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oddess hestia 1 the second type of household deity is an animistic deity which usually has 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 household deities in the modern period edit many european cultures retained house spirits into the modern period some examples of these include brownie scotland and england or hob england kobold germany duende y trasgu spain and portugal goblin hobgoblin domovoy slavic nisse norwegian or danish tomte swedish tonttu finnish húsvættir norse although the cosmic status of household deities was not as lofty as that of the twelve olympians or the aesir they still had to be appeased with shrines and offerings 2 because of their immediacy household deities had arguably more influence on the day to day affairs of men than the major pagan gods did the influence of household deities persisted long after christianity and other major religions reduced the worship of the major pagan pantheons elements of household deity worship 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 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 references to dealing with kobolds 3 4 rationalism and the industrial revolution threatened to erase most of these minor deities until the advent of romantic nationalism rehabilitated and embellished them into objects of literary curiosity in the 19th century since the 20th century this literature has been mined for characters in role playing games video games and other fantasy personae sometimes given invented traits and hierarchies differing from their mythological and folkloric roots origins in animism and ancestor worship edit shinto as an exemplar of development edit the general dynamics of the origin and development of household deities over a considerable span may be traced to the shinto belief system in japan as japanologist lafcadio hearn claimed the real religion of japan the religion still professed in one form or other by the entire nation is that cult which has been the foundation of all civilized religion and of all civilized society ancestor worship 5 three stages of ancestor worship are to be distinguished in the general course of religious and social evolution and each of these finds illustration in the history of japanese society the first stage is that which exists before the establishment of a settled civilization when there is yet no national ruler and when the unit of society is the great patriarchal family with its elders or war chiefs for lords under these conditions the spirits of the family ancestors only are worshipped each family propitiating its own dead and recognizing no other form of worship as the patriarchal families later on become grouped into tribal clans there grows up the custom of tribal sacrifice to the spirits of the clan rulers this cult being superadded to the family cult and marking the second stage of ancestor worship finally with the union of all the clans or tribes under one supreme head there is developed the custom of propitiating the spirits of national rulers this third form of the cult becomes the obligatory religion of the country but it does not replace either of the preceding cults the three continue to exist together 6 full citation needed whenever a child is born in japan a local shinto shrine adds the child s name to a list kept at the shrine and declares him or her a family child 氏子 ujiko after death an ujiko becomes a family spirit or family kami 氏神 ujigami many japanese houses still have a shrine kamidana kami shelf where offerings are made to ancestral kami as well as to other kami cultural evolution and survival edit edward burnett tylor one of the main founders of the discipline of cultural anthropology spoke of survivals vestiges of earlier evolutionary stages in a culture s development he also coined the term animism tylor disagreed with herbert spencer another founder of anthropology as well as of sociology about the innateness of the human tendency towards animistic explanations but both agreed that ancestor worship was the root of religion and that domestic deities were survivals from such an early stage 7 animism and totemism edit in contradistinction to both herbert spencer and edward burnett tylor who defended theories of animistic origins of ancestor worship émile durkheim saw its genesis in totemism this distinction is somewhat academic since totemism may be regarded as a particularized manifestation of animism and 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 8 domestic deities and ancestor worship edit jacob grimm 1835 edit shrine of the household deities lares in pompeii showing the offering altar and a niche for votive images european folklorist jacob grimm did not hesitate to equate the roman lar familiaris to the brownie 9 he explains in some detail in his deutsche mythologie larva betrays its affinity to lar and the good kindly lares were often held to be manes or souls of departed ancestors so in our german superstition we find instances of souls becoming homesprites or kobolds and still oftener is there a connexion between unquiet spirits and spectres 10 thomas keightley 1870 edit to underscore the equivalence of brownie kobold and goblin consider the words of the english historian and folklorist thomas keightley the kobold is exactly the same being as the danish nis and scottish brownie and english hobgoblin b he performs the very same services for the family to whom he attaches himself the nis kobold or goblin appears in scotland under the name of brownie 11 macmichael 1907 edit macmichael elaborated his views on the folkloric belief complex as follows what are our elves and fairies goblins nisses brownies and pixies but latter day survivals of arkite ancestor worship brownies and pixies were probably invariably of good character originally a likelihood suggested by the good points which in many respects survive in their character their virtues being turned into vices and contrariwise their vices into virtues as good or ill fortune befell the household and its appurtenances is not the bowl of milk placed for the brownie in the corner of the room a survival of the drink offering of wine which was poured out before the household gods of the romans 12 new international encyclopaedia edit demonstrating that this evolution and functional equivalence has generally come to be accepted and that their nature is indeed that proposed by grimm one may refer to the early twentieth century new international encyclopaedia the term fairy however is also loosely used to include other beings of a similar character like the brownie elf fay gnome goblin kobold pixy puck salamander sprite sylph troll and undine fairy lore contains likewise certain elements of ancestor worship of mythology and of older religious beliefs 13 and also the resemblance to the robin goodfellow q v of the english and the kobold of the germans is conspicuous and the roman lar is also suggested by this suspicion 14 origin of ancestor worship in animism edit hearn 1878 edit 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 15 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 16 george henderson 1911 edit george henderson elaborated on the presumed origin of ancestor worship in animism the second phase of this stage of thought animism would be a cult of human ancestors specially of tribal chiefs and clan heroes this is manism or ancestor worship proper culminating in hero worship it is to be noted that the characteristics pertaining to a particular clan or tribal community which mark ancestor worship will have fallen very much to the background if they can be at all inferred among the celts the relations emphasised will be found pertaining to mythologic concepts and to the nature myth for as modifications and transitions in behalf are constant ancestor worship gets partly transcended but in manism the guardian spirit has its specific influence on the tribal consciousness i recollect aoibhell of craig liath the guardian spirit of the dal caiss mentioned in the narrative concerning brian boru in the wars of the gaedhel and the gall there is also mag molach or hairy hand and bodach an duin of rothiemurchus as well as the more familiar belief in the brownie which renders offices of help in some houses a feeble survival of early phases of cult 17 list edit domestic or hearth goddesses from various mythologies include african edit bes a god in ancient egyptian religion ekwu a god in igbo odinani european edit agathodaemon in ancient greek religion aitvaras in lithuanian mythology berehynia originally a river spirit since 1991 has become a hearth goddess in ukrainian romantic nationalism bieresel in german folklore brighid a goddess in ancient celtic religion brownie or urisk in scottish folklore bwbachod in welsh folklore cofgodas in anglo saxon paganism domovoy in slavic religion drak in german folklore erdhenne in german folklore frigg a goddess in old norse religion gabija a goddess in baltic religion haltija or haldjas in the baltic finnish religion finnish folklore and estonian mythology heinzelmännchen heimchen and fenixmännlein in german folklore hestia a goddess in the ancient greek religion hob lubber fiend and puck in english folklore húsvættir norse jack o the bowl in swiss folklore kabouter in dutch folklore kikimora in the slavic religion klabautermann a household sprite in german folklore found on ships instead of houses kobold including gütel hinzelmann hödekin and petermännchen in german folklore lares in ancient roman religion lutin in french folklore matka gabia a goddess in the slavic religion monaciello monachiccio mamucca lu laùru aguriellu or mazapegol in italian folklore moss people wood sprites in german folklore that also appear as domestic sprites nis puk in danish frisian and german folklore penates in ancient roman religion safa in ossetian mythology schrat in german and ashkenazi jewish folklore tomte or nisse in scandinavian folklore trasgu in spanish folklore and portuguese folklore vesta a goddess of traditional roman religion both state and domestic west asian edit ev iyesi in turkic mythology ḫašamili god of smithing and the household in hittite hattian and palaic mythology i gudli saibia a female guardian angel in romani mythology citation needed kamrušepa or kataḫzipuri goddess of healing the hearth and family life in hittite luwian hattian and palaic mythology lamassu house guardians in mesopotamian mythology zilipuri god of the house and the hearth in hittite and hattian mythology east asian edit this section needs more citations please help improve this section by adding citations to reliable sources unsourced material may be challenged and removed find sources household deity news newspapers books scholar jstor january 2023 learn how and when to remove this message anito in prehispanic filipino culture all gashin the most prominent being teoju seongju jowang or samshin in korean folk religion imoinu emoinu a household hearth goddess in meitei mythology and sanamahism of manipur kamui fuchi a goddess in the ainu folklore in japan leimarel sidabi a household mother goddess in meitei mythology and sanamahism of manipur menshen divine guardians of doors and gates in chinese folk religion ông táo kitchen god in vietnamese folk religion ông địa is the god of the earth and patron of the land on which the houses are built in vietnamese folk religion sanamahi the most predominant god in meitei mythology and sanamahism of manipur tu di gong earth deity in chinese folk religion yumjao leima yumjao lairembi a household mother goddess in meitei mythology and sanamahism of manipur zao jun kitchen god in chinese folk religion zashiki warashi in japanese folklore north american edit chantico a goddess in aztec mythology see also edit ancestral shrine and ancestral tablets chinese ancestral worship dharmapala kitchen god teraphim references edit hestia greek goddess of hearth home roman vesta www theoi com for example reserving a seat at the hearth for the brownie and offering him milk and honeycomb see brüder grimm wörterbuch s v kobold poltergeist etc luther glaubt nicht mehr an katholische wunder aber er glaubt noch an teufelswesen seine tischreden sind voll kurioser geschichtchen von satanskünsten kobolden und hexen erstes buch luther no longer believes in catholic miracles but he still believes in diabolical entities his table talks are full of curious tales of satanic arts kobolds and witches the ancient cult www sacred texts com the religion of the home www sacred texts com herbert spencer as an anthropologist journal of libertarian studies v 2 1981 sf jg chapter 17 p 12 archived 2004 01 01 at the wayback machine jg chapter 31 p 1 archived 2008 04 21 at the wayback machine the fairy mythology great britain the brownie www sacred texts com jhm nie p 197 s v fairy nie s v brownie weh section 1 ...