In February 2016 onwards will be announced about the fact almost complete extinction of the people of the epoch of final Paleolithic 14.5 thousand years ago in Western Europe. Have been investigated mitochondrial DNA (a Haplogroup of M and a Haplogroup of N). Carriers of the first – inhabitants of Asia and Australia, Indians of North America, the second – most often Europeans. Haplogroup M has been quite widespread among Europeans more than 30—35 thousand years ago, however slightly less than 15 thousand years ago she has quite sharply and unexpectedly disappeared. This disappearance of the Haplogroup M in glacial Europe has allowed to track feature of resettlement of primitive people again and to confirm once again results of researches of P. Underhill (2000). About fifty-five thousand years ago, people began to settle separately in different parts of the world at the same time from one place. The real ark of Noah and subsequent breakthroughs in the Arctic (Grosswald 1999, pp. 90—91, p. 94; 2009, p. 128, p. 101, p. 50, pp. 76—77), that washed away all alive in the ocean, found their yet another confirmation (Posth at al. 2016, p. 827).
3.2. Biblical one-year sea travel refers to extreme situations on the water. Therefore all relationship on an ark needs to be considered in the light of psychology of extreme situations. The major role is played in this case not by the individual, but collective. Consequently, the results of the voyage will be determined exclusively by collective psychology and its characteristics. This is what (Ankermann 1915—1916, pp. 586—590; Thurnwald 1917—1918, p. 1106, pp. 1118—1111) and many others noticed in totemism. They noted the deep archaism of primitive totemic psychology and emphasized the collectivism of primitive thinking that underlies these beliefs. Proceeding from this, Ankermann concludes that the psychology of the closeness of the human group to the totem could have developed in conditions of such a hunting life, in which man was alone with animals and did not possess the high technique that would raise him above them. Forty years later: “Reuterschild correctly believes that the most important thing in Totemism is the identity of the people and the species of animals, but misses another, not less important side of it – the origin from the totem. He is certainly right when he seeks an answer to the question of the origin of totemism in the thinking of primitive society. But when he sees the specifics of this thinking that totemism is rooted not in the emotions of the individual, but in the collective perception, he is mistaken, for any representations and ideas in any society are perceived only through the feeling and thinking of individuals” (Khaitun 1958, p. 129). As we will see below, in this “economist” Reuterschild was right.
3.3. The losses caused by the catastrophe (stressors) should provoke in a short period of time the team’s strong need for affiliation – the desire to be in a society of their own kind. Whichever like, the good, the bad, but only people. The desire to communicate not with animals in the process of feeding them, but with their family, which could compensate for the shock from the seen and irreplaceable loss.
But instead of satisfaction of this exigencies on the eight people felled down the burden on service of thousands of animal species and birds in the course of cohabitation at the increasing deficiency of communication with each other. There was a peculiar phenomenon – owing to the developed circumstances group isolation of the family of Noah smoothly and imperceptibly for them passes into personal loneliness of everyone. Communication by the formula “man ↔ animal” replaces the usual communication according to the formula “man ↔ man”. The team’s condition is approaching depression.
3.4. Soon the team of Patriarch became pity for animals and birds. A month later, many animals and birds were victims of the Neanderthals. In addition, they ached and were dying from dehydration and tribulations of sea travel. Subsequently (Durkheim 1912, p. 143, pp. 158—159; Goldenweiser 1910, p. 275; Harrison 1912, p. 123) and almost all the early explorers of the “ethnographic” school emphasized this unusually close, emotional connection between people and their totem. Courting for animals has to take away all the time: slowly but surely, the place of a person with his myriad of ragged social ties will takes up the world of animals, living according to biological laws. The status of animals will increases with each new day of the flood. The continuing inability to fully communicate with each other will only foster this. The reaction of the displacement and the repression mechanism will working against the backdrop of the deepest stress.
3.5. People in this situation will gradually start to personalize the animals. They will find by the animals a lot of human emotions and habits. The brightest impressions during feeding and harvesting for the animals will undergo a process of individualization. Stress and commotions will remove most barriers and prejudices along the way. If after a year on the water there is a death of all living things, the value of the last pairs of animals will rapidly grow in the eyes of four pairs of people. Their status will increase, and changes in human thinking become irreversible. The survivors animals will inevitably get up on one stair with the person in the eyes of the ship team. This will be the basis of a simple categorical syllogism: “a person and a animal are brothers. And the elimination of all living things can perfectly explain the “emotional value” of the latter. Sensory deprivation and maladjustment, an eternal companions of sailors, was accelerated the process of personification of animals on the ship.
One of the first this is intuitively felt L. Fison: “Do we not find here an explanation of that curious reverence shown to certain animals and things by savage tribes? and can this reverence be said to amount to “deification?” The totem has evidently no inherent sanctity. It is reverenced only by the group which it indicates; and by them, not because it is above them as a divinity, but because it is one with them, because it is the “flesh” of the body corporate whereof they themselves are parts. It is literally “bone of their bone and flesh of their flesh” (Fison and Howitt 1880, p. 169).
3.6. So, the scheme of the relationships of Noah’s family on the individual formula “man ↔ beast” and its continuation in the collective expression “Group of people ↔ Group of objects” is filling with multitude factors. Group isolation of the family at personal loneliness of each → leads to the emergence of a stable affiliation against a background of autistic fantasy (bravura) → when strengthening a role of stressors with transition to a chronic depression → includes mechanisms of supplantation negative state of the psyche’s by means of personification (impersonation) of animals → disadaptation and sensory deprivation only increase the work’s of imagination, creating vivid eidetic images on the basis of personification → personification goes into long-term strategic personification through a series of post-traumatic syndromes or factors of existence after the Flood.
After tens of thousands of years, these two constructions “Man ↔ Beast” and “Group of people ↔ Group of objects” are still alive and reliably serves for the only goal – playback of the closed system. “We observe at the outset that totemism has two notes or characteristics: it has to do with a group not an individual, and that group is in a peculiar relation to another group of natural and occasionally of artificial objects” (Harrison 1912, p. 119).
3.7. That this fragile sequence has been kept and fixed at the level of primitive mentality, there was a need of existence of certain scenarios. The whole series of post-traumatic syndromes became them, through which people have passed after the Ark’s.
By Cpl. Andrew Johnston. Art therapy project created by a U.S. Marine with posttraumatic stress disorder.
3.8. PTSD-1 has arisen because of a difference of diets of several types of people on the Ark. The basis of the contradictions was the vegetarianism of the of Noah’s family and the meat-eating of the Neanderthal’s family on the ship.
The sense of paternalism Noah’s family towards the animals struggled with the feeling of hatred towards the “brotherly” kind of the Neanderthals. The ark was rapidly becoming a zone of conflict between the two types of people. Mental traumas in extreme situations carry very much a hard character. Many authors pay attention to the collective nature of a trauma in a natural disaster, defining it as “massive collective stress” (Kinston and Rosser 1974, p. 437). The authors found that a natural disaster, affecting the fabric of social life, destroys people’s connections and reduces the sense of community.
This trauma intensified and deepened amid the gluttony of the Neanderthal family, which could well have left the planet without fauna. Following such traumatic events, posttraumatic stress disorder may develop. The first to draw attention to the role of neuroses in the emergence of totemism the father of psychoanalysis Freud. He felt that the nature of this phenomenon was intertwined with a string of stresses and a whole series of conflicts. But, unfortunately, the right premise led to depressing conclusions about the role of the libido. In the final analysis, he interpreted it as the hatred of sons to their father (Freud [1913] 2005, pp. 225—228).
Evidence of this “unexplained” hatred has become very strange intentional burials of Neanderthals. They have seven main differences from burials Cro-Magnons.
I. Burials of Neanderthals are found in caves, grottoes or canopies of caves. Cro-Magnons was buried anywhere. The correlation of 120 to 2 (Alekshin 1995b, p. 26).
II. Depth of burial from 20 to 40 centimeters. From above the corpse was covered with limestone slabs.
III. Most often, Neanderthals corpses are found in the position of an embryo. To achieve such an effect, the corpses was tied up.
IV. It was established that the bone skeletons underwent deliberate dismemberment. “At the end of article the author draws the attention of the reader and to the works of H. Ullrih’s who is fixedly studying everything to him available debris and splinters of bones including from Krapina (Ullrich, 2004), and in particular the child’s bones from Teshik-Tash (Ullrich, 1954). Somehow in a private conversation with the author H. Ullrich told the following: on bones of this child there are also traces of teeth of a small predator, there are also traces of tools of archeologists, but the main traces, are traces of deliberate partition of a body before his burial” (Smirnov 2012, p. 68).
V. Deepening for the skeleton always settle down in the same cultural layer where fragments of flint and bones of animals find. Where they butchered food, there and dug shallow pits. The zone of “Kitchen”, if you can say so. Incisions, bone fractures, cleaning them from muscle tissue speak in favor of cannibalism (Rozzi at al. 2009, p. 153; Krause at al. 2016; Garralda at al. 2014, p. 99). “Anthropological studies of the last twenty years have revealed on the bones of Neanderthals traces of silicon implements, indicating the posthumous manipulations with their corpses: dismemberment and removal of soft tissues from bones (Czarnetzki 1977; Le Mort 1988, 1989; Russel 1987; Ullrich 1986). According to G. Ulrich, the oldest funeral rite evolved from the dismembered graves of the early Mousterian to undivided burials that appeared at the end of the Middle Paleolithic (Ullrich 1986). In this way, the discoveries of anthropologists emphasized the originality of the Mousterian funeral rite”(Alekshin 1995a, p. 188).
VI. Most often Neanderthals put a skeleton or a body of one person in the dug hole.
VII. In the graves of Neanderthals there are no things, stone and bone tools, as well as ornaments. Bodies are often mixed with or placed in the debris of the cultural layer. In the Cro-Magnons burials can meet different options of things from the funeral ritual. The Neanderthal doesn’t have those things. On the contrary, the occasional forgotten tool for separating the meat from the bones. Three scraper in the grave of an infant La Ferrassie V.
Conclusion. Such burials were forced and arose as a result of extreme situations. For example, because of the long siege of the cave could come a severe famine, hence the peeled skeletons. Cro-Magnons could purposefully starve one to death the Neanderthal’s neighbors, forcing them to eat the corpses of their tribesmen.
Gough’s Cave, 14700 years before our time. Representatives of the Madeleine culture have leaded to cannibalism to perfection. From the skulls eaten people made ritual bowls, the bones were covered with ornaments and used as tools of labor. There are practically no burials (Bello at al. 2015, p. 170).
The theme of cave painting Cro-Magnons – a joyful messages about the liberation of animals from the Neanderthal man’s devourer, a hymn to the ark, on which the ideology of the new world arose. Today, the walls and ceilings of 170 caves of France and 120 in Spain testify only to this, the brightest of which is Chauvet-Pont-d’Arc Cave – the age of 38 thousand years. The grand extermination of the whole living by a flood forced the person to paint animals tens of thousands of years after the disaster. And if they are few in nature, then a lot on the walls. This feature of primitive painting – to exaggerate the number of animals no one notes, not even understanding, why only animals were portrayed, and not man.
Cave complexes are not accidentally chosen for similar images – the walls of the halls are filled with characters, which in meaning are in the same spatial and temporal connections as animals from the Ark decks. Therefore, critics note that in these drawings there is no graphic unity. There is no connection between the individual figures or it is insignificant. Often there are incomplete images or extra pairs of eyes, legs. There is no question of any compositions united by a common idea or meaning, except for single exceptions. In images, the vertical-horizontal system of spatial coordinates that we are familiar with may not be present. Most often, animals are drawn in profile, they are extremely rare in the full-face. To this is added the absence of restriction of the pictorial field by any artificial framework. Figures and series of figures can be of various sizes, which only confirms their independence. The concept of symmetry is absent. The very strong emotional fullness of images is underlined. There is no rigid standardization, established canons in images. All that Dmitrieva could summarize on the studies of the Paleolithic caves (Dmitrieva 2014, pp. 312—314, p. 316, p. 318), easily fits into the definition of totemism by Goldenweiser. Before us is a live reflection of “association with objects and symbols of emotional meaning”. On the walls of caves of the Paleolithic man draws by coal rod the Association, which today is absolutely incomprehensible to us, since any closed system like the Ark “eludes all effort at absolute definition” and therefore causes laughter.