The Outline of History: Being a Plain History of Life and Mankind

by H. G. Wells

Since Neolithic man had the bow, he probably also had stringed instruments, for the rhythmic twanging of a bow-string seems almost inevitably to lead to that. He also had earthenware drums across which skins were stretched; perhaps also he made drums by stretching skins over hollow tree stems.[58] We do not know when man began to sing, but evidently he was making music, and since he had words, songs were no doubt being made. To begin with, perhaps, he just let his voice loose as one may hear Italian peasants now behind their ploughs singing songs without words. After dark in the winter he sat in his house and talked and sang and made implements by touch rather than sight. His lighting must have been poor, and chiefly firelight, but there was probably always some fire in the village, summer or winter. Fire was too troublesome to make for men to be willing to let it out readily. Sometimes a great disaster happened to those pile villages, the fire got free, and they were burnt out. The Swiss deposits contain clear evidence of such catastrophes.

All this we gather from the remains of the Swiss pile dwellings, and such was the character of the human life that spread over Europe, coming from the south and from the east with the forests as, 10,000 or 12,000 years ago, the reindeer and the Reindeer Men passed away. It is evident that we have here a way of life already separated by a great gap of thousands of years of invention from its original Palæolithic stage. The steps by which it rose from that condition we can only guess at. From being a hunter hovering upon the outskirts of flocks and herds of wild cattle and sheep, and from being a co-hunter with the dog, man by insensible degrees may have developed a sense of proprietorship in the beasts and struck up a friendship with his canine competitor. He learnt to turn the cattle when they wandered too far; he brought his better brain to bear to guide them to fresh pasture. He hemmed the beasts into valleys and enclosures where he could be sure to find them again. He fed them when they starved, and so slowly he tamed them. Perhaps his agriculture began with the storage of fodder. He reaped, no doubt, before he sowed. The Palæolithic ancestor away in that unknown land of origin to the south-east first supplemented the precarious meat supply of the hunter by eating roots and fruits and wild grains. Man storing graminiferous grasses for his cattle might easily come to beat out the grain for himself.

§ 4

How did man learn to sow in order that he might reap?

We may hesitate here to guess at the answer to that question. But a very great deal has been made of the fact that wherever sowing occurs among primitive people in any part of the world, it is accompanied by a human sacrifice or by some ceremony which may be interpreted as the mitigation and vestige of an ancient sacrificial custom. This is the theme of Sir J. G. Frazer’s Golden Bough. From this it has been supposed that the first sowings were in connection with the burial of a human being, either through wild grain being put with the dead body as food or through the scattering of grain over the body. It may be argued that there is only one reason why man should have disturbed the surface of the earth before he took to agriculture, and that was to bury his dead; and in order to bury a dead body and make a mound over it, it was probably necessary for him to disturb the surface over a considerable area. Neolithic man’s chief apparatus for mound-making consisted of picks of deer’s horn and shovels of their shoulder-blades, and with this he would have found great difficulty in making a deep excavation. Nor do we find such excavations beside the barrows. Instead of going down into tough sub-soil, the mound-makers probably scraped up some of the surface soil and carried it to the mound. All this seems probable, and it gives just that wide area of bared and turned-over earth upon which an eared grass, such as barley, millet, or primitive wheat, might have seeded and grown. Moreover, the mound-makers, being busy with the mound, would not have time to hunt meat, and if they were accustomed to store and eat wild grain, they would be likely to scatter grain, and the grain would be blown by the wind out of their rude vessels over the area they were disturbing. And if they were bringing up seed in any quantity in baskets and pots to bury with the corpse, some of it might easily blow and be scattered over the fresh earth. Returning later to the region of the mound, they would discover an exceptionally vigorous growth of food grain, and it would be a natural thing to associate it with the buried person, and regard it as a consequence of his death and burial. He had given them back the grain they gave him increased a hundredfold.

At any rate, there is apparently all over the world a traceable association in ancient ceremonial and in the minds of barbaric people between the death and burial of a person and the ploughing and sowing of grain. From this it is assumed that there was once a world-wide persuasion that it was necessary that some one should be buried before a crop could be sown, and that out of this persuasion arose a practice and tradition of human sacrifice at seedtime, which has produced profound effects in the religious development of the race. There may have been some idea of refreshing the earth by a blood draught or revivifying it with the life of the sacrificed person. We state these considerations here merely as suggestions that have been made of the way in which the association of seedtime and sacrifice arose. They are, at the best, speculations; they have a considerable vogue at the present time, and we have to note them, but we have neither the space nor the time here to examine them at length. The valuable accumulations of suggestions due to the industry and ingenuity of Sir J. G. Frazer still await a thorough critical examination, and to his works the reader must go for the indefatigable expansion of this idea.

§ 5

All these early beginnings must have taken place far back in time, and in regions of the world that have still to be effectively explored by the archæologists. They were probably going on in Asia or Africa, in what is now the bed of the Mediterranean, or in the region of the Indian Ocean, while the Reindeer man was developing his art in Europe. The Neolithic men who drifted over Europe and western Asia 12,000 or 10,000 years ago were long past these beginnings; they were already close, a few thousand years, to the dawn of written tradition and the remembered history of mankind. Without any very great shock or break, bronze came at last into human life, giving a great advantage in warfare to those tribes who first obtained it. Written history had already begun before weapons of iron came into Europe to supersede bronze.

Already in those days a sort of primitive trade had sprung up. Bronze and bronze weapons, and such rare and hard stones as jade, gold because of its plastic and ornamental possibilities, and skins and flax-net and cloth, were being swapped and stolen and passed from hand to hand over great stretches of country. Salt also was probably being traded. On a meat dietary men can live without salt, but grain-consuming people need it just as herbivorous animals need it. Hopf says that bitter tribal wars have been carried on by the desert tribes of the Soudan in recent years for the possession of the salt deposits between Fezzan and Murzuk. To begin with, barter, blackmail, tribute, and robbery by violence passed into each other by insensible degrees. Men got what they wanted by such means as they could.[59]