ALIGNMENT, CARNAC, BRITTANY
This mode of burial continued common through upper Paleolithic time; was very common, if not the rule during the Neolithic period in various parts of Europe. Pumpelly found at Anau children, and only children, buried under the floors of the houses, and notices that this custom was general throughout the life of the Kurgan.[91] He gives instances of this custom reported elsewhere. Whether this custom was as wide-spread as the pottery of Anau and Susa seems doubtful. I can find no reports of it. But conditions at Anau seem to have been unusually favorable to the preservation of these perishable remains. It is not impossible that we have here one of the ways in which the fear of the dead may have been gradually dispelled. May we not imagine that one of the first steps was the refusal of the mother to allow her dead child to be banished from the house? The evidence is too slight to allow of more than a guess.
As time went on and communities became more closely united leaders must have arisen for whom the people had only affection, in whose wisdom and willingness to help they had full confidence, and who were gratefully remembered as fathers, elders, and wise in counsel, and whose return would have been gladly welcomed. This thought seems to be the foundation of the wide-spread and ancient cult or worship of ancestors. Such cases were certainly common at a somewhat later date, as in the Greek cities, where the bones of the dead leader or hero were guarded as the chief protection of the state. This feeling seems to find expression in the dolmen or house of the dead, with a carefully prepared opening in the door as if inviting the spirit to free egress. Anniversary feasts in honor of the departed were certainly common in ancient days. Close friendship and social relations were cultivated with the departed as knowledge and culture increased.
The Egyptian pyramids and mummies, the graves and older dolmens, seem to testify to a very close and dependent relation between spirit and body. The spirit hovered around the body and returned to it, and where the mouldering bones lay there was the spirit’s home. Its life was a very direct continuance of the life in the body. Hence also the food and libations and the rich burial gifts. But toward the close of the Neolithic period we find the great stone chamber giving place to a small cyst or vault, hardly more than a stone coffin, and entirely underground. At the same time the great stone circles seem at least to be changing from burial places to temples or centres of worship. A new method of disposal of the dead has appeared in different parts of Europe, in Brittany, for example. Up to this time the body has been of great importance; it has been scrupulously preserved, and provision made in the grave for the supply of all bodily needs, though the burial gifts have steadily diminished in number and value. Now the body is burned immediately after death, as if its preservation were no longer of any importance but a clog and hindrance from which the spirit was to be set free as soon as possible. The custom of incineration gains ground in Europe until in the Bronze Age it is the rule and inhumation the exception. The old crass materialistic view has evidently given place to a far higher and more spiritual conception of life after death, and probably also before it. We here catch a fascinating glimpse of the steady bold working and tendency of the mind of Neolithic man. It is only a glimpse of one aspect of his thought and tendency. We lack the facts to enable us to widen or deepen it. But it is enough to promise a broad field of future discoveries.
But one fact leads us to hazard a question. Not very far in the Bronze Age the first great wave of Celtic migration seems to have broken into northern Europe, as the Achæans had already found their way toward or into Greece. The Celts seem to have had their Vale of Avalon and Islands of the Blessed, whither the spirits of the departed migrated. We remember that when Ulysses went in search of the spirit of Achilles, and of other comrades in the war before Troy, he sought him in no underground world, but sailed far across the seas into the west. Such beliefs, and customs like incineration, are a slow growth, probably far older in origin than the Indo-European or Aryan migrations, of which some have thought them characteristic. May not this old and wide-spread belief be merely a continuance of views and conceptions already held by our Neolithic folk?
We have already noticed the wide distribution of these megalithic structures.[92] They stretch along the shore of the Baltic, North Sea, and Atlantic Ocean down to the Mediterranean. Here they form a band along the south shore. We find them also in Soudan. In Egypt and Greece a far more precocious culture made it possible to replace them by pyramids and “treasure-houses.” We find them in Palestine and farther eastward, along the Black Sea, and in India. In Europe they follow the coast lines, and do not seem to have been erected by the dwellers in the valley of the Danube. Their distribution is very similar to that of the great Mediterranean race and its extensions, but they extend far beyond the boundaries of any one tribe or people. They are the expression of a certain thought or conception which spread widely. It might be more correct to say that the general underlying conception was practically universal, but found expression in this form in one area, while in other regions it could not find this expression because conditions were unfavorable.
It is exceedingly difficult to say just where the first dolmens were built. Opinions differ widely. They could have been built only in an area which had a fairly large and settled population who could unite in a large and difficult work, and had the means of carrying it out. The people were agriculturists who possessed no low grade of natural material or mental culture. Many such general considerations lead us to look for their first appearance somewhere in the region east of the Mediterranean, which was evidently the home of many other very ancient forms of culture.[93]