Israel’s Netanyahu and the Question of his DNA, as he attacks Palestinians’ DNA

Damien Marie AtHope’s Art

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

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Damien Marie AtHope’s Art

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Kura-Araxes Cultural 5,520 to 4,470 years old DNA traces to the Canaanites, Arabs, and Jews

Bronze Age migrants, the Kura-Araxes cultural 5,520 to 4,470 years ago, their DNA from the Caucasus Mountains traces to the Canaanites and then lives on in modern Arabs and Jews. A Study found most Arab and Jewish groups in the region owe more than half of their DNA to Canaanites and other peoples of the ancient Near East—an area encompassing much of the modern Levant, Caucasus, Turkey, and Iran. Before the Kura-Araxes period of cultural traditions, horse bones were not found in Transcaucasia/South Caucasus a geographical region of the southern Caucasus Mountains on the border of Eastern Europe and Western Asia. 

“The Kura–Araxes culture, also named Kur–Araz culture, or the Early Transcaucasian culture was a civilization that existed from about 4000 BCE until about 2000 BCE or around 6,020 to 4,020 years ago, which has traditionally been regarded as the date of its end; in some locations, it may have disappeared as early as 2600 or 2700 BCE or around 4,620 to 4,720 years ago. The earliest evidence for this culture is found on the Ararat plain; it spread northward in Caucasus by 3000 BCE or around 5,020 years ago). Altogether, the early Transcaucasian culture enveloped a vast area and mostly encompassed, on modern-day territories, the Southern Caucasus (except western Georgia), northwestern Iran, the northeastern Caucasus, eastern Turkey, and as far as Syria. The name of the culture is derived from the Kura and Araxes river valleys. Kura–Araxes culture is sometimes known as Shengavitian, Karaz (Erzurum), Pulur, and Yanik Tepe (Iranian Azerbaijan, near Lake Urmia) cultures. Furthermore, it gave rise to the later Khirbet Kerak-ware culture found in Syria and Canaan after the fall of the Akkadian Empire. While it is unknown what cultures and languages were present in Kura-Araxes, the two most widespread theories suggest a connection with Hurro-Urartian and/or Anatolian languages.” ref

“The Kura-Araxes cultural tradition existed in the highlands of the South Caucasus from 3500 to 2450 BCE or 5,520 to 4,470 years ago. This tradition represented an adaptive regime and a symbolically encoded common identity spread over a broad area of patchy mountain environments. By 3000 BCE or around 5,020 years ago, groups bearing this identity had migrated southwest across a wide area from the Taurus Mountains down into the southern Levant, southeast along the Zagros Mountains, and north across the Caucasus Mountains. In these new places, they became effectively ethnic groups amid already heterogeneous societies. This paper addresses the place of migrants among local populations as ethnicities and the reasons for their disappearance in the diaspora after 2450 BCE.” ref

“DNA from the Bible’s Canaanites lives on in modern Arabs and Jews: A new study of ancient DNA traces the surprising heritage of these mysterious Bronze Age people. Tel Megiddo was an important Canaanite city-state during the Bronze Age, approximately 3500 to 1200 B.CE or 5,520 to 3,220 years ago. DNA analysis reveals that the city’s population included migrants from the distant Caucasus Mountains. They are best known as the people who lived “in a land flowing with milk and honey” until they were vanquished by the ancient Israelites and disappeared from history. But a scientific report published today reveals that the genetic heritage of the Canaanites survives in many modern-day Jews and Arabs. The study in Cell also shows that migrants from the distant Caucasus Mountains combined with the indigenous population to forge the unique Canaanite culture that dominated the area between Egypt and Mesopotamia during the Bronze Age. The team extracted ancient DNA from the bones of 73 individuals buried over the course of 1,500 years at five Canaanite sites scattered across Israel and Jordan. They also factored in data from an additional 20 individuals from four sites previously reported. “Individuals from all sites are highly genetically similar,” says co-author and molecular evolutionist Liran Carmel of Jerusalem’s Hebrew University.” ref

“So while the Canaanites lived in far-flung city-states, and never coalesced into an empire, they shared genes as well as a common culture. The researchers also compared the ancient DNA with that of modern populations and found that most Arab and Jewish groups in the region owe more than half of their DNA to Canaanites and other peoples who inhabited the ancient Near East—an area encompassing much of the modern Levant, Caucasus, and Iran. The study—a collaborative effort between Carmel’s lab, the ancient DNA lab at Harvard University headed by geneticist David Reich, and other groups—was by far the largest of its type in the region. Its findings are the latest in a series of recent breakthroughs in our understanding of this mysterious people who left behind few written records. Marc Haber, a geneticist at the Wellcome Trust’s Sanger Institute in Hinxton, United Kingdom, co-led a 2017 study of five Canaanite individuals from the coastal town of Sidon. The results showed that modern Lebanese can trace more than 90 percent of their genetic ancestry to Canaanites.” ref

“As Egyptians built pyramids and Mesopotamians constructed ziggurats some 4,500 years ago, the Canaanites began to develop towns and cities between these great powers. They first appear in the historical record around 1800 B.C., when the king of the city-state of Mari in today’s eastern Syria complained about “thieves and Canaanites.” Diplomatic correspondence written five centuries later mentions several Canaanite kings, who often struggled to maintain independence from Egypt. “The land of Canaan is your land and its kings are your servants,” acknowledged one Babylonian monarch in a letter to the Egyptian pharaoh Akhenaten. Biblical texts, written many centuries later, insist that Yahweh promised the land of Canaan to the Israelites after their escape from Egypt. Jewish scripture says the newcomers eventually triumphed, but archaeological evidence doesn’t show widespread destruction of Canaanite populations. Instead, they appear to have been gradually overpowered by later invaders such as the Philistines, Greeks, and Romans.” ref

“Red and black pottery circa 2500 BCE or around 4,520 years old was found in the Caucasus Mountains, as well as at Canaanite sites far to the southwest. The Canaanites spoke a Semitic language and were long thought to derive from earlier populations that settled in the region thousands of years before. But archaeologists have puzzled over red-and-black pottery discovered at Canaanite sites that closely resembles ceramics found in the Caucasus Mountains, some 750 miles to the northwest. Historians also have noted that many Canaanite names derive from Hurrian, a non-Semitic language originating in the Caucasus. Whether this resulted from long-distance trade or migration was uncertain. The new study demonstrates that significant numbers of people, and not just goods, were moving around during humanity’s first era of cities and empires. The genes of Canaanite individuals proved to be a mix of local Neolithic people and the Caucasus migrants, who began showing up in the region around the start of the Bronze Age. Carmel adds that the migration appears to have been more than a one-time event, and “could have involved multiple waves throughout the Bronze Age.” One brother and sister who lived around 1500 B.C. in Megiddo, in what is now northern Israel, were from a family that had migrated relatively recently from the northeast. The team also noted that individuals at two coastal sites—Ashkelon in Israel and Sidon in Lebanon—show slightly more genetic diversity. That may be the result of broader trade links in Mediterranean port towns than inland settlements.” ref

“Glenn Schwartz, an archaeologist at Johns Hopkins University who was not involved in the study, said that the biological data provides important insight into how Canaanites shared a notable number of genes as well as cultural traits. And Haber from the Wellcome Trust noted that the quantity of DNA results is particularly impressive, given the difficulty of extracting samples from old bones buried in such a warm climate that can quickly degrade genetic material. Both Israeli and Palestinian politicians claim the region of Israel and the Palestinian territories is the ancestral home of their people, and maintain that the other group was a late arrival. “We are the Canaanites,” asserted Palestinian Authority President Mahmoud Abbas last year. “This land is for its people…who were here 5,000 years ago.” Israeli Prime Minister Benjamin Netanyahu, meanwhile, said recently that the ancestors of modern Palestinians “came from the Arabian peninsula to the Land of Israel thousands of years” after the Israelites. The new study suggests that despite tumultuous changes in the area since the Bronze Age, “the present-day inhabitants of the region are, to a large extent, descended from its ancient residents,” concludes Schwartz—although Carmel adds that there are hints of later demographic shifts. Carmel hopes to soon expand the findings by collecting DNA from the remains of those who can be identified as Judean, Moabite, Ammonite, and other groups mentioned in the Bible and other texts. “One could analyze ‘Canaanite’ as opposed to ‘Israelite’ individuals,” adds archaeologist Mary Ellen Buck, who wrote a book on the Canaanites. “The Bible claims that these are distinct and mutually antagonistic groups, yet there’s reason to believe that they were very closely related.” ref

“As reported from genome-wide DNA data for 73 individuals from five archaeological sites across the Bronze and Iron Ages Southern Levant. These individuals, who share the “Canaanite” material culture, can be modeled as descending from two sources: (1) earlier local Neolithic populations and (2) populations related to the Chalcolithic Zagros or the Bronze Age Caucasus. The non-local contribution increased over time, as evinced by three outliers who can be modeled as descendants of recent migrants. We show evidence that different “Canaanite” groups genetically resemble each other more than other populations. We find that Levant-related modern populations typically have substantial ancestry coming from populations related to the Chalcolithic Zagros and the Bronze Age Southern Levant. These groups also harbor ancestry from sources we cannot fully model with the available data, highlighting the critical role of post-Bronze-Age migrations into the region over the past 3,000 years.” ref

“The Bronze Age (ca. 3500–1150 BCE) was a formative period in the Southern Levant, a region that includes present-day Israel, Jordan, Lebanon, the Palestinian Authority, and southwest Syria. This era, which ended in a large-scale civilization collapse across this region (Cline, 2014), shaped later periods both demographically and culturally. The following Iron Age (ca. 1150–586 BCE) saw the rise of territorial kingdoms such as biblical Israel, Judah, Ammon, Moab, and Aram-Damascus, as well as the Phoenician city-states. In much of the Late Bronze Age, the region was ruled by imperial Egypt, although in later phases of the Iron Age it was controlled by the Mesopotamian-centered empires of Assyria and Babylonia. Archaeological and historical research has documented major changes during the Bronze and Iron Ages, such as the cultural influence of the northern (Caucasian) populations related to the Kura-Araxes tradition during the Early Bronze Age (Greenberg and Goren, 2009) and effects from the “Sea Peoples” (such as Philistines) from the west in the beginning of the Iron Age (Yasur-Landau, 2010). The inhabitants of the Southern Levant in the Bronze Age are commonly described as “Canaanites,” that is, residents of the Land of Canaan. The term appears in several 2nd millennium BCE sources (e.g., Amarna, Alalakh, and Ugarit tablets) and in biblical texts dating from the 8th–7th centuries BCE and later (Bienkowski, 1999, Lemche, 1991, Na’aman, 1994a). In the latter, the Canaanites are referred to as the pre-Israelite inhabitants of the land (Na’aman, 1994a). Canaan of the 2nd millennium BCE was organized in a system of city-states (Goren et al., 2004), where elites ruled from urban hubs over rural (and in some places pastoral) countryside. The material culture of these city-states was relatively uniform (Mazar, 1992), but whether this uniformity extends to their genetic ancestry is unknown. Although genetic ancestry and material culture are unlikely to ever match perfectly, past ancient DNA analyses show that they might sometimes be strongly associated. In other cases, a direct correspondence between genetics and culture cannot be established. We discuss several examples in the Discussion. Previous ancient DNA studies published genome-scale data for thirteen individuals from four Bronze Age sites in the Southern Levant: three individuals from ‘Ain Ghazal in present-day Jordan, dated to ∼2300 BCE (Intermediate Bronze Age) (Lazaridis et al., 2016); five from Sidon in present-day Lebanon, dated to ∼1750 BCE (Middle Bronze Age) (Haber et al., 2017); two from Tel Shadud in present-day Israel, dated to ∼1250 BCE (Late Bronze Age) (van den Brink et al., 2017); and three from Ashkelon in present-day Israel, dated to ∼1650–1200 BCE (Middle and Late Bronze Age) (Feldman et al., 2019). The ancestry of these individuals could be modeled as a mixture of earlier local groups and groups related to the Chalcolithic people of the Zagros Mountains, located in present-day Iran and designated in previous studies as Iran_ChL (Haber et al., 2017, Lazaridis et al., 2016). The Bronze Age Sidon group could be modeled as a major (93% ± 2%) ancestral source for present-day groups in the region (Haber et al., 2017). A study of Chalcolithic individuals from Peqi’in cave in the Galilee (present-day Israel) showed that the ancestry of this earlier group included an additional component related to earlier Anatolian farmers, which was excluded as a substantial source for later Bronze Age groups from the Southern Levant, with the exception of the coastal groups from Sidon and Ashkelon (Feldman et al., 2019, Harney et al., 2018). These observations point to a degree of population turnover in the Chalcolithic-Bronze Age transition, consistent with archaeological evidence for a disruption between local Chalcolithic and Early Bronze cultures (de Miroschedji, 2014). Addressing three issues: First, we sought to determine the extent of genetic homogeneity among the sites associated with Canaanite material culture. Second, we analyzed the data to gain insights into the timing, extent, and origin of gene flow that brought Zagros- and Caucasus-related ancestry to the Bronze Age Southern Levant. Third, we assessed the extent to which additional gene flow events have affected the region since that time. To address these questions, we generated genome-wide ancient DNA data for 71 Bronze Age and 2 Iron Age individuals, spanning roughly 1,500 years, from the Intermediate Bronze Age to the Early Iron Age. Combined with previously published data on the Bronze and Iron Ages in the Southern Levant, we assembled a dataset of 93 individuals from 9 sites across present-day Israel, Jordan, and Lebanon, all demonstrating Canaanite material culture. We show that the sampled individuals from the different sites are usually genetically similar, albeit with subtle but in some cases significant differences, especially in residents of the coastal regions of Sidon and Ashkelon. Almost all individuals can be modeled as a mixture of local earlier Neolithic populations and populations from the northeastern part of the Near East. However, the mixture proportions change over time, revealing the demographic dynamics of the Southern Levant during the Bronze Age. Finally, we show that the genomes of present-day groups geographically and historically linked to the Bronze Age Levant, including the great majority of present-day Jewish groups and Levantine Arabic-speaking groups, are consistent with having 50% or more of their ancestry from people related to groups who lived in the Bronze Age Levant and the Chalcolithic Zagros. These present-day groups also show ancestries that cannot be modeled by the available ancient DNA data, highlighting the importance of additional major genetic effects on the region since the Bronze Age.” ref

Their Results

DNA from the bones of 73 individuals from 5 archaeological sites in the Southern Levant (Table S1; STAR Methods; Figure 1A):

• Thirty-five individuals from Tel Megiddo (northern Israel), most of whom date to the Middle-to-Late Bronze Age, except for one dating to the Intermediate Bronze Age and one dating to the Early Iron  Age
• Twenty-one individuals from the Baq‛ah in central  Jordan (northeast of Amman), mostly from the Late Bronze Age
• Thirteen individuals from Yehud (central Israel), dating to the Intermediate Bronze Age
• Three individuals from Tel Hazor (northern Israel) dating to the Middle-to-Late Bronze Age
• One      individual from Tel Abel Beth Maacah (northern Israel), dating to the Iron Age ref

“For all analyzed samples but one, DNA was extracted from petrous bones. The DNA was converted to double-indexed half Uracil-DNA glycosylase (UDG)-treated libraries that we enriched for about 1.2 million single nucleotide polymorphism (SNPs) before sequencing (see STAR Methods). The median number of autosomal SNPs covered was 288,863 (range 4,883–945,269). In addition to genetic data, we measured values of strontium isotopes for 12 individuals (and for 8 additional individuals that did not produce DNA) (STAR Methods; Methods S1A), and generated accelerator mass spectrometry radiocarbon dates for 20 individuals (Table S1). We combined our newly generated data with published data for 13 Bronze Age Southern Levant individuals from ‘Ain-Ghazal, Sidon, Tel Shadud, and Ashkelon (van den Brink et al., 2017, Feldman et al., 2019, Haber et al., 2017, Lazaridis et al., 2016), and 7 Iron Age Southern Levant Individuals from Ashkelon (Feldman et al., 2019). The projected the autosomal genetic data onto the plane spanned by the first two principal components of 777 present-day West Eurasian individuals genotyped for roughly 600,000 SNPs on the Affymetrix Human Origins SNP array (Lazaridis et al., 2014). The reserchers restricted the plot to 68 individuals represented by at least 30,000 autosomal SNPs (Figure 1B), a coverage threshold where the ability to infer ancestry was robust to sampling noise (Methods S1B). All Bronze and Iron Age Levant individuals (blue and green shapes) form a tight cluster, except for three outliers from Megiddo, and previously identified outliers from the Ashkelon population known as Iron Age I (IA1) (Feldman et al., 2019). We also ran ADMIXTURE on a set of 1,663 present-day and ancient individuals (see STAR Methods; Figure S1). The ADMIXTURE results are qualitatively consistent with the principal component analysis (PCA), suggesting that all individuals but the outliers from Megiddo and the Ashkelon IA1 population have similar ancestry (Figure 1C). The method described in (Olalde et al., 2019) to identify 17 individuals as being first-, second-, or third-degree relatives of other individuals in the dataset. They fall within seven families: five in Tel Megiddo and two in the Baq‛ah. In most families, we used only the member with the highest SNP coverage in subsequent analyses (Table S1). Two of the three Megiddo outliers are a brother and a sister (Family 4, I2189 and I2200), leaving in the final dataset two individuals marked as outliers. After removing low-coverage individuals and closely related family members, 62 individuals were left for further analysis (Table S1). High Degree of Genetic Affinities between Multiple Sites: The reserch divided the 26 high-coverage individuals from Tel Megiddo into the following groups, on the basis of geographic location, archaeological period, and genetic clustering in PCA (Table S1): Intermediate Bronze Age (Megiddo_IBA, a single individual), Middle-to-Late Bronze Age (Megiddo_MLBA, 22 individuals), Iron Age (Megiddo_IA, a single individual), as well as the two outliers, Megiddo_I2200 and Megiddo_I10100, which were each treated as a separate group. We compared these groups and the other populations in our dataset to previously published data from other sites in the broader region and from earlier periods, including the Early Bronze Age Caucasus (Armenia_EBA), the Middle-to-Late Bronze Age Caucasus (Armenia_MLBA), the Chalcolithic Zagros Mountains (Iran_ChL), the Chalcolithic Caucasus (Armenia_ChL), the Neolithic of the Southern Levant (Levant_N), the Neolithic of the Zagros Mountains (Iran_N), and the Neolithic of Anatolia (Anatolia_N) (Lazaridis et al., 2016).” ref

“To test for variation in ancestry proportions among the Levant Bronze and Iron Age groups, we used qpWave. qpWave tests whether each possible pair of groups (Testi, Testj) is consistent with descending from a common ancestral population—that is, consistent with being a clade—since separation from the ancestors of a set of outgroup populations. qpWave works by computing symmetry test statistics of the form f4(Testi, Testj; Outgroupk, Outgroupl), which have an expected value of zero if (Testi, Testj) form a clade with respect to the outgroups. qpWave then generates a single p value corrected for the empirically measured correlation among the statistics (Reich et al., 2012). Using a distantly related set of outgroups, we found that with the exception of the outliers from Megiddo, Ashkelon IA1, and Sidon, all Bronze and Iron Age Levant groups are consistent with being pairwise clades with respect to the outgroups (Figure 2). We discuss each of qpWave’s findings of significant population substructure in turn. The Megiddo outliers not only fail to form a clade with the other populations, but also with each other. Ashkelon IA1 has previously been reported to harbor European ancestry, and so our finding that it is genetically differentiated from contemporary groups is unsurprising (Feldman et al., 2019). The significant differentiation of the Sidon individuals in qpWave—despite the fact that they roughly cluster with the other Southern Levant Bronze Age groups in PCA and ADMIXTURE—is notable, especially because we find that they are consistent with forming a clade with the two groups from coastal Ashkelon that do not have European-related admixture (the Bronze Age and later Iron Age groups ASH_LBA and ASH_IA2). Speculatively, this observation could be related to the fact that both Sidon and Ashkelon were port towns with connections to other Mediterranean coastal groups outside the Southern Levant, which could have introduced ancestry components that are absent from inland Levantine Bronze Age groups, although it is difficult to test this hypothesis in the absence of high resolution ancient DNA sampling from the eastern Mediterranean rim. The genetic distinctiveness of the Sidon individuals is also compatible with previous findings that Chalcolithic Levantine individuals from Peqi’in Cave are consistent with contributing some ancestry to the Sidon individuals, but not to the ‘Ain Ghazal ones (Harney et al., 2018). We considered the possibility that the significantly different genetic patterns we detect in the Sidon individuals could reflect their different experimental treatment compared with that of the other individuals in this study (shotgun sequencing of non-UDG-treated libraries compared with enrichment of UDG-treated libraries). To test this, we repeated the analyses by using only transversion SNPs, which are less prone to characteristic ancient DNA errors, but found no indication of systematic bias (Wang et al., 2015). However, we did find evidence of substructure within the Sidon individuals, and some but not all were consistent with forming a clade with inland Southern Levant populations, a finding that could reflect substantial cosmopolitan nature of this coastal site (Methods S1C, see Discussion).” ref

“To reveal subtler population structure, we repeated the qpWave analysis adding outgroups that are genetically closer to the test groups, such as Armenia_MLBA and Natufian (Figure 3). With this more powerful set of outgroups, Baq‛ah and Megiddo_IBA also provide evidence of not being pairwise clades with the remaining groups. Thus, beyond the broad observation of genetic affinities between sites, we also observe subtle ancestry heterogeneity across the region during the Bronze Age (see Discussion). Gene Flow into the Southern Levant During the Bronze Age: Two previous studies of Bronze Age individuals from ‘Ain Ghazal and Sidon modeled them as derived from a mixture of earlier local groups (Levant_N) and groups related to peoples of the Chalcolithic Zagros mountains (Iran_ChL) (Haber et al., 2017, Lazaridis et al., 2016). These groups were estimated to harbor around 56%±±3% and 48%±±4% Neolithic Levant-related ancestry for ‘Ain Ghazal (Lazaridis et al., 2016) and Sidon (Haber et al., 2017), respectively. We used qpAdm to estimate that Bronze and Iron Age Ashkelon (ASH_LBA and ASH_IA2) carry 54%±±5% and 42%±±5% Neolithic Levant-related ancestry, respectively. Next, we used qpAdm to test the same model for the data reported here and found that most Middle-to-Late Bronze Age groups fit the model, with point estimates of 48%–57% Levant_N ancestry. These ancestry proportions are statistically indistinguishable (Bonferroni-corrected z test), which corroborates the fact that they are consistent with forming pairwise clades in qpWave (Table S2; Methods S1D). The only group that failed to fit this model was Baq‛ah (p = 0.0003), even when using a wide range of outgroup populations (Table S2). This might be a result of ancestry heterogeneity across the Baq‛ah individuals. To obtain insight into the Zagros-related ancestry component, we focused on two questions: what is the likely origin of this ancestry component and what is its likely timing? Although people of the Chalcolithic Zagros are so far the best proxy population for this ancestry component, there is no archaeological evidence for cultural spread directly from the Zagros into the Southern Levant during the Bronze Age. In contrast, there is archaeological support for connections between Bronze Age Southern Levant groups and the Caucasus (Greenberg and Goren, 2009), a term we use to represent both present-day Caucasus, as well as neighboring regions such as eastern Anatolia (see Discussion). With regard to the timing of these events, archaeology points to cultural affinities between the Kura-Araxes (Caucasus) and Khirbet Kerak (Southern Levant) archaeological cultures in the first half of the 3rd millennium BCE (Greenberg and Goren, 2009), and textual evidence documents a number of non-Semitic, Hurrian (from the northeast of the ancient Near East) personal names in the 2nd millennium BCE, for example in the Amarna archive of the 14th century BCE (Na’aman, 1994b). The reserchers, therefore, reasoned that the Chalcolithic Zagros component might have arrived into the Southern Levant through the Caucasus (and even more proximately the northeastern areas of the ancient Near East, although we have no ancient DNA sampling from this region). This movement might not have been limited to a short pulse, and instead could have involved multiple waves throughout the Bronze Age. To test whether the origin of the gene flow was from the Caucasus, rather than directly from the Zagros region, we ran qpAdm, replacing Iran_ChL with Early Bronze Age Caucasus (Armenia_EBA). We found that the Caucasus model received similar support to that of the Zagros model (Table S2; Methods S1E). Next, we modeled Armenia_EBA as a mixture of an earlier Caucasus population (Chalcolithic Armenia, Armenia_ChL) and Iran_ChL and found that indeed Armenia_EBA is compatible with this model (Table S2). Altogether, we conclude that our data are also compatible with a model in which Zagros-related ancestry in the Southern Levant arrived through the Caucasus, either directly or via intermediates.” ref

“To study the timing of the admixture of Zagros-related ancestry in the Southern Levant, we leveraged the large time span of individuals in our dataset, extending across roughly 1,500 years, from the Intermediate Bronze Age to the Early Iron Age. Using qpAdm-based ancestry estimates for each of the individuals, we found that almost all are compatible with being an admixture of groups related to the Neolithic Levant and Chalcolithic Zagros. One exception to this is an individual in Megiddo_MLBA that is weakly compatible with the model. Another exception is three individuals in the Baq’ah (Table S2), which suggests that the difficulty in modeling individuals from this site as a mixture of Neolithic Levant and Chalcolithic Zagros might reflect ancestry heterogeneity (Figure 3). These results do not change qualitatively when we used a larger set of outgroup populations (Table S2). We observed that the oldest individuals in our collection, from the Intermediate Bronze Age, already carried significant Zagros-related ancestry, suggesting that gene flow into the region started before ca. 2400 BCE. This is consistent with the hypothesis that people of Kura-Araxes archaeological complex of the 3rd millennium BCE might have affected the Southern Levant not only culturally, but also through some degree of movement of people. Our data also imply an increase in the proportion of Zagros-related ancestry after the Intermediate Bronze Age, as reflected in a significantly positive slope in a linear regression of the Chalcolithic-Zagros-related ancestry over the calendar year (β=1.4⋅104±0.4⋅104β=1.4⋅104±0.4⋅104, Jackknife), amounting to an increase of ∼14% per thousand years (Figures 4 and S2A). However, we caution that the number of individuals and their time span are insufficient to determine whether the increase in the Zagros-related ancestry happened continuously during the Middle and Late Bronze Ages, or whether there were multiple distinct migration events. The two outliers from Megiddo (three including the sibling pair) provide additional evidence for the timing and origin of gene flow into the region. The three were found in close proximity to each other at Level K-10, which is radiocarbon dated to 1581–1545 BCE (domestic occupation) and 1578–1421 BCE (burials; both ± 1 s) (Martin et al., 2020, Toffolo et al., 2014), whereas the bone of one of the three (I10100) was directly dated (1688–1535 BCE, ± 2Σ). The reason these individuals are distinct from the rest is that their Caucasus- or Zagros-related genetic component is much higher, reflecting ongoing gene flow into the region from the northeast (Table S2; Figure S2B). The Neolithic Levant component is 22%–27% in I2200, and 9%–26% in I10100. These individuals are unlikely to be first generation migrants, as strontium isotope analysis on the two outlier siblings (I2189 and I2200) (Methods S1A) suggests that they were raised locally. This implies that the Megiddo outliers might be descendants of people who arrived in recent generations. Direct support for this hypothesis comes from the fact that in sensitive qpAdm modeling (including closely related sets of outgroups), the only working northeast source population for these two individuals is the contemporaneous Armenia_MLBA, whereas the earlier Iran_ChL and Armenia_EBA do not fit (Table S2). The addition of Iran_ChL to the set of outgroups does not change this result or cause model failure. Finally, no other Levantine group shows a similar admixture pattern (Table S2). This shows that some level of gene flow into the Levant took place during the later phases of the Bronze Age and suggests that the source of this gene flow was the Caucasus. Altogether, our analyses show that gene flow into the Levant from people related to those in the Caucasus or Zagros was already occurring by the Intermediate Bronze Age, and that it lingered, episodically or continuously, at least in inland sites, during the Middle-to-Late Bronze Age.” ref

Further Change in Levantine Populations Since the Bronze Age

“To develop a sense of population changes in the Levant since the Bronze Age, we attempted to model groups that have a tradition of descent from ancient people in the region (Jews) as well as Levantine Arabic-speakers as mixtures of various ancient source populations. qpAdm assumes no admixture between groups related to the outgroups and the source populations, but almost all present-day Levantine and Mediterranean populations have significant sub-Saharan-African-related admixture that the ancient groups did not. This eliminates many key outgroups for qpAdm and reduces the utility of the method in this context. In particular, we were not able to apply qpAdm to get a single working model for the majority of present-day West Eurasian populations. As an alternative, we developed a methodology we call LINADMIX, which relies on the output of ADMIXTURE (Alexander et al., 2009) and uses constrained least-squares to estimate the contribution of given source populations to a target population (see STAR Methods). As a complementary approach, we developed a tool we call pseudo-haplotype ChromoPainter (PHCP), which is an adaptation of the haplotype-based method ChromoPainter (Lawson et al., 2012) to ancient genomes (see STAR Methods; Methods S1F). We first established that these methods provide meaningful estimates of ancestry in the context of this study by using them to re-compute the ancestry proportions that we were able to model with qpAdm. Both LINADMIX and PHCP (Table S3; Figure S3; Methods S1F) produce qualitatively similar estimates as qpAdm (Table S2). To further establish the methods, we performed simulations that were designed to test the methods’ abilities to infer ancestry proportions in present-day populations in a setup similar to the current study (Methods S1H). For this, we generated present-day populations as a mixture of two closely related ancient populations with and without a third, more distant, population. Both methods estimated the ancestry proportion of the distant source population with errors of up to 4% and the proportions of the closely related source populations with errors of up to 10%. Thus, although ADMIXTURE, the basis of LINADMIX, is known to have certain pitfalls as a tool for quantifying ancestry proportions (Lawson et al., 2018), in the case of individuals with ancestry sources similar to those we have analyzed here, our results suggest that both LINADMIX and PHCP are highly informative. For the LINADMIX analysis of present-day populations, we used a background dataset of 1,663 present-day and ancient individuals from 239 populations genotyped by using SNP arrays and focused our analysis on 14 Jewish and Levantine present-day populations, along with modern English, Tuscan, and Moroccan populations that were used as controls. We used LINADMIX to model each of the 17 present-day populations as an admixture of four sources: (1) Megiddo_MLBA (the largest group) as a representative of the Middle-to-Late Bronze Age component; (2) Iran_ChL as a representative of the Zagros and the Caucasus; (3) Present-day Somalis as representatives of an Eastern African source (in the absence of genetic data on ancient populations from the region); and (4) Europe_LNBA as a representative of ancient Europeans from the Late Neolithic and Bronze Age (Methods S1I; Table S4; Figure S4). We also applied PHCP to these 17 present-day populations (Methods S1G; Table S4; Figure S4). Comparison of PHCP and LINADMIX shows that they agree well with respect to the Somali and Europe_LNBA component, and therefore also for the combined contribution of Iran_ChL and Megiddo_MLBA (Methods S1G; Figure S4). However, they deviate regarding the respective contributions of Iran_ChL and Megiddo_MLBA (Figure S4), likely because of the fact that the Megiddo_MLBA and Iran_ChL are already very similar populations (Table S3). To only consider results that are robust and shared by LINADMIX and PHCP, we have combined Megiddo_MLBA and Iran_ChL to a single source population representing the Middle East for our main results (Figure 5). We further verified these conclusions, as well as the robustness of the estimations, by using a different representative for the Bronze Age Levantine groups as a source (Tables S4 and S5; Methods S1J) and using perturbations to the ADMIXTURE parameters (Table S4; Methods S1K). Combined, these results suggest that modern populations related to the Levant are consistent with having a substantial ancestry component from the Bronze Age Southern Levant and the Chalcolithic Zagros. Nonetheless, other potential ancestry sources are possible, and more ancient samples might enable a refined picture (Table S4).” ref

The results show that since the Bronze Age, an additional East-African-related component was added to the region (on average ∼10.6%, excluding Ethiopian Jews who harbor ∼80% East African component), as well as a European-related component (on average ∼8.7%, excluding Ashkenazi Jews who harbor a ∼41% European-related component). The East-African-related component is highest in Ethiopian Jews and North Africans (Moroccans and Egyptians). It exists in all Arabic-speaking populations (apart from the Druze). The European-related component is highest in the European control populations (English and Tuscan), as well as in Ashkenazi and Moroccan Jews, both having a history in Europe (Atzmon et al., 2010, Carmi et al., 2014, Schroeter, 2008). This component is present, although in smaller amount, in all other populations except for Bedouin B and Ethiopian Jews. As expected, the English and Tuscan populations have a very low Middle-Eastern-related component. Whereas LINADMIX and PHCP have high uncertainty in estimating the relative contributions of Megiddo_MLBA and Iran_ChL, the results and simulations nevertheless suggest that additional Zagros-related ancestry has penetrated the region since the Bronze Age (Methods S1I). Except for the populations with the highest Zagros-related component, PHCP estimates lower magnitudes of this component (Figure S4A), and therefore detection by PHCP of a Zagros-related ancestry is likely an indication for the presence of this component. Indeed, examining the results of LINADMIX and PHCP on all four source populations (Figure S4), we observe a relatively large Zagros-related component in many Arabic-speaking groups, suggesting that gene flow from populations related to those of the Zagros and Caucasus (although not necessarily from these specific regions) continued even after the Iron Age (Methods S1I). Altogether, the patterns of the present-day populations reflect demographic processes that occurred after the Bronze Age and are plausibly related to processes known from the historical literature (Methods S1I). These include an Eastern-African-related component that is present in Arabic-speaking groups but is lower in non-Ethiopian Jewish groups, as well as Zagros-related contribution to Levantine populations, which is highest in the northernmost population examined, suggesting a contribution of populations related to the Zagros even after the Bronze and Iron Ages. The results provide a comprehensive genetic picture of the primary inhabitants of the Southern Levant during the 2nd millennium BCE, known in the historical record and based on shared material culture as “Canaanites.” We carried out a detailed analysis aimed at answering three basic questions: how genetically homogeneous were these people, what were their plausible origins with respect to earlier peoples, and how much change in ancestry has there been in the region since the Bronze Age? Earlier genetic analyses modeled the genomes of Middle-to-Late Bronze Age people of the Southern Levant as having almost equal shares of earlier local populations (Levant_N) and populations that are related to the Chalcolithic Zagros (Feldman et al., 2019, Haber et al., 2017, Lazaridis et al., 2016), suggesting a movement from the northeast into the Southern Levant. Here, we provide more details on this process, taking into account evidence from both archaeology and our temporally and geographically diverse genetic data. Because there is little archaeological evidence of a direct cultural connection between the Southern Levant and the Zagros region in this period, the Caucasus is a more likely source for this ancestry. We used our data to compare these two scenarios and concluded that the genetic data are compatible with both.” ref

“The Megiddo outliers, which we inferred to be relative newcomers to the region, are particularly important in demonstrating that the gene flow continued throughout the Bronze Age and that at least some of the gene flow likely came from the Caucasus rather than the Zagros. These two individuals have the highest proportions of Zagros- or Caucasian-related ancestry in our dataset. Analysis of these outliers gave significantly stronger evidence of a Caucasus source compared with a Zagros one, although this conclusion might be revised once ancient DNA data from the Middle-to-Late Bronze Age in the Zagros region become available. The two Megiddo individuals with the next lowest Neolithic Levant component (I10769 and I10770, brothers) were found near the monumental tomb that was likely related to the palace at Megiddo, raising the possibility that they might be associated with the ruling caste. Indeed, a ruler of Taanach (a town located immediately to the south of Megiddo) mentioned in a 15th century BCE cuneiform tablet found at the site and the rulers of Megiddo and Taanach mentioned in the 14th century BCE Amarna letters (found in Egypt) carry Hurrian names (a language spoken in the northeast of the ancient Near East, possibly including the Caucasus) (Na’aman, 1994b). This provides some evidence—albeit so far only suggestive—that at least some of the ruling groups in these (and other) cities might have originated from the northeast of the ancient Near East. The Caucasus is represented in this study by ancient groups from the present-day country of Armenia, but the region known to have had cultural ties with the Southern Levant is much broader. Evidence of cultural effects on the Southern Levant is mainly focused on the Kura-Araxes culture during the Early Bronze Age (archaeology) and on the Hurrians during the Middle-to-Late Bronze Age (linguistic testimony). These two complexes were spread over the Caucasus, Eastern Anatolia, and neighboring regions. The Armenian sites we analyzed are the best representatives to date of these cultures. The Early Bronze Age individuals from Armenia (Armenia_EBA) come from an Early Bronze Age Kura-Araxes burial ground, and the later Middle-to-Late Bronze Age individuals (Armenia_MLBA) come from the Aragatsotn Province in northwestern Armenia. It is important to note that the Neolithic and Chalcolithic Anatolian individuals analyzed in this study come from the northwestern part of Anatolia, which is not part of the Caucasus. The Chalcolithic Zagros individuals come from the Kangavar Valley in Iran, which is located on the border of the Kura-Araxes influence.” ref

“The term “Canaanites” is loosely defined, referring to a collection of groups (which in the Bronze Age were organized in a city-state system) and thus in principle could lack genetic coherence. The individuals examined here cover a wide geographic span—coming from nine sites in present-day Lebanon, Israel, and Jordan. Our analyses revealed that, with the exception of Sidon (and to a smaller extent the individuals of the Baq‛ah), they are homogeneous in the sense of being closer to each other than to other contemporary and neighboring populations. This suggests that the archaeological and historical category of “Canaanites” correlates with shared ancestry (Eisenmann et al., 2018). This resembles the pattern observed in the Aegean basin during the 2nd millennium BCE, where the cultural categories of “Minoan” and “Mycenaean” show evidence of genetic homogeneity across multiple sites albeit with potentially subtle ancestry differences within these groupings (Lazaridis et al., 2017). Another example is the “Yamnaya” pastoralists of late 3rd and early 2nd millennium BCE in the western Eurasian Steppe (Allentoft et al., 2015, Haak et al., 2015). This contrasts with the pattern seen in other places, such as for the Bell Beaker cultural complex of the 2nd millennium BCE (Olalde et al., 2018), where people sharing similar cultural practices had widely varying ancestry. In any case, the detection of such associations—as we do here—cannot by itself prove that group identities in the past were related to genetics. From the groups we have examined, the only one that is somewhat diverged from the rest is Sidon. We provide evidence against the possibility that this observation is a batch effect (Methods S1C). Rather, we suggest that the relative remoteness of Sidon stems from the fact that this population is genetically heterogeneous and has different individuals showing resemblance to different Southern Levantine groups (Methods S1C). During the 2nd millennium BCE, Sidon was a major port city and was connected in trading relations with the eastern Mediterranean basin, which could have led to a significant genetic inflow, making its population more heterogeneous than that of inland cities. This might also be the reason that the site that most resembles Sidon is Ashkelon, which is another coastal site. The only inland population that resembles Sidon is Abel Beth Maacah, perhaps because of its geographic proximity (Figures 1A and 2). Apart from Sidon, Baq‛ah also shows some minor deviations from the rest when taking a richer set of outgroup populations (Figure 3). The Baq‛ah is located on the fringe of the Syrian desert, therefore this population might be admixed with more eastern groups, which are not yet genetically sampled. This might be reflected by the fact that the individuals of the Baq‛ah also show some degree of variability in their ancestry patterns (Table S2).” ref

“Although this study focuses on the Bronze Age, it also reports two new samples from the Iron Age—one from Megiddo and the other from Abel Beth Maacah. These two individuals show ancestry patterns that are very similar to those observed in the Middle and Late Bronze Age individuals (Figure 4), suggesting that the destruction at the end of the Bronze Age in the region did not necessarily lead to genetic discontinuity in each and every site. Notably, both Abel Beth Maacah and Megiddo are inland cities, and their genetic continuity throughout the transition from the Bronze Age to the Iron Age might not be representative of other sites in the region. For example, one of the two Iron Age populations in the Philistine coastal city of Ashkelon (ASH_IA1) showed evidence of mobility of populations related to southern Europe around the Bronze Age to Iron Age transition (Feldman et al., 2019). Estimating the ancestry proportions in present-day Middle Eastern populations with substantial sub-Saharan African admixture (as well as multiple sources of admixture from different parts of the Mediterranean), is difficult. We addressed the problem by developing two statistical techniques and then testing the robustness of our inference on the basis of a comparison between these methods, simulations, and perturbations of the input (see STAR Methods; Methods S1F–S1K). We examined 14 present-day populations that are historically or geographically linked to the Southern Levant and tested the contributions of East Africa, Europe, and the Middle East (combining Southern Levant Bronze Age populations and Zagros-related Chalcolithic ones) to their ancestry. We found that both Arabic-speaking and Jewish populations are compatible with having more than 50% Middle-Eastern-related ancestry. This does not mean that any these present-day groups bear direct ancestry from people who lived in the Middle-to-Late Bronze Age Levant or in Chalcolithic Zagros; rather, it indicates that they have ancestries from populations whose ancient proxy can be related to the Middle East. The Zagros- or Caucasian-related ancestry flow into the region apparently continued after the Bronze Age. We also see an Eastern-African-related ancestry entering the region after the Bronze Age with an approximate south-to-north gradient. In addition, we observe a European-related ancestry with the opposite gradient (north-to-south). Given the difficulties in separating the ancestry components arriving from the Southern Levant and the Zagros, an important direction for future work will be to reconstruct in high resolution the ancestry trajectories of each present-day group, and to understand how people from the Southern Levant Bronze Age mixed with other people in later periods in the context of processes known from the rich archaeological and historical records of the last three millennia.” ref

“The Kura-Araxes cultural tradition is reflected in the mountains north, east and west of Mesopotamia from the mid-fourth to mid-third millennia BC. Originating in the Armenian Highlands and its subset the South Caucasus, it developed over that period, and also spread across a wide area of the Taurus and Zagros mountains, down into the Southern Levant, and north beyond the Caucasus Mountains. Despite many decades of excavation of sites relating to this cultural tradition, we know surprisingly little about the societies of the homelands and their relationship to their migrant diaspora. This paper looks at one aspect of those cultures, ritual practice and ideology, to see if it is possibly better to define the nature of and changes in Kura-Araxes societies within the homelands, and their possible relationship to migrant communities.” ref

“Excavation of the early 3rd millennium levels at Arslantepe-Malatya, which reveal substantial changes following the collapse of the Late Chalcolithic centralized system in connection with the establishment of new groups linked to the Kura-Araxes culture . The new data show that these early 3rd millennium settlements, besides marking a break with respect to the earlier Chalcolithic period and a radically new organization, interestingly also show more elements of continuity than previously thought in the maintenance of a central role for Arslantepe in the Malatya region and in the continuation of some traditions such as those related to metallurgy. Rather than a momentary intrusion of pastoral communities of Transcaucasian origin, the new picture suggests the temporary appropriation of the site by mobile, probably transhumant groups moving in a wide area around the plain and already well-rooted in the region; after the destruction of the 4th millennium (4000 through 3000 BCE or around 6,020 to 5,020 years ago) palace, they used Arslantepe as their power center and landmark, probably competing with the local rural population for the control of the site and the region. This article presents the main results obtained during the recent excavation of levels from the beginning of the 3rd millennium in Arslantepe-Malatya, levels which revealed profound changes after the collapse of the centralized system of the Late Chalcolithic, in connection with the installation. on the site new population groups linked to the Kura-Araxe culture. Besides the fact that they mark a break with the Chalcolithic and testify to a radically new organization, recent data show that these occupations of the beginning of the 3rd millennium also present more elements of continuity than previously thought in the maintenance of the central role d’Arslantepe in the region of Malatya and in the pursuit of certain traditions such as those related to metallurgy. The image that is emerging now suggests the temporary appropriation of the site by mobile groups, probably transhumant, moving over a large area around the [Malatya] plain and already well established in this region, more than a temporary intrusion. pastoral communities from Transcaucasia. After the destruction of the 4th millennium palace.” ref

The formative processes of the Kura-Araxes cultural complex, and the date and circumstances of its rise, have been long debated. Shulaveri-Shomu culture preceded the Kura–Araxes culture in the area. There were many differences between these two cultures, so the connection was not clear. Later, it was suggested that the Sioni culture of eastern Georgia possibly represented a transition from the Shulaveri to the Kura-Arax cultural complex. At many sites, the Sioni culture layers can be seen as intermediary between Shulaver-Shomu-Tepe layers and the Kura-Araxes layers. This kind of stratigraphy warrants a chronological place of the Sioni culture at around 4000 BCE. Nowadays scholars consider the Kartli area, as well as the Kakheti area (in the river Sioni region) as key to forming the earliest phase of the Kura–Araxes culture. To a large extent, this appears as an indigenous culture of Caucasus that was formed over a long period, and at the same time incorporating foreign influences. There are some indications (such as at Arslantepe) of the overlapping in time of the Kura-Araxes and Uruk cultures; such contacts may go back even to the Middle Uruk period. Some scholars have suggested that the earliest manifestation of the Kura-Araxes phenomenon should be dated at least to the last quarter of the 5th millennium BC. This is based on the recent data from Ovçular Tepesi, a Late Chalcolithic settlement located in Nakhchivan by the Arpaçay river.” ref

Kura-Araxes Cultural Expansion

“They proceed westward to the Erzurum plain, southwest to Cilicia, and to the southeast into the area of Lake Van, and below the Urmia basin in Iran, such as to Godin Tepe. Finally, it proceeded into present-day Syria (Amuq valley), and as far as Palestine. Its territory corresponds to large parts of modern Armenia, Azerbaijan, Chechnya, Dagestan, Georgia, Ingushetia, North Ossetia, and parts of Iran and Turkey. At Sos Hoyuk, in Erzurum Province, Turkey, early forms of Kura-Araxes pottery were found in association with local ceramics as early as 3500-3300 BC. During the Early Bronze Age in 3000-2200 BC, this settlement was part of the Kura-Araxes phenomenon. At Arslantepe, Turkey, around 3000 BCE, there was widespread burning and destruction, after which Kura-Araxes pottery appeared in the area. According to Geoffrey Summers, the movement of Kura-Araxes peoples into Iran and the Van region, which he interprets as quite sudden, started shortly before 3000 BC, and may have been prompted by the ‘Late Uruk Collapse’ (end of the Uruk period), taking place at the end of Uruk IV phase c. 3100 BC.” ref

“Archaeological evidence of inhabitants of the Kura–Araxes culture showed that ancient settlements were found along the Hrazdan river, as shown by drawings at a mountainous area in a cave nearby. Structures in settlements have not revealed much differentiation, nor was there much difference in size or character between settlements, facts that suggest they probably had a poorly developed social hierarchy for a significant stretch of their history. Some, but not all, settlements were surrounded by stone walls. They built mud-brick houses, originally round, but later developing into subrectangular designs with structures of just one or two rooms, multiple rooms centered around an open space, or rectilinear designs. At some point, the culture’s settlements and burial grounds expanded out of lowland river valleys and into highland areas. Although some scholars have suggested that this expansion demonstrates a switch from agriculture to pastoralism and that it serves as possible proof of a large-scale arrival of Indo-Europeans, facts such as that settlement in the lowlands remained more or less continuous suggest merely that the people of this culture were diversifying their economy to encompass crop and livestock agriculture. Shengavit Settlement is a prominent Kura-Araxes site in present-day Yerevan area in Armenia. It was inhabited from approximately 3200 BC cal to 2500 BC cal. Later on, in the Middle Bronze Age, it was used irregularly until 2200 BC cal. The town occupied an area of six hectares, which is large for Kura-Araxes sites.” ref

Kura-Araxes Ritual Mounds

“In the 3rd millennium B.C., one particular group of mounds of the Kura–Araxes culture is remarkable for their wealth. This was the final stage of culture’s development. These burial mounds are known as the Martqopi (or Martkopi) period mounds. Those on the left bank of the river Alazani are often 20–25 meters high and 200–300 meters in diameter. They contain especially rich artefacts, such as gold and silver jewelry. Inhumation practices are mixed. Flat graves are found but so are substantial kurgan burials, the latter of which may be surrounded by cromlechs. This points to a heterogeneous ethno-linguistic population. Analyzing the situation in the Kura-Araxes period, T.A. Akhundov notes the lack of unity in funerary monuments, which he considers more than strange in the framework of a single culture; for the funeral rites reflect the deep culture-forming foundations and are weakly influenced by external customs. There are non-kurgan and kurgan burials, burials in-ground pits, in stone boxes and crypts, in the underlying ground strata, and on top of them; using both the round and rectangular burials; there are also substantial differences in the typical corpse position. Burial complexes of Kura–Araxes culture sometimes also include cremation. Here one can come to the conclusion that the Kura–Araxes culture developed gradually through a synthesis of several cultural traditions, including the ancient cultures of the Caucasus and nearby territories.” ref

‘Origin of Early Transcaucasian Culture (aka Kura-Araxes culture)

From the paper:

Akhundov (2007) recently uncovered pre-Kura-Araxes/Late Chalcolithic materials  from the settlement of Boyuk Kesik and the kurgan necropolis of Soyuq Bulaq in  northwestern Azerbaijan, and Makharadze (2007) has also excavated a pre-Kura-Araxes  kurgan, Kavtiskhevi, in central Georgia. Materials recovered from both these recent  excavations can be related to remains from the metal-working Late Chalcolithic site  of Leilatepe on the Karabakh steppe near Agdam (Narimanov et al. 2007) and from  the earliest level at the multi-period site of Berikldeebi in Kvemo Kartli (Glonti and Dzavakhishvili 1987). They reveal the presence of early 4th millennium raised burial  mounds or kurgans in the southern Caucasus. Similarly, on the basis of her survey work  in eastern Anatolia north of the Oriental Taurus mountains, C. Marro (2007)likens chafffaced wares collected at Hanago in the Sürmeli Plain and Astepe and Colpan in the eastern  Lake Van district in northeastern Turkey with those found at the sites mentioned above  and relates these to similar wares (Amuq E/F) found south of the Taurus Mountains in  northern Mesopotamia

…

The new high dating of the Maikop culture essentially signifies that there is no
chronological hiatus separating the collapse of the Chalcolithic Balkan centre of
metallurgical production and the appearance of Maikop and the sudden explosion of  Caucasian metallurgical production and use of arsenical copper/bronzes. More than  forty calibrated radiocarbon dates on Maikop and related materials now support this high  chronology; and the revised dating for the Maikop culture means that the earliest kurgans  occur in the northwestern and southern Caucasus and precede by several centuries those of the Pit-Grave (Yamnaya) cultures of the western Eurasian steppes (cf. Chernykh and Orlovskaya 2004a and b). The calibrated radiocarbon dates suggest that the Maikop ‘culture’ seems to have had a formative influence on steppe kurgan burial rituals and what now appears to be the later development of the Pit-Grave (Yamnaya) culture on the Eurasian steppes (Chernykh and Orlovskaya 2004a: 97).

…

In other words, sometime around the middle of the 4th millennium BCE or slightly subsequent to the initial appearance of the Maikop culture of the NW Caucasus, settlements containing proto-Kura-Araxes or early Kura-Araxes materials first appear across a broad area that stretches from the Caspian littoral of the northeastern Caucasus in the north to the Erzurum region of the Anatolian Plateau in the west. For simplicity’s sake these roughly simultaneous developments across this broad area will be considered as representing the beginnings of the Early Bronze Age or the initial stages of development of the KuraAraxes/Early Transcaucasian culture.

…

The ‘homeland’ (itself a very problematic concept) of the Kura-Araxes culture-historical community is difficult to pinpoint precisely, a fact that may suggest that there is no single well-demarcated area of origin, but multiple interacting areas including northeastern Anatolia as far as the Erzurum area, the catchment area drained by the Upper Middle Kura and Araxes Rivers in Transcaucasia and the Caspian corridor and adjacent mountainous regions of northeastern Azerbaijan and southeastern Daghestan. While broadly (and somewhat imprecisely) defined, these regions constitute on present evidence the original core area out of which the Kura-Araxes ‘culture-historical community’ emerged.

Kura-Araxes materials found in other areas are primarily intrusive in the local sequences. Indeed, many, but not all, sites in the Malatya area along the Upper Euphrates drainage of eastern Anatolia (e.g., Norsun-tepe, Arslantepe) and western Iran (e.g., Yanik Tepe, Godin Tepe) exhibit— albeit with some overlap—a relatively sharp break in material remains, including new forms of architecture and domestic dwellings, and such changes support the interpretation of a subsequent spread or dispersal from this broadly defined core area in the north to the southwest and southeast. The archaeological record seems to document a movement of peoples north to south across a very extensive part of the Ancient Near East from the end of the 4th to the first half of the 3rd millennium BCE. Although migrations are notoriously difficult to document on archaeological evidence, these materials constitute one of the best examples of prehistoric movements of peoples available for the Early Bronze Age.” ref

Origins, Homelands and Migrations: Situating the Kura-Araxes Early Transcaucasian ‘Culture’ within the History of Bronze Age Eurasia

“This paper summarizes the current understanding of the emergence, nature and subsequent southwestern and southeastern spread of the early Transcaucasian (eTC) or Kura-Araxes ‘culture-historical community’ (Russian: obshchnost’) and then places this complex cultural phenomenon in the context of the larger early Bronze Age world of the Ancient Near East and the western Eurasian steppes.” ref

Early Bronze Age migrants and ethnicity in the Middle Eastern mountain zone

“This analysis shows the complex interaction of ethnic groups in antiquity, adapting to new locations and adopting and ultimately, assimilating into a majority culture. It occurs in a background of mountain valleys and highland plains, where ever-shifting populations carve out a living and an identity.” ref

Abstract

“The Kura-Araxes cultural tradition existed in the highlands of the South Caucasus from 3500 to 2450 BCE (before the Christian era). This tradition represented an adaptive regime and a symbolically encoded common identity spread over a broad area of patchy mountain environments. By 3000 BCE, groups bearing this identity had migrated southwest across a wide area from the Taurus Mountains down into the southern Levant, southeast along the Zagros Mountains, and north across the Caucasus Mountains. In these new places, they became effectively ethnic groups amid already heterogeneous societies. This paper addresses the place of migrants among local populations as ethnicities and the reasons for their disappearance in the diaspora after 2450 BCE.” ref

Kura-Araxes Case

“The societies of the so-called Kura-Araxes cultural tradition that emerged in the highlands during the fourth millennium and continued into the early third millennium BCE (before the Christian era)—Shengavitian, Karaz, Pulur, Yanik, Early Transcaucasian, and Khirbet Kerak are some of its other names—present scholars of the Greater Middle East and Eurasia with a laboratory for studying the evolution of human cultures and the societies that they spawned in highland zones, a topic much studied in ethnography and less so in archaeology.” ref

Kura-Araxes as a Cultural Tradition.

“How do we know that we are dealing with groups of ethnic migrants? The commonly cited answer is that the Kura-Araxes groups are marked by distinctive pottery styles (9⇓–11) (Fig. 2). This pottery corpus consists of very distinctive handmade, black burnished pottery, often with incised or raised designs. In the latter, a thick layer is added, and then, all but the design is removed, like a faux appliqué. The cultural importance of this pottery style is that it dominates the area of the earliest appearance of the Kura-Araxes cultural tradition for a millennium or more. In areas out of the homeland of the South Caucasus [the current nation-states of Georgia, Armenia, Azerbijan (specifically Nachiçevan), and northeastern Turkey], the same pottery begins to appear, most prominently in the late fourth and early third millennia BCE. Its contrast with the local buff, wheel-made pottery makes the Kura-Araxes black ware seem out of place. Based on this fact, archaeologists have argued that this pottery represents migrants, who became, in effect, ethnic groups within the areas of the Taurus Mountains (12), the Zagros Mountains (13), the Amuq, Galilee (14), and north of the Caucasus Mountains (15). Whereas the idea that pottery style alone can define social groups—pots equal peoples (4, 11, 16)—is suspect and was used by many 19th and early 20th century archaeologists to reach rather unsophisticated and frankly, wrong conclusions about social process, in this case, it may be valid (11, 17). More than simple style is evident. Based on studies of the inclusions in the fabric of pottery bodies—pure clay cannot be used to make stable pottery without the addition of tempering materials—petrographers who study the makeup of pottery fabric determined that the residents of Bet Yeraḥ (Khirbet Kerak) in the Southern Levantine Early Bronze III (2650 BCE) were using the same techniques as those of Kura-Araxes sites hundreds of years earlier and as many kilometers away in Armenia (18, 19). The Kura-Araxes/Khirbet Kerak people and the local Early Bronze III people did not even use the same clay sources, except for some cooking pot wares.” ref

“In addition, a repeated pattern of migration is evident. In the Muş Province west of Lake Van, new sites appeared in the mountainous areas with early Kura-Araxes pottery followed by the appearance of greater population (determined by number of sites and total hectares) in the valley bottom. In the latest phases, residents were using pottery that was a fusion of Kura-Araxes and local Late Chalcolithic techniques (20). Farther west in the Taurus and the Levant, another pattern appeared. Archaeologists found small percentages of Kura-Araxes pottery first at central (or town) sites followed by the appearance of small sites dominated entirely by people using Kura-Araxes–styled pottery (12). At the same time, Frangipane and Palumbi (21) argue that, in the Upper Euphrates area near Arslantepe (Fig. 1), the fourth millennium BCE black burnished ware is not the same as the Kura-Araxes ware, deriving instead from central Anatolia to the west. In the Zagros, Kura-Araxes wares, often with design techniques different from those farther west, appear in newly founded and central sites, whereas neighboring areas lack any evidence of Kura-Araxes presence (pottery) (13).” ref

“This ethnic identity is not, however, limited to pottery style. Archaeologists found remains of a common religious ritual that spans large areas of the South Caucasian homeland and the immigrant diaspora. This common religious practice is represented by a type of ritual emplacement with decorated fireplaces (either ceramic or a free-standing andiron) (22, 23). House construction and layouts are also distinct. These practices indicate common structures of social groups (family) and activities (13). Metals items also share common design patterns, especially in decorative objects. Spiral earrings and pins with two spiral ends occur across the range of the Kura-Araxes (11, 24). Taken together, these different kinds of data suggest that there were Kura-Araxes ethnic groups within a large expanse of the upper Middle East, mostly in mountainous zones. To the west of the homeland, they were, in most cases, a minority within their new homelands and did not dominate or replace the local populations. In the Zagros to the east, they seem to be more dominant (see below). According to definitions of ethnicity by Barth (2) and Gross (3), they had the key elements of ethnic groups. They shared a symbolic identity, which was distinct and recognizable from their surrounding populations, and maintained a field of communication and interaction that extended all of the way back to their homeland. If the ritual practices are widespread—we have only a few excavated examples—their common religious ritual certainly represents a common set of values (23).” ref

“Furthermore, Anthony (25) relates these kinds of common ideological and ethnic identifiers through style (in this case, pottery, architecture, and metals) to language, one of the most prominent components of ethnographically and historically documented ethnic groups. Anthony (25) correlates distinctive regional languages and dialects to what he calls “Material-Culture Frontiers” (25). These frontiers are created by different sources of immigration and also, different ecological boundaries. The more self-sufficient that a group is in a particular environment, the more likely that they will tend toward a local language and a local, more homogeneous cultural style. This pattern may explain, in part, the many local variations in Kura-Araxes pottery designs and shapes, even in the homeland (26). However, in less certain environments or ones that require resources from a broad set of ecological niches, greater variability in language will exist. The latter describes, in part, the highland domain of the Kura-Araxes.” ref

Kura-Araxes in Broader Ecological Context.

“Issues of ecology and adaptation to local conditions within a broader geographical context are important in understanding ethnic identity and change. The Kura-Araxes homeland and the vast majority of its diaspora were mountainous environments. These environments go from the narrow valleys of the higher elevations in areas, like Shida Kartli (27), to the broader lower elevation plains, like Ararat (28, 29). All are in fairly marginal zones for agricultural, although rich in pastureland (30). One of the largest issues remaining to be resolved is the nature of the broader effect of intercultural interaction on reasons for migration (see below) and the comparison of the lowland and highland cultural structures. Archaeologists are still investigating direct relationships between the South Caucasian homeland and its adjoining regions. The raw materials for metal production north of the Caucasus (the Maikop) certainly were mined in the South Caucasus (15). Whether the Kura-Araxes societies were the source of metal technology—this possibility has long been a supposition of archaeologists—is now being questioned (31). Certainly, the Taurus and Zagros, where Kura-Araxes migrants went, are the key resources areas for the developing state societies of Mesopotamia (32⇓–34). The “supercities” of the Ukraine in the fourth millennium BCE, which are thought to be a result of exchange through the Mesopotamian Uruk expansion trading network (15, 35), had to pass through the South Caucasus. Archaeologists found fourth millennium BCE northern Mesopotamian pottery styles in the Kura-Araxes area of Georgia, and the precursors of the Kura-Araxes exhibit Mesopotamian-related styles (11, 31).” ref

“However, from what we know of the effects of the trading relationship with Mesopotamia on local societal development in other parts of the mountain zone (21, 36), such effects are not evident in the Kura-Araxes homeland. Societies and ethnic groups exhibiting the Kura-Araxes cultural tradition are a contrast to contemporary Mesopotamian societies. They were not urban societies, and as far as we can tell, they initially had subsistence economies. They had greater reliance on pastoral than agricultural products. Their productive technologies seem to have been tied to local resources, such as obsidian and flint; copper ores; semiprecious stones, like carnelian; and indigenous plants, such as wheat, barley, and grapes. Their social organization exhibited less centralization and less social differentiation than in Mesopotamia (23).” ref

Causes of Migration.

“To understand the role and the fate of ethnic groups in the diaspora, four questions need to be addressed. (i) Why did they emigrate in the first place? (ii) How does that reflect their place in the local societies? (iii) How did their new setting get reflected in their societies? (iv) In this case, why did they, in effect, disappear after 2500 B.C. as a distinct ethnic group? The first question, after evidence of a migration has been established, is to ask why it took place in enough numbers that we find their remains in mounded sites. However, “while it is often difficult to identify specific causes of particular migrations, even with the help of documentary data, it is somewhat easier to identify general structural conditions that favor the occurrence of migrations. Moreover, particular structural conditions favor migrations of particular types” (37). In other words, we need to understand the natural, cultural, and sociopolitical environments in their homeland and outside in areas of migration at the time that we are studying, and then, if there were significant movements of human groups, goods, or information, we can begin to understand how that changed the adaptations of all of the societies involved (38, 39).” ref

“The natural environments and presumably, the local conditions of émigré starting points varied. I have come to see roughly seven environmental zones with populations exhibiting the Kura-Araxes cultural tradition: (i) the higher mountain valleys of the South Caucasus, such as Shida Kartli; (ii) the lower broad areas of the South Caucasus comprising the Ararat Plains into Erzurum and the area north of Lake Van; (iii) Iran east and south of Lake Urmia; (iv) the Taurus zone from the western side of Urmia to the eastern part of Elaziğ; (v) the area of Malatya near the Euphrates, including Arslantepe; (vi) Daghestan into the northern Caucasus; and (vii) the Amuq and Khirbet Kerak of the Levant. These zones tend to elicit somewhat different symbolic languages and somewhat different adaptations. For example, styles in pottery within the overall Kura-Araxes corpus varied among these zones (9). Economically, the more northern, higher elevation societies within the Kura-Araxes cultural tradition tended to have a higher percentage of domesticated cattle than sheep compared with societies in the lower elevation environmental zones. Like dialects in language, these variations were based on the degree of interaction of people in each of these zones (26) and their particular local customs and institutions. On a continuum, they are much more similar to the styles of other peoples of the mountains than those of lowland Mesopotamia.” ref

“So, why did they leave as emigrants from their homeland? Following the suggestion by Anthony (25), what we know of the social and economic organization of these societies is that they were small scale, were nonurban, and had subsistence economies in the fourth millennium BCE but may have intensified production through irrigation in some places during the third millennium BCE (40). Areshian (29) posits a population growth in the Ararat Plain at that time. As I have argued (17, 26), the Kura-Araxes migrations did not take the form of a wave like what Ammerman and Cavalli-Sforza (41) proposed for the spread of agriculture and language into Europe from the Middle East during the Neolithic Period. I see it rather as a series of vectors of movements by small groups, perhaps clans, from place to place. Some have tried to match areas within the Kura-Araxes homeland with some variation in local pottery style within the environmental and style zones that I have listed above (9, 13, 42). As we gain more data, however, this proposed pattern does not seem to work all that well. Rather, a kind of crisscross pattern of groups moving and settling long enough to create mounded sites occurred (these people are not purely nomadic people, although they could be transhumant pastoralists). In northwestern Iran, for example, some small sites are dominated by pottery typical of that in the Shida Kartli highlands in Georgia, and others are dominated by pottery typical of that in the lower mountains of the Ararat Plain of Armenia (43).” ref

“So why did they move? Demographers speak of a push and a pull in all migrations (44⇓–46). There must be some reason to be pushed out of an earlier homeland, but there must also be something that pulls the mobile population in a particular direction. Burney and Lang (10) and Areshian (29) have proposed that there was a sharp rise in population in the homeland in the early third millennium BCE. Primogeniture or other customs favoring one family member, kinship segment, or class over another, for example, may cause the less economically fortunate to emigrate. However, was it enough of a rise in population to exceed the carrying capacity of the homeland? If it was not primarily a push, was it a pull? Moch (47) writes of modern migrations that “I argue that the primary determinants of migration patterns consist of fundamental structural elements of economic life: labor force demands in countryside and city, deployment of capital, population patterns (rates of birth, death, marriage), and landholding regimes. Shifts in those elements underlie changing migration itineraries” (47). At the same time, Moch (47) admits that configurations of political economy—this factor is what anthropologists would call social organization—underlie all of the different possible itineraries. As Anthony (46) points out, “[m]igration is a social strategy, not an automatic response to crowding” (46). In this case, environmental conditions were, in fact, propitious in the homeland, and therefore, a forced exit seems less necessary (30).” ref

“Therefore, it is possible that there was a push, not so much from demographic stress but from changes in social organization and access to resources, especially arable land and pasture. There are indications of intensification of agricultural production by the construction of irrigation systems to either feed more people or support the wishes of emerging leadership groups (29). At the same time, little evidence of the kind of authority necessary to control resources and the concomitant social stratification is in evidence (23). The beginning of mobile populations, marked by kurgans and the contemporaneous building of walls at Shengavit, Mokhra Blur (23, 28, 29), and Ravaz (48), is already evident in the early third millennium BCE. Ultimately, in the homeland, the Kura-Araxes adaptation would be displaced by a more mobile and militaristic one associated with the so-called Kurgan Cultures (15, 49). Is that a significant cause? Also, as the more mobile, militaristic organization of the homeland evolved after the end of the Kura-Araxes adaptation, the black burnished pottery continued (50), indicating some continuity of the cultural tradition.” ref

“The evidence, although still slim, suggests that emigration was catalyzed more by a pull than a push (17, 13, 51). If so, the likelihood is that some economic opportunities presented themselves in the diaspora. Three productive activities are possible: animal meat or byproducts (wool), metals and metallurgical skills, or viticulture. To trace these possible pulls, I will take a more detailed look at a few of the migration sites. The first is Godin Tepe in the Kangavar Valley of the central western Zagros (13). Kura-Araxes migrants had entered the Zagros Mountains in the fourth millennium BCE. Archaeologists at Gijlar Tepe west of Lake Urmia uncovered 10 m of occupation with Kura-Araxes artifacts. Considerable time depth is also evident at Yanik Tepe on the eastern side of Lake Urmia (10) and Sangalan Tepe in Hamadan (the last destroyed by modern villagers in the 1970s). The story of Kura-Araxes people at Godin began in the late fourth millennium, when contact between the Mesopotamian lowland and the western Zagros along the High Road (later called the Silk Road) was established. Excavators recovered a few clearly Kura-Araxes potsherds in the oval-walled compound of late fourth millennium BCE Godin VI:1.” ref

“What would have pulled these Kura-Araxes people, who never went south of Kangavar or west into the Mahi Dasht, to Godin? The traditional answer has been metallurgy. Sagona (31) suggests that metallurgical work may not have been extensive enough to produce a regular flow of export products. However, there is a significant smelting installation in the third millennium BCE occupation of Godin IV:1a (13). There are, however, two alternatives. One is wine (52). Areshian et al. (53) have shown that the full process of winemaking was already known and practiced in Armenia in the fifth millennium BCE. The first clear evidence of wine at Godin Tepe occurred in VI:1 (54), just when the few Kura-Araxes potsherds appeared. Another less visible product is wool. Woolen cloth was supposed to be one of the major exports of Mesopotamia societies in the Uruk expansion (35). However, Anthony (25) points out that highland sheep had thick wool with long strands best for making yarn as opposed to the lowland sheep. After the end of VI:1 and a hiatus of about a century around 2900 BCE, significant numbers of Kura-Araxes migrants reappear at Godin Tepe. Now, rather than a small minority, they dominate Godin and the other medium-sized site in Kangavar, although the overall population of the valley remained the same as during VI:1. Sheep and goats in Godin IV tended to be killed at 4–6 y of age, old for their use as primarily meat sources but right for wool or milk production (13). The distribution of the Zagros variant of Kura-Araxes–styled pottery follows an old, inner-Zagros Mountain route that swings to the east south of the Caspian Sea. Exactly what was passed along that route we do not know, although lapis lazuli in the late fourth and early third millennia BCE followed a route to Susa (55).” ref

“For a period from 2900 to 2700 BCE, Kura-Araxes people seem to dominate the Kangavar Valley. No evidence exists of a mass departure of the local population, and some sites seem to use the older pottery. Others seem to adopt Kura-Araxes styles. However, by 2600 BCE, although the Kura-Araxes cultural tradition is still active in homeland South Caucasus, a transition occurred. Now, only 10% of the pottery was black ware, and it was undecorated. The architectural form and hypothetically, the family structure changed. As the Awan highland empire took over the Kangavar Valley (56), all vestiges of the Kura-Araxes cultural tradition disappeared. They had created a unique variant of the Kura-Araxes ethnicity in the Zagros ecological zone and then, could be conquered and assimilated by organized forces that were part of the ethnic mix all along.” ref

“To the west, the situation is quite different (12). The pattern is of small numbers of Kura-Araxes pottery and also, some ritual items, like ceramic decorated hearths at larger sites, like Korucutepe and Norşuntepe (57). This area between the Taurus massifs along the Murat River in Elaziğ Province consisted, however, of small clusters of largely decentralized communities (26). The key might be one of seeking new lands for pasture, or it might be related to Arslantepe. Arslantepe was a primate center during the fourth millennium BCE with a large temple/palace center (36). Its location at the nexus of routes from the northeast, east, west, and south made it a natural center for trade with Mesopotamia, just as Godin was but on a much smaller scale. The site was also near the largest copper mine south and west of the Caucasus, Zagros, and high Taurus at Ergani Maden. Frangipane and Palumbi (21) see the fourth millennium BCE black burnished wares at Arslantepe VIA as typical of central Anatolia, but after the collapse of the temple/palace organization, a combined population of people using a distinct variant of Kura-Araxes wares and local Plain Simple Wares occupied the site. Houses in the third millennium B.C. town had either black burnished or local buff wares (58), and some leader’s house was part of a larger feasting center, like the one at Godin. The immigrants, once a small percentage of the population in the fourth millennium BCE, had become a more significant, although still ethnically identifiable group, in the third millennium. The third millennium BCE also saw a marked increase in population around the site of Arslantepe (59⇓–61), although many of these new sites seem to be short-term occupations on rocky outcrops. Perhaps these places are temporary sites for pastoralists, whom Frangipane and Siracusano (62) see as the Kura-Araxes migrants. An increase in the percentages of mobile sheep and goats at this time reinforces this theory (62). At the same time, a “royal” tomb over the remains of the abandoned temple/palace complex suggests closer cultural ties with the Kura-Araxes homeland and the Maikop cultures north of the Caucasus Mountains, especially in terms of metallurgy (63). We tend to want each ethnic or cultural group to be homogeneous, but because I believe that the zones of Kura-Araxes occupation are environmentally distinct, there is no reason to assume that they all shared the same economic adaptation in the diaspora. Some may have been primarily pastoralists; others may have been farmers and herders, who were more likely to settle for a longer time. Either group could have served as transmitters of goods and technologies.” ref

“A pull, again, for opportunities (perhaps metals and metallurgy, the byproducts of sheep and goat, or viniculture and winemaking) drew Kura-Araxes migrant clans over a few hundred years into the Elaziğ and Malatya areas. There is little indication that the interactions were at all violent. Ethnic communities over time integrated into these populations while keeping their identity. As in the Zagros, over time, these populations began to assimilate into the local populations. At Norşuntepe, the symbolic designs continued (57) but appeared as painted designs on buff wares rather than incised or raised designs on handmade black burnished wares. By the end or past the end of when the Kura-Araxes adaptation described the lives of people in the South Caucasus, the people at Norşuntepe built a Mesopotamian-style public building (“Palas”), and signs of the Kura-Araxes ethnic identity all but disappeared. Those same symbols of pottery style, despite the radical change in the lifeway of people in the South Caucasus, continued in the homeland.” ref

Conclusion

“This paper looked at the creation through migration of ancient populations related to the Kura-Araxes cultural tradition. The creation of distinct ethnic groups outside the homeland seems to have been based on a pull of population into areas where there were new opportunities to market skills in viniculture, metallurgy, and wool production. The migrants formed an identifiable ethnic group within local populations, as Barth (2) suggests, sharing values, identity, and communication networks while slowly integrating and ultimately, assimilating into local cultures. Only in the homeland, where a density of homogeneous cultural practices existed, did these same cultural traditions continue. This pattern was so, despite a major change in their lives from relatively peaceful, largely settled agropastoral and locally directed craft production practices to a mobile and military lifestyle. In many ways, this same pattern is evident historically, such as in the United States, where people of distinct and strong ethnic identities migrated for opportunity and to fill needed productive and labor roles. Over the less than two centuries since the high point of US immigration, a similar process of assimilation and slowly losing the elements of ethnic identity or incorporating them (like pizza, Chinese food, or participation in St. Patrick Day parades) into a new common, nonethnic social order continues to occur.” ref

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Arabs?

“The Arabs, also known as the Arab people (الشَّعْبَ الْعَرَبِيّ), are an ethnic group mainly inhabiting the Arab world in West Asia and North Africa. A significant Arab diaspora is present in various parts of the world. Arabs have been in the Fertile Crescent for thousands of years. In the 9th century BCE, the Assyrians made written references to Arabs as inhabitants of the Levant, Mesopotamia, and Arabia. Arabic is a Semitic language that belongs to the Afroasiatic language family. The majority of scholars accept the “Arabian peninsula” has long been accepted as the original Urheimat (linguistic homeland) of the Semitic languages. Central Semitic is a branch of the Semitic language includes Arabic, Aramaic, Canaanite, Phoenician, Hebrew, and others. The origins of Proto-Semitic may lie in the Arabian Peninsula, with the language spreading from there to other regions.” ref

“According to Arab–Islamic–Jewish traditions, Ishmael, the son of Abraham and Hagar was “father of the Arabs”. The Book of Genesis narrates that God promised Hagar to beget from Ishmael twelve princes and turn his descendants into a “great nation”. Ishmael was considered the ancestor of the Islamic prophet Muhammad, the founder of Islam. The tribes of Central West Arabia called themselves the “people of Abraham and the offspring of Ishmael.” Ibn Khaldun, an Arab scholar in the 8th century, described the Arabs as having Ishmaelite origins. According to the Samaritan book Asaṭīr adds: “And after the death of Abraham, Ishmael reigned twenty-seven years; And all the children of Nebaot ruled for one year in the lifetime of Ishmael; And for thirty years after his death from the river of Egypt to the river Euphrates; and they built Mecca.” Josephus also lists the sons and states that they “…inhabit the lands which are between Euphrates and the Red Sea, the name of which country is Nabathæa.” ref

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“The Nabataeans were one among several nomadic Bedouin Arab tribes that roamed the Arabian Desert and moved with their herds to wherever they could find pasture and water. They became familiar with their area as seasons passed, and they struggled to survive during bad years when seasonal rainfall diminished. The precise origin of the specific tribe of Arab nomads remains uncertain. One hypothesis locates their original homeland in today’s Yemen, in the southwest of the Arabian peninsula, but their deities, language and script share nothing with those of southern Arabia. Another hypothesis argues that they came from the eastern coast of the peninsula. The suggestion that they came from the Hejaz area is considered to be more convincing, as they share many deities with the ancient people there; nbṭw, the root consonant of the tribe’s name, is found in the early Semitic languages of Hejaz.” ref

“Similarities between the late Nabataean Arabic dialect and the ones found in Mesopotamia during the Neo-Assyrian period, as well as a group with the name of “Nabatu” being listed by the Assyrians as one of several rebellious Arab tribes in the region, suggests a connection between the two. The Nabataeans might have originated from there and migrated west between the 6th and 4th centuries BC into northwestern Arabia and much of what is now modern-day Jordan. Nabataeans have been falsely associated with other groups of people. A people called the “Nabaiti”, who were defeated by the Assyrian king Ashurbanipal, were associated by some with the Nabataeans because of the temptation to link their similar names. Another misconception is their identification with the Nebaioth of the Hebrew Bible, the descendants of Ishmael, Abraham‘s son. Unlike the rest of the Arabian tribes, the Nabataeans later emerged as vital players in the region during their times of prosperity. However, their influence then faded, and the Nabataeans were forgotten.” ref

“In a 2003 genetic study, Bedouins showed the highest rates (62.5%) of the subclade Haplogroup J-M267 among all populations tested, followed by Palestinian Arabs (38.4%), Iraqis (28.2%), Ashkenazi Jews (14.6%) and Sephardic Jews (11.9%), according to Semino et al. Semitic-speaking populations usually possess an excess of J1 Y chromosomes compared to other populations harboring Y-haplogroup J. The haplogroup J1, the ancestor of subclade M267, originates south of the Levant and was first disseminated from there into Ethiopia and Europe in Neolithic times. J1 is most common in Palestine, as well as Syria, Iraq, Algeria, and Arabia, and drops sharply at the border of non-semitic areas like Turkey and Iran. A second diffusion of the J1 marker took place in the 7th century CE when Arabians brought it from Arabia to North Africa.” ref

“According to a 2010 study by Behar et al. titled “The genome-wide structure of the Jewish people”, in one analysis, Palestinians tested clustered genetically close to Bedouins, Jordanians, and Saudi Arabians which was described as “consistent with a common origin in the Arabian Peninsula”. In another analysis of West Eurasians only, Palestinians fell between Saudis (and more distantly, Bedouins) on one side and Jordanians and Syrians on the other. Admixture analysis in the same study inferred that the Palestinian and Jordanian DNA largely resembled the mixture of Syrians, Lebanese, Druze and Samaritans. They differed from the Saudi profile, which almost completely lacked a European-like component and had a smaller proportion of the component typical of more northerly West Asian populations, both of which were more prominently present in Palestinians and other Levantine populations. Palestinians differed from Druze and Samaritans in having more sub-Saharan African-related admixture.” ref

“A 2013 study by Haber et al. found that “The predominantly Muslim populations of Syrians, Palestinians and Jordanians cluster on branches with other Muslim populations as distant as Morocco and Yemen.” The authors explained that “religious affiliation had a strong impact on the genomes of the Levantines. In particular, conversion of the region’s populations to Islam appears to have introduced major rearrangements in populations’ relations through admixture with culturally similar but geographically remote populations leading to genetic similarities between remarkably distant populations.” The study found that Christians and Druze became genetically isolated following the arrival of Islam. The authors reconstructed the genetic structure of pre-Islamic Levant and found that “it was more genetically similar to Europeans than to Middle Easterners.” ref

So, Palestinians had South Palestine; Jews had North Palestine, and that is why I think Jews are allowed an area in the north and Palestinians in the south. And Jews never had Gaza, not even at its kingdom’s largest extent.

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Kingdom of Israel (united monarchy)

“According to the Deuteronomistic history in the Hebrew Bible, a United Monarchy or United Kingdom of Israel existed under the reigns of Saul, Eshbaal, David, and Solomon, encompassing the territories of both the later kingdoms of Judah and Israel. Whether the United Monarchy existed—and, if so, to what extent—is a matter of ongoing academic debate, and scholars remain divided among those who support the historicity of the biblical narrative, those who doubt or dismiss it, and those who support the kingdom’s theoretical existence while maintaining that the biblical narrative is exaggerated. Proponents of the kingdom’s existence traditionally date it to between c. 1047 BCE and c. 930 BCE. In the 1990s, Israeli archaeologist Israel Finkelstein contended that existing archaeological evidence for the United Monarchy in the 10th century BCE should be dated to the 9th century BCE. This model placed the biblical kingdom in Iron Age I, suggesting that it was not functioning as a country under centralized governance but rather as tribal chiefdom over a small polity in Judah, disconnected from the north’s Israelite tribes.” ref

“The rival chronology of Israeli archaeologist Amihai Mazar places the relevant period beginning in the early 10th century BCE and ending in the mid-9th century BCE, addressing the problems of the traditional chronology while still aligning pertinent findings with the time of Saul, David, and Solomon. Mazar’s chronology and the traditional one have been fairly widely accepted, though there is no current consensus on the topic. Recent archaeological discoveries by Israeli archaeologists Eilat Mazar and Yosef Garfinkel in Jerusalem and Khirbet Qeiyafa, respectively, seem to support the existence of the United Monarchy, but the dating and identifications are not universally accepted. According to the biblical account, on the succession of Solomon’s son Rehoboam, the United Monarchy would have split into two separate kingdoms: the Kingdom of Israel in the north, containing the cities of Shechem and Samaria; and the Kingdom of Judah in the south, containing Jerusalem and the Jewish Temple.” ref

Two Anarchists: Cory Johnston and Damien Marie AtHope, address the Israel and Palestine conflict (BLOG POST)

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

Damien Marie AtHope’s Art

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

Damien Marie AtHope’s Art

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

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

Opposition to Imposed Hereditary Religion

Damien Marie AtHope’s Art

ref, ref, ref, ref

Animism: Respecting the Living World by Graham Harvey 

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

Damien Marie AtHope’s Art

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

Damien Marie AtHope’s Art

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

• (Pre-Animism Africa mainly, but also Europe, and Asia at least 300,000 years ago), (Pre-Animism – Oxford Dictionaries)
• (Animism Africa around 100,000 years ago), (Animism – Britannica.com)
• (Totemism Europe around 50,000 years ago), (Totemism – Anthropology)
• (Shamanism Siberia around 30,000 years ago), (Shamanism – Britannica.com)
• (Paganism Turkey around 12,000 years ago), (Paganism – BBC Religion)
• (Progressed Organized Religion “Institutional Religion” Egypt around 5,000 years ago), (Ancient Egyptian Religion – Britannica.com)
• (CURRENT “World” RELIGIONS after 4,000 years ago) (Origin of Major Religions – Sacred Texts)
• (Early Atheistic Doubting at least by 2,600 years ago) (History of Atheism – Wikipedia)

“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:

• Pre-Animism (at least 300,000 years ago)
• Animism (Africa: 100,000 years ago)
• Totemism (Europe: 50,000 years ago)
• Shamanism (Siberia: 30,000 years ago)
• Paganism (Turkey: 12,000 years ago)
• Progressed organized religion (Egypt: 5,000 years ago), (Egypt, the First Dynasty 5,150 years ago)
• CURRENT “World” RELIGIONS (after 4,000 years ago)
• Early Atheistic Doubting (at least by 2,600 years ago)

“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:

• To Find Truth You Must First Look
• Archaeology Knowledge Challenge?
• Beware of Pseudo-History like the Claims of a Hammer in a 400 Million-Year-Old Rock
• The Evolution of Fire Sacralizing and/or Worship 1.5 million to 300,000 years ago and beyond?
• Proto Religion: Superstition around 1 million years ago, to Pre-Animism 300,000 years ago, & then Animism Religion 100,000 years ago
• Stone Age Art: 500,000 – 233,000 Years Old
• Around 500,000 – 233,000 years ago, Oldest Anthropomorphic art (Pre-animism) is Related to Female
• 400,000 Years Old Sociocultural Evolution
• Burial-pits, Cave-tombs, and/or Shallow-graves begin with Homo
• The Emergence of Pre-Religion 300,000 years ago, with Pre-Animism?
• Pre-Animism: Portable Rock Art at least 300,000-year-old
• Pre-animism 300,000 years old and animism 100,000 years old: related to “Anarchism and Socialism”
• Prehistory: related to “Anarchism and Socialism” the division of labor, power, rights, and recourses.
• Homo Naledi and an Intentional Cemetery “Pre-Animism” dating to around 250,000 years ago?
• Neanderthals “Primal Religion (Pre-Animism/Animism?)” Mystery Cave Rings 175,000 Years Ago
• 130,000 years ago – Earliest evidence for burial and it’s Neanderthals…
• Did Neanderthals teach us “Primal Religion (Pre-Animism/Animism?)” 120,000 Years Ago?
• What about Neanderthals and Religion?
• Animism: an approximately 100,000-year-old belief system?
• Animism: a belief among some indigenous people, young children, or all religious people!
• The Origin of Language: Starts in Symbolism Around 100,000 years ago, to Early Proto-Writing 44,000-5,000 years ago with Unrealized Connections
• Rock crystal stone tools 75,000 Years Ago – (Spain) made by Neanderthals
• Prehistoric Child Burials Begin at Least Around 78,000 Years Ago
• Stone Snake of South Africa: “first human worship” 70,000 years ago
• Similarities and differences in Animism and Totemism
• Did Neanderthals Help Inspire Totemism? Because there is Art Dating to Around 65,000 Years Ago in Spain?
• History of Drug Use with Religion or Sacred Rituals possibly 58,000 years ago?
• Totemism: an approximately 50,000-year-old belief system?
• Totemism 50,000 years old: related to “Anarchism and Socialism”
• Australia & Aboriginal Religion at least around 50,000 years old
• Modern Humans start around 50,000 years ago Helped by Feminisation
• Out of Africa: “the evolution of religion seems tied to the movement of people”
• Totemism and Shamanism Dispersal Theory Expressed around 50,000 to 30,000 years ago
• Back-migrations to Africa, Starting with Eurasia to North Africa around 45,000 years ago
• Possible Religion Motivations in the First Cave Art at around 43,000 years ago?
• 43,000-33,000 years old Aurignacian Figurine Marks, like at the Swabian Jura caves in Germany
• 41,000-20,000-year-old Upper Paleolithic Tally sticks
• 40,000 years old Aurignacian Lion Figurine Early Totemism?
• 40,000-35,000 years ago “first seeming use of a Totem” ancestor, animal, and possible pre-goddess worship?
• Prehistoric Egypt 40,000 years ago to The First Dynasty 5,150 years ago
• 38,000 Years Old Engraving of an Aurochs with Seeming Totemism Expression?
• Aurignacian Period female ‘Venus’ carvings start at 35,000 years ago, then Transfer on to Other Cultures?
• Sacred Bulls, the Moon, and Fertility begins at least around 35,000 years ago?
• Women were the focus of religion, from at least around 35,000 years ago, until 2,000 years ago?
• Stars: Ancestors, Spirit Animals, and Deities (around 6,000 years ago, with connections to shamanism at 30,000 years ago and possibly further back to 40,000 years ago with totemism)
• Sacred Bulls, the Moon, and Fertility begins at least around 35,000 years ago?
• 34,000 years ago Lunar Calendar Cave art around the Time Shift From Totemism to Early Shamanism
• 34,000 years old Russan “Sungir” Early Totemistic-Shamanism
• 31,000-25,000 years old Dolni Vestonice, Czech Republic Totemistic-Shamanism
• Shamanism: an approximately 30,000-year-old belief system
• Could the Phallus Phenomena (A Bull Horn) and the Shamanism Phenomena beginning around 30,000 years ago
• Lenticular Cloud Formations may connect to Ancient “House of Gods” Mythology
• “Sky Burial” and its possible origins at least 12,000 years ago to likely 30,000 years ago or older.
• The Peopling of the Americas Pre-Paleoindians/Paleoamericans around 30,000 to 12,000 years ago
• Hunter-Gatherer/Indigenous Peoples Religiosity, Beliefs, and Practices
• Starting 30,000 Years Ago is the Sitting Venus Phenomena
• Shamanism 30,000 years old: related to “Anarchism and Socialism”
• Trinity Evolution Started over 30,000 years ago, Maybe?
• Paleolithic Totem Venuses become the later Goddesses of the Neolithic and beyond?
• The “Inner Asian Mountain Corridor” as well as the “Eurasian Steppe Corridor” and Repetitious Migrations
• Who were the Groups migrating and merging with the previous Groups of Europe?
• 27,000 to 25,000 Years ago Oldest Shaman was Female, Buried with the Oldest Portrait Carving
• Could a Gravettian carving around 25,000 years old relate to Later Goddess and the Bull cults like Catal Huyuk
• Gravettian burial of Caviglione Woman, (shaman?) dated to around 24,000 years ago
• The Gravettian culture (Europe) shared ritual ideas and The Ancient North Eurasian culture (Asia) 24,000 years ago
• 24,000 Years Old Sacred Burial of a Siberian Mal’ta Boy
• Mal’ta–Buret’ culture of Siberia and Basal Haplogroup R* or R-M207
• Groups partially derived from the Ancient North Eurasians
• Leda and the Swan: possibly relates back to 24,000–15,000 years old Mal’ta–Buret’ culture, Lake Baikal, Siberia?
• Similarities in Shamanism?
• Black, White, and Yellow Shamanism?
• Shamanistic rock art from central Aboriginal Siberians and Aboriginal drums in the Americas
• Horned female shamans and Pre-satanism Devil/horned-god Worship?
• Epipalaeolithic Near East 20,000 to 9,000 years ago and the Emergence of Advanced Culture as well as New Religion?
• Sifting through the relation of Bird spirits/deities of the sky (20,000 to 5,000 years ago)
• (Magdalenian/Iberomaurusian) Connections to the First Paganists of the early Neolithic Near East Dating from around 17,000 to 12,000 Years Ago
• 16,000 to 12,000 years ago Magdalenian Sacred Ritual and Symbols
• Are the Natufians of Israel around 15,000 to 11,500 years ago who you thought they were?
• Natufians: an Ancient People at the Origins of Agriculture and Sedentary Life
• Possible Clan Leader/Special “MALE” Ancestor Totem Poles At Least 13,500 years ago?
• Jewish People with DNA at least 13,200 years old, Judaism, and the Origins of Some of its Ideas
• Genetic studies on Jewish DNA is not 6,000 years old but has origin links to about 20,000 to 30,000 years ago?
• Baltic Reindeer Hunters: Swiderian, Lyngby, Ahrensburgian, and Krasnosillya cultures 12,020 to 11,020 years ago are evidence of powerful migratory waves during the last 13,000 years and a genetic link to Saami and the Finno-Ugric peoples.
• My Reasoned Speculations on the Early Migrations of Paganism 13,000 to 3,000 years ago, Cultural Transfer
• 13,000-12,000 years ago Culture Leading to New Oppression changed everything and it was not always this way.
• The Rise of Inequality: patriarchy and state hierarchy inequality
• Fertile Crescent 12,500 – 9,500 Years Ago: fertility and death cult belief system?
• 12,400 – 11,700 Years Ago – Kortik Tepe (Turkey) Pre/early-Agriculture Cultic Ritualism
• Paganism: spread of Haplogroup J and its Seeming connection of Bull Worship
• Pre-Pottery Neolithic (10000 – 6500 BCE) and Pottery Neolithic (7000–5000 BCE)
• 12,000-year-old Gobekli Tepe: “first human-made pagan temple”
• Gobekli Tepe is more like Shamanistic early Paganism, Not Adam, Eve, and Cain or Bible anything!
• Ritualistic Bird Symbolism at Gobekli Tepe and its “Ancestor Cult”
• Male-Homosexual (female-like) / Trans-woman (female) Seated Figurine from Gobekli Tepe
• Could a 12,000-year-old Bull Geoglyph at Göbekli Tepe relate to older Bull and Female Art 25,000 years ago and Later Goddess and the Bull cults like Catal Huyuk?
• Sedentism and the Creation of goddesses around 12,000 years ago as well as male gods after 7,000 years ago.
• Alcohol, where Agriculture and Religion Become one? Such as Gobekli Tepe’s Ritualistic use of Grain as Food and Ritual Drink
• Epigravettians Join the Religious Partying at Gobekli Tepe?
• Neolithic Ritual Sites with T-Pillars and other Cultic Pillars
• Paganism: Goddesses around 12,000 years ago then Male Gods after 7,000 years ago
• First Patriarchy: Split of Women’s Status around 12,000 years ago & First Hierarchy: fall of Women’s Status around 5,000 years ago.
• Natufians: an Ancient People at the Origins of Agriculture and Sedentary Life
• J DNA and the Spread of Agricultural Religion (paganism)
• Paganism: an approximately 12,000-year-old belief system
• Paganism 12,000 years old: related to “Anarchism and Socialism” (Pre-Capitalism)
• Shaman burial in Israel 12,000 years ago and the Shamanism Phenomena
• Need to Mythicized: gods and goddesses
• 12,000 – 7,000 Years Ago – Paleo-Indian Culture (The Americas)
• Ancient Egypt: Epipaleolithic, Neolithic, and Predynastic from 12,000 to 5,000 years ago
• 12,000 – 2,000 Years Ago – Indigenous-Scandinavians (Nordic)
• Norse did not wear helmets with horns?
• Pre-Pottery Neolithic Skull Cult around 11,500 to 8,400 Years Ago?
• Masked Head Hunters of “Karahan Tepe” 11,400-year-old monumental site from the Pre-Pottery Neolithic A to B
• 10,400 – 10,100 Years Ago, in Turkey the Nevail Cori Religious Settlement
• Evolution of human skin color, white-skin is really under 10,000 years old?
• Indo-European language Trees fit an Agricultural expansion from Anatolia beginning 8,000 – 9,500 years ago
• 9,000-6,500 Years Old Submerged Pre-Pottery/Pottery Neolithic Ritual Settlements off Israel’s Coast
• Catal Huyuk “first religious designed city” around 9,500 to 7,700 years ago (Turkey)
• Goddesses/Demigoddesses/Grandmother-Mother Ancestor Spirits from Catal Huyuk?
• Cultic Hunting at Catal Huyuk “first religious designed city”
• Special Items and Art as well as Special Elite Burials at Catal Huyuk
• New Rituals and Violence with the appearance of Pottery and People?
• Haplogroup N and its related Uralic Languages and Cultures
• Ainu people, Sámi people, Native Americans, the Ancient North Eurasians, and Paganistic-Shamanism with Totemism
• Ideas, Technology and People from Turkey, Europe, to China and Back again 9,000 to 5,000 years ago?
• First Pottery of Europe and the Related Cultures
• 9,000 years old Neolithic Artifacts Judean Desert and Hills Israel
• 9,000-7,000 years-old Sex and Death Rituals: Cult Sites in Israel, Jordan, and the Sinai
• 9,000-8500 year old Horned Female shaman Bad Dürrenberg Germany
• Neolithic Jewelry and the Spread of Farming in Europe Emerging out of West Turkey
• 8,600-year-old Tortoise Shells in Neolithic graves in central China have Early Writing and Shamanism
• Swing of the Mace: the rise of Elite, Forced Authority, and Inequality begin to Emerge 8,500 years ago?
• Migrations and Changing Europeans Beginning around 8,000 Years Ago
• My “Steppe-Anatolian-Kurgan hypothesis” 8,000/7,000 years ago
• Around 8,000-year-old Shared Idea of the Mistress of Animals, “Ritual” Motif
• Pre-Columbian Red-Paint (red ochre) Maritime Archaic Culture 8,000-3,000 years ago
• 7,522-6,522 years ago Linear Pottery culture which I think relates to Arcane Capitalism’s origins
• Arcane Capitalism: Primitive socialism, Primitive capital, Private ownership, Means of production, Market capitalism, Class discrimination, and Petite bourgeoisie (smaller capitalists)
• 7,500-4,750 years old Ritualistic Cucuteni-Trypillian culture of Moldova, Romania, and Ukraine
• Roots of a changing early society 7,200-6,700 years ago Jordan and Israel
• Agriculture religion (Paganism) with farming reached Britain between about 7,000 to 6,500 or so years ago and seemingly expressed in things like Western Europe’s Long Barrows
• My Thoughts on Possible Migrations of “R” DNA and Proto-Indo-European?
• “Millet” Spreading from China 7,022 years ago to Europe and related Language may have Spread with it leading to Proto-Indo-European
• Proto-Indo-European (PIE), ancestor of Indo-European languages: DNA, Society, Language, and Mythology
  
• The Dnieper–Donets culture and Asian varieties of Millet from China to the Black Sea region of Europe by 7,022 years ago
• Kurgan 6,000 years ago/dolmens 7,000 years ago: funeral, ritual, and other?
• 7,020 to 6,020-year-old Proto-Indo-European Homeland of Urheimat or proposed home of their Language and Religion
• Ancient Megaliths: Kurgan, Ziggurat, Pyramid, Menhir, Trilithon, Dolman, Kromlech, and Kromlech of Trilithons
• The Mytheme of Ancient North Eurasian Sacred-Dog belief and similar motifs are found in Indo-European, Native American, and Siberian comparative mythology
• Elite Power Accumulation: Ancient Trade, Tokens, Writing, Wealth, Merchants, and Priest-Kings
• Sacred Mounds, Mountains, Kurgans, and Pyramids may hold deep connections?
• Between 7,000-5,000 Years ago, rise of unequal hierarchy elite, leading to a “birth of the State” or worship of power, strong new sexism, oppression of non-elites, and the fall of Women’s equal status
• Paganism 7,000-5,000 years old: related to “Anarchism and Socialism” (Capitalism) (World War 0) Elite & their slaves
• Hell and Underworld mythologies starting maybe as far back as 7,000 to 5,000 years ago with the Proto-Indo-Europeans?
• The First Expression of the Male God around 7,000 years ago?
• White (light complexion skin) Bigotry and Sexism started 7,000 years ago?
• Around 7,000-year-old Shared Idea of the Divine Bird (Tutelary and/or Trickster spirit/deity), “Ritual” Motif
• Nekhbet an Ancient Egyptian Vulture Goddess and Tutelary Deity
• 6,720 to 4,920 years old Ritualistic Hongshan Culture of Inner Mongolia with 5,000-year-old Pyramid Mounds and Temples
• First proto-king in the Balkans, Varna culture around 6,500 years ago?
• 6,500–5,800 years ago in Israel Late Chalcolithic (Copper Age) Period in the Southern Levant Seems to Express Northern Levant Migrations, Cultural and Religious Transfer
• KING OF BEASTS: Master of Animals “Ritual” Motif, around 6,000 years old or older…
• Around 6000-year-old Shared Idea of the Solid Wheel & the Spoked Wheel-Shaped Ritual Motif
• “The Ghassulian Star,” a mysterious 6,000-year-old mural from Jordan; a Proto-Star of Ishtar, Star of Inanna or Star of Venus?
• Religious/Ritual Ideas, including goddesses and gods as well as ritual mounds or pyramids from Northeastern Asia at least 6,000 years old, seemingly filtering to Iran, Iraq, the Mediterranean, Europe, Egypt, and the Americas?
• Maykop (5,720–5,020 years ago) Caucasus region Bronze Age culture-related to Copper Age farmers from the south, influenced by the Ubaid period and Leyla-Tepe culture, as well as influencing the Kura-Araxes culture
• 5-600-year-old Tomb, Mummy, and First Bearded Male Figurine in a Grave
• Kura-Araxes Cultural 5,520 to 4,470 years old DNA traces to the Canaanites, Arabs, and Jews
• Minoan/Cretan (Keftiu) Civilization and Religion around 5,520 to 3,120 years ago
• Evolution Of Science at least by 5,500 years ago
• 5,500 Years old birth of the State, the rise of Hierarchy, and the fall of Women’s status
• “Jiroft culture” 5,100 – 4,200 years ago and the History of Iran
• Stonehenge: Paganistic Burial and Astrological Ritual Complex, England (5,100-3,600 years ago)
• Around 5,000-year-old Shared Idea of the “Tree of Life” Ritual Motif
• Complex rituals for elite, seen from China to Egypt, at least by 5,000 years ago
• Around 5,000 years ago: “Birth of the State” where Religion gets Military Power and Influence
• The Center of the World “Axis Mundi” and/or “Sacred Mountains” Mythology Could Relate to the Altai Mountains, Heart of the Steppe
• Progressed organized religion starts, an approximately 5,000-year-old belief system
• China’s Civilization between 5,000-3,000 years ago, was a time of war and class struggle, violent transition from free clans to a Slave or Elite society
• Origin of Logics is Naturalistic Observation at least by around 5,000 years ago.
• Paganism 5,000 years old: progressed organized religion and the state: related to “Anarchism and Socialism” (Kings and the Rise of the State)
• Ziggurats (multi-platform temples: 4,900 years old) to Pyramids (multi-platform tombs: 4,700 years old)
• Did a 4,520–4,420-year-old Volcano In Turkey Inspire the Bible God?
• Finland’s Horned Shaman and Pre-Horned-God at least 4,500 years ago?
• 4,000-year-Old Dolmens in Israel: A Connected Dolmen Religious Phenomenon?
• Creation myths: From chaos, Ex nihilo, Earth-diver, Emergence, World egg, and World parent
• Bronze Age “Ritual” connections of the Bell Beaker culture with the Corded Ware/Single Grave culture, which were related to the Yamnaya culture and Proto-Indo-European Languages/Religions
• Low Gods (Earth/ Tutelary deity), High Gods (Sky/Supreme deity), and Moralistic Gods (Deity enforcement/divine order)
• The exchange of people, ideas, and material-culture including, to me, the new god (Sky Father) and goddess (Earth Mother) religion between the Cucuteni-Trypillians and others which is then spread far and wide
• Koryaks: Indigenous People of the Russian Far East and Big Raven myths also found in Tlingit, Haida, Tsimshian, and other Indigenous People of North America
• 42 Principles Of Maat (Egyptian Goddess of the justice) around 4,400 years ago, 2000 Years Before Ten Commandments
• “Happy Easter” Well Happy Eostre/Ishter
• 4,320-3,820 years old “Shimao” (North China) site with Totemistic-Shamanistic Paganism and a Stepped Pyramid
• 4,250 to 3,400 Year old Stonehenge from Russia: Arkaim?
• 4,100-year-old beaker with medicinal & flowering plants in a grave of a woman in Scotland
• Early European Farmer ancestry, Kelif el Boroud people with the Cardial Ware culture, and the Bell Beaker culture Paganists too, spread into North Africa, then to the Canary Islands off West Africa
• Flood Accounts: Gilgamesh epic (4,100 years ago) Noah in Genesis (2,600 years ago)
• Paganism 4,000 years old: related to “Anarchism and Socialism” (First Moralistic gods, then the Origin time of Monotheism)
• When was the beginning: TIMELINE OF CURRENT RELIGIONS, which start around 4,000 years ago.
• Early Religions Thought to Express Proto-Monotheistic Systems around 4,000 years ago
• Kultepe? An archaeological site with a 4,000 years old women’s rights document.
• Single God Religions (Monotheism) = “Man-o-theism” started around 4,000 years ago with the Great Sky Spirit/God Tiān (天)?
• Confucianism’s Tiān (Shangdi god 4,000 years old): Supernaturalism, Pantheism or Theism?
• Yes, Your Male God is Ridiculous
• Mythology, a Lunar Deity is a Goddess or God of the Moon
• Sacred Land, Hills, and Mountains: Sami Mythology (Paganistic Shamanism)
• Horse Worship/Sacrifice: mythical union of Ruling Elite/Kingship and the Horse
• The Amorite/Amurru people’s God Amurru “Lord of the Steppe”, relates to the Origins of the Bible God?
• Bronze Age Exotic Trade Routes Spread Quite Far as well as Spread Religious Ideas with Them
• Sami and the Northern Indigenous Peoples Landscape, Language, and its Connection to Religion
• Prototype of Ancient Analemmatic Sundials around 3,900-3,150 years ago and a Possible Solar Connection to gods?
• Judaism is around 3,450 or 3,250 years old. (“Paleo-Hebrew” 3,000 years ago and Torah 2,500 years ago)
• The Weakening of Ancient Trade and the Strengthening of Religions around 3000 years ago?
• Are you aware that there are religions that worship women gods, explain now religion tears women down?
• Animistic, Totemistic, and Paganistic Superstition Origins of bible god and the bible’s Religion.
• Myths and Folklore: “Trickster gods and goddesses”
• Jews, Judaism, and the Origins of Some of its Ideas
• An Old Branch of Religion Still Giving Fruit: Sacred Trees
• Dating the BIBLE: naming names and telling times (written less than 3,000 years ago, provable to 2,200 years ago)
• Did a Volcano Inspire the bible god?
• Yamnaya culture or at least Proto-Indo-European Languages/Religions may actually relate back to North Asia?
• Dené–Yeniseian language, Old Copper Complex, and Pre-Columbian Mound Builders?
• No “dinosaurs and humans didn’t exist together just because some think they are in the bible itself”
• Sacred Shit and Sacred Animals?
• Everyone Killed in the Bible Flood? “Nephilim” (giants)?
• Hey, Damien dude, I have a question for you regarding “the bible” Exodus.
• Archaeology Disproves the Bible
• Bible Battle, Just More, Bible Babble
• The Jericho Conquest lie?
• Canaanites and Israelites?
• Accurate Account on how did Christianity Began?
• Let’s talk about Christianity.
• So the 10 commandments isn’t anything to go by either right?
• Misinformed christian
• Debunking Jesus?
• Paulism vs Jesus
• Ok, you seem confused so let’s talk about Buddhism.
• Unacknowledged Buddhism: Gods, Savior, Demons, Rebirth, Heavens, Hells, and Terrorism
• His Foolishness The Dalai Lama
• Yin and Yang is sexist with an ORIGIN around 2,300 years ago?
• I Believe Archaeology, not Myths & Why Not, as the Religious Myths Already Violate Reason!
• Archaeological, Scientific, & Philosophic evidence shows the god myth is man-made nonsense.
• Aquatic Ape Theory/Hypothesis? As Always, Just Pseudoscience.
• Ancient Aliens Conspiracy Theorists are Pseudohistorians
• The Pseudohistoric and Pseudoscientific claims about “Bakoni Ruins” of South Africa
• Why do people think Religion is much more than supernaturalism and superstitionism?
• Religion is an Evolved Product
• Was the Value of Ancient Women Different?
• 1000 to 1100 CE, human sacrifice Cahokia Mounds a pre-Columbian Native American site
• Feminist atheists as far back as the 1800s?
• Promoting Religion as Real is Mentally Harmful to a Flourishing Humanity
• Screw All Religions and Their Toxic lies, they are all fraud
• Forget Religions’ Unfounded Myths, I Have Substantiated “Archaeology Facts.”
• Religion Dispersal throughout the World
• I Hate Religion Just as I Hate all Pseudoscience
• Exposing Scientology, Eckankar, Wicca and Other Nonsense?
• Main deity or religious belief systems
• Quit Trying to Invent Your God From the Scraps of Science.
• Archaeological, Scientific, & Philosophic evidence shows the god myth is man-made nonsense.
• Ancient Alien Conspiracy Theorists: Misunderstanding, Rhetoric, Misinformation, Fabrications, and Lies
• Misinformation, Distortion, and Pseudoscience in Talking with a Christian Creationist
• Judging the Lack of Goodness in Gods, Even the Norse God Odin
• Challenging the Belief in God-like Aliens and Gods in General
• A Challenge to Christian use of Torture Devices?
• Yes, Hinduism is a Religion
• Trump is One of the Most Reactionary Forces of Far-right Christian Extremism
• Was the Bull Head a Symbol of God? Yes!
• Primate Death Rituals
• Christian – “God and Christianity are objectively true”
• Australopithecus afarensis Death Ritual?
• You Claim Global Warming is a Hoax?
• Doubter of Science and Defamer of Atheists?
• I think that sounds like the Bible?
• History of the Antifa (“anti-fascist”) Movements
• Indianapolis Anti-Blasphemy Laws #Free Soheil Rally
• Damien, you repeat the golden rule in so many forms then you say religion is dogmatic?
• Science is a Trustable Methodology whereas Faith is not Trustable at all!
• Was I ever a believer, before I was an atheist?
• Atheists rise in reason
• Mistrust of science?
• Open to Talking About the Definition of ‘God’? But first, we address Faith.
• ‘United Monarchy’ full of splendor and power – Saul, David, and Solomon? Most likely not.
• Is there EXODUS ARCHAEOLOGY? The short answer is “no.”
• Lacking Proof of Bigfoots, Unicorns, and Gods is Just a Lack of Research?
• Religion and Politics: Faith Beliefs vs. Rational Thinking
• Hammer of Truth that lying pig RELIGION: challenged by an archaeologist
• “The Hammer of Truth” -ontology question- What do You Mean by That?
• Navigation of a bad argument: Ad Hominem vs. Attack
• Why is it Often Claimed that Gods have a Gender?
• Why are basically all monotheistic religions ones that have a male god?
• Shifting through the Claims in support of Faith
• Dear Mr. AtHope, The 20th Century is an Indictment of Secularism and a Failed Atheist Century
• An Understanding of the Worldwide Statistics and Dynamics of Terrorist Incidents and Suicide Attacks
• Intoxication and Evolution? Addressing and Assessing the “Stoned Ape” or “Drunken Monkey” Theories as Catalysts in Human Evolution
• Sacred Menstrual cloth? Inanna’s knot, Isis knot, and maybe Ma’at’s feather?
• Damien, why don’t the Hebrews accept the bible stories?
• Dealing with a Troll and Arguing Over Word Meaning
• Knowledge without Belief? Justified beliefs or disbeliefs worthy of Knowledge?
• Afrocentrism and African Religions
• Crecganford @crecganford offers history & stories of the people, places, gods, & culture
• Empiricism-Denier?

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

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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

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

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

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

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

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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

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

Animism, Totemism, Shamanism, and Paganism

Damien Marie AtHope’s Art

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

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

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

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

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

Tutelary deity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“In Section 2 he proceeds to elaborate:

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

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

Damien Marie AtHope’s Art

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“These ideas are my speculations from the evidence.”

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

Sky Father/Sky God?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Damien Marie AtHope’s Art

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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

Damien Marie AtHope’s Art

ref, ref, ref, ref, ref, ref

Knowledge to Ponder: 

Stars/Astrology:

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

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

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

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

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

Hinduism:

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

Judaism:

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

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

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

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

Damien Marie AtHope’s Art

Expressions of Atheistic Thinking:

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

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

Damien Marie AtHope’s Art

ref, ref, ref

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

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

Damien Marie AtHope’s Art

The “Atheist-Humanist-Leftist Revolutionaries”

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

Why Does Power Bring Responsibility?

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

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

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

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

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

The Mind of a Skeptical Leftist (YouTube)

Cory Johnston: Mind of a Skeptical Leftist @Skepticallefty

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

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

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

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

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

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

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

My Thought on the Evolution of Gods?

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

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

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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

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

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