Читать книгу Ancient Man in Britain - Donald Alexander Mackenzie - Страница 6

Early Culture and Early Races—Did Civilization originate in Europe?—An Important Clue—Trade in Shells between Red Sea and Italy—Traces of Early Trade in Central Europe—Religious Value of Personal Ornaments—Importance of Shell Lore—Links between Far East and Europe—Shell Deities—A Hebridean Shell Goddess—"Milk of Wisdom"—Ancient Goddesses as Providers of Food—Gaelic "Spirit Shell" and Japanese "God Body"—Influence of Deities in Jewels, &c.—A Shakespearean Reference—Shells in Crô-Magnon Graves—Early Sacrifices—Hand Colours in Palæolithic Caves—Finger Lore and "Hand Spells".

When the question is asked, "Whence came the Crô-Magnon people of the Aurignacian phase of culture?" the answer usually given is, "Somewhere in the East". The distribution of the Aurignacian sites indicates that the new-comers entered south-western France by way of Italy—that is, across the Italian land-bridge from North Africa. Of special significance in this connection is the fact that Aurignacian culture persisted for the longest period of time in Italy. The tallest Crô-Magnons appear to have inhabited south-eastern France and the western shores of Italy. "It is probable", says Osborn, referring to the men six feet four and a half inches in height, "that in the genial climate of the Riviera these men obtained their finest development; the country was admirably protected from the cold winds of the north, refuges were abundant, and game by no means scarce, to judge from the quantity of animal bones found in the caves. Under such conditions of life the race enjoyed a fine physical development and dispersed widely."24

It does not follow, however, that the tall people originated Aurignacian culture. As has been indicated, the stumpy people represented by Combe-Capelle skeletons were likewise exponents of it. "It must not be assumed", as Elliot Smith reminds us, "that the Aurignacian culture was necessarily invented by the same people who introduced it into Europe, and whose remains were associated with it … for any culture can be transmitted to an alien people, even when it has not been adopted by many branches of the race which was responsible for its invention, just as gas illumination, oil lamps, and even candles are still in current use by the people who invented the electric light, which has been widely adopted by many foreign peoples. This elementary consideration is so often ignored that it is necessary thus to emphasize it, because it is essential for any proper understanding of the history of early civilization."25

No trace of Aurignacian culture has, so far, been found outside Europe. "May it not, therefore," it may be asked, "have originated in Italy or France?" In absence of direct evidence, this possibility might be admitted. But an important discovery has been made at Grimaldi in La Grotte des Enfants (the "grotto of infants"—so called because of the discovery there of the skeletons of young Crô-Magnon children). Among the shells used as amulets by those who used the grotto as a sepulchre was one (Cassis rufa) that had been carried either by a migrating folk, or by traders, along the North African coast and through Italy from some south-western Asian beach. The find has been recorded by Professor Marcellin Boule.26

In a footnote, G. Dollfus writes:

"Cassis rufa, L., an Indian ocean shell, is represented in the collection at Monaco by two fragments; one was found in the lower habitation level D, the other is probably of the same origin. The presence of this shell is extraordinary, as it has no analogue in the Mediterranean, neither recent nor fossil; there exists no species in the North Atlantic or off Senegal with which it could be confounded. The fragments have traces of the reddish colour preserved, and are not fossil; one of them presents a notch which has determined a hole that seems to have been made intentionally. The species has not yet been found in the Gulf of Suez nor in the raised beaches of the Isthmus. M. Jousseaume has found it in the Gulf of Tadjoura at Aden, but it has not yet been encountered in the Red Sea nor in the raised beaches of that region. The common habitat of Cassis rufa is Socotra, besides the Seychelles, Madagascar, Mauritius, New Caledonia, and perhaps Tahiti. The fragments discovered at Mentone have therefore been brought from a great distance at a very ancient epoch by prehistoric man."

After the Crô-Magnon peoples had spread into Western and Central Europe they imported shells from the Mediterranean. At Laugerie Basse in the Dordogne, for instance, a necklace of pierced shells from the Mediterranean was found in association with a skeleton. Atlantic shells could have been obtained from a nearer sea-shore. It may be that the Rhone valley, which later became a well-known trade route, was utilized at an exceedingly remote period, and that cultural influences occasionally "flowed" along it. "Prehistoric man" had acquired some experience as a trader even during the "hunting period", and he had formulated definite religious beliefs.

It has been the habit of some archæologists to refer to shell and other necklaces, &c., as "personal ornaments". The late Dr. Robert Munro wrote in this connection:

"We have no knowledge of any phase of humanity in which the love of personal ornament does not play an important part in the life of the individual. The savage of the present day, who paints or tattoos his body, and adorns it with shells, feathers, teeth, and trinkets made of the more gaudy materials at his disposal, may be accepted as on a parallel with the Neolithic people of Europe.... Teeth are often perforated and used as pendants, especially the canines of carnivorous animals, but such ornaments are not peculiar to Neolithic times, as they were equally prevalent among the later Palæolithic races of Europe."27

Modern savages have very definite reasons for wearing the so-called "ornaments", and for painting and tattooing their bodies. They believe that the shells, teeth, &c., afford them protection, and bring them luck. Earpiercing, distending the lobe of the ear, disfiguring the body, the pointing, blackening, or knocking out of teeth, are all practices that have a religious significance. Even such a highly civilized people as the Chinese perpetuate, in their funerary ceremonies, customs that can be traced back to an exceedingly remote period in the history of mankind. It is not due to "love of personal ornament" that they place cowries, jade, gold, &c., in the mouth of the dead, but because they believe that by so doing the body is protected, and given a new lease of life. The Far Eastern belief that an elixir of ground oyster shells will prolong life in the next world is evidently a relic of early shell lore. Certain deities are associated with certain shells. Some deities have, like snails, shells for "houses"; others issue at birth from shells. The goddess Venus (Aphrodite) springs from the froth of the sea, and is lifted up by Tritons on a shell; she wears a love-girdle. Hathor, the Egyptian Venus, had originally a love-girdle of shells. She appears to have originated as the personification of a shell, and afterwards to have personified the pearl within the shell. In early Egyptian graves the shell-amulets have been found in thousands. The importance of shell lore in ancient religious systems has been emphasized by Mr. J. Wilfrid Jackson in his Shells as Evidence of the Migrations of Early Culture.28 He shows why the cowry and snail shells were worn as amulets and charms, and why men were impelled "to search for them far and wide and often at great peril". "The murmur of the shell was the voice of the god, and the trumpet made of a shell became an important instrument in initiation ceremonies and in temple worship." Shells protected wearers against evil, including the evil eye. In like manner protection was afforded by the teeth and claws of carnivorous animals. In Asia and Africa the belief that tigers, lions, &c., will not injure those who are thus protected is still quite widespread.

Necklace of Sea Shells, from the cave of Crô-Magnon. (After E. Lartet.)

It cannot have been merely for love of personal ornaments that the Crô-Magnons of southern France imported Indian Ocean shells, and those of Central and Western Europe created a trade in Mediterranean shells. Like the ancient inhabitants of the Nile Valley who in remote pre-dynastic times imported shells, not only from the Mediterranean but from the Red Sea, along a long and dangerous desert trade-route, they evidently had imparted to shells a definite religious significance. The "luck-girdle" of snail-shells worn by the "Red Man of Paviland" has, therefore, an interesting history. When the Crô-Magnons reached Britain they brought with them not only implements invented and developed elsewhere, but a heritage of religious beliefs connected with shell ornaments and with the red earth with which the corpse was smeared when laid in its last resting-place.

The ancient religious beliefs connected with shells appear to have spread far and wide. Traces of them still survive in districts far separated from one another and from the area of origin—the borderlands of Asia and Africa. In Japanese mythology a young god, Ohonamochie—a sort of male Cinderella—is slain by his jealous brothers. His mother makes appeal to a sky deity who sends to her aid the two goddesses Princess Cockleshell and Princess Clam. Princess Cockleshell burns and grinds her shell, and with water provided by Princess Clam prepares an elixir called "nurse's milk" or "mother's milk". As soon as this "milk" is smeared over the young god, he is restored to life. In the Hebrides it is still the custom of mothers to burn and grind the cockle-shell to prepare a lime-water for children who suffer from what in Gaelic is called "wasting". In North America shells of Unio were placed in the graves of Red Indians "as food for the dead during the journey to the land of spirits". The pearls were used in India as medicines. "The burnt powder of the gems, if taken with water, cures hæmorrhages, prevents evil spirits working mischief in men's minds, cures lunacy and all mental diseases, jaundice, &c.... Rubbed over the body with other medicines it cures leprosy and all skin diseases."29 The ancient Cretans, whose culture was carried into Asia and through Europe by their enterprising sea-and-land traders and prospectors, attached great importance to the cockle-shell which they connected with their mother goddess, the source of all life and the giver of medicines and food. Sir Arthur Evans found a large number of cockle-shells, some in Faeince, in the shrine of the serpent goddess in the ruins of the Palace of Knossos. The fact that the Cretans made artificial cockle-shells is of special interest, especially when we find that in Egypt the earliest use to which gold was put was in the manufacture of models of snail-shells in a necklace.30 In different countries cowrie shells were similarly imitated in stone, ivory, and metal.31

Shells were thought to impart vitality and give protection, not only to human beings, but even to the plots of the earliest florists and agriculturists. "Mary, Mary, quite contrairie", who in the nursery rhyme has in her garden "cockle-shells all in row", was perpetuating an ancient custom. The cockle-shell is still favoured by conservative villagers, and may be seen in their garden plots and in graveyards. Shells placed at cottage doors, on window-sills, and round fire-places are supposed to bring luck and give security, like the horse-shoe on the door.

The mother goddess, remembered as the fairy queen, is still connected with shells in Hebridean folk-lore. A Gaelic poet refers to the goddess as "the maiden queen of wisdom who dwelt in the beauteous bower of the single tree where she could see the whole world and where no fool could see her beauty". She lamented the lack of wisdom among women, and invited them to her knoll. When they were assembled there the goddess appeared, holding in her hand the copan Moire ("Cup of Mary"), as the blue-eyed limpet shell is called. The shell contained "the ais (milk) of wisdom", which she gave to all who sought it. "Many", we are told, "came to the knoll too late, and there was no wisdom left for them."32 A Gaelic poet says the "maiden queen" was attired in emerald green, silver, and mother-of-pearl.

Here a particular shell is used by an old goddess for a specific purpose. She imparts knowledge by providing a magic drink referred to as "milk". The question arises, however, if a deity of this kind was known in early times. Did the Crô-Magnons of the Aurignacian stage of culture conceive of a god or goddess in human form who nourished her human children and instructed them as do human mothers? The figure of a woman, holding in her hand a horn which appears to have been used for drinking from, is of special interest in this connection. As will be shown, the Hebridean "maiden" links with other milk-providing deities.

The earliest religious writings in the world are the Pyramid Texts of ancient Egypt which, as Professor Breasted so finely says, "vaguely disclose to us a vanished world of thought and speech". They abound "in allusions to lost myths, to customs and usages long since ended". Withal, they reflect the physical conditions of a particular area—the Nile Valley, in which the sun and the river are two outstanding natural features. There was, however, a special religious reason for connecting the sun and the river.

In these old Pyramid Texts are survivals from a period apparently as ancient as that of early Aurignacian civilization in Europe, and perhaps, as the clue afforded by the Indian shell found in the Grimaldi cave, not unconnected with it. The mother goddess, for instance, is prayed to so that she may suckle the soul of the dead Pharaoh as a mother suckles her child and never wean him.33 Milk was thus the elixir of life, and as the mother goddess of Egypt is found to have been identified with the cowrie—indeed to have been the spirit or personification of the shell—the connection between shells and milk may have obtained even in Aurignacian times in south-western Europe. That the mother goddess of Crô-Magnons had a human form is suggested by the representations of mothers which have been brought to light. An Aurignacian statuette of limestone found in the cave of Willendorf, Lower Austria, has been called the "Venus of Willendorf". She is very corpulent—apparently because she was regarded as a giver of life. Other statues of like character have been unearthed near Mentone, and they have a striking resemblance to the figurines of fat women found in the pre-dynastic graves of Egypt and in Crete and Malta. The bas-relief of the fat woman sculptured on a boulder inside the Aurignacian shelter of Laussel may similarly have been a goddess. In her right hand she holds a bison's horn—perhaps a drinking horn containing an elixir. Traces of red colouring remain on the body. A notable fact about these mysterious female forms is that the heads are formal, the features being scarcely, if at all, indicated.

Even if no such "idols" had been found, it does not follow that the early people had no ideas about supernatural beings. There are references in Gaelic to the coich anama (the "spirit case", or "soul shell", or "soul husk"). In Japan, which has a particularly rich and voluminous mythology, there are no idols in Shinto temples. A deity is symbolized by the shintai (God body), which may be a mirror, a weapon, or a round stone, a jewel or a pearl. A pearl is a tama; so is a precious stone, a crystal, a bit of worked jade, or a necklace of jewels, ivory, artificial beads, &c. The soul of a supernatural being is called mi-tama—mi being now a honorific prefix, but originally signifying a water serpent (dragon god). The shells, of which ancient deities were personifications, may well have been to the Crô-Magnons pretty much what a tama is to the Japanese, and what magic crystals were to mediæval Europeans who used them for magical purposes. It may have been believed that in the shells, green stones, and crystals remained the influence of deities as the power of beasts of prey remained in their teeth and claws. The ear-rings and other Pagan ornaments which Jacob buried with Laban's idols under the oak at Shechem were similarly supposed to be god bodies or coagulated forms of "life substance". All idols were temporary or permanent bodies of deities, and idols were not necessarily large. It would seem to be a reasonable conclusion that all the so-called ornaments found in ancient graves were supposed to have had an intimate connection with the supernatural beings who gave origin to and sustained life. These ornaments, or charms, or amulets, imparted vitality to human beings, because they were regarded as the substance of life itself. The red jasper worn in the waist girdles of the ancient Egyptians was reputed, as has been stated, to be a coagulated drop of the blood of the mother goddess Isis. Blood was the essence of life.

The red woman or goddess of the Laussel shelter was probably coloured so as to emphasize her vitalizing attributes; the red colour animated the image.

An interesting reference in Shakespeare's Hamlet to ancient burial customs may here be quoted, because it throws light on the problem under discussion. When Ophelia's body is carried into the graveyard34 one of the priests says that as "her death was doubtful" she should have been buried in "ground unsanctified"—that is, among the suicides and murderers. Having taken her own life, she was unworthy of Christian burial, and should be buried in accordance with Pagan customs. In all our old churchyards the takers of life were interred on the north side, and apparently in Shakespeare's day traditional Pagan rites were observed in the burials of those regarded as Pagans. The priest in Hamlet, therefore, says of Ophelia:

There are no shards (fragments of pottery) in the Crô-Magnon graves, but flints and pebbles mingle with shells, teeth, and other charms and amulets. Vast numbers of perforated shells have been found in the burial caves near Mentone. In one case the shells are so numerous that they seem to have formed a sort of burial mantle. "Similarly," says Professor Osborn, describing another of these finds, "the female skeleton was enveloped in a bed of shells not perforated; the legs were extended, while the arms were stretched beside the body; there were a few pierced shells and a few bits of silex. One of the large male skeletons of the same grotto had the lower limbs extended, the upper limbs folded, and was decorated with a gorget and crown of perforated shells; the head rested on a block of red stone." In another case "heavy stones protected the body from disturbance; the head was decorated with a circle of perforated shells coloured in red, and implements of various types were carefully placed on the forehead and chest". The body of the Combe-Capelle man "was decorated with a necklace of perforated shells and surrounded with a great number of fine Aurignacian flints. It appears", adds Osborn, "that in all the numerous burials of these grottos of Aurignacian age and industry of the Crô-Magnon race we have the burial standards which prevailed in western Europe at this time."35

It has been suggested by one of the British archæologists that the necklaces of perforated cowrie shells and the red pigment found among the remains of early man in Britain were used by children. This theory does not accord with the evidence afforded by the Grimaldi caves, in which the infant skeletons are neither coloured nor decorated. Occasionally, however, the children were interred in burial mantles of small perforated shells, while female adults were sometimes placed in beds of unperforated shells. Shells have been found in early British graves. These include Nerita litoralis, and even Patella vulgata, the common limpet. Holes were rubbed in them so that they might be strung together. In a megalithic cist unearthed in Phœnix Park, Dublin, in 1838, two male skeletons had each beside them perforated shells (Nerita litoralis). During the construction of the Edinburgh and Granton railway there was found beside a skeleton in a stone cist a quantity of cockle-shell rings. Two dozen perforated oyster-shells were found in a single Orkney cist. Many other examples of this kind could be referred to.36

In the Crô-Magnon caverns are imprints of human hands which had been laid on rock and then dusted round with coloured earth. In a number of cases it is shown that one or more finger joints of the left hand had been cut off.

The practice of finger mutilation among Bushman, Australian, and Red Indian tribes, is associated with burial customs and the ravages of disease. A Bushman woman may cut off a joint of one of her fingers when a near relative is about to die. Red Indians cut off finger-joints when burying their dead during a pestilence, so as "to cut off deaths"; they sacrificed a part of the body to save the whole. In Australia finger mutilation is occasionally practised. Highland Gaelic stories tell of heroes who lie asleep to gather power which will enable them to combat with monsters or fierce enemies. Heroines awake them by cutting off a finger joint, a part of the ear, or a portion of skin from the scalp.37

The colours used in drawings of hands in Palæolithic caves are black, white, red, and yellow, as the Abbé Breuil has noted. In Spain and India, the hand prints are supposed to protect dwellings from evil influences. Horse-shoes, holly with berries, various plants, shells, &c, are used for a like purpose among those who in our native land perpetuate ancient customs.

The Arabs have a custom of suspending figures of an open hand from the necks of their children, and the Turks and Moors paint hands upon their ships and houses, "as an antidote and counter charm to an evil eye; for five is with them an unlucky number; and 'five (fingers, perhaps) in your eyes' is their proverb of cursing and defiance". In Portugal the hand spell is called the figa. Southey suggests that our common phrase "a fig for him" was derived from the name of the Portuguese hand amulet.38

"The figo for thy friendship" is an interesting reference by Shakespeare.39 Fig or figo is probably from fico, a snap of the fingers, which in French is faire la figue, and in Italian far le fiche. Finger snapping had no doubt originally a magical significance.