It may be that these invaders were not a race in the proper sense, but a military confederacy which maintained a religious organization formulated in some unknown area where they existed for a time as a nation. The Normans who invaded these islands were Scandinavians23; they settled in France, intermarried with the French, and found allies among the Breton chiefs. It is possible that the cremating people similarly formed military aristocracies when they settled in Hindustan, Mitanni, and in certain other European areas. “Nothing is commoner in the history of migratory peoples,” says Professor Myres,24 “than to find a very small leaven of energetic intruders ruling and organizing large native populations, without either learning their subjects' language or imposing their own till considerably later, if at all.” The archæological evidence in this connection is of particular value. At a famous site near Salzburg, in upper Austria, over a thousand Bronze Age graves were discovered, just over half of which contained unburnt burials. Both methods of interment were contemporary in this district, “but it was noticed that the cremated burials were those of the wealthier class, or of the dominant race.”25 We find also that at Hallstatt “the bodies of the wealthier class were reduced to ashes”.26 In some districts the older people may have maintained their supremacy. At Watsch and St. Margaret in Carniola “a similar blending of the two rites was observed … the unburnt burials being the richer and more numerous”.27 The descent of the Achaens into Greece occurred at a date earlier than the rise of the great Hallstatt civilization. According to Homeric evidence they burned their dead; “though the body of Patroklos was cremated,” however, “the lords of Mycenae were interred unburnt in richly furnished graves”.28 In Britain the cremating people mingled with their predecessors perhaps more intimately than in other areas where there were large states to conquer. A characteristic find on Acklam Wold, Yorkshire, may be referred to. In this grave “a pile of burnt bones was in close contact with the legs of a skeleton buried in the usual contracted position, and they seemed to have been deposited while yet hot, for the knees of the skeleton were completely charred. It has been suggested in cases like this, or where an unburnt body is surrounded by a ring of urn burials, the entire skeleton may be those of chiefs or heads of families, and the burnt bones those of slaves, or even wives, sacrificed at the funeral. The practice of suttee (sati) in Europe rests indeed on the authority of Julius Cæsar, who represents such religious suicides as having, at no remote period from his own, formed a part of the funeral rites of the Gaulish chiefs; and also states that the relatives of a deceased chieftain accused his wives of being accessory to his death, and often tortured them to death on that account.”29 If this is the explanation, the cremating invaders constituted the lower classes in Gaul and Britain, which is doubtful. The practice of burning erring wives, however, apparently prevailed among the Mediterranean peoples. In an Egyptian folk-tale a Pharaoh ordered a faithless wife of a scribe to be burned at the stake.30 One of the Ossianic folk tales of Scotland relates that Grainne, wife of Finn-mac-Coul, who eloped with Diarmid, was similarly dealt with.31 The bulk of the archæological evidence seems to point to the invaders, who are usually referred to as “Aryans” having introduced the cremation ceremony into Europe. Whence came they? The problem is greatly complicated by the evidence from Palestine, where cremation was practised by the hewers of the great artificial caves which were constructed about 3000 B.C.32 As cremation did not begin in Crete, however, until the end of period referred to as “Late Minoan Third” (1450-1200 B.C.)33 it may be that the Palestinian burials are much later than the construction of the caves.
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Photo. Johnson and Hoffmann
THE CREMATION GHAT, BENARES
It seems reasonable to suppose that the cremation rite originated among a nomadic people. The spirits of the dead were got rid of by burning the body: they departed, like the spirit of Patroklos, after they had received their “meed of fire”. Burial sites were previously regarded as sacred because they were haunted by the spirits of ancestors (the Indian Pitris = “fathers”). A people who burned their dead, and were therefore not bound by attachment to a tribal holy place haunted by spirits, were certainly free to wander. The spirits were transferred by fire to an organized Hades, which appears to have been conceived of by a people who had already attained to a certain social organization and were therefore capable of governing the communities which they subdued. When they mingled with peoples practising other rites and professing different religious beliefs, however, the process of racial fusion must have been accompanied by a fusion of beliefs. Ultimately the burial customs of the subject race might prevail. At any rate, this appears to have been the case in Britain, where, prior to the Roman Age, the early people achieved apparently an intellectual conquest of their conquerors; the practice of the cremation rite entirely vanished.
We have gone far afield to find a clue to assist towards the solution of the Aryan problem in India. The evidence accumulated is certainly suggestive, and shows that the conclusions of the early philologists have been narrow in the extreme. If the long-headed Kurds are, as Ripley believes, the descendants of the Mitanni raiders, then the Aryans of history must be included in the Brown race. As, however, cremation was not practised by the Berbers, the Babylonians, the early Cretans, or other representatives of the ancient brunet dolichocephalic peoples, it may be that the custom, which still lingers among the Mongolian Buriats, was not in the narrow sense of Aryan origin. It may have been first practised among an unknown tribe of fire-worshippers, who came under the influence of a great teacher like Zoroaster. We cannot overlook in this connection the possibility of an individual origin for a new and revolutionary system of religious doctrines. Buddhism, for instance, originated with Buddha.
As we have said, the Vedic religion of the Aryans in India was characterized by the worship of male deities, the goddesses being of secondary and even slight importance. A religious revolution, however, occurred during the second or Brahmanical Age—the age of priestly ascendancy. Fresh invasions had taken place and the Aryans were divided into tribal groups of Westerners and Easterners, on either side of a central power in Madhyadesa, the “Middle Country” which extended between the upper reaches of the Saraswati and the Ganges and the Jumna rivers. The Westerners included the peoples of the Punjab and the north-western frontier, and the Easterners the kingdoms of Kasi (Benares) and Maghadha as well as Kosala and Videha, which figure prominently in the Ramáyana epic, where the kings are referred to as being of the “Solar race”. The Middle Kingdom was the centre of Brahmanical culture and influence: it was controlled by those federated tribes, the Kuru Panchalas, with whom were fused the Bháratas of the “Lunar race”. It is believed that the military aristocracy of the “Middle Country” were late comers who arrived by a new route and thrust themselves between the groups of early settlers.34 The Bharatas worshipped a goddess Bharati who was associated with the Saraswati river on the banks of which the tribe had for a period been located. Saraswati became the wife of Brahma, the supreme god, and it would seem that she had a tribal significance.
If the Bharatas of the “Lunar race” worshipped the moon and rivers, it is possible that they belonged to the Brown race. The folk-religion of the tribe would be perpetuated by the people even although their priests became speculative thinkers like the unknown authors of the Upanishads. It is significant to note, therefore, that the goddesses ultimately came into as great prominence in India as in Egypt. This change took place during the obscure period prior to the revival of Brahmanism. In the sixth century before the Christian era Buddhism had origin, partly as a revolt of the Kshatriya (aristocratic) class against priestly ascendancy, and the new faith spread eastward where Brahmanic