You may remember, a few weeks ago, seeing a picture of Neanderthal Woman standing in front of these green clay layers.
N.W., my kids, and I encountered this site as we were driving through central Oregon. Actually, we had to go a bit out of our way to get to it.
Look at that! We’d been driving over fossil beds all day, ever since we crossed the border!
At one time, this whole area was a semi-tropical rainforest. Then, the whole thing was buried in a massive flow of mud. Supposedly, this happened in stages, starting about 50 million years ago, but let’s not quibble about exactly when. The point is, this forest is now preserved. It’s kind of sad to look up at those interesting-looking hills and imagine all the animal skeletons there, smooshed and squished and smothered in mud, just waiting to be dug out.
There is a small museum at the site, the Thomas Condon Paleontology Center, where we took refuge from the heat. Here is my son drawing an ancient horse skull.
The forest primeval, reconstructed here, left a lot of petrified wood, like this chunk of sycamore …
And Oregon’s state fossil, the Metasequoia, which was later discovered to be alive and well in China.
There were also all kinds of interesting and bizarre ancient mammals, such as tiny early horses, giant rodents, and the “bear-dog” (which, as far as I can tell, was basically a wolverine). The crown jewel of the John Day mammal fossils, however, has to be the entelodont.
It is described as a carnivorous pig/hippo, six feet high at the shoulder. Not a creature you want to mess with. An artist’s speculative illustration showed one devouring a small triceratops.
The entelodont is not perfectly understood, however. As this display points out, nobody knows exactly what these strange bone flages on either side of its head were used for. Consequently, I suppose, we also don’t really know what it looked like.
Speaking of puzzling body parts, have you ever heard of a “horned rodent”?
As I heard a podcaster say, “The plural of anecdote is data.”
Wait. Are We Even Sure It Was Worldwide?
You can make a case that the account in Genesis 7 – 8 is not necessarily describing a global flood. This is because the same Hebrew word can be translated “world,” “earth,” or “land.” How we interpret it depends upon context. There is a case to be made, for example, that the whole book of Revelation is describing the devastation of the land of Israel during the destruction of Jerusalem in 70 A.D. (hence the frequent warnings that it is going to happen “soon”), and that lines like “one third of the people on the earth died” are better translated as “one third of the people in the land died.”
I have even seen people try to interpret the poetic descriptions of creation in Genesis 1 and 2 as happening from the perspective of a person standing on the surface of the earth, in the land of Israel.
However, getting back to the flood narrative, there are good reasons to think that the text is in fact describing a global flood. This passage is set in very ancient times, before the nation of Israel existed. It’s before Abram was called by God out of Ur. Before Abram was even born. Before the Table of Nations (Genesis 10). So, not only was there no nation of Israel at the time of flood narrative, but we can’t even be sure there was a land of Israel, given the dramatic damage that the flood did to the earth’s geography. (And by the way, yes, I have just revealed that I think the flood narrative was not composed by Moses — even under the inspiration of God — but was passed down to Moses from a much older source.)
Finally, it’s hard to imagine how a local flood could “cover the mountains to a depth of more than fifteen cubits” (Genesis 7:20) … especially for enough of a length of time for Noah and his sons to take soundings so as to estimate this depth.
So, given all this, I don’t think it’s straining the text to say that the flood account in Genesis is meant to be describing a global event.
Like so many sensational things in the Bible, the flood account sounds hard to believe, but the longer we look at it, the better it matches with the world we live in. Here are some features of the world we live, which are features we would expect if the dark millennia of our past concealed a worldwide flood.
Oral Flood Histories from Around the World
I have written before about Graham Hancock. I really enjoyed his book Fingerprints of the Gods, which posits an ancient period of cataclysms that included “earth crust slippage,” a geological upheaval so dramatic that it would have caused catastrophic floods among many other disasters. Hancock keeps changing his theories, and he has his own reasons for collecting the historical data that he does. However, here is some of the data that he conveniently collected about flood legends worldwide:
More than 500 deluge legends are known around the world and, in a survey of 86 of these (50 Asiatic, 3 European, 7 African, 46 American and 10 from Australia and the Pacific), the specialist researcher Dr. Richard Andree concluded that 62 were entirely independent of the Mesopotamian and Hebrew accounts.
Hancock, Fingerprints, p. 193
page in Fingerprints
“First Sun, Matlactli Atl: duration 4008 years. In this age lived the giants … The First Sun was destroyed by water in the sign Matlactli Atl (Ten Water). It was called Apachiohualiztli (flood, deluge), the art of sorcery of the permanent rain. Men were turned into fish. Some say that only one couple escaped, protected by an old tree living near the water. Others say there were seven couples who hid in a cave until the flood was over and the waters had gone down. They repopulated the earth and were worshipped as gods in their nations …”
188 – 189
The Noah figure is called Utnapishtim. He later tells his story to Gilgamesh. It almost exactly parallels the Genesis 7 account.
South American tribes
191 – 192
Hancock mentions flood accounts coming from the following tribes: Chibcas (Colombia); Canarians (Ecuador); Tupinamba (Brazil); Araucnaian (Chile); Yamana (Tierra del Fuego); Pehuenche (Tierra del Fuego); and numerous groups in Peru.
192 – 193
“a terrible flood, accompanied by an earthquake, which swept so rapidly over the face of the earth that only a few people managed to escape in their canoes or take refuge on the tops of the highest mountains.”
“The planets altered their courses. The sky sank lower towards the north. The sun, moon, and stars changed their motions. The earth fell to pieces and the waters in its bosom rushed upwards with violence and overflowed the earth.”
Flood accounts in: Chewong (Malaysia); Laos and northern Thailand; Karen (Burma); Vietnam; tribes along the northern coast of Australia
“The world was destroyed by a flood and later recreated by a god named Tangaloa.”
The flood is survived by “two human beings who put to sea in a boat which eventually came to rest in the Samoan archipelago.”
The Pacific islands were formed after the deluge receded.
195 – 196
After a series of races of gold and silver, there is a “bronze race” who “have the strength of giants, and mighty hands on their mighty limbs.” After Prometheus gets them into trouble, Zeus wipes out the bronze race with a flood. Deucalion and Pyrrha float over the sea in a box for nine days and finally land on Mt. Parnassus.
196 – 197
The Noah figure is named Manu. He rescues a fish, which in return warns him of a coming flood. Manu loads a ship with two of every living species and seeds of every plant. The fish turns out to be Vishnu, who pulls Manu’s ship through the flood.
Egypt (Book of the Dead)
Thoth says, “They have fought fights, they have upheld strifes, they have done evil, they have created hostilities, they have made slaughter, they have caused trouble and oppression … I am going to blot out everything which I have made. This earth shall enter into the watery abyss by means of a raging flood, and will become even as it was in primeval time.”
Mayan (Popol Vuh)
“It was cloudy and twilight all over the world … the faces of the sun and moon were covered … Sunlight did not return till the twenty-sixth year after the flood.”
204 – 205
An awful lot happens in this apocalyptic tale. First a “hideous winter,” then worldwide war, then Yggdrasil (the earth tree) is shaken, causing the earth to literally fall apart. Then, worldwide fire. And finally, a flood. “The earth sank beneath the sea … Yet not all men perished in the great catastrophe. Enclosed in the wood itself of the ash tree Yggdrasil — which the devouring flames of the universal conflagration had been unable to consume — the ancestors of the future race of men had escaped death. In this asylum they had found that their only nourishment had been the morning dew. Slowly the earth emerged from the waves. Mountains rose again …”
The charming thing about these origin tales is that couple who survive the flood usually end up landing on the local mountain, founding the nation that is currently telling the story, and not moving from that spot ever since. This is similar to how nearly every people group has a local landmark (usually a mountain, terrain permitting) that is believed to be the home of the gods or “the center of the world.”
This is what origin stories are supposed to do. They ground the local community in the great ancient story of the world, and they also give the ancient stories credibility by grounding them in local features “still seen to this day.” This is not to say, however, that origin stories are simply made up out of whole cloth. They are handed down the generations, and though they might get tailored to make human beings look better, and have bits of other interesting stories added to them, they ultimately have some kind of origin in actual events. (Especially since they often come with genealogies that are also handed down.) I can’t imagine the coincidence that would be required for hundreds of peoples all around the world to make up a traditional flood story.
Yes, But It Could Still Have Been Local, If …
… if all of these widely scattered people groups were descended from a small number of couples who were once all in one place and who experienced a catastrophic local flood together.
That is true. Could still be true. And, in fact, even if the entire world were experiencing earthquakes, uplifts and sinkings, tsunamis, etc., all at once, there wouldn’t necessarily have been a moment when water was covering all the land on earth all at the same time. On the other hand, there wouldn’t have to be, for events to satisfy the description given in these flood accounts, including the Genesis one. After all, the perspective from which these stories are told, is that of human beings experiencing the flood and associated disasters, not the perspective of an observer looking at the globe from outer space. The mental picture of the whole world sitting under a flat layer of water, while not impossible, is more of a Sunday School stylization of the account, than the actual claim being made.
Buried Beneath a Wave of Mud
In all of these accounts, the flood is sudden, dramatic, and overwhelming, whether or not it is accompanied by other disasters such as earthquake or fire. Even the Genesis account (often simplified to sound like just rain) says “on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened” (Genesis 7:11, NIV).
In a world in which this had happened, we should expect to find the remains of plants and animals that had been instantly buried under huge waves of mud and essentially frozen in time. And that is exactly what we do find. Here is the latest example, which was called to my attention by Google within the last month:
This poor dino mom, if she had been given any warning that she was about to be buried in an oxygen-free environment that would later prove convenient to future paleontologists, would probably have fled or tried to move her eggs to safety. OK, maybe she would have stayed to protect them. But we also find fossil dinos caught in the act of, say, eating prey. We find mammoths apparently flash-frozen with summer plants still in their mouths and/or stomachs. I can’t imagine how that could have come about, but it can’t have been gradual. (Although here are some fish who appear to be frozen in a wave, but the process was a quite different.)
Welcome to October, month of Halloween! Every Friday, we will discuss scary things. This week’s scary thing is giants, and specifically the proper use of the word cannibalism.
A few weeks ago, I wrote a post arguing that in both ancient history and folklore, giants are more horror creature than fantasy creature. Part of the reason for this is that they eat people. My question for you is, Can we properly call them cannibals?
But first, a detour about eating blood
In my second book, The Strange Land, the people group whose adventures I am following (I think of them as “my” people) tell stories of giants who eat people and animals indiscriminately. Their euphemism for them is “blood eaters.”
Some religions have a taboo on “eating meat with the blood still in it.” In Indonesia, there is a special word for such meat. If you want to eat, say, a chicken, the word for the animal and the meat is ayam. But that’s only if the bird has been killed properly and bled out. If these rules have not been followed, it is ayam bangkai, which translates as “chicken carrion” or “corpse chicken.” If you are a devout Muslim, you would not eat meat without knowing that it has been butchered in the proper manner. Otherwise, you could accidentally defile yourself by eating ayam bangkai or some other kind of bangkai.
Obviously, this rule goes way back, at least to Leviticus:
“Any Israelite or any alien living among them who eats any blood — I will set my face against that person who eats blood and will cut him off from his people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life. Therefore I say to the Israelites, ‘None among you may eat blood, nor may an alien living among you eat blood.’
“Any Israelite or any alien living among you who hunts any animal or bird that may be eaten must drain out the blood and cover it with earth, because the life of every creature is its blood.”
Leviticus 17:10 – 14
There is a similar passage in Deuteronomy 12:23.
Here in Leviticus, God gives two reasons for the taboo on blood-eating. First of all, the blood is important to the sacrificial system that He had set up for the Israelites. “I have given it to you to make atonement for yourselves on the altar.” This blood was a key part of God’s solution for dealing with the people’s sins. Obviously, to eat such a thing for mere physical nourishment would be to take lightly the evil in one’s own people, family, and heart, and to disrespect the sacrificial system and, by extension, the One who set it up. Note that God does not expect the other nations, to whom He has not yet given this sacrificial system, to abstain from blood, unless an individual foreigner happens to be living among the Israelites, and therefore presumably learning about and also benefiting from that system.
The other reason, which seems to be implied here, is that eating or drinking an animal’s blood shows disrespect for the creature itself. “The life of every creature is its blood.” Even when out hunting, and not bringing an animal for sacrifice, He tells them to bleed out the body and to cover the blood with earth, as if to symbolically give the animal a proper burial before we take it home and eat it.
Apparently, avoiding eating an animal’s blood is the respectful, civilized, human thing to do. This is very different from the usual picture we are given of ancient people, where they club something in the field and then tear right into it with their teeth.
I have described elsewhere how Genesis 6:1 – 4 tells of spiritual beings interbreeding with human women, producing a race of giants who terrorized the earth. This would have been before the Flood (and was probably a major reason for the Flood), which makes the time frame very ancient indeed. The extrabiblical book of 1 Enoch tells us,
“and when the people were not able to sustain them [with agriculture], the giants dared (to attack) them, and they devoured the people. And they began to sin with birds and wild animals and reptiles and fish, and to devour one another’s (!) flesh, and drink blood.” (I Enoch 7:2 – 6, quoted in Giants by Doug Van Dorn, p. 60)
This horrifying practice was apparently common knowledge even as “recently” as the time of the Exodus, which is still ancient history but is now within the realm of recorded history, not just dim memories. When the Israelites arrived on the border of the land of Canaan, having escaped from Egypt, Joshua sent twelve men to spy out the land. They came back and reported “it is a land that devours its inhabitants” (Numbers 13:32 -33). That’s why they were so scared. Even after having seen God’s ability to deliver them from the merely human inhabitants of Egypt, they recommended not entering the promised land for their own safety.
I am not arguing that the Biblical taboo on eating blood was given because the giants ate blood. I see it in reverse: eating blood — like eating people, like bestiality — was just one of many obvious and intuitive taboos in ordinary human morality which the giants either were unable to perceive or perversely sought to break.
This picture of giants as somehow paranormal and as eating humans and/or drinking their blood is well attested in world folklore. Polyphemus, the cyclops who captures Odysseus and his men in the Odyssey, will literally pick up a human and eat him alive. And he’s not hunting them like animals. He is fully aware that the sailors he has captured are persons and can talk, and he doesn’t care. He likes Odysseus, and so promises to eat him last.
Beyond Polyphemus, Van Dorn points out in his book that cultures all around the world have stories about paranormal creatures that seek to drink human blood, though they are not always portrayed as giants.
About the word “cannibal”
Surely, cannibalism has to be one of the last taboos. Even if you have been exposed to the concept before, it never seems to lose its shock value. (“Soylent Green is people!!!“)
On the other hand, the idea of a giant eating people, I believe has lost its shock value, though maybe it shouldn’t have. We associate it with fairy tales. After all, how scary can a character be if he lives in the clouds and goes around saying Fe, Fi, Fo, Fum?
To recover the shock value, I propose using the term “cannibal giants.” But there’s a problem. Technically, cannibalism means eating your own kind. Technically, these giants aren’t human. So, is this hyperbole only slightly less serious than that committed by every earnest 13-year-old vegetarian who calls her parents “cannibals” for eating something was that once sentient?
I argue no, for two reasons. For one thing, giants are clearly humanoid. They look like people (more or less). In Genesis, they have human mothers. Critically, like Polyphemus, they can talk. If they were less human-y, it wouldn’t make sense to call them cannibal. We would call them man-eating, like a man-eating tiger, which would still be scary, but not as much so, because it would be done more innocently somehow.
Secondly, the word cannibal actually has two subtly distinct senses. One, indeed, is the idea of eating one’s own kind. So we can say chickens or spiders are cannibals, or we can talk about someone cannibalizing their own ideas. But the other meaning is just eating people, who are a thing which should not be eaten, and I think this its primary meaning. Once that line has been crossed, humanity itself is now somehow defiled. We have been shown that it’s possible to think of people not as sacred bearers of the image of God, irreplaceable individuals, eternal embodied souls … but as a substance. A food source. We are being invited to change the way we view ourselves and our fellow humans, and this is true whether that ancient taboo is being broken by actual humans, or just by creatures that look sort of human and can talk and, frankly, ought to know better.
Neither one is great.
So I am going to go ahead and call these giants cannibals.
I wonder whether you’ve ever heard of Gobekli Tepe. I hadn’t until just a few years ago, which makes sense because it wasn’t rediscovered (and so, presumably, begun to be excavated) until the 1990s.
It’s called the world’s oldest temple because it dates back more than 10,000 years. In the article I will link to below, dates of 11,500 years ago and even 15,000 years ago are mentioned. This puts it in the Neolithic: the Stone Age. Like many other ancient complexes that have been given more recent dates, it is made of megaliths placed with geometrical precision.
The Dating of Gobekli Tepe
It sounds really to cool to say that a til-recently-unknown stone structure in Turkey with an exotic name is the “world’s oldest temple.” But as we sometimes mention on this blog, it’s very possible that some of the other megalithic structures found around the world are in fact older than conventional dating would have it. An argument has been made, for example, that the Sphinx and the pyramids at Giza are closer to 20,000 years old. Gobekli Tepe, then, is the oldest megalithic temple that has been able to convince mainstream archaeologists of its bona fides. At any rate, it clearly hails from a very ancient time when people all over the world were for some reason (and with some method???) building stuff with megaliths.
Two archaeologists from Tel Aviv University, PhD candidate Gil Haklay and his supervisor, Prof. Avi Gopher, have now unveiled new secrets of its sophisticated architecture, highlighting an intricate geometrical pattern that was conceived before humans had even discovered agriculture or pottery.
… Um, are you sure they hadn’t discovered agriculture or pottery, Professors?
Göbekli Tepe features dozens of monolithic pillars four to five meters tall placed along at least 20 concentric rings, which archaeologists refer to as “enclosures.” The pillars are decorated with remarkable reliefs depicting animals including gazelles, jaguars, Asiatic wild donkeys and wild sheep. …
“We found that there is a center point in each enclosure, which we identified not only in the three in the main excavation area, but also in others located outside it,” Haklay explained. “We also found out that the center of these enclosures was always located between the two large central pillars aligned with the front side. These pillars also presented an anthropomorphic structure and they have a front side. In each enclosure based on the surrounding peripheral pillars was found an alignment with the narrow front side. This was our first observation: an abstract design rule.“We later noticed that the role of those center points extended beyond an individual enclosure, because the three center points of enclosures B, C and D form an almost perfect equilateral triangle,” he added.
Haklay highlighted that they went on to verify whether the geometric pattern was confirmed by further observations, for example the orientation of the central pillars. They found many other elements supporting it. Among others, the main access to the structure was located between the only two pillars carrying anthropomorphic as opposed to animal reliefs.
But how was all this accomplished?
[I]t is not clear how long its construction took but it might have been centuries if not more, with different people initiating it and adding to it.
But yet later, we get this:
This discovery also overcame a previous theory common among researchers that the enclosures were conceived and built in unrelated stages.
Huh? So it was built over hundreds of years, added to a little at a time, but yet planned by one or a few masterminds?
“We are talking about hunter-gatherers, but at the same time we see signs of a very complex social structure,” Haklay said …
But how could such a complex design be envisioned by people who did not even know how to create a simple pottery vessel?
Oh, stop. Just … stop.
Gobekli Tepe in Fiction
There is one novel that I know of which focuses squarely on Gobekli Tepe: The Genesis Secret, 2009, by Tom Knox. See my review of it here. Interestingly, though Knox is not a believer in the Judeo-Christian God (quite the opposite, in fact), he takes seriously the accounts of giants walking the earth in Genesis 6 and, in fact, his novel ends up revealing that Gobekli Tepe was built at the initiation of a violent, giant race who left large, misshapen skulls behind them.
In film, within the last year I saw on a Netflix a Turkish show called The Gift. In it, a young artist who lives in Istanbul finds that a symbol she has spontaneously drawn all her life has recently been uncovered at the ancient site of Gobekli Tepe. I enjoyed this show, but be warned it has some entirely gratuitous sex scenes.
And Now, for a Really Wild Speculation …
People who take Genesis seriously as history have speculated about the location of the original Garden of Eden. Genesis mentions four rivers as arising from the Garden (or running into it; the linguistics are ambiguous). Two of these are the Tigris and Euphrates. The other two (the Gihon and the Pishon) have been lost to time.
Of course, to try and locate the original Garden is probably impossible. If you suspect, as I do, that the Flood was a result of continental-drift like changes in the Earth’s geography, then nothing anymore is located where it was in Adam’s day, including rivers. On this view, the modern-day Tigris and Euphrates are probably just named after some much more ancient rivers, which could have been in a completely different location.
But if we assume that the continents look more or less the same now as they did in Adam’s day, we can try to guess the region where Eden once stood. One likely candidate is northeastern Africa, or even what is now the floor of the Red Sea (sea levels having risen).
Another candidate is the mountainous region of eastern Turkey, near the headwaters of the modern-day Tigris and Euphrates, along with several other rivers.
Welcome to Maya week! Believe it or not, today’s post is going to tie in both to Mayan archaeology, and our recent theme of disaster preparedness.
About a month ago, I got a fever for a few days. (I don’t know. Thanks for asking. Hope it was. I’m fine now.) Of course, one of the perfect things to do while feverish is lie on the sofa and watch disaster movies that are nearly 3 hours long. Perhaps the fever was the reason I enjoyed this one so much, I don’t know. You be the judge …
As you can see, this movie has every disaster movie trope ever. Cities falling into huge cracks in the ground? Check. Tsunamis and volcanoes? Check. Evil powerful people refusing to save or warn the masses? Also check. Also, vehicles jumping over gaps, cars driving just ahead of the dust cloud, planes flying just ahead of the falling building, and the dog not dying. Also, Woody Harrelson as the crazy conspiracy theorist who turns out to be right.
I guess the only disaster movie trope that doesn’t make itself known is zombies.
Do you remember that in the years before 2012, there was a lot of talk about the Mayan calendar predicting that that year would bring a world-ending disaster? The Mayans were mathematical geniuses who had these really elaborate calendars and they would calculate dates into the extremely distant past and future. They also, like many cultures worldwide, had a cosmology that involved cataclysmic disasters recurring in a cycle. This movie imagines how it would have been if they were right, not just about recurring disasters but about the exact dates.
But it gets better. The type of disaster the movie envisions is earth crust slippage, a geological disturbance so vast that it would cause massive earthquakes, volcanic eruptions, and – as an indirect result – massive tsunamis worldwide.
Graham Hancock, in his book Fingerprints of the Gods, speculated that just such a slippage occurred between about 14,500 and 12,500 BC, and that this gave rise to the many disaster myths that are found worldwide, and to the obsession with astronomy and with predicting future disasters that we find in some ancient cultures including the Maya. This theory was originally floated by Charles Hapgood. I was really tickled that the movie even mentioned Hapgood by name.
My post about Graham Hancock’s theory of earth crust slippage here.
My post about the problems with Hapgood’s theory here.
If you are a disaster movie buff, you have probably already seen this one. If you aren’t, perhaps you wouldn’t enjoy 2012. If, like me, you are in the sweet spot – or have a fever – I highly recommend 2012 as a solid few hours of entertainment.
A great deal of emphasis has been placed on the role of hunting in the Old Stone Age … Hunting has been given an inordinate status both by archaeologists and by hunting peoples themselves. In the latter case this is largely due to the fact that it is the men who do most of the hunting and they therefore pride themselves on their own achievements and tend to play down the considerable contribution of women. Prehistorians are presented with an archaeological record that contains far more information on hunting than on gathering activities … owing to the poor survival of botanical specimens.
Rudgley, p. 158
Of course, hunting is also more glamorous, riskier, and it generates better stories than “that time we found all those berries.”
According to Rudgley, in the case of modern hunter-gatherers, up to 80% of a community’s diet can consist of “gathered foods,” which includes edible plants but also such things as eggs and shellfish. We can’t assume that ancient people’s diets were exactly the same. The world has changed quite a bit (there is less big game, for example). Still, this is suggestive that people were processing and eating plants long before the supposed advent of agriculture.
The Noble Savage Myth and the Wild Yam Question
Speaking of modern hunter-gatherers, there is actually some question as to whether it is possible for people to survive on pure hunting and gathering. It is extremely difficult to find a modern hunter-gatherer group that does not get some of their calories from trade with nearby agricultural peoples, and/or “paracultivation.” Paracultivation is practiced by the Central African Pygmies, who re-plant the tops of rain forest yams (a main source of starch for them) after they harvest them, and by people in Central Borneo who depend on the sago palm for starch, who will cultivate patches of palms that they can return to and “gather” later. The so-called Wild Yam Question, first raised by Thomas Headland, postulates that in tropical rain forests there is not enough naturally occurring food for people ever to have survived there without at least paracultivation. This has been hotly debated among anthropologists. You can read an overview of the debate here: “Could ‘Pure’ Hunter-Gatherers Live in a Rainforest? : A 1999 review of the current status of The Wild Yam Question”
Was Agriculture Really a Revolution?
Implements normally associated with agriculture – mortar and pestles, sickles, grain storage – are found in the Natufian culture of the Levant (c. 10,500 to 8000 BC). I can’t resist pointing out that this is the exact time period which, in my books, comes right after the Tower of Babel and only a few hundred years after the Flood. In that, possibly true, alternate universe, these “first farmers” could have been people to whom the knowledge of agriculture was not new, but who were having to resettle the earth after a series of society-shattering disasters.
Could there have been farming before the Flood and before the Neolithic “agricultural revolution”? Mortars and pestles have been found that are at least (with the usual caveats about dates) 80,000 years old (California); 43,000 to 49,000 years old (South Africa); 30,000 years old (Australia); 44,000 years old (Ukraine); and 40,000 years old (Spain). Various stone artifacts from even farther back (Lower Palaeolithic sites, including Olduvai Gorge) have been speculated to be pounding stones, also used to process seeds or grains. (Rudgley p. 159 – 160)
The Oft-Under-Appreciated Grindstone
The grindstone may not be as glamorous as the spear and spear-thrower, but it can be used as a weapon in a pinch:
Abimelech son of Jerub-Baal went to his mother’s brothers in Shechem and said to mother’s clan, “Ask all the citizens of Shechem, ‘Which is better for you: to have all seventy of Jerub-Baal’s sons rule over you, or just one man?'”
The citizens of Shechem were inclined to follow Abimelech. They gave him seventy shekels of silver, and Abimelech used it to hire reckless adventurers, who became his followers. He went to his father’s home in Ophrah and on one stone murdered his seventy brothers. Then all the citizens of Shechem and Beth Millo gathered beside the great tree at the pillar in Shechem to crown Abimelech king.
[Things go bad between Abimelech and the people of Shechem, and he ends up razing their city.]
Next Abimelelch went to Thebez and besieged it and captured it. Inside the city, however, was a strong tower, to which all the men and women – all the people of the city – fled. They locked themselves in and climbed up on the tower roof. Abimelech went to the tower and stormed it. But as he approached the entrance to the tower to set it on fire, a woman dropped an upper millstone on his head and cracked his skull.
Hurriedly he called to his armor bearer, “Draw your sword and kill me, so that they can’t say, ‘A woman killed him.'” So his servant ran him through, and he died.
Of course it is possible to have a human society without writing, but the impulse to devise a writing system, looked at historically, may have been the rule rather than the exception.
This is counter-intuitive, of course. “Symbolic logic” seems like it ought to be unnatural to humans, especially if we are thinking of humans as basically advanced animals, rather than as embodied spirits. But if we think of mind as primary, everything changes. It’s telling that reading and writing are one of the learning channels that can come naturally to people, in addition to the visual, the audio, and the kinesthetic. But I’m getting ahead of myself.
Welcome to the third post taken from Lost Civilizations of the Stone Age by Richard Rudgley. Call this the writing edition. This post hits the highlights of Rudgley’s chapters 4 and 5, pages 58 through 85.
Nah, Ancient People Didn’t Write, They were Barbarians!
The idea of writing as an exception in human history has become dogma:
The proposition that Ice Age reindeer hunters invented writing fifteen thousand years ago or more is utterly inadmissible and unthinkable. All the data that archaeologists have amassed during the last one hundred years reinforce the assumption that Sumerians and Egyptians invented true writing during the second half of the fourth millennium. The Palaeolithic-Mesolithic-Neolithic progression to civilisation is almost as fundamental an article of contemporary scientific faith as heliocentrism. Writing is the diagnostic trait … of civilisation. Writing, says I.J. Gelb, ‘distinguishes civilised man from barbarian.’ If the Ice-Age inhabitants of France and Spain invented writing thousands of years before civilisation arose in the Near East, then our most cherished beliefs about the nature of society and the course of human development would be demolished.
Allan Forbes and Thomas Crowder, quoted in Rudgley, p. 75
Of course, the demolishing of our most cherished beliefs about the course of human development is exactly what, Rudgley is arguing, is going to have to happen.
In the last few chapters I have selected only a small number of the complex sign systems that have been preserved from prehistoric times. My concentration on the Near East and more particularly on Europe should not be taken to imply that such systems did not exist elsewhere in the prehistoric world. Far from it; investigations of numerous collections of signs are being undertaken in places as far afield as the Arabian peninsula, China and Australia. Millions of prehistoric signs across the continents have already been recorded, and more and more are being discovered all the time. … It no longer seems sufficient to retain a simplistic evolutionary sequence of events leading up to the Sumerian [writing] breakthrough some 5,000 years ago.
Rudgley, p. 81
Let’s look at these complex sign systems that Rudgley has mentioned.
The Vinca Signs
I was an adult before I ever heard the phrase “Old Europe.” I was doing research for a planned book, and I was surprised to learn that in southeast Europe (between the Balkans and the Black Sea), as early as 4,000 or 5,000 BC, there were not only cities but a writing system (undeciphered) known as the Vinca signs. It turns out that these cities and this writing system were probably part of a culture that obtained over much of Europe before the coming of the Indo-Europeans, which is called Old Europe. This is the culture that Marija Gimbutas believes was “the civilization of the goddess.”
Just as a reminder, these dates for the Vinca culture are before the very first human cities and writing are supposed to have arisen, in Sumeria in Mesopotamia, about 3,000 BC.
Perhaps I didn’t hear about the Vinca signs in school because they were only discovered in Transylvania 1961. (I was born in 1976, but we all know how long it takes new archaeological findings to get interpreted, integrated into the overall system, and eventually make it into school textbooks.) After being discovered, the signs were assumed to be derived from Mesopotamian cultures such as Sumer and Crete, because it was accepted dogma that writing was first invented in Mesopotamia. Later, the tablets on which the Vinca signs were discovered were carbon-dated and found to be older than the Mesopotamian writing systems. This led to a big disagreement between those who wanted to believe the carbon dates, and those who wanted to believe the more recent dates for Old European archaeological sites, which were then conventional.
Then, in 1969, more, similar signs were discovered on a plaque in Bulgaria and dated to be 6,000 – 7,000 years old. By this time, archaeologists were beginning to accept the carbon dating of these Old European sites. But since they still did not want to admit that writing might have been invented before Sumer, most of them decided “[the signs] could not be real writing and their apparent resemblance was simply coincidental.” (Rudgley p. 63)
An archaeologist named Winn analyzed the Vinca signs and while he is not willing to go further than calling them “pre-writing,” he concludes that they are “conventionalised and standardised, and that they represent a corpus of signs known and used over a wide area for several centuries.” (Rudgley 66)
Meanwhile, Marija Gimbutas and also Harald Haarmann of the University of Helsinki both feel the Vinca signs are true writing and that they developed out of religious or magical signs, not out of economic tallies like the Sumerian alphabet.
Haarmann notes that there a number of striking parallels between the various strands of the pre-Indo-European cultural fabric – especially those related to religious symbolism and mythology. Among these common features is the use of the bull and the snake as important religious symbols. In the case of the snake it is a form of the goddess intimately intertwined with the bird goddess motif in both Old European and later Cretan iconography. The bee and the butterfly are also recurrent divine attributes, and the butterfly is represented by … the double ax. Haarmann sees the goddess mythology of Old Europe echoed in these motifs that also feature prominently in the ancient civilisation of Crete. He then traces the links between the Old European script – as found in the Vinca culture – and later systems of writing, particularly those of Crete.
Rudgley, pp. 68 – 69
Ice Age Signs
There are quite a number of symbols that appear on artifacts or are associated with paintings from the Neolithic and even the Palaeolithic period. These include crosses, spirals, dots, “lozenges” (ovals), and the zigzag, which is very common and seems to have been used to represent water. (By the way, note the zigzags among the Kachina Bridge petroglyphs.) “The discovery in the early 1970s of a bone fragment from the Mousterian site of Bacho Kiro in Bulgaria suggests that the use of the signs may date back to the time of the Neanderthals. This fragment of bone was engraved with the zigzag motif …” and apparently on purpose, not accidentally in the course of doing some other repetitive task. (Rudgley 73)
“The single V and the chevron (an inverted V) are among the most common of the recurrent motifs in the Stone Age.” (Rudgley p. 74) Gimbutas, of course, interprets the V as a symbol for the female genitals and/or Bird Goddess, but it could be just … you know … a symbol.
Archaeologist André Leroi-Gourhan has interpreted the many signs found at various Palaeolithic cave art sites not as a form of hunting magic (contra previous interpretations), but as a symbolic system. “Leroi-Gourhan admitted to us shortly before his death, ‘At Lascaux I really believed they had come very close to an alphabet.’” (Rudgley p. 77)
But Can You Prove It’s Writing?
Every time some symbols are discovered that are so ancient they strain belief, anyone who doesn’t want to accept them as writing can easily go in to a number of calisthenic moves to cast doubt on this. If the item the signs are found on is in poor condition, they can question whether the marks were even intentional. Perhaps they were accidental scratches, the product of some other activity. If the marks are undeniably made by people, they can be dismissed as doodles. The Vinca signs, when first found, were speculated to have been copied randomly from Mediterranean signs by people who believed these things had mysterious power, but did not understand their meaning. Rudgley also notes that the Old European signs have been interpreted as purely magic symbols, as if a magical intent were to make them non-writing.
In short, any time we are presented with a complex system, there are always a million ways to get out of attributing it to a mind. This is doubly true if we aren’t able to interpret its meaning, but you will even see people do this with messages that they ought to be able to understand. Of course, it can also work the other way, where people see meaning in complex patterns where it wasn’t intended. Often what it comes down to is whether we want there to be a meaning there. Do we, or do we not, want to be in contact with another mind? If for whatever reason we don’t, we can always find a logical way to avoid that contact.
So in the case of apparent writing systems that we haven’t cracked and probably never will, our attitude towards them is going to depend heavily on what we believe about ancient people’s minds. Were they basically like ours, or were they different, animal? We will see more writing systems if we are expecting that they came from people. If we are not expecting to encounter people, then nothing is going to convince us that these are writing systems.
Was Adam a Writer?
My mind was blown, while taking an Old Testament Backgrounds course years ago, when I read an essay that asserted that Adam was able to write and in fact had left a written record for his descendants.
This idea seems completely loony on the face of it … until you realize that the only reason it seems loony is that we are assuming that writing is a recent, unnatural development, the product of tens of millennia of human cultural evolution, and not a characteristic human activity that is, so to speak, wired in.
The essay interpreted the early chapters of Genesis in this way. There will be a short historical record, followed by the phrase “the book of [name],” indicating that the passage immediately preceding was by that author.
Genesis 1:1 – 4:26
Creation (in poetry), fall, Cain and Abel, some of Cain’s descendants, Seth
Gen. 5:1 “the book of Adam”
Gen. 5:1b – 6:8
Recap of creation of Adam, Seth’s descendants up to Noah and his sons, Nephilim, God’s resolve to wipe out mankind, God’s favor on Noah
Gen. 6:9a “the book of Noah”
Gen. 6:9b – 11:9
Building of the ark, the Flood, emerging from the ark, the Table of Nations, the Tower of Babel
Gen. 11:10 “the book of Shem”
Gen. 11: 10b – 11:26
Genealogy from Shem to Terah and his son Abram
Gen. 11:27 “the book of Terah”
Gen. 11:27b – 25:18
Terah moves his family to Haran, Terah dies, a whole bunch of stuff happens to Abram, death of Sarah, Isaac finds a wife, Abraham dies, genealogy of the Ishmaelites
Gen. 25:19 “the book of Abraham’s son Isaac”
Gen. 25:19b – 37:1
Jacob’s entire life, death of Isaac, genealogy of Esau
Gen. 37:2 “the book of Jacob”
In Genesis, the author’s name comes after the notes he left.
I realize this might be a lot to accept. It’s just food for thought. It does explain why it says “the book of _________” (or, in my NIV, “this is the account of __________”), after the bulk of that person’s story.
Get it? Get it?
(By the way … for those wondering about the title of this post … prostitution is referred to as “the world’s oldest profession.” Erma Bombeck, mother and humorist, has published a book hilariously titled Motherhood: The Second Oldest Profession. The title of this post references those two, because the post is about the fact that writing is very, very old. I don’t mean to imply that a writer’s life has any necessary connection to the other two professions, although of course this does invite all kinds of clever remarks.)
“Did our extinct cousins engage in symbolic activities, like making art and decorating their bodies, that we’ve long believed were uniquely human?”
“Chatelperronion artifacts, including stone tools and tiny beads, have been linked with Neanderthals in southwestern France and northern Spain.” It seems as if “tiny beads” would be trickier to make than eagle talon jewelry. Yet, the idea that Neanderthals engaged in “symbolic thinking” remains “extremely controversial.” It seems that there is a rather high bar that Neanderthal art will have to vault in order to convince their modern descendants that they were, in fact, people. Their art hasn’t passed that bar yet … at least, not among the tiny number of examples that the millennia have allowed to be preserved.