Part 7

There are huge gaps in our knowledge of the history of the human race, and it has been the pleasure of mankind in all ages to people these gaps with jugglers and bogies; but surely, if slowly, science will open up these desert places, and prove to us that, so far as the finite mind of man can reach, there is nothing but unbroken continuity to be seen in the present and in the past.

FOOTNOTES:

[7] A Lecture delivered at the Royal Institution of Great Britain on Friday, May 28, 1875, and published in _Proc. Roy. Inst._, vol. vii. pp. 496-520, Pl. i-iv.

[8] _Lectures on the Science of Language_ (London, 1861), i, Lecture 1.

[9] John Evans, _The Ancient Stone Implements, Weapons, and Ornaments of Great Britain_ (London, 1872^1), 1897^2, p. 641.

[10] Sir W. Wilde, _Catalogue of the Antiquities of the Museum of the Royal Irish Academy_ (Dublin, 1863).

[11] John Evans, ‘On the Coinage of the Ancient Britons and Natural Selection,’ _Journal of the Royal Institution_, vii. p. 476 ff.; with a Plate, which is reproduced, by permission, in Plate XXI.

[12] For illustrations, see _Troy and its Remains_, by Dr. Henry Schliemann (Murray, 1875). The figures may be taken in the following order: No. 185, No. 74, No. 132, No. 13, No. 173, No. 207, No. 12, No. 11, No. 133, No. 141, No. 165. [Plate V has been compiled from the references here given.]

PRIMITIVE WARFARE[13]

I

Although it is more in accordance with the purposes for which this establishment has been organized, that the Lecture-room should be devoted chiefly to subjects of practical utility connected with the improvement of our military system and the progress of the mechanical appliances, the organization, and general efficiency of our Army and Navy, than to the efforts of abstract science, yet the fact of your possessing in the three large apartments that are devoted to your armoury, one of the best assortments of semi-civilized and savage weapons that are to be found in this country, or, perhaps, in any part of the world, is sufficient to prove that it is not foreign to the objects of the Institution that the science of war should be ethnographically and archaeologically, as well as practically, treated.

The requirements of our advancing age demand that every vein of knowledge should be opened out, and, in order to make good our title to so interesting a collection of objects as that comprised in what may very properly be called our ethnographical military department, it should be shown that, whether or not the subject may be considered to fall within the ordinary functions of the Society, our Museum is made available for the purposes of science.

The age in which we live is not more remarkable for its rapid onward movement than for its intelligent retrospect of the past. It is reconstructive as well as progressive. The light which is kindled by the practical discoveries of modern science, throws back its rays, and enables us to distinguish objects of interest, which have been unnoticed in the gloom of bygone ages, or passed over with contempt.

Men observe only those things which their occupations or their education enable them to understand and appreciate. When a savage is introduced on board the deck of a European vessel, he notices only those objects with the uses of which he is familiar--the sewing of a coat, a chain, or a cable, at once rivets his attention, but he passes by the steam-engine without observation, and if a work of art is forced upon his notice, he is unable to say whether it represents a man, a ship, or a kangaroo![14] So in past ages the flint implements of the drift, the parents of all our modern implements, whether for war or handicraft, must have been carted away in hundreds, unobserved, and in ignorance that these inconspicuous objects would one day be the means of upsetting the received chronology of our species.

Whilst, therefore, we devote our energies chiefly to progress, and fix our attention upon the present and future of war, it cannot fail to interest those who are actively engaged in the duties of their profession, if we occasionally take a glance backward and see what recent discoveries have done towards elucidating its origin and early history.

It might, perhaps, assist a right understanding of the principles on which the weapons and implements of savages deserve to be studied, if I were to notice some of those great questions respecting the origin of our species, and man’s place in nature, which the investigations of science have been the means of raising in our day. I need hardly say that the rude implements, which I am about to describe, are of little practical interest in themselves, as models for instruction or imitation. We have no need of bows and arrows in the existing state of war, and if we did require them, the appliances of modern times would enable us to construct them in far greater perfection than could be acquired by any lessons from savages. These weapons are valuable only, in the absence of other evidence, from the light they throw on prehistoric times, and on those great questions to which I have alluded, and from their enabling us to trace out the origin of many of those customs which have been handed down to us by past generations.

As, however, the discussion of these interesting subjects would lead me into matters that are hardly suited to the Lecture-room of this Institution, I must pass over the consideration of them with a few brief remarks.

In so doing, I may appear to postulate some opinions upon points that are still the subject of animated controversy in the scientific world. But it would require a far broader field of investigation than is here afforded me, in order to treat these inquiries successfully, and to adduce all the evidence that would be necessary to support the hypotheses put forward; and I am anxious to devote no greater space to these preliminary remarks than is necessary to point out some of the main features of interest that are involved in the particular study which forms the subject of my lecture.

We are apt to speak of the creation of the universe as a thing of the past, and to suppose that the world, with all the varied life upon it, previous to man’s appearance, having been created for his especial happiness and supremacy, was afterwards left to his control and government. But this view of the subject belongs to an age in which the laws of nature in their all-sufficiency and completeness were but little studied and appreciated. Modern science finds no evidence of any such abandonment of the universe to man’s jurisdiction. The more comprehensively the subject is viewed, the more restricted appear to be those limits over which the free will of mankind is permitted to range, and the more evident it becomes, that in his social advancement, his laws, arts, and wars, he moves on under the influence and development of those same laws which have been in force from the very first dawn of creation. The lower the archaeologist searches in the crust of the earth for the relics of human art, the more faint become the traces of that broad gulf, which in our times appears to separate man from the brute creation. In all the numerous and varied offsprings of the human intellect, in the arts, and even in speech, the more we investigate and trace them back, the more clearly they appear to point to a condition of the human race in which they had no existence whatever. The great law of nature, ‘natura non facit saltum,’ was not broken by the introduction of man upon the earth. He appears to have been produced in the fullness of time, as the work of creation required a more perfect tool, and to have ameliorated his condition, only as the work to be performed became more complicated and varied, just as in the hands of man, the rougher tool is employed for felling, and the finer tool for finishing and polishing.

By this view we come to look upon even the most barbarous state of man’s existence, as a condition, not so much of degradation, as of arrested or retarded progress, and to see that, notwithstanding many halts and relapses, and a very varied rate of movement in the different races, the march of the human intellect has been always onward.

As, in the lower creation, we find no individuals that are capable of self-improvement, though some appear, by their imitative faculties, to contain within them the germs of an improving element, so the aboriginal man, closely resembling the brutes, may have passed through many generations before he began to show even the first symptoms of mental cultivation, or the rudiments of the simplest arts; and even then his progress may have been, at first, so slow, that it is not without an effort of imagination that the civilized races of our day can realize, by means of the implements which he has left us, the minute gradations which appear to mark the stages of his advancement. This appears to be the view taken by Sir Charles Lyell in his _Antiquity of Man_, when, in comparing the flint implements found in the higher and lower-level gravels of the valley of the Somme, he arrives at the conclusion ‘that the state of the arts in those early times remained stationary for almost indefinite periods’. ‘We see,’ he says, ‘in our own time, that the rate of progress in the arts and sciences proceeds in a geometrical ratio as knowledge increases, and so, when we carry back our retrospect into the past, we must be prepared to find the signs of retardation augmenting in a like geometrical ratio; so that the progress of a thousand years at a remote period, may correspond to that of a century in modern times, and in ages still more remote man would more and more resemble the brutes in that attribute which causes one generation exactly to imitate, in all its ways, the generation which preceded it’ (4th ed. 1873, p. 421).

In order to understand the relationship which the savage tribes of our own time bear to the races of antiquity, it is necessary to keep in view that, neither in historic nor prehistoric times is there any evidence that civilization has been equally or universally distributed; on the contrary, it appears always to have been partial, and confined to particular races, whose function it has been, by means of war and conquest, to spread the arts amongst surrounding nations, or to exterminate those whose low state of mental culture rendered them incapable of receiving it.

Assuming the whole of the human species to have sprung originally from one stock, an hypothesis which, although disputed, appears to me by all existing evidence and analogy of known facts, to be the most reasonable assumption, the several races appear to have branched off at various and remote periods, many of them, perhaps, previously to the present geographical arrangement of land and water, and to have located themselves in the several regions in which they are now found, in a state which probably differs but little from that in which they existed at the time of their separation from the parent stem.

Each race, after separation, shows evidence of arrested growth; and, finally, the intellect of the nation fossilizes and becomes stationary for an indefinite period, or until destroyed by being brought again in contact with the leading races in an advanced stage of civilization, precisely in the same way that the individuals composing these races, after propagating their species, stagnate, and ultimately decay, or, in a low state of savagery, are often destroyed by their own offspring.

Taking a comprehensive view of the development of civilization, it may be compared to the growth of those plants whose vigour displays itself chiefly in the propagation of their leading shoots, which, overtopping the older and feebler branches, cause them to be everywhere replaced by a fresh growth of verdure. The vegetable kingdom thus furnishes us with the grand type of progress; continuity and bifurcation are principles of universal application, uniting the lowest with the highest created thing.

The analogy of tree growth has been frequently employed in relation to natural phenomena, and it may very well be taken to explain the distribution of the human race, and the progress and expansion of the arts. It forms the key to the Darwinian theory of natural selection, which is essentially monogenistic in its application to the origin of the human race.

Thus the existing races of mankind may be taken to represent the budding twigs and foliage, each in accordance with the relative superiority of its civilization, appertaining to branches higher and higher placed, upon the great stem of life.

So little is as yet known of the early history of any but our own family of nations, that in the existing state of knowledge, the attempt to classify and place them on their proper branches, must be attended with much difficulty, and great liability to error. However, by arranging the existing races according to their civilization, a tolerably correct judgement may perhaps be formed as to the value of this system of classification, if we distribute them with those of antiquity in some two or three broad divisions. The Caucasian races of modern Europe, for example, may be said to bear to their ancestors of the historical period the same relationship that geologists have shown the existing mammalia of our forests to bear to the mammalia of the tertiary geological period. The semi-civilized Chinese and Hindoos, in like manner, may be classed with the races of ancient Assyria, Egypt, and other nations immediately prior to the first dawn of history, the civilization of which nations they still so greatly resemble, and appear to have retained, in a state of retarded progress from those ages to our own. A third division may perhaps be made of the Malay, Tartar, and African negro nations, which, though now in an age of iron, may, by the state of their arts, and more especially by the form of their implements, be taken as the best representatives of the prehistoric bronze period of Europe, towards which they appear to hold the same relationship that the fish and reptiles of our seas bear to those of the secondary geological period. In a fourth division may be included the still more barbarous races of our times, the Australian, Bushman, and hunting races of America, whose analogy to those of the stone age of Europe may be typified by that of the mollusca of recent species to the mollusca of the primary geological period.

In all these existing races, we find that the slowness of their progression and incapacity for improvement is proportioned to the low state of their civilization, thereby leading to the supposition that they may have retained their arts with but slight modification from the time of their branching from the parent stem, and may thus be taken as the living representatives of our common ancestors in the various successive stages of their advancement.

Many examples of this immobility on the part of savages and semi-civilized races may be given.

Throughout the entire continent of Australia the weapons and implements are alike, and of the simplest form, and the people are of the lowest grade. The spear, the waddy, and the boomerang, with some stone hatchets, are their only weapons; but amongst these it has been noticed that, like the implements of the drift, there are minute differences, scarcely apparent to Europeans, but which enable a native to determine at a glance to what tribe a weapon belongs.[15] This, whilst it proves a tendency to vary their forms, shows at the same time either an incapacity, or, what answers the same purpose, a retarding power or prejudice, which prevents their effecting more than the smallest appreciable degree of change. In the island of Tahiti, Captain Cook was unable to make the natives (a superior race to the Australians) appreciate the uses of metal, until he had caused his armourer to construct an iron adze (Plate VI, fig. 1 _a_)[16] of precisely the same form as their own adzes of basalt (Fig. 1 _b_). After that, metal tools came into general use amongst them, though their old forms are in a great measure preserved to this day. When, during the American War, the English endeavoured to utilize the Indians by arming them, they were compelled to construct for them tomahawks after their own pattern, having a pipe in the handle (Fig. 2). When the Purus Indians of South America receive a knife from Europeans they break off the handle, and fashion the knife according to their own ideas, placing the blade between two pieces of wood, and binding it round tight with a sinew.[17] The natives of Samoa now use iron adzes, constructed after the exact pattern of their ancient stone ones.[18] The Fiji Islanders, though they have now the means of obtaining good blades and chisels from Sheffield, and axes from America, prefer plane irons to any other form of implement, because they are able to fix them by lashing them on to their handles in the same fashion as the ancient stone adzes of their own manufacture, which they resemble.[19] The Andaman Islanders use the European metal that falls into their hands, only to grind it down into spear- and arrow-heads of the same form as their stone ones. The same applies to the whole of the Aborigines of North and South America, which have stood by, for nearly three centuries, passive spectators of the arts of Europeans, without attempting to copy them. Crawfurd, in his _History of the Indian Archipelago_,[20] comments on the obstinate adherence of the Javanese to ancient customs, in accounting for the kris having been retained by them long after the causes which produced that peculiar weapon had ceased to operate. Tylor, in his account of the Anahuac, observes upon the preservation of old types amongst the present inhabitants of Mexico, which have remained almost unchanged from generation to generation, enabling the historian to distinguish clearly those which are of Aztec from those which are of Spanish origin.[21] Herodotus describes the spears carried by the Ethiopians in the army of Xerxes as being armed with the sharpened horn of the antelope.[22] Consul Petherick found still in use by the Djibba negroes, more than two thousand years after, these identical spears, armed with the straightened and sharpened horn of the antelope, and their other weapons also resembled in character those described by Herodotus, although they had passed from the stone weapons then used, into an age of metal.[23] The Scythian bow (Plate VI, fig. 3) is the bow still used by the whole of the Tartar races (Fig. 4). The celt of the Tartar, and the celt and sword of the Negro (Fig. 5) are still the celt and sword of the European bronze period (Fig. 6), and this resemblance is not confined to the general outline of the weapons, but extends to the style and patterns of ornamentation. The same identity of form exists between the ‘manillas’ (Fig. 7) used as a medium of exchange in the Eboe country of West Africa and the so-called penannular rings or ring money (Fig. 8) of gold and bronze which are found in Ireland, and which, with some modifications, belong also to Germany and the Swiss Lakes. The corrugated iron blade of the Kaffir assegai, a section of which is shown in Fig. 9, and which is used also in Central and West Africa, is identical with those found in the Saxon graves (Fig. 10), and is intended to give a spiral motion to these missiles. Chevalier Folard observes that the Gauls were remarkable for the tenacity with which they clung to their ancient customs, while the Romans, their conquerors, are mentioned by all historians as peculiar in their time for the facility with which they adopted the customs of others, and developed their own.[24] In modern Europe, the Gipsies have also been noticed as being distinguished from the Europeans in all the various localities in which they are found, for their remarkable adherence to especial arts, savouring of an extinct civilization. Amongst the Chinese and Hindoos, the conservatism which has caused them to remain for ages in nearly the same condition is too well known to require comment. It will, however, be remembered (in illustration of the fact that customs of minor importance often survive great political changes, and serve to keep up the continuity that would otherwise be broken), that after the Manchu Tartars had conquered and established themselves in the Chinese territory, they were nearly driven again from the country, on account of their forcing upon the subject people the custom of wearing pigtails, after the fashion of their conquerors; showing how difficult it is to ingraft, upon an alien race, customs that are not indigenous.

These, and many other notices of a similar character that are to be found in the pages of travel, establish it as a maxim, that the existing races, in their respective stages of progression, may be taken as the bona fide representatives of the races of antiquity; and, marvellous as it may appear to us in these days of rapid progress, their habits and arts, even to the form of their rudest weapons, have continued in many cases, with but slight modifications, unchanged throughout countless ages, and from periods long prior to the commencement of history. They thus afford us living illustrations of the social customs, the forms of government, laws, and warlike practices, which belonged to the ancient races from which they remotely sprang, whose implements, resembling, with but little difference, their own, are now found low down in the soil, in situations, and under circumstances in which, alone, they would convey but little evidence to the antiquary, but which, when the investigations of the antiquary are interpreted by those of the ethnologist, are teeming with interesting revelations respecting the past history of our race; and which, in the hands of the anthropologist, in whose science that of antiquity and ethnology are combined with physiology and geology, are no doubt destined to throw a flood of light, if not eventually, in a great measure, to clear up the mystery, which now hangs over everything connected with the origin of mankind.

That such a combination of the sciences should have been brought about so opportunely in our days, appears to me to be one of those many indications of an overruling power directing in the aggregate the minds of men, which must, at all times, strike even the most superficial observer of nature; for there can be little doubt that in a few years all the most barbarous races will have disappeared from the earth, or will have ceased to preserve their native arts.