On Non-Sepulchral Rude Stone Monuments. Author(S): M

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On Non-Sepulchral Rude Stone Monuments. Author(S): M On Non-Sepulchral Rude Stone Monuments. Author(s): M. J. Walhouse Source: The Journal of the Anthropological Institute of Great Britain and Ireland, Vol. 7 (1878), pp. 21-43 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2840932 . Accessed: 15/06/2014 22:06 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to The Journal of the Anthropological Institute of Great Britain and Ireland. http://www.jstor.org This content downloaded from 195.78.108.41 on Sun, 15 Jun 2014 22:06:09 PM All use subject to JSTOR Terms and Conditions MI.J. WALIIOUSE.-Non-Sepulchral StoneMonauments. 21 FOR THE LIBRARY. From the SOCIETY. -Jahrbuch der K. 1K.Geologischen Reichsanstalt. Vol. XXVI, No. 3; Verhandlungen,do. Nos. 11-13. From the SOCIETY.-Mittheilungen der AnthropologischenGesell- schaftin Wien. Vol. VI, No. 6. From the AssOCIATION-Reportof the Geologists Association for 1876. From the ACADEMY.-Atti della R. Accacdemia dei Lincei Atino. CCLXXIV. Vol. I, Nos. 1 and 2. From the ACADEMY.-Bulletinde l'AcadenmieImperiale des Sciences de St. Petersbourg. Vol. XXII, No. 4; Vol. XXIII, No. 1. From the EDITOR -Mate6riaux pour l'Histoire de l'Eomme. From the SOCIETY.-Annuaire de la Societe d'Ethnographie,1877. From the EDITOR.-Revue Scientifique,Nos. 34 and 35. 1877. From the EDITOR.-Nature (to date). Miss Buckland presenteda diggingstone fiom the Cape of Good Hope, forwhich thanks were returned. Mr. M. J. Walhouse thenread a paper entitled- On NON-SEPULCHRAL RUDE STONE MONUMENTS. By M. J. Wal- house,F.R.A.S. EVEN in the earlierpart of the presentcentury, many fanciful theorieswere currentrespecting the nature and intentionof megalithicmonuments, cromlechs, stone circles,and the like; and much ingeniousspeculation was wastedin tracingthe coils and windingsof serpent-templesin the scatteredstones of Wilt- shireand Somersetshire,or, as somewould have it, in identifying themwith Temples of the Sun or Bardic Circles. The Druids were seen everywhere;"rock gnomons"indicated their know- ledge of astronomy," rock basons" and " rockingstones," often natural,were ascribedto theirskill in mechanics,and cromlechs were held to be the "altars" on which they celebratedtheir bloody rites; while any chance marks on their surfaceswere channels to drainoff the blood of victims,and holes or chinks in the slabs were magical openings,through which auguries were drawli fromtheir dyinggroans and cries. When search succeededtheory, the spade proved the revealerof the secrets of such monuments,and the incontrovertibledispeller of Druidical and Dracontian dreams; and their intention was shownto be sepulchralin suchain immense majority of instances that theoryswung perhaps too absolutelyto the otherextreme, and refusedto see in them any othernature or purpose. It is desiredin thispaper to offera fewremarks upon some megalithic remainsthat have come uncdermy observation in India and else- This content downloaded from 195.78.108.41 on Sun, 15 Jun 2014 22:06:09 PM All use subject to JSTOR Terms and Conditions 22 M. J. WALHOUSE.-On where,which may be ascribedto purposesother than sepulchral, and in manyinstances are connectedwith existingworship and observances. To begin with the simplest of monuments,the heap of stones or cairn-though usually sepulchral and piled over a tomb-it is occasionallyrather memorial or ceremonial. Twice in India in wild mountain-passesI have seen cairns raised on spots where men had been carriedaway by tigers. Passers-byadded stonesto theheap, with the idea of propitiating the angryghost of the unlucky man, which was believed to hauntthe spot,and guide the tigerin its attacks on wayfarers. Such heaps are sometimesalso raised at spots on the plains where travellershave died suddenly,from sickness, or in ainy uinusualway, and where stonesare scarce or have failed,bits of rag are tied to a neighbouringthorn-bush, after a customthat appears to prevailfrom China to Ireland,prompted possibly by an idea of propitiation. Though the Old Testamentrecords threeinstances of cairn-burial,when Absalom,and Achan, and the King of Ai werelaid under" a verygreat heap of stones,"the earliestmention of cairnsis as boundary-marks.*In theagree- mentbetween Jacob and Laban recordedin the 31st chapterof Genesis,they gathered stones and made a heap expresslycalled a " heap of witness,"on which theysat and did eat, as a cere- monial compact,and declaredthe heap to be a witness between them,that ncitherwould pass over it into the territoryof the other. The late ProfessorH. H. Wilson has translateda hymn fromthe Rig Veda, addressedin the earlierverses to Mrityuor Death, and in the last to the Pitris or Manes, the 4th verse of which is remarkableas containingthe earliest,and, so faras I know, the only Saniskritallusion to rude stone monuments, and also as seemingto intimatea purpose not sepulchral,butt propitiatory,and, as in Genesis,boundary-marking. " I place this circle of stones for the living; on this account,that no othermay go beyondit. May theylive a hundredyears, keeping death at a distanceby this heap." In Livingstone'sExpedition to the Zambesi,at page 229, thereis an accountrather curiously recalliingthe transactionbetween Laban and Jacob. On passing a large stone cairn in the countryof the Batoka, the guide relatedthat once upon a time a tribewas going to fightwith anothertribe, but sittingdown there consultedand agreed that it would be more like men to raise this heap of stonesas their protestagainst the wrongthe othertribe had done them,which, * In old Greece heaps of stones,called Hermaia,were commonlyraised at crosswaysand oniboundaries. They were sacredto Hermes,and each passer-by threwa stoneon as an offeringto the god. Homer (' Odyssey,"xvi, 471) mel- tions snbcha lheap iear Ithaca. Strabo saw similarheaps on the roads in Egypt (xvii,p. 818) This content downloaded from 195.78.108.41 on Sun, 15 Jun 2014 22:06:09 PM All use subject to JSTOR Terms and Conditions Non-Se.pulchrcalRude StoneMonuments. 23 having accomplished,they returned quietly home. And again in his Last Journals,page 90, "we passed two cairns this morningat the beginningof the verysensible descent to the lake. They are verycommon in all this SouthernAfrica in the passes of the mountains,and are meant to mark divisions of countries,perhaps burial-places,but the Waiyan who accom- panied us thoughtthat theywere merelyheaps of stone col- lected by some one making a garden. The cairnswere placed just about the spot wherethe blue watersof Nyassa firstcame fairly inito view." This recalls the cairn piled by the Ten Thousand where the Euxine burst into sight,and the army raised the memorablecry. Closely akin to unsepulchralcairns must be the Mani, or long heaps of stones that excite the surpriseof travellersin Thibet and Tartary. The late Mr. C. Horne, of the Bengal Civil Service,F.L.S., F.R.A.S., &c., who some yearsago travelled over some of the highestHimalayan passes,wrote to me re- specting them: "The Lama Tartars build long walls of loose stones,usually about 6 feet thickand 5 high; sometimesas at Nako, half a mile long. Every nativepasses themto his right; none seem to know why: hence there is a path wornon that side, and everyone adds a stone; theymust be the growthof centuries,every generationadding some yards. The heaps oftenhave flagsstuck on themand scraps of paper,with somie sacredwriting, as also hornsof ibex, wild sheep,goats, &c., and round boulder-stones,inscribed with the Buddhistprayer in a circle,are oftenlaid on the top. A great'mystery attaches to them; none can explain theiruses certainly;some say theyare devotional,others that they were built on returnfrom long journeys. The farthestobject I saw in Tartarywas a long double range.of these walls." Mr. Wilson recentlyin his "Abode of Snow" mentionshaving passed hundredsof these Mani on his journey,sometimes in the mostdesolate situations, and remarksthat the prodigiousnumber of them in so thinly peopled a countryindicates an extraordinarywaste of human energy. Mr. Horne also mentionedthat singleheaps of stones aboundedeverywhere, " existing on everyhill-top and pass; some evidentlyof great antiquity; in some places they are called Thor.* At the entranceof the provinceof Kurnawufrthere is a large field of them,all set up by gratefulhill-men returning safe fromthe plains. Another cause of themis the settingof bouildarymarks by pettychiefs in old times. Presents too * The missionaries,Huc and Gabet, encounteredsimilar large heaps on the greatplateau in ChineseTartary, there called Oboes, and stuckover witli boughs oln which strips of inscribedpaper are hung. MM. Huc and Gahet say the Tartars uorslhipthe Spiritof the MouL11tainat tlhem. This content downloaded from 195.78.108.41 on Sun, 15 Jun 2014 22:06:09 PM All use subject to JSTOR Terms and Conditions 24 M. J.WALHOUSE.- On are sometimesgiven by wealthypeople to erectstone heaps on apparently inaccessible peaks to commemoratetheir names. The highest
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