Now let us turn to the Japhetic people—the Aryans. It is curious that the date of three thousand years before Christ, from which we started in our glance over the world, should also be considered about that of the separation of the Aryan people. Till that time they had continued to live—since when we know not—in their early home near the Oxus and Jaxartes, and we are able by the help of comparative philology to gain some little picture of their life at the time immediately preceding the separation. We have already seen how this picture is obtained; how, taking a word out of one of the Aryan languages and making allowance for the changed form which it would wear in the other tongues, if we find the same word with the same meaning reappearing in all the languages of the family, we may fairly assume that the thing for which it stands was known to the old Aryans before the separation. If, again, we find a word which runs through all the European languages, but is not found in the Sanskrit and Persian, we guess that in this case the thing was known only to the Yavanas, the first separating body of younger Aryans, from whom it will be remembered all the European branches are descended. Thus we get a very interesting list of words, and the means of drawing a picture of the life of our primæval ancestors. The earliest appearance of the Aryans is as a pastoral people, for words derived from the pastoral life have left the deepest traces on their language. Daughter, we saw, meant originally ‘the milker;’ the name of money, and of booty, in many Aryan languages is derived from that of cattle;[51] words which have since come to mean lord or prince originally meant the guardian of the cattle;[52] and others which have expanded into words for district or country, or even for the whole earth, meant at first simply the pasturage. So not without reason did we say that the king had grown out of the head of the family, and the pens of sheepfolds expanded into walled cities.
But though a pastoral, the ancient Aryans do not seem to have been a nomadic race, and in this respect they differed from the Shemites of the same period, and from the Turanians, by whom they were surrounded. For the Turanian civilization had pretty well departed from Asia by that time, and having taught its lessons to Egypt and Chaldæa, lived on, if at all, in Europe only. There it faded before the advance of the Celts and other Aryan people, who came bringing with them the use of bronze weapons and the civilization which belonged to the bronze age. The stone age lingered in the lake dwellings of Switzerland, as we thought, till about two thousand years before Christ or perhaps later, and it may be that this date, B.C. 2000, which is also nearly that of Abraham, represents within a few hundred years the entry of the Aryans into Europe. The Greeks are generally believed to have appeared in Greece, or at least in Asia Minor, about the nineteenth century before our era, and they were probably preceded by the Latin branch of the Aryan family, as well as by the Celts in the north of Europe. So that the period of one thousand years which intervened between our starting-point and the call of Abraham, the starting-point of the Hebrew history, and which saw the growth and change of many great Asiatic monarchies, must for the Aryans be only darkly filled up by the gradual separation of the different nations, and their unknown life between this separation and the time when they again become vaguely known to history.
Summary.
The general result, then, of our inquiries into the grouping of nations of the world in pre-historic times may be sketched in rough outline. At a very early date, say 4000 or 5000 B.C., arose an extensive Turanian half-civilization, which, flourishing probably in Central and Southern Asia, spread in time and through devious routes to India and China upon one side, on the other side to Europe. This was, at first at any rate, a stone age, and was especially distinguished by the raising of great stones and grave-mounds. This civilization was communicated to the Egyptians and Chaldæans, a mixed people—Semite, Turanian, Ethiopian—who were not strangers to the use of metals. As early as 3000 years before our era the civilization of Egypt had attained its full growth, and had probably even then a considerable past. Chaldæa, too, and the neighbouring Elam were both advanced out of their primitive state; possibly so also were China, Peru, and Mexico. But the pure Semite peoples, the ancestors of the Jews, and the Aryans, were still pastoral races, the one by the banks of the Tigris and Euphrates, the other by the banks of the Jaxartes and the Oxus. The first of these continued pastoral and nomadic for hundreds of years, but about this time the Western Aryans separated from those of the East, and soon after added some use of agriculture to their shepherd life. Then between 3000 and 2000 B.C. came the separation of the various peoples of the Western Aryans and their migration towards Europe, where they began to appear at the latter date. After all the Western Aryans had left the East, the older Aryans seem to have lived on for some little time together, and at last to have separated into the nations of Iranians and Hindus, the first migrating southward, and the second crossing the Hindoo-Koosh and descending into the plains of the Indus and the Ganges. Thence they drove away or exterminated most of the older Turanian inhabitants, as their brethren had a short time before done to the Turanians whom they found in Europe. Such, so far as we can surmise, were in rough outline the doings of the different kindreds and nations and languages of the old world in times long before history.
CHAPTER VI.
EARLY SOCIAL LIFE.
Formation of
settlements.
We have seen, so far, that the early traces of man’s existence point to a gradual improvement in the state of his civilization, to the acquirement of fresh knowledge, and the practice of fresh arts. The rude stone implements of the early drift-period are replaced by the more carefully manufactured ones of the polished-stone age, and these again are succeeded by implements of bronze and of iron. By degrees also the arts of domesticating animals and of tilling the land are learnt; and by steps, which we shall hereafter describe, the art of writing is developed from the early pictorial rock-sculptures. Now, in order that each step in this process of civilization should be preserved for the benefit of the next generation, and that the people of each period should start from the vantage-ground obtained by their predecessors, there must have been frequent intercommunication between the different individuals who lived at the same time; so that the discovery or improvement of each one should be made known to others, and become part of the common stock of human knowledge. In the very earliest times, then, men probably lived collected together in societies of greater or less extent. We know that this is the case now with all savage tribes; and as in many respects the early races of the drift-beds seem to have resembled some now existing savage tribes in their mode of life, employing, to a certain extent, the same implements, and living on the same sort of food, this adds to the probability of their gregariousness. The fact, too, that the stone implements of the first stone period have generally been found collected near together in particular places, indicates these places as the sites of early settlements. Beyond this, however, we can say very little of the social state of these early stone-age people. Small traces of any burial-ground or tomb of so great an antiquity have yet been found, and all that we can say of them with any certainty is, that their life must have been very rude and primitive. Although they were collected together in groups, these groups could not have been large, and each must have been generally situated at a considerable distance from the next, for the only means of support for the men of that time was derived from hunting and fishing. Now it requires a very large space of land to support a man who lives entirely by hunting; and this must have been more particularly the case in those times when the weapons used by the huntsman were so rude, that it is difficult for us now to understand how he could ever have succeeded in obtaining an adequate supply of food by such means. Supposing that the same extent of territory were required for the support of a man in those times as was required in Australia by the native population, the whole of Europe could only have supported about seventy-six thousand inhabitants, or about one person to every four thousand now in existence.
Next to the cave-dwellings the earliest traces of anything like fixed settlements which have been found are the ‘kitchen-middens.’ The extent of some of these clearly shows that they mark the dwelling-place of considerable numbers of people collected together. But here only the rudest sort of civilization could have existed, and the bonds of society must have been as primitive and simple as they are among those savage tribes at the present time, who support existence in much the same way as the shell-mound people did. In order that social customs should attain any development, the means of existence must be sufficiently abundant and easily procurable to permit some time to be devoted to the accumulation of superfluities, or of supplies not immediately required for use. The life of the primitive hunter and fisher is so precarious and arduous, that he has rarely either the opportunity or the will for any other employment than the supply of his immediate wants. The very uncertainty of that supply seems rather to create recklessness than providence, and the successful chase is generally followed by a period of idleness and gluttony, till exhaustion of supplies once more compels men to activity. That the shell-mound people were subject to such fluctuations of supply we may gather from the fact that bones of foxes and other carnivorous animals are frequently found in those mounds; and as these animals are rarely eaten by human beings, except under the pressure of necessity, we may conclude that the shell-mound people were driven to support existence by this means, through their ill-success in fishing and hunting, and their want of any accumulation of stores to supply deficiencies.
The next token of social improvement that is observable is in the tumuli, or grave-mounds, which may be referred to a period somewhat later than that of the shell-mounds. These contain indications that the people who constructed them possessed some important elements necessary to their social progress. They had a certain amount of time to spare after providing for their daily wants, and they did not spend that time exclusively in idleness. The erection of these mounds must have been a work of considerable labour, and they often contain highly finished implements and ornaments, which must have been put there for the use of the dead. They are evidences that no little honour was sometimes shown to the dead; so that some sort of religion must have existed amongst the people who constructed the ancient grave-mounds. The importance of this element in early society is evident if we inquire further for whom and by whom these mounds were erected. Now, they are not sufficiently numerous, and are far too laborious in their construction, to have been the ordinary tombs of the common people. They were probably tombs erected for chiefs or captains of tribes to whom the tribes were anxious to pay especial honour. We do not know at all how these separate tribes or clans came into existence, and what bonds united their members together; but so soon as we find a tribe erecting monuments in honour of its chiefs, we conclude that it has attained a certain amount of compactness and solidity in its internal relations. Amongst an uneducated people there is probably no stronger tie than that of a common faith, or a common subject of reverence. It is impossible not to believe, then, that the people who made these great, and in some cases elaborately constructed tombs, would continue ever after to regard them as in some sort consecrated to the great chiefs who were buried under them. Each tribe would have its own specially sacred tombs, and perhaps we may here see a germ of that ancestor-worship which may be traced in every variety of religious belief.