Little People

This page follows one claim: that the third race Jim Davidson describes, the Little People, were small beings made to work the mines of southern Africa. Davidson reads rock art in Zimbabwe and South Africa as a record of the Anunnaki, and I treat his account as a modern paleo-contact reading. Next to it I set a medieval Islamic tradition of a race of Jinn before Adam, a channeled text called Oahspe, and a long list of small beings from folklore. I say which kind of source each one is as I go. The folklore entries are reported descriptions, not evidence for the mining claim.

Bergdama (Damara)

1. Location: Primarily found in Namibia, the Damara people have been resident in the region for thousands of years.
2. Language: They speak the Damara/Nama language, which is notable for its use of click consonants, a feature shared with some other languages in Southern Africa.
3. Culture and Livelihood: Traditionally, the Damara were semi-nomadic, engaged in pastoralism and small-scale agriculture. They are known for their skills in working with livestock, particularly goats and sheep.
4. History: The history of the Damara people is complex, involving interactions with other ethnic groups in the region, such as the Nama and Herero. During colonial times, they faced significant challenges and disruptions.
5. Modern Context: Today, the Damara people are integrated into modern Namibian society but continue to maintain their distinct cultural identity and traditions.

Genetic studies have found that Damara are closely related to neighbouring Himba and Herero people, consistent with an origin from Bantu speakers who shifted to a different language and culture.

The Damaran were also copper-smiths known for their ability to melt copper and used to make ornaments, jewellery, knives and spear heads out of iron.

The Damaran initially settled between Huriǂnaub (Kunene River) and ǃGûǁōb (Kavango River), before entering what later-on centuries long after became known as ǀNaweǃhūb (Ovamboland).

Believe of the Damaran

The primary god revered by the Damaran (ǂNūkhoen) people is ǁGamab, also known by various names such as ǁGammāb (the water provider), ǁGauna (in Sān), ǁGaunab (in Khoekhoe), and Haukhoin (meaning ‘foreigners’ in Khoekhoe), among the Khoekhoe community.

Residing in a celestial realm higher than the starry sky, ǁGamab, whose name combines the Khoekhoe words for water (ǁGam) and to give (mā), is revered as the giver of water. This deity is associated with the emergence of clouds, along with phenomena such as thunder, lightning, and rainfall. He plays a pivotal role in the natural world, ensuring the seasonal cycle’s continuity and providing wild game to the ǃgarob (Khoekhoe for ‘wilderness’) and the Damaran people. One of his key duties includes fostering crop growth.

Additionally, ǁGamab is acknowledged as the God of Death, controlling human destiny. From his heavenly abode, he is believed to shoot arrows at people, with those struck becoming ill and eventually dying. Upon death, souls are said to journey to ǁGamab’s celestial village located above the stars, where they join him around a sacred fire. Here, they are offered a drink from a bowl of liquid fat as a reward.

In contrast, ǁGamab’s nemesis is the malevolent deity ǁGaunab.

Enlil, Enki, Ea and Adad

In the pantheon of the ancient Mesopotamian religion, including the Anunnaki deities, the god most closely associated with water, thunder, and rainfall is Enlil. Enlil, one of the most powerful gods in the Sumerian and Akkadian mythology, was known as the god of air, wind, and storms. He was believed to control the weather and the atmosphere, and by extension, he had dominion over rain and thunder.

Another deity worth mentioning is Adad (also known as Hadad or Ishkur in Sumerian mythology), who was specifically the god of storms and thunder. Adad was revered for his ability to bring rain and thunder, which were crucial for agriculture in the Mesopotamian region.

While Enlil and Adad were not primarily water gods (like Enki/Ea, who was the god of water, knowledge, mischief, crafts, and creation), their association with storms and rainfall indirectly connects them to the element of water.

Bushmen (San People)

1. Location: The San people are widely distributed across various countries in Southern Africa, including Botswana, Namibia, Angola, Zambia, Zimbabwe, Lesotho, and South Africa.
2. Language: They speak a variety of languages, many of which include the distinctive click consonants. These languages are part of the Khoisan language group.
3. Culture and Livelihood: Traditionally, the San are known for their hunter-gatherer lifestyle, living in small, mobile groups and relying heavily on their knowledge of the environment. They have a rich oral tradition and are renowned for their rock art.
4. History: The San people are considered to be among the oldest inhabitants of Southern Africa, with a history that stretches back tens of thousands of years. They have faced significant challenges due to colonial expansion, loss of land, and modernization.
5. Modern Challenges: Many San communities today face issues related to land rights, economic marginalization, and cultural survival. While some continue to practice traditional lifestyles, others have been integrated into farming or urban environments.
6. Their history is deeply intertwined with the history of humans in Africa. Genetic studies suggest that the San carry some of the oldest human Y-chromosome haplogroups. These are often associated with the genetic diversity believed to be characteristic of the oldest human lineages. They are also thought to be direct descendants of the first Homo sapiens. Archaeological evidence of tools and rock art, attributed to ancestors of the San, dates back tens of thousands of years, with some estimates suggesting that they have been living in southern Africa for at least 20,000 years, and possibly much longer.

Believes of the San people

1. Animism and Nature Worship: The San traditionally practice animism, believing that both living and non-living entities possess a spiritual essence. They hold a deep respect for the environment and see themselves as part of the natural world.
2. Ancestral Spirits: Ancestors play a significant role in their spiritual beliefs. The San people often believe that the spirits of their ancestors reside in the natural world and can influence their lives. They perform rituals and ceremonies to honor these ancestors and seek their guidance and protection.
3. Trance Healing and Dance: One of the most notable aspects of San spirituality is the trance dance, also known as the healing dance. During these dances, healers enter trance states to communicate with the spirit world. This state is believed to enable them to heal sickness, address social problems, and control the weather.
4. Creation Myths and Folklore: The San have a rich set of myths and stories that explain the creation of the world and the origins of human beings. These stories are passed down orally and often feature animals and natural phenomena.
5. Respect for Wildlife: The San are traditionally hunter-gatherers, and they have a profound respect for the animals they hunt. They often perform rituals before and after hunts to show respect to the animal spirits and to ensure balance in nature.
6. Cosmology and Star Lore: The San also have a detailed understanding of the stars and celestial bodies. They incorporate this knowledge into their spiritual beliefs and everyday life, using it for navigation and timing of seasonal activities.
7. Shamanism: Certain members of the community, often referred to as shamans, play a central role in the spiritual life of the San. They act as intermediaries between the physical world and the spiritual realm, using their knowledge and powers for healing and guidance.

Creation Myth of the San people

In this myth, Cagn is often portrayed as a trickster god, similar in some aspects to figures in other mythologies, such as Coyote in Native American lore or Loki in Norse mythology. He is sometimes depicted as taking on the form of a praying mantis, but he can transform into various animals.

1. Creation of the World: In the beginning, Cagn created the world. Initially, everything was chaotic, and as he shaped the world, he had to fight and defeat many powerful and evil creatures.
2. Creation of the First Human Beings: After making the world, Cagn fashioned the first human beings out of a tree. These first humans were very different from modern humans — they were immortal and lived in a world where there was no distinction between people and animals.
3. The Gift of Fire and Hunting: Cagn is also credited with giving the San people fire and teaching them how to hunt. These gifts were crucial for their survival and became central aspects of their culture.
4. Introduction of Death: According to some versions of the myth, Cagn’s own family plays a role in the introduction of death into the world. In one tale, Cagn’s daughter, a beautiful eland, is killed, and this event introduces death to the human experience. In another version, it is Cagn’s son who disobeys his instructions and brings death into the world.
5. Shaping the Features of the World: Cagn is also often involved in shaping the features of the natural world, including creating mountains, rivers, and other natural features.
6. The Moon and the Hare: Another notable story involves how the moon came to be. In this tale, the moon sends a message to humans through a hare, saying that like the moon waxes and wanes but always returns, so will humans die and come back to life. However, the hare misdelivers the message, saying that humans will die and not return, which angers the moon. As punishment, the moon hits the hare, splitting its lip, which is why hares have a split upper lip.

A race of Jinn before the creation of Adam

It is related in histories that a race of Jinn in ancient times, before the creation of Adam, inhabited the earth, and covered it, the land and the sea … and the favors of God were multiplied upon them, and they had government, and prophecy … and law; but they transgressed and offended, and opposed their prophets, and made wickedness to abound in the earth; whereupon God, whose name be exalted, sent against them an army of angel[s], who took possession of the earth, and drove away the Jinn to the regions of the islands, and made many of them prisoners …

Zakariya al-Qazwini, cosmographer, quoted in Thomas Patrick Hughes, A Dictionary of Islam, article "Genii"

Little People and the races before Adam

Two questions meet on this page. One is about the Little People, the small beings that old stories put underground, in forests and in mines. The other is on Who Are the Pre-Adamites?, and it asks who was on the earth before Adam.

Four stories overlap here. I go through them from the strongest link to the weakest.

The Jinn

The best-known story of a people before Adam is the one in the quote above. The cosmographer al-Qazwini wrote it down. A cosmographer is a medieval writer who describes the world and the creatures in it. Thomas Patrick Hughes prints his words in A Dictionary of Islam. Here the Jinn are a whole people. They are not hidden spirits.

Hughes also says how big they could be.

In the last case they are sometimes of the stature of men, and sometimes of a size enormously gigantic.

Thomas Patrick Hughes, A Dictionary of Islam, article "Genii"

“The last case” is when the Jinn appear as human beings. In this text they are man-sized or gigantic, and Hughes does not describe small ones. The Jinn fit “before Adam” well and “little” poorly.

The Dives and the Peris

Hughes gives the Persian names for two kinds of Jinn. The evil ones are called “by the Persian Deves”. The good ones are “Piris”. These are the Dives and the Peris on my Pre-Adamites page.

Jean-Sylvain Bailly put them before Adam in his letters of 1779. I set out those letters on a page of their own. On page 132 he gives the saying.

On dit que Dieu avant la formation d'Adam créa les Dives, & leur donna le monde à gouverner pendant l'espace de sept mille ans.

M. Bailly, Lettres sur l'Atlantide de Platon et sur l'ancienne histoire de l'Asie (1779), p. 132

In English: it is said that God, before the formation of Adam, created the Dives and gave them the world to govern for seven thousand years. The Peris followed them for two thousand years more.

Bailly’s footnote, which cites Herbelot, says the Dives were giants. He calls the Peris better and wiser. Nothing in his letter makes either of them small.

Wikipedia reports a Persian version with the same order. In the account of Abu Ali Bal’ami, “God creates parī at some point after the vicious dīvs.” The parīs then “ruled the world until it was given to a tribe of angels called al-jinn (fereštegan), whose leader was Iblis.” That puts the Dives first, the Peris second, and the angels and Iblis third, which is the order Bailly gives.

Bailly also reached for the fairies. In his seventeenth letter, as I summarize it on that page, the Dives, the Peris and the fairies were a race of men, separated from us by a long interval of time, a race seen through a veil. That is the nearest this site comes to saying that fairy folk were a real people from long ago.

One entry further down needed a correction. The Peris are not small in the sources I could find. Wikipedia calls them “winged creatures of immense beauty who are structured in societies similar to that of humans”.

Oahspe: the small, sacred I’hins

Oahspe is a channeled book, so I read it as a claim and not as a record. It names two early races. In Oahspe the first race is Adam.

And the name of the first race was Asu (Adam), because they were of the earth only; and the name of the second race was I'hin (Abel), because they were capable of being taught spiritual things.

Oahspe, First Book of the First Lords, Ch. I, v. 4

The I’hins are the Little People of Oahspe, in Oahspe’s own words.

the I'hins, the little people, white and yellow; call them THE SACRED PEOPLE.

Oahspe, First Book of the First Lords, Ch. III, v. 25

The tall people are the druks.

The I'hins were white and yellow, but the druks were brown and black; the I'hins were small and slender, but the druks were tall and stout.

Oahspe, First Book of the First Lords, Ch. II, v. 4

Oahspe also has a third group, the Yaks, who “burrowed in the ground like beasts of the forest”. All of these peoples are on The I’huan, I’hins, Druks, and Yaks, and the full text is in the First Book of the First Lords.

The order is not the Persian order. In Oahspe the I’hins come after Adam, not before. My Pre-Adamites page says the same: the peoples of Oahspe are not from before Adam. What Oahspe does share with the Persian story is the pair. One kind is small and wise, and the other is large and violent. The druks plunder the I’hins, and war spreads over the whole earth.

Jim Davidson: giants first, Little People made later

The claim at the top of this page comes from Jim Davidson. About the Little People he writes:

The third Race were the "Little People" who were created to work the mines and now had no 'Master'.

Jim Davidson, The Anunnaki Gods of Ancient Afrika (excerpt, published November 27, 2018)

He puts the giants earlier. In a March 2018 article he says:

the 'Giants' were already here when the Anunnaki arrived

Jim Davidson, "The Anunnaki Gods of Ancient Afrika", LinkedIn, March 20, 2018

That has the same shape as the Nephilim on my Pre-Adamites page. The giants are older than the people who come after them. But Davidson never mentions Adam. His “before” is before the Anunnaki.

Where the link holds and where it breaks

Story	Early people	Small people	Tall people	Before Adam?
Al-Qazwini, in Hughes	A race of Jinn	None named	Jinn up to “enormously gigantic”	Yes
Bailly, from Herbelot	The Dives, then the Peris	Not described	The Dives, giants	Yes
Oahspe	Asu (Adam), then the I’hins	The I’hins	The druks	No, Asu is Adam
Davidson	Giants and Afro-Atlanteans, then the Little People are made	The Little People	The giants	Not stated

Two of the four put a people before Adam, and in both of those the early people are not small. The two that have small people do not put them before Adam. So I cannot say that the Little People were pre-Adamites. I can say that these stories keep telling one pattern. An early people comes first, a second kind follows, and the two are split into the small and the tall.

One more point, because it matters. Davidson says the Little People “would eventually integrate into other African races such as the Bergdama and the Bushman”. The Damara and the San are living peoples. I report what Davidson says. I do not treat them as the leftovers of a made slave race, and I do not rank any people with these stories.

Names of little people in myth stories

The entries below are reported descriptions of small beings, collected for comparison. Most carry no source on this page, so I read them as reported lore and not as evidence for the mining claim.

• Middle East
  • Subterranean Dwarfs
  • Djinn/Jinn
  • Bhoots or Jinn
  • Talu
  • Arzshenk
  • Gnomes
  • Daeva
  • Divs
  • Chaldean Mythical Beings
  • Peris
  • The Armen
• Africa
  • Abatwa
  • Maabara
  • The Tikoloshe
  • Mmoatia
  • Agogwe
  • Aziza
  • Biloko
  • Hawane
  • Kaukus
  • Duendes
  • Sasabonsam and Asanbosam
  • Tokoloshe
  • Hili
• Americas
  • Jogah
  • The Gahongas
  • The Gandayah
  • The Ohdows

Little people in the Middle East

Subterranean Dwarfs (Iranian Folklore)

The concept of subterranean dwarfs in Iranian folklore is a fascinating aspect of Persian mythical traditions. These dwarfs, often depicted as small, wise, and mysterious beings, are believed to inhabit the underground world. Their association with guarding treasures and possessing knowledge of the earth’s secrets ties them to ancient beliefs about the underworld and its riches.

• In some Persian tales, some dwarfs are believed to live underground.
• underground dwellers are often imagined as protectors of immense wealth, usually in the form of gold, jewels, and other precious items hidden deep within the earth.
• credited with deep knowledge of the earth, including the location and properties of minerals and gems

Djinn/Jinn (Widespread in Islamic Mythology)

Prominent in the folklore of the Middle East and Islamic cultures, including regions like Egypt, Iran, and Iraq. Djinn are supernatural beings that can come in various forms, and some traditions describe them as small or dwarf-like. The same belief is reported in North African and Swahili coast cultures.

In various Middle Eastern cultures, Jinn are sometimes believed to inhabit mines or natural underground formations. These Jinn are thought to guard the treasures of the earth and can either help or hinder miners, depending on how they are treated.

Quranic and Islamic References

Djinn are mentioned in the Quran, which describes them as beings created from smokeless fire by Allah. Unlike humans, who were made from earth, Djinn exist in a world parallel to mankind. They have free will, can be good or evil, and are accountable to God on the Day of Judgment. One of the most famous Djinn in Islamic tradition is Iblis (Satan), who refused to bow to Adam and was consequently expelled from paradise.

Pre-Islamic Origins

The belief in Djinn predates Islam. In ancient Arabian religion, they were thought to be spirits of nature or deities of specific places. With the advent of Islam, these beliefs were integrated into a monotheistic framework, transforming Djinn into creatures subordinate to the one God but still retaining some of their earlier characteristics.

Abilities and Characteristics

Djinn are considered to be invisible to most humans, though they can make themselves visible if they choose. They possess immense strength, the ability to travel large distances quickly, and the power to shape-shift into various forms, including animals and humans. Some traditions also attribute to them the ability to possess and influence humans.

Types of Djinn

Islamic tradition mentions different types of Djinn.

• The Ifrit are considered to be powerful and rebellious
• The Marid are known for their strength and arrogance.
• The Ghoul is a type of Djinn believed to inhabit places like graveyards and deserts and is known for tricking travelers.

Cultural Significance

In various cultures, tales of Djinn are prevalent in folklore, where they often play the role of complex, sometimes malevolent, other times benevolent, entities. They are a common subject in Middle Eastern and Islamic literature, most famously in “One Thousand and One Nights” (Arabian Nights), where they appear in numerous stories.

Interaction with Humans

In folklore, Djinn are known to interact with humans, sometimes marrying them or bearing children. They can also be bound to a service, which is a common theme in magical stories involving Djinn.

Bhoots or Jinn (Afghanistan Folklore)

Similar to the broader concept of Djinn in Islamic mythology, in Afghanistan, there are tales of Bhoots or Jinn that can be small, mischievous spirits. They are often associated with specific places or natural elements.

Talu (Mesopotamian Mythology)

In ancient Mesopotamian belief, there were beings known as Talu, which are described in some texts as small, subterranean creatures. They were believed to inhabit the earth’s depths, possibly including areas where mining would occur.

Subterranean Creatures

The Talu are described as small, subterranean creatures. This aligns with a common theme in many ancient mythologies, where beings dwelling in the earth are often associated with specific aspects of the underworld or the earth’s mysteries, such as mining areas or natural resources.

Connection to Mining and Earth’s Riches

Given their supposed habitat in the earth’s depths and possible association with mining areas, the Talu might have been thought to have some control over or connection to the minerals and resources found underground. This could include guarding treasures or possessing knowledge about hidden natural riches.

Arzshenk (Armenian Mythology)

In Armenian legend, Arzshenk is a small, goblin-like creature that lives underground. It is said to be a guardian of treasures and minerals in the earth, making it directly relevant to mines.

Gnomes (Middle Eastern and European Influence)

While more commonly associated with European folklore, the concept of gnomes – small, earth-dwelling creatures skilled in mining and metalwork – has also found its way into Middle Eastern lore, especially in esoteric and mystical traditions.

Daeva (Zoroastrianism, Ancient Persia)

In Zoroastrianism, the Daevas are often depicted as demonic beings. Some legends describe them as subterranean creatures who could potentially be linked to the underworld or underground places like mines.

Divs (Persian and Zoroastrian Mythology, Iran)

In Persian tradition the Divs are the opposite of the Peris. They are malevolent beings, often monstrous. Thomas Patrick Hughes gives Deves as the Persian name for the evil Jinn, and Bailly, citing Herbelot, reads the Dives as giants. I did not find a source that makes them small. More in Little People and the races before Adam.

Chaldean Mythical Beings (Ancient Mesopotamia)

In Chaldean mythology, there are references to various earth spirits and beings, some of which were believed to dwell underground. These entities might have been thought to inhabit or guard areas rich in natural resources, including mines.

Peris (Persian Mythology, Iran)

In Persian mythology the Peris are winged beings of great beauty, usually seen as good. Wikipedia describes them as “winged creatures of immense beauty who are structured in societies similar to that of humans”. I did not find a source that makes them small. More in Little People and the races before Adam.

The Armen (Armenian Mythology)

In Armenian folklore, there are stories of small, elf-like creatures known as the Armen. They are often described as living in forests or rural areas, sometimes helping and other times tricking humans.

Little people in Africa

Abatwa (Zulu and Xhosa Mythology)

In South African folklore, particularly within the Zulu and Xhosa cultures, the Abatwa are said to be tiny people riding ants. They are so small that they can hide beneath a blade of grass. These beings are reputed to be excellent hunters and are often associated with magic and hidden knowledge.

Maabara (Sukuma Mythology)

In the mythology of the Sukuma people in Tanzania, Maabara are dwarfish creatures who are believed to live underground. They are often associated with mining as they are thought to possess the ability to indicate where miners can find valuable minerals. They are also believed to protect the mines and can bring good fortune to respectful miners while causing trouble for those who displease them.

The Tikoloshe (Zulu Mythology)

The Tikoloshe is another mythical creature from Zulu folklore. It is considered a mischievous and evil spirit that can become invisible by drinking water. It is said to be a dwarf-like creature.

Mmoatia (Ashanti Mythology, Ghana)

In Ashanti folklore, the Mmoatia are small, woodland creatures known for their mischievous behavior. They are often depicted as having a close association with the forest and natural world.

Agogwe (East African Folklore)

The Agogwe are little human-like creatures reported in the forests of East Africa. Described as small, hairy, and bipedal, they are said to live in the dense forests and could be related to elemental spirits of nature, similar to the concept of dwarves or elves in other mythologies.

Aziza (Fon and Yoruba Mythology, West Africa)

The Aziza are a beneficial fairy folk in the mythology of the Fon and Yoruba people. They are said to live in the forest and provide good fortune to hunters. They are also known for their wisdom and are sometimes depicted as guides or protectors of the natural world.

Biloko (Central African Folklore)

In the folklore of several Central African tribes, Biloko are dwarfish creatures believed to inhabit the deep forests. They are often depicted as spirits of ancestors or guardians of the forest, fiercely protective of the natural resources found there.

Hawane (Swazi Mythology)

The Hawane are mythical little people in Swazi folklore. They are believed to be small in stature but powerful in magic, living in the mountains and forests. They are often associated with the protection of the environment and natural resources.

Kaukus (Berber Mythology, North Africa)

In Berber mythology, Kaukus are small, elf-like beings believed to inhabit the deserts and mountainous regions of North Africa. They are often described as being skilled in magic and having a deep connection to the land.

Duendes (Cape Verdean Creole Folklore)

In the folklore of Cape Verde, Duendes are small, mischievous creatures. Although more known in Iberian and Latin American folklore, in Cape Verde, they represent a blend of African and Portuguese influences. They are often associated with the natural world and magical occurrences.

Sasabonsam and Asanbosam (Akan Mythology, Ghana)

In Akan folklore, Sasabonsam and Asanbosam are vampiric creatures often described as having features of both humans and bats, with elements of small stature in some descriptions. They are believed to inhabit the deep forests and are feared by locals.

Tokoloshe (Southern African Folklore)

Similar to the Tikoloshe mentioned earlier, but in other Southern African cultures, the Tokoloshe may vary in description and lore. Often portrayed as malevolent, these small, dwarf-like creatures are believed to be summoned by malevolent people to cause trouble for others.

Hili (Swahili Folklore)

In Swahili folklore, Hili are small, elf-like beings known to live in forests and near rivers. They are often described as mischievous but can be helpful to those who respect the natural world and its rules.

Americas

Jogah

In Iroquois lore, the mythical “little people” known as the Jogah, or Drum Dancers. They usually remain unseen, but there exist methods to detect their presence. One such indication is the occurrence of drumming sounds in the absence of visible drummers. Additionally, they leave distinct marks such as rings of exposed earth and “bowls” in stones or mud, where offerings like tobacco and fingernails can be placed. The Jogah also offer an explanation for phenomena such as disembodied lights and misfortune.

Those who have encountered the Jogah, typically including children, elders, and spiritual healers, describe them as beings ranging from knee-high to approximately 4 feet (1.22 meters) in height. In terms of behavior, the Jogah exhibit a penchant for games and pranks, which can become hazardous if they are not treated with respect. It has been asserted that they can induce illness in homes and communities situated on sites that attract their attention.

The Jogah are categorized into several distinct groups, each with its unique characteristics. Source for the Jogah entries: Wikipedia, Jogah.

The Gahongas

The Gahongas, often referred to as “stone throwers or rollers,” inhabit rocky terrains such as streams. Their favored pastime involves playing a form of “catch” with people, utilizing stones, some of which are as substantial as boulders.

The Gandayah

The Gandayah, on the other hand, assumes responsibility for the well-being of the local flora, instructing it when to grow and predicting the quality of its yield. They are known to aid respectful Iroquois farmers and harbor an affinity for strawberries. Depending on the nature of their message, they may take on the forms of American robins (for positive news) or owls (for negative news).

The Ohdows

The Ohdows are the subterranean guardians tasked with safeguarding our world from creatures originating from the underworld, which could spread disease and chaos. These creatures emerge from the depths at night to engage in dance and hunt any underworld beings that may have escaped. To assist them in this mission, offerings in the form of fingernails are left, as the creatures from the underworld are capable of recognizing the scent of the Ohdow and seek to avoid them.

Each Haudenosaunee village had a Hage’ota or storyteller who was responsible for learning and memorizing the ganondas’hag or stories. Traditionally, no stories were told during the summer months in accordance with the law of the dzögä́:ö’ (transl. Little People). Source

Mines & Tunnels

The Ngwenya Mine is estimated to be around 43,000 years old, making it one of the oldest mines known to humans.

Related on this site

• Who Are the Pre-Adamites?
• The Jinn
• Who Were the Nephilim?
• The I’huan, I’hins, Druks, and Yaks
• First Book of the First Lords
• Lettres sur l’Atlantide de Platon et sur l’ancienne histoire de l’Asie (1779)
• Draconian – Reptilian Race
• The Ngwenya Mine
• Giants worldwide
• 300 Igigi of heaven and 600 of the Apsû
• Creation Myth of Cagn