evidence of inbreeding. Other Upper Paleolithic individuals with reported congenital or degenerative pathologies (e.g., at Barma Grande and Dolní Věstonice) reinforce the view that Upper Paleolithic groups were small and susceptible to inbreeding, possibly as extensive as what has been reported for the Altai Neandertal. However, genomic data available for some of those individuals were of insufficient coverage to infer population sizes or inbreeding levels.” ref, ref

Picture: link 

“There where at least three different forms of burials were practiced at Sunghir. While an adult femur shaft was found in the grave with the two youngsters, another femur bone was discovered isolated near the graves, with indications that the body had been abandoned on the surface without receiving any formal treatment. A cranium, was found with artifacts just above the adult’s lavish grave. This cranium represents only one part of the skeleton, it appears to have been deposited there in the context of a funerary ritual.” ref

“Sungir may thus be considered as the earliest modern human burial site in Europe with evidence of a social structure that would not have solely depended on people’s acquired status. And as can be indicative to a general shamanism thinking about body difference being special, both the juvenile and the adolescent appear to have suffered from physical abnormalities and likely their disabilities would have been visible to others. Their difference may have been part of the reason they were given an extravagant burial.” ref

“Analyses of mtDNA genomes from Sungir1 to Sungir 4 put them in haplogroup U, consistent with West Eurasian and Siberian Paleolithic and Mesolithic genomes. Sungir1 belongs to haplogroup U8c; the sequences for the three individuals from the double burial ( Sungir 2 to Sungir 4) are identical and belong to haplogroup U2, which is closely related to the Upper Paleolithic Kostenki 12 and Kostenki 14 individuals. Phylogenetic analyses of the Y chromosome sequences place all  Sungir individuals in an early divergent lineage of haplogroup C1a2. Y chromosome haplogroup C1, which is rare among contemporary Eurasians, has been found in other early European individuals, including the ~36,000-year-old Kostenki 14.” ref

“Haplogroup C1a2 (also known as Haplogroup C-V20): which has been discovered in the remains of Palaeolithic people in Czech Republic (30,000 years ago), Belgium (35,000 years ago), and the Sunghir archaeological site near Vladimir, Russia. Regarding more recent prehistory, Haplogroup C-V20 has been found in the remains of a male (died ca. 7,000 years ago) associated with a late group of the Alföld Linear Pottery culture at Kompolt-Kigyósér, Hungary whose mtDNA belonged to haplogroup J1c1, the remains of a male (died ca. 7,000 years ago) associated with the LBK Culture at Apc-Berekalja (I.), Hungary whose mtDNA belonged to haplogroup K1a3a3, and the remains of a male (died ca. 7,000 years ago) associated with Mesolithic culture at La Braña-Arintero, León, Spain whose mtDNA belonged to haplogroup U5b2c1. Haplogroup C-V20 Y-DNA also has been found in a small number of modern Europeans, Algerian Berbers,[6]Armenians, and Nepalis. It includes many Y-DNA samples associated with the oldest currently known population of anatomically modern humans in Europe (Cro-Magnons), and it is considered to be a carrier of the Upper Paleolithic Aurignacian culture that began 40,000 years ago.” ref

“There is significant Totamistic-Shamanism activity from Dolni Vestonice in the Czech Republic, with triple burial three teenagers to larger males DV 13 and DV 14 side by side flanking a smaller handicap male DV 15 in the middle position of the burial, a single older woman shaman burial with a carved portrait, and a Venus of Dolní Věstonice, 27,000 and 25,000 years ago. The Dna of three inhabitants of Dolni Vestonice, lived 31,155 years ago and to have mitochondrial haplogroup U, and one inhabitant mitochondrial haplogroup U8.” ref, ref, ref, ref, ref

Early Gravettian – The Pavlovian

“As the most important component of the Early Gravettian in Danubian Europe, the Pavlovian (30 – 25 ky) occupies a central location within the Lower Austrian – Moravian – South Polish geomorphological corridor (fig. 2a). Both the Pavlovian settlement archaeology and the resource analysis suggest a discontinuity compared to the previous Early Upper Paleolithic settlement strategies: the typical formation of the large open-air settlements in an axial manner, in lower altitudes and along the rivers; the long-distance transport of lithic raw materials; the intensive exploitation of mammoths supplemented by a variety of small animals; and, finally, aspects of ritual and style.” ref

“The art production at this stage of the Gravettian is remarkably complex, and includes carvings and engravings, soft stone carvings, and especially the ceramic plastic production. A majority of the human skeletal remains are equally dated to this period (Predmostí, Dolní Vestonice – Pavlov, Krems). Some of the ritual burials are covered by ochre, and some are covered by mammoth shoulderblades. It should be underlined, however, that they are poorly equipped by additive artifacts (if any, so just a few pierced decorative objects. The earliest Pavlovian occupation is best documented at Willendorf II, layer 5 (around and after 30 ky BP), Krems, and Dolní Vestonice II (a complex occupation horizons dated to 27 ky). The industry is dominated by burins, backed implements, and endscrapers, where burins are about the twice as numerous as endscrapers. The number of microliths, and especially geometric microliths, is usually low. A variety of pointed blades (including the Jerzmanowice-type points) and pointed microblades (including the Krems or Font Yves points) occur as well.” ref

Damien Marie AtHope’s Art

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31,000-25,000 Dolni Vestonice,  Czech Republic Totemistic-Shamanism

“A remarkable cluster of Pavlovian radiocarbon dates is recorded during the following two millenia, between 27 – 25 ky (Jöris & Weninger 2004). These dates were received from Willendorf II (layers 6-8), Aggsbach, Krems, Grub/Kranawetberg, Dolní Vestonice – Pavlov, Milovice (settlement), Borsice, Jarosov (settlement), Spytihnev, and Predmostí (the main occupation layer). An increase of microliths, including the geometric microliths (lunates, triangles, trapezes), is typical at this stage, especially within the Dolní Vestonice – Pavlov area (fig. 3). A variety of pointed blades and microblades continue to occur, but the typical leaf-points are absent at this stage. A few of the 14 C datings from sites like Dolní Vestonice, Milovice and Jarosov are later than 25 ky; so, for example, the mammoth bone deposits at Milovice and Jarosov are dated later than the related settlements. If these dates are correct, they would suggest a prolongation of occupation at these sites after the Pavlovian.” ref

“The most typical example of another type of Early Gravettian, non-Pavlovian site, is Bodrogkeresztúr-Henye in eastern Hungary (Dobosi, ed. 2000). The site provided two dates, 28.7 ± 3 ky and 26.3 ± 0.4 ky that place it chronologically to the Early Gravettian. Contrary to the Pavlovian sites, however, the fauna is dominated by horse and elk, and the lithic industry, dominated by burins, retouched blades, endscrapers and sidescrapers, lacks the typical microliths. In addition, there are differences of rather functional nature. Nemsová, a workshop site with an Early Gravettian date in western Slovakia, is located near an important raw material source: the radiolarite. Two smaller cave sites, Slaninova Cave and Dzeravá skala Cave, yielded early Gravettian dates in association with fragments of the typical ivory points with circular section. This may be an evidence for periodical visits of Gravettian hunters in the karstic regions.” ref

“Woman of Caviglione cave/Cavillon cave, Liguria, (Italy) involved evidence of a ceremonial burial of an adult female wearing a cap of more than 200 shells with a border of deer’s teeth, red ochre around the face, and a bone awl at the side. The lady Cavillon was first believed to be a man so was dubbed “The Man of Menton”. In this cave, the tomb of the Lady of Cavillon, who died aged thirty-seven 24,000 years ago, was discovered.  Interestingly, this woman was adorned with a funerary headpiece, which suggests that the people of this time might have believed in life after death.” Ref, Ref, Ref, Ref 

“The single burial, discovered in the cave of Caviglione held a woman and a possible shaman wearing a seeming headgear of shells and deer teeth. The body was covered with red ocher, buried on her left side, facing west, with the hands close to his face and legs folded.” ref

“She had been encased in an external coating of red hematite –armor that prevents the soft tissues from rotting away. The colored corpse is telling us, “I remain among you”. She had to have been buried in this place as a memorial. Burial at a predetermined depth formed a bed in the sandy clay soil that prevented predators from attacking her. She had to continue to be the fountainhead of their energies, the key to providing evidence of an organized colony. The ceremony was performed after the body ornaments had been placed in position; the death of the Lady was a great challenge to face.  Examining the funerary practices and the rich cultural assemblages that provided the ornaments of the Lady who was discovered in the Cavillon cave.” ref 

“Burial practices during the time of anatomically-modern humans (AMH) at Balzi Rossi have provided a number of well-preserved human remains. This burial record, coinciding in archaeological, environmental, and chronological contexts, allows the study of past hunters of animals that roamed the area, at that time unflooded, in front of the cliffs. The preponderance and relative abundances of ornamental and nutritive marine shells collected in the caves vary over time. The Gravettian layer, precisely defined by the AMH, dates probably from when the sea level was declining, and the vertebrate fauna present in the shallow cavity of the Riparo Mochi shelter, located between the Cavillon and Florestano caves in the Balzi Rossi. Researchers think that it was a site for shellfish collection, but the industrial assemblage consists of typical hunting and day-to-day items. The landscape beneath was, according to the archaeologists, a rich habitat. All foragers have broad-spectrum diet. However, the caves of the site with evidence of 15 well-preserved buried skeletons and their artwork, which encompassed both geometric and schematic style and a figurative image of a horse, are unique. In addition, small stylized figurines representing human females were found there.” ref 

“Evidence from the Cavillon cave, where the red Lady was buried, tells that the burial took place during the Gravettian time, and demonstrates the technical skills of the phase. The CroMagnons, like the Neanderthals, were seasonally-nomadic; however, the diversity of the resources exploited within the territory along the Grimaldi sea coast suggests a longer-term site within which a complex symbolic culture developed. The ornaments of the Lady, like the beaded cap and bracelet, are made from shells and other materials such as red-deer canines (‘pearl teeth’ of Cervus elaphus). However, the presence of a shell-bead accumulation, closely tied to the deposition of stone artifacts and terrestrial resources, allows us to deduce that ornament usage was not confined to their graves. Furthermore, the contextual burial of the Red Lady, with variously arranged stones and a red pigment-coated animal bone, sited where a horse is engraved on the wall, indicates that the Cavillon grotto was a sanctuary cave.” ref 

“Gravettian burial of Caviglione 1 is dated to around 24,000 years ago (or 22,400–26,700 years ago). The grave of the specimen named “Dame du Cavillon” (in French), initially “l’Homme de Menton”, was found in the “Grotte du Cavillon”, near the French-Italian border. The Italian term “Caviglione” is used instead of Cavillon. This cave is located in the Baousse Rousse (Balzi Rossi) complex of caves in Italy, known as the caves of Menton, and also called “Grottes de Grimaldi.” ref 

“The Upper Paleolithic Caviglione 1, held a radial fracture and the asymmetrical development of the upper and lower limbs. Nevertheless, the radial fracture is defined as the result of a violent blow, during such an event, the fracture does not involve the radius. Based on the mechanical properties of bone and the concept of bone functional adaptation, diaphyseal cross-sectional geometries offer an in-depth approach to structural changes induced by functional activity. For Neanderthals and Upper Paleolithic populations, two relatively well-known prehistoric populations, trauma can modify the initial bone (functional) asymmetry and render functional interpretations particularly difficult.” ref 

“Although trabecular bone analysis is currently little used for prehistoric periods, possibilities for discussing such questions is illustrated by results from primate and human studies that demonstrate a relationship between trabecular structure and function. This is the consequence of the mechanical properties of trabecular bone, strongly correlated with trabecular bone structure. Trabecular bone is more responsive to changes in mechanical loads and more metabolically active than cortical bone.” ref 

“Investigations on Caviglione 1 and generate significant new results pertaining to the nature and etiology of the upper limb trauma and the after-effects upon bone mechanical properties. The ultimate aim of this study is to discern how trauma affected the manual behavior of this Upper Paleolithic female during her lifetime and the impact on her living conditions and activities.” ref 

“Firstly, the internal structure of the radial trauma is described and its location facilitates a reevaluation of the violence hypothesis. Secondly, the asymmetry is measured along the diaphysis of the humerus, radius, and ulna (and some comments about the clavicle, metacarpal, and hand phalanx), including cross-sectional geometry properties (CSG) and bone trabecular fraction (TF).” ref 

“These latter allow us to specify the level and pattern of asymmetry and their relationship to traumatic events (i.e., identify the most affected region and its severity). Unexpected asymmetry and abnormalities in bone size and structure in relation to non-pathological bones anchors our conclusion. As far as possible, asymmetry was compared with an Upper Paleolithic reference sample and an etiologic hypothesis is proposed. Thirdly, the robusticity index of the upper limb of Caviglione 1 is combined with previous data to discuss the impact of trauma on the reduction of function (e.g., a high index of robustness would indicate a good recovery of manipulative functions).” ref 

“Finally, abnormalities in Caviglione 1 are placed in the Upper Paleolithic context for a more comprehensive understanding of the adaptability of past populations to their environment. Two lesions can be observed directly, one obvious major lesion in the left radius and probably a second minor one in the right humerus. We also discuss indirect evidence of trauma that is not directly visible, as only its consequences on bone structure can be studied.” ref 

Asymmetry in head trabecular bone density and diaphyseal bone cortical porosity in the Caviglione humerus. The head cross-sections and the diaphyseal cross-sections are located respectively at 98% and 65% of the biomechanical length. Humeral asymmetry of the total area is low in Caviglione at 35% and 65%, even in relation to females. On the other hand, in reference to the comparative sample, Caviglione shows very high asymmetry in the cortical area and relative cortical area, noticeably higher than females.” ref 

“For Caviglione, no other bone trauma can be interpreted in terms of interpersonal violence (e.g., cranial injury). The parry fracture reflects a particularly problematic interpretation of trauma, which requires (for a rigorous interpretation) extensive information relative to the general context, notably the social context. The Caviglione fracture is more consistent with a Galeazzi fracture, which occurs in the weakest mechanical region (i.e., near the limit of the middle and the distal thirds of the shaft, according to cross-sectional properties. More relevant is the fact that a fracture from a direct blow does not generate a spiral fracture, as observed in the radius of Caviglione. The kind of fracture found in Caviglione is more likely due to a twisting of the forearm combined with strong compressions, such as in a fall onto the palm of the hand.” ref   

“The helicoidal fracture of the left radius is a good case for successful healing, as observed here, considering the large consolidation surface. Thus, fracture reduction followed by immobilization seems the correct interpretation, as proposed in modern medicine for young individuals. However, in the present case, the third distal radius part was not reduced (i.e., there was no realignment of fragments). Due to the lack of anatomical reduction, there is still an angulation between bone fragments, resulting in a rotatory disorder. Currently, the traditional treatment of Galeazzi fractures is good in young individuals, while it is 92% unsatisfactory in adults and requires surgical treatment.” ref 

“Non-surgical treatment would be the cause of persistent dislocation or recurrent dislocation of the distal ulna. Here, the homogeneity and thickness of the cortical bone along the diaphysis, the quality of the bone callus, and the high bone fraction of the epiphyseal trabecular bone resulted in the good consolidation of this bone and a “normal” level of activity of the forearm after consolidation. No evidence of secondary effects of the radial fracture is noted in other bones (i.e., humerus and ulna), except for the distal asymmetry of the ulna. This ulna asymmetry can be due to recurrent dislocations during a lifetime or a dislocation resulting from a fall. Finally, while pronation-supination movements were probably painful for one or two months (time required for consolidation), this traumatic event would probably not have had any significant consequences on the level of habitual manipulative behavior during the more recent life of this individual.” ref 

“Research suggests that Caviglione was a right-dominant female and results suggest that Caviglione became left-handed. This female was probably fully engaged in a high level of manipulative behavior and right-dominant before the traumatic event in view of the pattern of asymmetry of the total area and the cortical area (relative to the Upper Paleolithic sample). Finally, the robusticity of the Caviglione female is moderate to high compared to other, mainly male Upper Paleolithic remains, for the left humerus and the left ulna. This could point to a high level of manipulative behavior after the two traumas, even if it is difficult to distinguish to what extent robusticity is due to a compensatory effect related to the immobilization of the right arm and normal levels of left arm activity.” ref 

“Health generally during the Upper Paleolithic, especially during the early period (40,000–20,000 years ago), associated with a high degree of mobility. Only rare Upper Paleolithic remains were affected by limb pathologies, whether they resulted directly or indirectly from trauma. Only two early Upper Paleolithic individuals (>20 kya) exhibit fractures of the upper limb and another indicates bone modification as a secondary consequence of trauma. Dolní Věstonice 15 and Caviglione 1 respectively present a healed ulna fracture and a healed radial fracture, described in depth in this study. Barma Grande 2 shows high humeral asymmetry without direct evidence of lesion.” ref 

“However, it has been argued that a pathological origin is based on the degree of asymmetry in pathological fossils (Dolní Věstonice 15, Oberkassel 1, Neanderthal 1, La Quina 5) and non-pathological recent human samples. The impact of injuries on the health and activities of human foragers is one way of understanding the adaptability of past populations to their environment. Previously, the congenitally abnormal Dolní Věstonice 15, with its severe upper limb osteoarthritis and its lower limb hypertrophy (very similar to early and middle Upper Paleolithic), showed the capacity to survive and a high level of manual activity and mobility despite significant pathology.” ref 

“The late Epigravettian Arene Candide 2 also reflects this propensity to live with a debilitating trauma (i.e., bilateral absence of the lesser trochanter could be the result of severe muscular stress. The Gravettian Caviglione 1 presents two bones, from the left and right arm, clearly affected by trauma. It also, therefore, demonstrates the adaptability of an Upper Paleolithic individual. Indeed, the left radial fracture is well consolidated, and this left arm became the dominant arm because of a trauma seriously affecting the right arm. In addition, the robustness and the cortical thickness of the left long bones reveals the full use of the left arm despite some problems with fine motor control. This group did not practice fracture reduction, but we cannot know whether or not this was due to a lack of medical knowledge or individual circumstances of this specific case.” ref 

“Balzi Rossi is a popular prehistoric site due to the significant findings. It’s a few metres from shore at the bottom of a red limestone wall with caves and grottos. From these caves have been recovered manufacturers made of bones and stone, fireplaces, burials and animal remains dating from Lower Paleolithic to latest Prehistory.” ref   

“The Balzi Rossi complex, also known as Grimaldi Caves, includes more than ten sites that yielded abundant archaeological remains spanning a wide chronological range from the Middle Pleistocene to the Early Holocene. Riparo Mochi is located between Grotta di Florestano and Grotta del Caviglione.” ref 

“The several burials, are of the Cro-Magnon type or European early modern humans, Epigravettian (like the children highlighted by Rivière and the female skeleton discovered in the upper layers of the children’s cave), and Gravettian as well as Aurignacian.” ref 

European early modern humans (EEMH) in the context of the Upper Paleolithic in Europe refers to the early presence of anatomically modern humans in Europe. The term “early modern” is usually taken to include fossils of the Bohunician, Ahmarian, Aurignacian, Gravettian, Solutrean and Magdalenian, extending throughout the Last Glacial Maximum (LGM), covering the period of roughly 48,000 to 15,000 years ago, usually referred to as the Cro-Magnon. The earliest sites in Europe dated 48,000 years ago are Riparo Mochi (Italy), Geissenklösterle (Germany), and Isturitz (France).” ref

“The archaeological sites of the Balzi Rossi complex: 1 Grotta Costantini; 2 Grotta dei Fanciulli; 3 Riparo Lorenzi; 4 Grotta di Florestano; 5 Riparo Mochi; 6 Riparo Blanc – Cardini; 7 Grotta del Caviglione; 8 Riparo Bombrini; 9 Barma Grande; 10 Barma da Baousso da Torre; 11 Grotta del Principe; 12 Sito dell’ex Casinò; 13 Sito dell’ ex Birreria.” ref

“Coming from the edge you run into the Caves of Conte Costantini and the Cave of the children which are so-called due to the grave of two children dating from Upper Paleolithic (between 35.000 and 10.000 years ago) which was found inside. Then you come across Riparo Lorenzi, the Cave of Caviglione, Bombrini’ s Cove, and Barma Grande where in 19th century they found a grave containing the remains of three bodies, one adult and two children, also dating from Upper Paleolithic.” ref

“Grave and corpses were covered by red ochre powder and their heads crowned with shells, fish bones, and teeth of stag. Three large knives of flint were found within the burial equipment, which were usually produced at more than 100 Km from the site in the area of Vaucluse which means that early hunters-collectors used to move around a lot. At last, a fragment of the pelvis of a woman of Homo erectus who lived 230.000 years ago was found into the cyclopic Grotta del Principe. There still are many drawings dating from Upper Paleolithic carved on some sections of the walls inside the caves, such as the silhouette of a horse in Grotta del Caviglione.” ref

Rock engraving representing an equine – Grotta del Caviglione. ref

Equine is from a family including modern horses, zebras, asses, as well as 60 species known only from fossils. ref 

Could it be a possible sacrifice or death ritual?

“The wall drawing is thus in full daylight and framing of the figure against the backdrop of the whole field gives the site its individual character. The practical intelligence of these prehistoric people is demonstrated mainly by the tools, the choice of area in which to live, and by site management. For Cro-magnon at Cavillone it is demonstrated also by the choice of engraving tools. The extreme delicacy of the horse design and the safe working technique in the handling of chisels to trace its outline, provide evidence of a developed artistic sense. The outline of the horse creates a concrete symbol — a primitive lower form of abstraction, which was necessary; for otherwise most people would not have understood the message.” ref 

“The key focus of Cro-magnon is fully integrated into the animal world, and the additional abstract signs formed by striations should not be confused with geometrical decorations. They emphasize the individualized nature of that horse, which is ‘a genuine semantic system’ designed to establish a communication. The language present within the Cavillon cave may be considered as of magical nature, thereby offering an added level of interpretation to the meaning of the image. The hieroglyphic writing on Egyptian temple walls were readable, but people were sometimes not aware of an additional, magical, obscure meaning intended for the priests. Furthermore, the dead Lady and her resting place needed protection.” ref 

“The very concept of drawing is one of the remarkable traits that are characteristic of CroMagnon. They invented a language of signs and figures. The ‘vocabulary’ of Palaeolithic art conveys ideas to communicate allegorical forms. The striations associated with animals are a concrete image necessary to be understood. This consistent pattern of revealing information of a shared cognitive representation shaped during the Palaeolithic period was lost with the evolution of mind –cognitive organization in individuals being the primary locus of culture. Certainly the special mortuary rites according to the Red Lady in the Cavillon cave certainly played an important role in their society. Based on the rock engravings in the Cavillon cave, this paper identified Cro-Magnon as being the creator of illustrated stories. The audible language of Cro-Magnon is formed by these testimonials. The components manifest themselves, they are mystics. Obviously, the language and reality are related, but through their metaphorical character.” ref  

“The dates for the earliest Aurignacian layers are 37,400 and 27,230 years ago for the recent ones. This latter date may represent the beginning of the Gravettian occupation. The osteological analyses on the large fauna from the Mousterian levels of Riparo Mochi (Layer I), carried out on the remains, determined that ungulates represented the most frequent species (mainly red deer, wild boar, horse, and ibex) dominating the assemblage with 93% of the identified specimens, in contrast to carnivores (including bear, lion, panther, wolf, and hyena). Alces have been recognized only in the lower part of the deposit, while Dama dama was recovered in the upper portion. Therefore Layer I is in general characterized by a cold climate with a shift to milder conditions toward the top of the deposit. In general, large carnivores are almost absent in all layers and carnivore gnawed bones are rare as well, suggesting that faunal remains had been accumulated almost exclusively by humans.” ref 

“The analysis involved a total of more than 55,000 macromammal remains from the “old excavations” (1938, 1941e42, and 1959) carried out by A.C. Blanc and L. Cardini in the Gravettian layer “D” of Riparo Mochi. To date, there are no radiometric dates for this layer, which is about 2 m thick. Therefore, on the basis of the sedimentology of the deposit and of the descriptions reported in the excavation journals, the layer has been divided into 5 “phases” in order to identify possible variations in the osteological sample. A total of 18 genera belonging to 5 mammal orders (insectivores, rodents, lagomorphs, carnivores, and artiodactyls) have been identified. Almost all the identified species are characterized by few remains (E. europaeus, Carnivora, S. scrofa, A. alces, B. primigenius,) and only C. elaphus, C. ibex, C. capreolus, and O. cuniculus exceed a hundred specimens. In general, the faunal spectrum indicated mainly a forest environment, with conifers and deciduous trees, characterized by a temperate, tending to cool, climate.” ref 

“Such type of ecosystem alternated with moments when the upper limit of the forest left space to the Alpine prairie, with colder temperatures and dry climate (mainly in the central phase of layer D), or times when the forest cover was thicker, with climatic conditions that were always temperate-cool, but more humid (phases I and II). However, in all periods, there is a contemporaneous presence of temperate and forest fauna (red deer, wild boar, roe deer, well adaptable also to more harsh temperatures) that probably lived in the immediate surroundings of the site, together with “cold” and open habitat species (ibex, chamois, marmot) that were present in mountain areas above the tree line. These habitats were well connected to the shelter, considering the orography of the area characterized by long and narrow valleys rapidly ascending to very high elevations.” ref 

“The shelter, very close to the sea, in an area protected by high cliffs, had favorable climatic conditions even during the rigors of the winter. It is possible to note some differences in faunal composition between the osteological sample from level D. The materials recovered during the excavations show a reduced number of identified species, especially among the carnivores with the complete absence of felines, mustelids, and bear, while for the ungulates wild boar and elk were not identified. Furthermore, also the ratios between the identified species are different: red deer represents half of the sample and is quantitatively followed by roe deer and then by ibex, so that the author suggests relatively mild climatic conditions during this occupation period.” ref 

“However, the discordant results obtained from the analyses of these two assemblages are probably mainly related to differences in sample size. The taphonomic analysis does not show great differences among the various phases: the whole sample presents the same kind of fragmentation and “bad” preservation of the bone surfaces. The modifications recorded on the bones allow the hypothesis that humans were the main agent of bone accumulation and that they occupied the site seasonally, lighting fires always in the same area in front of the shelter, where also butchery of hunted animals occurred, using then the bone waste and/or food debris as fuel. The specimens, besides suffering heavy modifications due to the action of fire, underwent pedogenetic transformations, especially chemical and physical ones, as well as sudden changes in humidity and temperature both before and after burial.” ref 

“In general, no relevant differences in subsistence strategies have been noted among the various phases, and during the whole Gravettian occupation hunting focused mainly on red deer and ibex. Definitive evidence of exploitation has been detected also on roe deer, chamois, aurochs, and, among the carnivores, on fox, wildcat, and lynx. These latter were captured mainly for their fur, as supported by the prevalence of skinning traces recovered on distal limb elements and on cranial bones, although it is not possible to rule out that also their meat was exploited. From the analysis of the skeletal elements of red deer and ibex two hypotheses on carcass processing are plausible, even in the same phase and on the same animal, on the basis of variables that are difficult to verify (distance from the kill site, number of people in the hunting party, weight of the prey, and quantity of hunted animals).” ref 

“The first hypothesizes that the complete carcasses of these artiodactyls were introduced in the site where all the butchering phases occurred (form skinning to marrow exploitation). The second suggests that a first selection of the carcasses occurred at the kill site and then only the portions with higher nutritional return were transported to the shelter. From the few bone elements recovered, it is difficult to outline models of carcass treatment for the other artiodactyls. It is possible that roe deer and chamois, on which traces produced by lithic tools have also been detected, have been treated similarly to red deer and ibex.” ref   

“Using the data on the age at death of the juvenile animals for each species and phase, it is possible to hypothesize that humans occupied the shelter on a seasonal basis, mainly in spring. It is also probable that the settlement choices changed in relation to the climatic conditions. As shown in Table 5, during the earliest Gravettian phases (Base-layer D and phase IV) it seems that the site was occupied more during the winter-spring season. The rockshelter, thanks to its geographic location, was an optimal place to overcome the probable winter climatic harshness. Occasional presence during this period also occurred in summer and late autumn. In the remaining phases of this layer and mainly in the final moments of the Gravettian with Noailles burins, site occupation seems to be concentrated during the spring-summer period and only occasionally in the late winter.” ref 

“A comparison with the nearby cave of the Arene Candide, based mainly on the faunal composition, indicates that the two sites reflect different occupation profiles, although the faunal associations outline a relatively similar ecological situation. The earliest Gravettian levels of the Arene Candide (P13-P9) have dates referred to the period between the Kesselt and Tursac interstadial (P13 ¼ 25,620 years ago and P12 ¼ 23,450 years ago) which may be correlated to the medio-basal phases of the Gravettian layer D at Riparo Mochi. At the Arene Candide, in the lower levels, there is a marked prevalence of carnivores (hyena, leopard, cave bear) that used the cave as a shelter and den, while the site was only occasionally used by humans, mainly in the summer-autumn period, hunting animals of all age classes. Only in the P8eP1 levels, with more recent Gravettian dates (20,470 to 18,560 years ago), there seems to be an intensification in human frequentation of the cave, with the same seasonal occupation. More comprehensive and exhaustive comparisons with the Arene Candide and with other Italian sites with Gravettian levels will be possible when the new numerical dates, at the moment still in progress, will be available for layer D of Riparo Mochi.” ref  

“The study of the faunal sample related to the Gravettian occupation at Riparo Mochi demonstrated small environmental changes during the period of the deposition of the sediments, with a colder phase in the central part of the deposit followed by a more humid one in the terminal part. The faunal remains are mainly the result of human activity, as indicated by the presence of butchering traces, the abundant burned bones used as fuel, and the type of fragmentation, associated to the almost complete absence of carnivore traces. Hunting focused mainly on red deer and ibex, but roe deer, chamois, aurochs, and some carnivores, such as fox, wildcat, and lynx also were exploited. Different capture strategies were adopted: a more opportunistic hunting without prevalence of a particular age class or sex was used for red deer, while a more selective one focusing on adult individuals was employed for ibex. The rock-shelter was occupied mainly between winter and spring in the oldest phases and between spring and summer in the most recent ones, with probable abandonment during autumn.” ref  

The Balzi Rossi caves (Ligurian: baussi rossi “red rocks”) in Ventimiglia commune, Liguria, Italy, is one of the most important archaeological sites of the early Upper Paleolithic in Western Europe.

“A large number of statuettes portraying a woman connected to the cult of Mother Goddess were found as well, the so-called “Venus figurines.” ref  

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. 

Grimaldi figurines. The fourteen Grimaldi statuettes described by White et Bisson (1998): 

  1. The Couple, or the Double Venus
  2. Woman with the perforated neck
  3. The Two-Headed Woman
  4. The yellow steatite statuette, or the Venus of Menton
  5. Pulcinella or the Venus of Polichinelle
  6. Brown Ivory Figurine
  7. The Venus el Rombo, or Venus de Losange, (the diamond, or rhomboid, or lozenge shaped venus)
  8. The Bust
  9. The ivory figurine in red ochre
10. The flattened figure
11 The Negroid head
12. The Hermaphrodite
13. The Woman with goitre
14. Undescribed figure ref 

20,000 years ago – “In the Grotta dei Fanciulli at the Balzi Rossi complex, instead, the bodies of two children aged between 2 and 3 years were found. The skeletons are arranged next to each other and at the level of the hip and femur many pierced marine shells ( Nassa neritea ) have been found that probably were part of a funerary ornament.” ref 

“The triple burial, consisting of three skeletons found in the large Barma, holding an adult male, a young man and a teenager are arranged in parallel in the same trench from east to west, and buried with a rich grave outfit including seashells, flint blades and deer canines; the dating of the burial dates to about 20,000 years ago.” ref 

“Also characteristic is the Triple Burial, in which three individuals were buried in the same pit, one next to the other, sprinkled with red ocher and with a rich funerary outfit. It seems that of the three two are younger, while the third is considerably older. The same anatomical peculiarities found on the right side of the frontal bone of all three skulls suggest a genetic relationship between individuals. The oldest individual was about six feet high and possessed a skeletal structure of considerable strength. The funeral outfit was instead made up of large stone blades, necklaces, spines of fish, canines of deer, pendants in ivory decorated with hollow lines and perforated shells (still Nassa neritea ).” ref 

“Detail of the funeral kit of the Triple Burial, and among the various discoveries, the most interesting and recent is that of the discovery of the so-called Negroids of Grimaldi, or a couple of individuals (a teenager and an adult woman) having somatic traits different from those of other individuals. The adolescent had his head adorned with marine shells ( Nassa neritea ), and the woman had the same shells near her wrist and left elbow, perhaps originally bracelets. The burials took place at two different times.” ref 

“All the burials can be dated back to the period called Gravettian or Epigravettian, a temporal gap from 29,000 to 19,000 years ago.” ref

“Detail of the funeral kit of the Triple Burial, and among the various discoveries, the most interesting and recent is that of the discovery of the so-called Negroids of Grimaldi , or a couple of individuals (a teenager and an adult woman) having somatic traits different from those of other individuals. The adolescent had his head adorned with marine shells ( Nassa neritea ), and the woman had the same shells near her wrist and left elbow, perhaps originally bracelets. The burials took place at two different times.” ref 

“Many burials have been updated at Balzi Rossi or Grimaldi Caves (Liguria, Italy). 1. A woman (left) and a teenager (right) buried successively Dated 26,000 BP – Grotto of Children (Grimaldi). 2. Woman strewn with imperforated shells Dated 12 200 BP Grotto of Children (Grimaldi). 3. Grand Cro-Magnon, arms folded over the bust and hands on the upper chest Dated – 26,000 years Grotto of Children (Grimaldi).” ref 

Shamanism (such as that seen in Siberia Gravettian culture: 30,000 years ago). Gravettian culture (34,000–24,000 years ago; Western Gravettian, mainly France, Spain, and Britain, as well as Eastern Gravettian in Central Europe and Russia. The eastern Gravettians, which include the Pavlovian culture). And, the Pavlovian culture (31,000 – 25,000 years ago such as in Austria and Poland). 31,000 – 20,000 years ago Oldest Shaman was Female, Buried with the Oldest Portrait Carving.

Shamanism is approximately a 30,000-year-old belief system and believe in spirit-filled life and/or afterlife that can be attached to or be expressed in things or objects and these objects can be used by special persons or in special rituals that can connect to spirit-filled life and/or afterlife. If you believe like this, regardless of your faith, you are a hidden shamanist.

Around 29,000 to 25,000 years ago in Dolní Vestonice, Czech Republic, the oldest human face representation is a carved ivory female head that was found nearby a female burial and belong to the Pavlovian culture, a variant of the Gravettian culture. The left side of the figure’s face was a distorted image and is believed to be a portrait of an elder female, who was around 40 years old. She was ritualistically placed beneath a pair of mammoth scapulae, one leaning against the other. Surprisingly, the left side of the skull was disfigured in the same manner as the aforementioned carved ivory figure, indicating that the figure was an intentional depiction of this specific individual. The bones and the earth surrounding the body contained traces of red ocher, a flint spearhead had been placed near the skull, and one hand held the body of a fox. This evidence suggests that this was the burial site of a shaman. This is the oldest site not only of ceramic figurines and artistic portraiture but also of evidence of early female shamans. Before 5,500 years ago, women were much more prominent in religion.

Archaeologists usually describe two regional variants: the western Gravettian, known namely from cave sites in France, Spain, and Britain, and the eastern Gravettian in Central Europe and Russia. The eastern Gravettians include the Pavlovian culture, which were specialized mammoth hunters and whose remains are usually found not in caves but in open air sites. The origins of the Gravettian people are not clear, they seem to appear simultaneously all over Europe. Though they carried distinct genetic signatures, the Gravettians and Aurignacians before them were descended from the same ancient founder population. According to genetic data, 37,000 years ago, all Europeans can be traced back to a single ‘founding population’ that made it through the last ice age. Furthermore, the so-called founding fathers were part of the Aurignacian culture, which was displaced by another group of early humans members of the Gravettian culture. Between 37,000 years ago and 14,000 years ago, different groups of Europeans were descended from a single founder population. To a greater extent than their Aurignacian predecessors, they are known for their Venus figurines. ref, ref, ref, ref, ref, ref, ref, ref, ref, ref, & ref 

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

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

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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

“An Earth goddess is a deification of the Earth. Earth goddesses are often associated with the “chthonic” deities of the underworldKi 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 religionEgyptian mythology exceptionally has a sky goddess and an Earth god.” ref

“A mother goddess is a goddess who represents or is a personification of naturemotherhoodfertilitycreationdestruction 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) iKorean shamanismjangseung 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 SeonangdangIn 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 (KawiSundaneseJavanese, 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 mythologyTiki 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 UrAncient 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 AthensSpartaThebes, 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 FlorenceSienaFerraraMilan (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 ItzaTikalCopán and Monte Albán); the central Asian cities along the Silk Road; the city-states of the Swahili coastRagusa; 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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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

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 HindusChinese, 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 GreeceRome, 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

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 “Tell Abu Shahrain”)

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/Ruler Lugalzagesi)

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. 

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 QuotesMy YouTube, Twitter: @AthopeMarie, and My Email: damien.marie.athope@gmail.com

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