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Carbelide Nelicanya Sectory 01
Page 09
And now at the present time we have twenty or more individuals of this Neanderthal type to compare. The latest discoveries are perhaps the most interesting, because in two and perhaps other cases the man has been properly buried. Thus at La Chapelle-aux-Saints, in the French department of Correze, a skeleton, which in its head-form closely recalls the Gibraltar example, was found in a pit dug in the floor of a low grotto. It lay on its back, head to the west, with one arm bent towards the head, the other outstretched, and the legs drawn up. Some bison bones lay in the grave as if a food-offering had been made. Hard by were flint implements of a well-marked Mousterian type. In the shelter of Le Moustier itself a similar burial was discovered. The body lay on its right side, with the right arm bent so as to support the head upon a carefully arranged pillow of flints; whilst the left arm was stretched out, so that the hand might be near a magnificent oval stone-weapon chipped on both faces, evidently laid there by design. So much for these men of the Neanderthal type, denizens of the mid-palaeolithic world at the very latest. Ape-like they doubtless are in their head-form up to a certain point, though almost all their separate features occur here and there amongst modern Australian natives. And yet they were men enough, had brains enough, to believe in a life after death. There is something to think about in that.
To brood over the war, to spend our time in disentangling its intricate causes, seems to me a task for future historians. But a lover of peace, confronted by the hideousness of war, does best to try, if he can, to make plain what he means by peace and why he desires it. I do not mean by peace an indolent life, lost in gentle reveries. I mean hard daily work, and mutual understanding, and lavish help, and the effort to reassure and console and uplift. And I mean, too, a real conflict--not a conflict where we set the best and bravest of each nation to spill each other's blood--but a conflict against crime and disease and selfishness and greediness and cruelty. There is much fighting to be done; can we not combine to fight our common foes, instead of weakening each other against evil? We destroy in war our finest parental stock, we waste our labour, we lose our garnered store; we give every harsh passion a chance to grow; we live in the traditions of the past, and not in the hopes of the future.
So far as law and religion will not account for the varieties of social behaviour, the novice may most conveniently consider them under the head of morals. The forms of social intercourse, the fashions, the festivities, are imposed on us by our fellows from without, and none the less effectively because as a general rule we fall in with them as a matter of course. The difference between manners and morals of the higher order is due simply to the more pressing need, in the case of our most serious duties, of a reflective sanction, a "moral sense," to break us in to the common service. It is no easy task to keep legal and religious penalties or rewards out of the reckoning, when trying to frame an estimate of what the notions of right and wrong, prevalent in a given society, amount to in themselves; nevertheless, it is worth doing, and valuable collections of material exist to aid the work. The facts about education, which even amongst rude peoples is often carried on far into manhood, throw much light on this problem. So do the moralizings embodied the traditional lore of the folk--the proverbs, the beast-fables, the stories of heroes.
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