You're not the only person who is fascinated by paleolithic faith. This fascinating topic has been a fascination for scientists for centuries. The origins of religion can't be determined solely from archaeological evidence. These theories can only be determined by studying the evolution of later phenomena. Let's take a look at the major questions surrounding paleolithic Christianity.
Animism
Animism is a religion that originated in prehistoric times. It emphasizes the spiritual link between humans, animals, and all other living creatures. This religion is practiced worldwide by many indigenous cultures.
Ancestor worship
There are many aspects to the idea of ancestor worship in paleolithic religious. Although its origins are not known, evidence suggests that humans have ancestors. An ancestor was an individual who shared a relationship with their descendant. They may have played an important role in continuing community activities.
Animism in the Upper Paleolithic
Paleolithic religions still remain mysterious. We know very little about what was going on. There is evidence that both humans and other animals were involved in religious matters. Cave wall paintings and drawings often depict animals. Some paintings and drawings even depict hybrid human/animal form. Some animal-human hybrids look so masking that they resemble sorcerers and masked dancing.
The Middle Paleolithic: Animism
Animism in Middle Paleozoic refers to a religious belief in which animals are worshipped. Animals are often considered to be the spiritual abodes of their forefathers. Many cultures also believe animals have souls. Some animists assign attributes and powers to deceased animals, such the ability to judge the treatment of others and the ability take revenge on hunter.
Animism in the Lower Paleolithic
The existence of animism in the Lower Paleolithical era is a matter of debate. I will present the views of two distinguished scholars in this article. Richard Wagner, an anthropologist, published The Anthropology of the Subject. Another is N. Bird-David, who has revisited the issue of animism and relational epistemology in his book How persons become things.