Wednesday, March 27, 2013

Stone Mounds of the Kanawha Valley in West Virginia with Links to England's Megalithic Era

European Skulls in Ohio Mounds   
   Comparing skull types from mound builders of Europe and those in the Ohio Valley

  The giant race that spread from the Bible Lands across Europe was a Neanderthal -Cro-Magnon Hybrid.  

The following photographs will compare Bronze Age skulls from northern Europe with those found in the Ohio Valley burial mounds.

     One of the Neanderthal skull traits that the giant race retained was the occipital bun. Occipital bun is a morphological term used to describe a prominent bulge, or projection, of the occipital bone at the back of the skull. The term is most often used in connection with scientific descriptions of classic Neanderthal crania. While common among many of mankind's ancestors, primarily robust relatives rather than gracile, the protrusion is relatively rare in modern Homo sapiens.

 Bronze Age skulls from a burial mound in England shows that the giant race still retained an occipital bun from their Neaderthal heritage.

Mound builders skull on the left is from Ohio . Skull on the right is from an Early Bronze Age burial mound in England.  Note the occipital bun.   In addition to the occipital bone, the brow ridge, nasal notch, facial prognathism and chin are all identical.

Skull chart Showing the differences in Caucasian, Mongoloid and Negroid skulls.  You don't need to graduate Medical school to clearly see the Caucasiod has a long chin and a higher forehead.

Skulls diagrammed from burial mounds in Ohio with high foreheads and long chins.   This flattened back the head is identical to the Dinaric skulls that are found across Europe and within the mounds around Stonehenge.  The Dinaric where known to have been metal traders.

A Tour of the Nephilim Giant's Capital City of Present Charleston, West Virginia

Nephilim Giant's Capital City of Present Charleston, West Virginia

Charleston, West Virginia has the largest known concentration of Adena mounds and circular solar temples, called henges. This area extends for eight miles in the vicinity of present-day Charleston, West Virginia. In 1894, Cyrus Thomas reported 50 mounds in this area, ranging from 3’ to 35’ in height and from 35’ to 200’ in diameter. He also reported finding eight to ten circular henges and enclosures. Stone mounds dotted the bluffs above the floodplain.

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From the Kanawha Spectator: “Within the large wooden vault, near the bottom layer of earth, lay the principle figure, a huge skeleton measuring seven and a half feet in length and nineteen inches between the shoulder sockets. This figure lay prone, the head pointing toward the east. Around this skeleton were four others. Dr. Hale, who watched some of Colonel Norris’ excavations, states that the irregular positions of these four skeletons indicated that they had been placed in a standing position, at each of the four corners; and that their irregular heaps suggested to some who saw them ‘the possibility that they may have been buried alive, to accompany their great chief to the happy hunting grounds and land of spirits.’”

On each side of the Criel mound were two henges with gateways aligned to both the summer solstice sunset and the winter solstice sunrise. The sacred via that extended to the Kanawha River is also aligned to these two solar events.

A closer view reveals that the two henges were both 666 feet in circumference.  666 was symbolic of the Sun god in the ancient numerology codex of Gematria that was developed by the Amorites in 1950 B.C. The Amorites were one of the accounted giant tribes in the Bible.

Henges were scattered for miles along the Kanawha River in Charleston.

Giant's Tombs in Charleston

Bureau of Ethnology, 12th Annual Report 1890- 1891
Kanawha County
Mound 31 measured 318 feet in circumference, 25 feet high, and 40 feet across its flat top. (see Fig. 302) A 10-foot circular shaft was sunk from the top and trenches run in from the side. The top layer consisted of 2 feet of soil, immediately below which was 1 foot of mixed clay and ashes. Below this, to the bottom, the mound was composed of earth apparently largely mixed with ashes, placed in small deposits during a long period of time. Three feet below the top were two skeletons, one above the other, extended at full length, facing each other and in close contact. Above but near the heads were a pipe, celt, and some arrow or spear heads. Ten feet below these were two very large skeletons in a sitting position, facing each other, with their extended legs interlocking to the knees. Their hands outstretched and slightly elevated, were placed in a sustaining position to a hemispherical, hollowed, course-grained sandstone, burned until red and brittle. This was about 2 feet across the top, and the cavity or depression was filled with white ashes containing fragments of bones burned almost to coals. Over it was placed a somewhat wider slab of limestone 3 inches thick...

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Mound 31, that contained two giant human skeletons can still be visited today in a city park.

Bureau of Ethnology, 5th Annual Report 1883-84
“Below the center of No. 7 (see plate), sunk into the original earth, was a vault about 8 feet long, 3 feet wide, and 3 feet deep. Lying extended on the back in bottom of this, amid the rotten fragments of a bark coffin, was a decayed human skeleton, fully 7 feet long, with head west. No evidence of fire was to be seen, nor were any stone implements discovered, but lying in a circle just above the hips were fifty circular pieces of white perforated shell, each about 1 inch in diameter and an eighth of an inch thick.”

Bureau of Ethnology, 12th Annual Report 1890-1891
Kanawha County
No. 11 is now 35 by 40 feet at the base an d 4 feet high. In the center 3 feet below the surface, was a vault 8 feet long and 3 feet wide. In the bottom of this, among the decayed fragments of bark wrappings, lay a skeleton fully seven feet long, extended at full length on the back, head west. Lying in a circle above the hips were fifty-two perforated shell disks about an inch in diameter and one-eighth of an inch thick.

Bureau of Ethnology, 12th Annual Report 1890-1891
Kanawha County
Mound 19, the one farthest to the east, is 60 feet in diameter and 5 feet high. It was found to contain a rude vault of angular stones, some of them as much as two men could lift. This had been built on the natural surface and was 8 feet long, 4 wide, and 3 high, but contained only the decaying fragments of a large skeleton and a few fragments of pottery.

Thursday, March 14, 2013

Female Sun Gods: Mother of the Gods

Female Sun Gods

During an earlier age of human history, prior to the dissensions which arose over the relative importance of the sexes in reproduction, and at a time when a mother and her child represented the Deity, the sun was worshiped as the female Jove. Everything in the universe was a part of this great God. At that time there had been no division in the god-idea. The Creator constituted a dual but indivisible unity. Dionysos formerly represented this God, as did also Om, Jove, Mithras, and others. Jove was the “Great Virgin” whence everything proceeds.
     “Jove first exists, whose thunders roll above,
          Jove last, Jove midmost, all proceeds from Jove;
      Female is Jove, Immortal Jove is male;
          Jove the broad Earth, the heavens irradiate pale.     
      Jove is the boundless Spirit, Jove the Fire,
          That warms the world with feeling and desire.”
In a former work the fact has been mentioned that the first clue obtained by Herr Bachofen, author of Das Mutterrecht, to a former condition of society under which gynaecocracy, or the social and political pre-eminence of women, prevailed, was the importance attached to the female principle in the Deity in all ancient mythologies.
According to the testimony of various writers, Om, although comprehending both elements of the Deity, was nevertheless female in signification. Sir William Jones observes that Om means oracle–matrix or womb.[27] Upon this subject Godfrey Higgins, quoting from Drummond, remarks:
[27] See Anacalypsis, book iii., ch. ii.
“The word Om or Am in the Hebrew not only signifies might, strength, power, firmness, solidity, truth, but it means also Mother, as in Genesis ii., 24, and Love, whence the Latin Amo, Mamma. If the word be taken to mean strength, then Amon will mean (the first syllable being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. If the word Am means Mother, then a still more recondite idea will be implied, viz.: the mother generative power, or the maternal generative power: perhaps the Urania of Persia or the Venus Aphrodite of Crete and Greece, or the Jupiter Genetrix of the masculine and feminine gender, or the Brahme Mai of India, or the Alma Venus of Lucretius. And the City of On or Heliopolis will be the City of the sun, or City of the procreative powers of nature of which the sun was always an emblem.”
According to Prof. W. R. Smith, Om means uniting or binding, a fact which is explained by the early significance of the mother element in early society. The name of the great Deity Om or Aum scarcely passes the lips of its worshippers, and when it is pronounced is always reverently whispered. Regarding the mystic word Om, we are told that it is the name given to Delphi, and that “Delphi has the meaning of the female organs of generation called in India the Os Minxoe.”
Although the great God of India was female and male, yet we are assured by Forlong that the female energy Maya, Queen of Heaven, even at the present time is more heard of than the male principle.
According to Bryant, the worship of Ham is the most ancient as well as the most universal of any in the world. This writer remarks that Ham, instead of representing an individual, is but a Greek corruption of Om or Aum, the great androgynous God of India, a God which is identical in significance with Aleim, Vesta, and all the other representatives of the early dual, universal power. “In the old language God was called Al, Ale, Alue, and Aleim, more frequently Aleim than any other name.” According to the testimony of Higgins, Aleim denotes the feminine plural. The heathen divinities Ashtaroth and Beelzebub were both called Aleim, Ashtaroth being simply Astarte adorned with the horns of a ram. Ishtar not unfrequently appears with the horns of a cow. We are informed by Inman that whenever a goddess is observed with horns–emblems which by the way always indicate masculine power–it is to denote the fact that she is androgynous, or that within her is embodied the complete Deity–the dual reproductive energy throughout Nature. The “figure becomes the emblem of divinity and power."[28]
[28] Ancient Faiths Embodied in Ancient Names, vol. i., p. 311.
Mithras–the Savior, the great Persian Deity which was worshipped as the “Preserver,” was both female and male. Among the representations of this divinity which appear in the Townley collection in the British Museum, is one in which it is figured in its female character, in the act of killing the bull. The Divinity Baal was both female and male. The God of the Jews in an early stage of their career was called Baal. The oriental Ormuzd was also dual or androgynous.
Orpheus teaches that the divine nature is both female and male. According to Proclus, Jupiter was an immortal maid, “the Queen of Heaven, and Mother of the Gods.” All things were contained within the womb of Jupiter. This Virgin within whom was embodied the male principle “gave light and life to Eve.” She was the life-giving, energizing power in Nature, and was identical with Aleim, Om, Astarte, and others. The Goddess Esta, or Vesta, or Hestia, whom Plato calls the “soul of the body of the universe," is believed by Beverly and others to be the Self-Existent, the Great “She that Is” of the Hindoos, whose significance is identical with the Cushite or Phoenician Deity, Aleim.

Ancient Origins of the Sun Deity

Ancient Origins of the Sun Deity


Prior to the development of either tree or phallic worship, the sun as an emblem of the Deity had doubtless become the principal object of veneration. Ages would probably elapse before primitive man would observe that all life is dependent on the warmth of the sun’s rays, or before from experience he would perceive the fact that to its agency as well as to that of the earth he was indebted both for food and the power of motion. However, as soon as this knowledge had been gained, the great orb of day would assume the most prominent place among the objects of his regard and adoration. That such has been the case, that the sun, either as the actual Creator, or as an emblem of the great energizing force in Nature, has been worshipped by every nation of the globe, there is no lack of evidence to prove; neither do we lack proof to establish the fact that, since the adoption of the sun as a divine object, or perhaps I should say as the emblem of Wisdom and creative power, it has never been wholly eliminated from the god-idea of mankind.
Bryant produces numberless etymological proofs to establish the fact that all the early names of the Deity were derived or compounded from some word which originally meant the sun.
Max Muller says that Surya was the sun as shining in the sky. Savitri was the sun as bringing light and life. Vishnu was the sun as striding with three steps across the sky, etc.
Inman, whose etymological researches have given him considerable prominence as a Sanskrit and Hebrew scholar, says that Ra, Ilos, Helos, Bil, Baal, Al, Allah, and Elohim were names given to the sun as representative of the Creator.

     Selden observes that whether the gods be called Osiris, or Omphis, or Nilus, or any other name, they all center in the sun.
According to Diodorus Siculus, it was the belief of the ancients that Dionysos, Osiris, Serapis, Pan, Jupiter and Pluto were all one. They were, the sun.
Max Muller says that a very low race in India named the Santhals call the sun Chandro, which means “bright.” These people declared to the missionaries who settled among them, that Chandro had created the world; and when told that it would be absurd to say that the sun had created the world, they replied: “We do not mean the visible Chandro, but an invisible one.”
Not only did Dionysos, and all the rest of the gods who in later ages came to be regarded as men, represent the sun, but after the separation of the male and female elements in the originally indivisible God, Maut or Minerva, Demeter, Ceres, Isis, Juno, and others less important in the pagan world were also the sun, or, in other words, they represented the female power throughout the universe which was supposed to reside in the sun.

In most groups of Babylonian and Assyrian divine emblems, there occur two distinct representations of the sun, “one being figured with four rays or divisions within the orb, and the other, with eight.” According to George Rawlinson, these figures represent a distinction between the male and female powers residing within the sun, the quartered disk signifying the male energy, and the eight-rayed orb appearing as the emblem of the female!

The Decline of the Ancient Nature Goddesses.

    The Decline of the Ancient Nature Goddesses.             

      Henceforth, caves, wells, cows, boxes and chests, arks, etc., stand for or symbolize the female power. We are given to understand, however, that for ages these symbols were as holy as the God himself, and among many peoples even more revered and worshipped.
We have seen that the ancients knew that matter and force were alike indestructible. According to their doctrine all Nature proceeded from the sun. Hence the power back of the sun, which they worshipped as the Destroyer or Regenerator, or, in other words, as the mother of the sun, was the Great Aum or Om, the Aleim or Elohim, who was the indivisible God. The creative agency which proceeded from the sun was both male and female, yet one in essence. Later, the male appeared as spirit, the female as matter. Spirit was something above and independent of Nature.
It had indeed created matter from nothing. The fact will be remembered that man claimed supremacy over woman on the ground that the male is spirit, while the female is only matter; in other words, that she was simply a covering for the soul, which is divine.
Thus was the god-idea divorced from Nature, and a masculine principle, outside and independent of matter, set up as a personal potentate or ruler over the universe.
The logic by which the great female principle in the Deity has been eliminated, and the subterfuges which have been and still are employed to construct and sustain a Creator who of himself is powerless to create, is as amusing as it is suggestive, and forcibly recalls to mind la couvade, in which, among certain tribes, the father, assuming all the duties of procreation, goes to bed when a child is born
   The fact is observed that in course of time the governmental powers are no longer in the hands of the people; the masses have become enslaved. Their rulers are priests–deified tyrants who are unable to maintain their authority except through the ignorance and credulity of the masses. Hence one is not surprised to find that the change which took place at a certain stage of human growth in respect to the manner of reckoning descent was instigated and enforced by religion. Apollo had declared that woman is but the nurse to her own offspring. Neither is it remarkable at this stage in the human career, as women had lost their position as heads of families, and as they were no longer recognized as of kin to their children, that man should have attempted to lessen the importance of the female element in the god-idea.
Wherever in the history of the human race we observe a change in the relations of the sexes involving greater or more oppressive restrictions on the natural rights of women, such change, whether it assume a legal, social, or religious form, will, if traced to its source, always be found deeply rooted in the wiles of priestcraft. Since the decay of the earliest form of religion, namely, Nature-worship, the gods have never been found ranged on the side of women.

When women, who had become the legitimate plunder not only of individuals but of bands of warriors whose avowed object was the capture of women for wives, had degenerated into mere tools or instruments for the gratification and pleasure of men, Perceptive Wisdom or Light, and Maternal Affection the Preserver of the race, gradually became eliminated from the god-idea of mankind. Passion became God. It was the Creator in the narrowest and most restricted sense.
Although in an age of pure Nature-worship the ideas connected with reproduction, like those related to all other natural functions, were wholly unconnected with impurity either of thought or deed, still when an age arrived in which all checks to human passion had been withdrawn, and the lower propensities had gained dominion over the higher faculties, the influence of fertility or passion-worship on human development or growth may in a degree be imagined.
The fact must be borne in mind that curing the later ages of passion-worship the creative processes and the reproductive organs were deified, not as an expression or symbol of the operations of Nature, but as a means to the stimulation of the lower animal instincts in man.
With religion bestialized and its management regulated wholly with an idea to the gratification of man’s sensuous desires, religious temples, under the supervision of the priesthood, became brothels, in which were openly practiced as part and parcel of religious rites and ceremonies the most wanton profligacy and the most shameless self-abandonment. The worship of Aphrodite or Venus, and also that of Bacchus, originally consisted in homage paid to the reproductive principles contained in the earth, water, and sun, but, as is well known, this pure and beautiful worship, in later times, and especially after it was carried to Greece, became synonymous with the grossest practices and the most lawless disregard of human decency.
With the light which in these later ages science and ethnological research are throwing upon the physiological and religious disputes of the ancients, the correctness of the primitive doctrines elaborated under purer conditions at an age when human beings lived nearer to Nature is being proved–namely, that matter like spirit is eternal and indestructible, and therefore that the one is as difficult of comprehension as the other, and that Nature, instead of being separated from spirit, is filled with it and can not be divorced from it; also that the female is the original organic unit of creation, without which nothing is or can be created.

Ancient Symbolism of the Virgin Mary

Ancient Symbolism of the Virgin Mary

     From the time when the two religious elements began to separate in the minds of the people, the prophets, seers, and priestesses of the old religion, those who continued to worship the Virgin and Child, had prophesied that a mortal woman, a virgin, would, independently of the male principle, bring forth a child, the fulfilment of which prophecy would vindicate the ancient faith and forever settle the dispute relative to the superiority of the female in the office of reproduction. Thus would the woman “bruise the serpent’s head.” In process of time not only Yonigas, but Lingajas as well, came to accept the doctrine of the incarnation of the sun in the bodies of earthly virgins. By Lingaites, however, it was the seed of the woman and not the woman herself who was to conquer evil. Finally, with the increasing importance of the male in human society, it is observed that a reconciliation has been effected between the female worshippers and those of the male. Athene herself has acquiesced in the doctrine of male superiority.
Thalat, the great Chaldean Deity, who presided over Chaos prior to the existence of organized matter, is finally transformed into a male God. The Hindoo Vishnu, who as she slept on the bottom of the sea brought forth all creation, has changed her sex. Brahm, the Creator, is male, and appears as a triplicated Deity in the form of three sons within whom is contained the essence of a Great Father, the female creative principle being closely veiled.
Hence we see that the God of the ancients, the universal dual force which resides in the sun and which creates all things, is no longer worshipped under the figure of a mother and her child. Although the female principle is still a necessary factor in the creative processes, and although it is capable of producing gods, the mother element possesses none of the essentials which constitute a Deity. In other words, woman is not a Creator. From the father is derived the soul of the child, while from the mother, or from matter, the body is formed. Hence the prevalence at a certain stage of human history of divine fathers and earthly mothers; for instance, Alexander of Macedon, Julius Caesar, and later the mythical Christ who superseded Jesus, the Judean philosopher and teacher of mankind.

The Sacred Symbolism of the Egyptian Pyramids

     Certainly the magnitude of these monuments and the ingenuity displayed in their construction indicate the intelligence of their builders and the exalted character of the Deity adored. The Great Pyramid is in the form of a square, each side of whose base is seven hundred and fifty-five feet, and covers an area of nearly fourteen acres. An able writer in describing the pyramids says that the first thing which impresses one is the uniform precision and systematic design apparent in their architecture. They all have their sides accurately adapted to the four cardinal points.
“In six of them which have been opened, the principal passage preserves the same inclination of 26 degrees to the horizon, being directed toward the polar star. . . . Their obliquity being so adjusted as to make the north side coincide with the obliquity of the sun’s rays at the summer’s solstice, has, combined with the former particulars, led some to suppose they were solely intended for astronomical uses; and certainly, if not altogether true, it bespeaks, at all events, an intimate acquaintance with astronomical rules, as well as a due regard to the principles of geometry. Others have fancied them intended for sepulchres; and as the Egyptians, taught by their ancient Chaldean victors, connected astronomy with their funereal and religious ceremonies, they seem in this to be not far astray, if we but extend the application to their sacred bulls and other animals, and not merely to their kings, as Herodotus would have us suppose.

      According to the testimony of Inman, the pyramid is an emblem of the Trinity–three in one. The triangle typifies the flame of sacred fire emerging from the holy lamp. With its base upwards it typifies the Delta, or the door through which all come into the world. With its apex uppermost, it is an emblem of the phallic triad. The union of these triangles typifies the male and female principles uniting with each other, thus producing a new figure, a star, while each retains its own identity.  
      Thus the primary significance of the pyramid was religious, and in its peculiar architectural construction was manifested the prevailing conception of the Deity worshipped; namely, the fructifying energies in the sun. We are informed that “all nations have at one time or another passed through violent stages of pyrolatry, a word which reminds us that fire and phallic cult flourished around the pyramids. . . . Every town in Greece had a Pyrtano."
       As not alone the sun but the stars also had come to be venerated as agencies in reproduction, the worship of these objects was, as we have seen, closely interwoven with that of the generative processes throughout Nature. The attempt to solve the great problem of the origin of life on the earth led these people to contemplate with the profoundest reverence all the visible objects which were believed to affect human destiny. Hence both the pyramid and the tower served a double purpose, first, as emblems of the Deity worshipped, and, second, as monuments for the study of the heavenly bodies with which their religious ideas were so intimately connected.
While comparing the early emblems which prefigure the primitive elements in the god-idea, Hargrave Jennings observes:
“In the conveyance of certain ideas to those who contemplate it, the pyramid boasts of prouder significance, and impresses with a hint of still more impenetrable mystery. We seem to gather dim supernatural ideas of the mighty Mother of Nature . . . that almost two-sexed entity, without a name–She of the Veil which is never to be lifted, perhaps not even by the angels, for their knowledge is limited. In short, this tremendous abstraction, Cybele, Ideae, Mater, Isiac controller of the Zodiacs, whatever she may be, has her representative in the half-buried Sphinx even to our own day, watching the stars although nearly swallowed up in the engulphing sands."

The Great Mother Goddess Cybele

The Great Earth Mother Goddess Cybele

The Great Mother Cybele, who is represented by the Sphinx, had doubtless been adored as a pure abstraction, her worship being that of the universal female principle in Nature. She is pictured as the “Eldest Daughter of the Mythologies,” and as “The Great First Cause.” She represented the past and the future. She was the source whence all that was and is had proceeded.
In its earliest representations, the Sphinx is figured with the head of a woman and the body of a lion. By various writers it is stated that the Sphinxes which were brought as spoils from Asia, the very cradle of religion, were thus represented. The lion, which symbolizes royal power and intellectual strength, is always attached to the chariot of Cybele. The Sphinx is supposed to typify not only Cybele, but the great androgynous God of Africa as well. However, as Cybele and Muth portrayed the same idea, namely, female power and wisdom, we are not surprised that they should have been worshipped under the same emblem. Neither is it remarkable, when we recall the fact that the female was supposed to comprehend both sexes, that in certain instances a beard appears as an accompanying feature of the Sphinx. We are told that the fourth avatar of Vishnu was a Sphinx, but a further search into the history of this Deity reveals the fact that her ninth avatar is Brahm (masculine). The female principle has at length succumbed to the predominance of male power, and Vishnu herself has become transformed into a male God.

Although the rites connected with the worship of Cybele were phallic they were absolutely pure. In an allusion to this worship, Hargrave Jennings admits that the “spirituality to which women in that age of the world were observed to be more liable than men was peculiarly adverse to all sensual indulgence, and especially that of the sexes.”
Although the creative principle was adored under its representatives, the Yoni and the Lingham, still the principal object seems to have been, when administering the rites pertaining to the worship of Cybele, to ignore sex and the usual sex distinctions; hence we find that, in order to assume an androgynous appearance, the priestesses of this Goddess officiated in the costumes of males, while priests appeared in the dress peculiar to females. However, that the sensuous element was to a certain extent already assuming dominion over the higher nature, and that priests were regarded as being incapable of self-control, is observed in the fact that in the later ages of female worship one of the principal requirements of a priest of Cybele was castration.
It is the opinion of Grote that the story which appears in the Hesiodic Theogony, of the castration of Saturn and Uranus by their sons with sickles forged by the mother, was borrowed from the Phrygians, or from the worship of the Great Mother.
In India, the strictest chastity was prescribed to the priests of Siva, a God which was worshipped as the Destroyer or Regenerator, and which in its earlier conception was the same as the Great Mother Cybele. These priests were frequently obliged to officiate in a nude state, and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54]

Wednesday, March 13, 2013

Actual Photos of Angels

Photographs of Angels. Must See

German, Switzerland Share Legends of Bronze Age Giant Humans

European Legends of Giant Race

This type of hill fort or ceremonial center differs little to those found in England and the Ohio Valley.

The Aryan Question by Willis BoughtonThe American Antiquarian
Any such occupation of Europe by Asiatics, was not yhe work of a generation, or of a century, but may have covered an extended period of time. Nor were the migrating people all of a lower civilizarion. The remains in Switzerland, Etruria and elsewhere, would point to the arrival of bands of migrants direct from the homeland of Sumero-Accads, bringing with them a Turanian culture almost unmistakable.
The Baltic Sea region became peopled by Asiatics, who, in places, fused with the more primitive dark races; and these people seem never to be displazced. That hardy region of forest, and cultivatable land became a great "area of characterization." Prof. Riley, suggest scientific processes whereby the type of man may have been modified in stature, and in feature, until the blonde giant with flaxen hair became very common.

Wherever the giant race is found are the hill forts and henges.  This henge was located in Northern Germany.

American Aniquarian
Mitteilungen der Schlesischen Gesellschaft fur Volkskunde 1903 by Dr. H. Seger

Dr. H Seger contributes a brief article on "Die Denkmaler der Vorzeit im Volksglauben" in which he discusses folk-lore and folk-belief concerning prehistoric stone graves, which the folks know as "giants graves," "giants ovens," "Huns graves," ect.; mounds of the Bronze Age called "Huns graves" or peopled with dwarfs who often guard buried treasures...the grave mounds beneath which dwell and feast subterranean being often enchanted; the ramparts and other fortifications, sometimes called "Tarter walls" or "Tarter forts."