Systematic methodology

Systematic ethnology

 Systematic anthropology

Systematic linguistics

Population geogenetics

Systematic poetics

 Systematic folkloristics




Prehistoric tribes

 Prehistoric races

Prehistoric languages

Prehistoric archaeology

   Prehistoric religions

Prehistoric folklore











*       Racial taxonomy

*       Ethnical taxonomy

*       Europids

*       Nordids

*       Indids

*       Littoralids

*        Caucasoids

*        Elamitoids

*        Negrids

*       Melanids

*       Tungids

*       Pelasgids

*       Cimbroids

*       Turanids 

*       Ugro-Scythids

*       Uralo-Sarmatids

*        Lappids

*        Sinids



*        Religious taxonomy

*     Passionalism     

*     Manism        

*       Chthonism

*       Phytotheism

*       Daphnephorism

*       Piscimorphism

*       Heliotheism/Oculotheism

*       Nanotheism



*        Mythological  taxonomy

*       Eleotheism

*       Polytheism

*        Bovine cults

*        Naturism

*        Hydrotheism

*        Petrotheism

*         Astrotheism/Ovotheism

*        Determinism



The Folklore Motifs of Melano-Negrid Herbivorous Plant-Gatherers

Clickable terms are red on the yellow background



Agrarian Folklore of Prehistoric Herbivorous Plant-Gatherers and Vegetal Hoe-Cultivators (Negrids, Melanids, Amazonids, Caucasoids)



Phytototemism: belief in totem ancestors in the reincarnation of plants, flowers, shrubs and trees

Polytheism: cults of many celestial and subterranean deities

Chthonism: cults of Mother Earth and the underworld deities (from Greek χθών (khthṓngroundsoil)

Elementalism: belief in four primordial elements: air, earth, water and fire

Naturism: belief in natural elements of the nature (from Latin natura nature)

Hylozoism: belief in the spiritual nature of matter (from Greek hylos matter)

Phytomorphism: belief in postmortal transformations into plants, shrubs and trees 

Manism: cults of ancestral spirits of dead fathers (Latin manes spirit of the ancestors)

Bovinism: cults of bovine deities (bulls, cows, calves)

Passionalism: worshiping martyr gods of corn, death, sacrifice and suffering  

Eleotheism: worshiping female goddesses of love and mercy (from Greek έλεος, éleos mercy)

Endophagism: the rite of endophagia, eating the dead body of fathers and ancestors



Map 1. The evolutionary tree of religiogenesis, folklore traditions and magic cults

(from P. Bělíček: The Synthetic Classification of Human Phenotypes and Varieties. Prague 2018, Table 8, Map p. 24)


Religious Ideas of Melano-Negrid Plant-Gatherers


    Cultures of prehistoric plant-gatherers with pebble-choppers and hand-axes lack a systematic designation because their current terms (collectors, gatherers, foragers, strandlopers) do not sufficiently express their predominantly vegetalty subsistence and do not delimit them clearly in contradistinction to shell-eaters, insectivores and honey-eaters. One the other hand, granivores (seed-eaters), graminivores (grass-seed eaters) and rhizovores (root-eaters) are too specific to cover the whole stock. Preferable terms are vegetalists, herbalists, plant-gatherers, phytophagues, (pre)agriculturalists and (pre)horticulturalists.

   Similar difficulties cast doubts on the archaeological, anthropological and linguistic taxonomy. Their linguistic characteristics comprises prefixing classifiers, prefixed human b-plurals, initial prenasalised stops mb-, nd-, ng-, the opposition of voiced and voiceless stops, that-clauses and actualis/habitualis opposition in the present-tense morphology. Such tendencies have been preserved relatively unimpaired in Bantu, Australian, Melanesian, Amazonian (Tupí-Quaraní group), Anatolian (Hatte) and Godoberi (Xwarshi, Andi, Gunzib, Chamalal, Bezhita, Hinux) languages. These families have preserved meaningful residues of ‘Eteo-Negric languages’, i.e. genuine Negric Bantu languages. Other groups of vegetalist and agriculturalist cultures (Caucasian, North African and European peasants) were exposed to the Asiatic language structures of Altaic peoples in the boreal Euroasian zone, and hence they exhibit a lot of later secondary assimilative contamination.    

    The difference betweenEteo-Negric languagesand their impure later mutations is manifested also in folktales, magic, folklore, mythology and rites. Eteo-Negrids have preserved numerous remnants of phytotheism or phytototemism, which unites beliefs in herbal, vegetal and arboreal ancestors and professes faith in phytothanasis (after-death metamorphosis into plants). On the other hand, Caucasoid and Europoid peasants complement residues of original phytotheism with admixtures of Altaic zoomorphic totemism and developed a hybrid religion of bovine totemism. It indulges in bull cults, bullfights and bovine deities.


Preagricultural Palaeolithic Customs


Preagriculturalists (plant-gatherers, seed foragers, herbivores, granivores).

Distribution: India, China, Australoids, Melanesians (Marquesas, Hawaii), Amazonia (Tupí, Quaraní, Mataco), African Bantu people.

Phytotheistic totemism: clansmen live on plants, get born from plants, their families belong to a species of plants and after death they transform to plants.

Phytogenesis: plants were created from graves of dead human bodies.

Phytothanasis: after (tragic) death humans transform to plants and trees:

 Pure phytomorphism remained characteristic only of dark equatorial races, while the Caucasoid and Europoid (pre)agriculturalists were exposed to the infiltration of Altaic tribes and under their impact they adopted bovine totemism.

Endophagy: consuming dead fatherscorpse in ashes, cakes and drinks (Amazonia) out of desire for physical identification with the dead ancestors.

Endotaphy: keeping dead fathersskulls inside their home, in near-by shrines (New Guinea), close to the head-bench, under the  kitchen floor (Sumer).

Marital matrilocal endogamy: girls wed their remote cousins from the opposite longhouse and let them live with their offspring at their native home.

Myths: breaches of matrilocal endogamy, rapes, abductions, murders, tales about young girls who did not reach lucky marriage and transformed to plants as a result of rape committed by ambushing strangers from other tribes.

Deification: the awed spirits of the dead become supernatural deities, terrestrial spirits descend to underground crevices and become chthonic gods of the underworld. Higher arboreal spirits are promoted to celestial gods. 

Hylotheism (from Greek hylématter’, naturistic polytheism): polytheistic cults of primordial elements and agrarian agents (earth, water, sun, air), ancestral cults of the earliest forbears. The Mother Earth and Father Heaven are adored as highest divinities, feasts of their sacred marriage (hieros gamos).

Divine phytogenesis: the origin of plants explained from martyr corn gods.

Divine phytothanasis: gods and earliest ancestors transform to plants.

Rainmaking magic: the rise of priests rainmakers promising to evocate rain.

Offertory magic: drought can be averted only by sacrificing kingly daughters.

Helpful animals: neighbouring clans are referred to as animals but owing to friendly and neighbourly relations they act as helpful assistants of wanderers.

Ancestral cult: ancestors and old grandparents are hallowed as supreme gods.

Habitat: the agrarian two-class society (Zweiklassengesellschaft) of opposite longhouses breaks into four settled quarters inhabited by phratries symbolising deities of the sun/heat, water/rain, air/storm, earth/vegetation.

Matrilineal marriage: dual endogamy of two opposite classes breaks down and gives ground to marriage contracts concluded between different phratries. 

Matrilineal chieftaincy: chieftaincy is inherited in matrilineal succession from the former chieftain to his daughter’s husband, various phratries claim tribal hegemony and aspire to the privileges of chieftaincy, political affairs of hereditary descendancy are settled by ‘Olympic gamesthat test the prowess of male pretenders in running, wrestling and bullfighting.




Preagricultural Animism


   Vegetable species undergo spiritualisation, their outstanding specimens are recognised as waterside, mountainous or forestal spirits. Painted hunters and tattooed warriors are feared as supernatural spirits. Foraging hordes bring offerings to spirits of the dead, ancestral cults enhance respect for male and female councils of elders.

Animistic polytheism: the spirits of the dead and magic deities live in family relations of pluralistic matriarchy without domination of one male spirit. Collective punaluan marriage allows sexual promiscuity and adultery resembling Zeus’ proverbial unchastity in the groves of Mount Olympus.


The Motivic Patterns of the Early Agriculturalists


    Early Neolithic farmers abandoned nomadic plant-gathering and took to sowing corn into soil spudded by stone hoes. Their clear cultural patterns appeared only in rain-kings’ theocracies of Melanesia and Africa, where matriarchal residues survived in the institution of queen mothers, rain-kings’ marriages with sisters, untouchable divine kings, symbolic quadripartition of world’s ends, tribal phratries, colours and totems. A. Bernard wrote that in New Caledonia ‘the chieftains are gods. After their death they become gods. Their person is inviolable’ (1895: 291). Tribes were first divided into divine moieties of the Mother Earth and the Father Heaven, and later extended by adding a younger generation of deities. This change required splitting off phratries of the Corn God (Osiris) and the Goddess of Love (Isis) from the former two. This is how the eastern Papuan Zweiklassenkultur bifurcated into the tribal quadripartition of four phratries symbolising the quadruplet of primordial elements: the sun (fire), heaven (air), earth (soil) and rain (water). Since they intermarried and lived in mutual endogamy, their folktales narrate about young heroes’ journeys and their negotiation with neighbouring phratries. These clansmen are denoted as ‘helpful animals’ telling the way to the Sun, the Moon and the Wind. The hero is not allowed to speak directly to these untouchable and inviolable deities (elderly chieftains), he must consult his questions with the Queen Mother depicted as their closely related aunt.



Extract from Pavel Bělíček: Systematic Poetics II. Literary Ethnology and Sociology. Prague 2017,  pp. 259-263