Chapter I: The Indo-Europeans
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Chapter I
The Indo-Europeans
The language of the Germanic people, and something
of our culture, springs from a much greater stem. The Germanic
language, like Celtic, Latin, Greek, Iranian, and Sanskrit (among
others), is part of the Indo-European (I-E) language group, all
going back to a common root called Proto-Indo-European.
Little is known of the Indo-European homeland;
what we do know about it comes from the words that can be reconstructed
from their variants in the Indo-European languages. We know that
these early forebears lived where there were birch and willow
trees; probably also ash, elm, and oak. Among the animals they
knew were wolves, bears, lynx, salmon, elk, red deer, hares, otters,
beavers, hedgehogs, mice, and perhaps roe deer; they seem to have
known eagles, geese, cranes, and ducks, as well. Their domesticated
beasts included cows, sheep, horses, pigs, and dogs. As far as
their landscape is concerned, they had both mountains (or at least
big hills) and large bodies of water. They were probably not a
nomadic people, as both the domestication of pigs and the agricultural
terms suggest permanent settlement and cultivation of land. The
origins of the Indo-European community are still a matter for
debate among scholars. However, there is general agreement that
the people who lived on the steppes north of the Black Sea between
six and four thousand years ago were speaking an Indo-European
language, and were the cultural ancestors of the modern European
peoples.
It is important to note that the settlement
of Europe by the Indo-Europeans resulted in a cultural change,
not a racial change. The peoples of Europe, eastern or western,
are and have always been a heterogenous mixture of physical types.
What distinguished the steppes peoples from
their western neighbors was their language and culture. Like their
western neighbors, the steppe folk derived a large part of their
living from hunting, fishing, and farming of grains (wheat and
barley) and legumes (beans, peas, and lentils). However, the basis
of steppe culture was cattle raising. Cattle were absolutely the
heart and soul of their culture. The word *dhenu ("nourisher")
was originally applied to milk cows. Later it was applied to nursing
mothers as well. In time it became a name for the immortal spirit
which was believed to nurture the soul of the individual. It survived
in Avestan (an ancient Iranian language) as Daena, which
meant "Religion".
The steppes people lived on the upper terraces
of the Don, the Volga, and other rivers which drained into the
Black Sea. They grew their crops on the lower terraces in summer
and pastured their herds there in winter. In the summer the herds
grazed on the vast expanses of the open steppe, watched over by
groups of young men. These groups were the cultural root of the
warrior-societies known to the various Indo-European peoples.
The cattle provided the muscle-power to pull
the plows and wagons which the villagers used to grow and transport
their crops. Horses became important for transportation only with
the invention of the light two-wheeled chariot, about 4400 years
ago. Cattle provided the means for migration, as well as the cause.
Because the steppe people had developed a way of using the resources
of the steppes for nourishment, their numbers increased with each
generation. This new way of life was dairy farming. Steppe grasses
were far too tough to be plowed; simple wooden plows could not
cut through their roots. By raising cattle, then milking them
and making butter and cheese, the steppe people found a non-destructive
way to use the bounty of the steppes, as well as a way to obtain
food from the animals without killing them.
Of course, the herds of cattle also provided
meat, leather, horn, and bone for food, clothing, and tools. Sheep
and goats provided wool, hides, meat, and horn. Horses were originally
raised for meat and hides, but were later used for transportation.
The men of the steppes were skilled craftsmen who made their own
tools of wood, stone, bone, horn, and bronze. They used these
tools to make wagons, chariots, boats, houses, and probably furniture,
although no traces of beds or tables have survived. They also
made jewelry of gold, silver, copper, and bronze. The women were
skilled in spinning, dyeing, and weaving wool. They were also
the basketmakers and potters, decorating their pottery with simple
geometric patterns of lines and dots.
When the steppe people followed the Danube
up into Europe, they found themselves in another world: a land
of unlimited forests. They built their villages on islands or
river promontories which they turned into islands by digging ditches.
They erected palisades of upright logs for protection, and built
log cabins to live in. Whereas the steppe people had lived with
entire (extended) families under one roof, in these new houses,
each man set up his own household when he married.
In the earlier system, all of the adults of one
family had called all the children "son" or "daughter"
and all the children had called all the men "father"
and all the women "mother". In this system there had
been no orphans and no private property, except personal adornments.
In the new system, which we still employ, each family, though
still part of the greater kinship system, was responsible for
bringing up its own children and providing for them. The earlier
system of clan and tribe still prevailed for several millenia,
each tribe being made up of several clans, each of which claimed
descent from a common ancestor. Ancient nations were made up of
tribes which had allied with each other for mutual benefit.
The Indo-Europeans were a patrilineal (not to
be confused with patriarchal - KHG) society. Descent was traced
through the male line. Because life was short and many children
died in infancy, a woman's most sacred duty was to provide children,
especially sons, to carry on the clan. The steppe people believed
that spirits lived on in the tomb and required nourishment. Failure
to provide a proper burial and offerings doomed the dead to eternal
suffering as a hungry ghost. This belief persisted for millenia
among many branches of the Indo-European people, including the
Germanic-speakers.
The religion of the Indo-European people has
also been much debated. Sweeping and imaginative attempts have
been made to reconstruct an original structure by the scholar
Georges Dumézil and his followers. However, Dumézil's
method has often been criticized severely, as he relied on impressions
and sweeping assertions rather than actual information (cf. Page,
"Dumézil Revisited", for instance). The structures
which he claims to be common to the Indo-European folk cannot
be upheld within any individual branch (as will be discussed briefly
in the section on the god/esses), and so there is some doubt as
to how far they can be taken in regards to the Proto-Indo-Europeans.
We do know that there was a cultural emphasis on the number three
and on tripartism in general. For instance: the Indo-Europeans
had three primary colours - white, red, and black; there are comparative
suggestions that at rituals, a constellation of three different
types of animal was sacrificed; the number three is the chief
number of magic and ritual throughout the Indo-European world.
The hearth was the center of the domestic religion.
The head of the family was the priest and his wife the priestess.
They made offerings of the hearth fire every day at dawn and dusk.
The fire was a living god, which contained the vital spark of
the family line. For it to die out was a terrible sin which would
cause horrible consequences for the family. The father of the
family made offerings to the ancestors every month at the New
and Full Moon. He made sacrifices to the powers of the fields
in the spring and harvest-tide of every year. All through the
year the father and mother of the family made offerings to the
minor deities of the household: the powers of the courtyard, the
livestock, the trees and groves, all the host of godlets who protected
the people from calamity.
The greater gods received their offerings from
the priestly families of the clans and tribes. The knowledge of
the correct ritual procedures and hyms, the right to conduct sacrifices
and receive a portion of the offerings, were the property of particular
families and were passed down from father to son. The steppe peoples
built no temples. Their sacrifices were made in temporary enclosures,
aligned along an east-west axis. The sky gods received offerings
on rectangular or square altars facing east; the terrestrial powers
received their sacrifices on round altars facing west. The enclosure
surrounding the altars was usually rectangular, but occasionally
oval. It was made by cutting concentric lines in the soil or turf.
Each sacrifice was a recreation of the world. In the mythos of
the Indo-Europeans there had been three primal beings: "Man"
(*Manu), "Twin" (*Yema), and "Shaper" (*Tvastr).
Man, the first priest, had sacrificed Twin, the first king. Shaper,
the first artisan, had created the world from the body of Twin.
His flesh became the soil, his bones the stones, his breath the
wind, his blood the waters, his vital energy fire, his eye the
son, his mind the moon, and his skull the vault of heaven. Whenever
a priest sacrificed, he was recreating the primal sacrifice, renewing
the cosmic and social order. All those who participated in the
sacrifice were acknowledging their common descent and kinship,
for it was believed that the first human couple had sprung up
from the seed of Twin, spilled on the ground when he died. Each
birth was a bringing together of the primal elements, a recreation
of Twin. Each death was a recreation of the original dismemberment.
There is reasonably certain linguistic evidence
that the Indo-Europeans worshipped a Sky-Father or Bright Father,
whose name survives in the Latin Jupiter and Sanskrit Dyaus-pita,
and in a more abbreviated form, Greek Zeus and Norse Týr.
Dumézil theorizes a double sky-rulership, in which the
Bright Father governed human law, social mores, the day, light
and summer, while his counterpart, the "Seer", represented
cosmic law, ancestral custom, the powers of magic, of night, and
of darkness; the possibility of this set-up is spoken of further
under "Tiw". The Indo-Europeans probably knew a Storm
Lord, the god who brought the life-giving rain and snows, who
was also been the warrior god who protected the herds and the
people from enemies. The great enemy of the Storm Lord was the
"Dragon". This was a terrible serpent-like creature
who swooped down out of the sky during stormy weather and devastated
the land before being bested by the Storm Lord. To any resident
of the American prairies, the "dragon" is instantly
recognisable as a tornado: it was only when the Indo-Europeans
left the steppes and moved into areas with less violent weather
that the "dragon" developed into a mythical beast.
Other important celestial deities included the
Sun Goddess, the daughter of the Bright Father; the Dawn Goddess;
and the Twins. The Divine Twins were the sons of the Bright One
also. The Twins were originally the Morning and Evening Stars,
which were regarded as two separate entities. The Moon was an
unusual deity, for he died and was reborn every month. He was
envisioned as taking the shape of a white bull, and being sacrificed
at the full of every moon and reborn as a white calf two weeks
later. His semen was the dew which was gathered by bees to make
honey, from which the vision-giving mead was derived. The sacred
mushroom also sprang up from his seed.
The terrestrial powers were even more numerous
than the sky deities. Every grove and spring had its protecting
powers. The two most important powers were the Lord of Water and
the Moisture Mother. The Lord of Water was god of the waters beneath
the earth. The Moisture Mother was the goddess of the fertile
well-watered soils upon which the crops and the grasses depended
for life. One version of the Moisture Mother was the goddess Danu,
"River". She was the goddess of the river which still
bears her name, the Don. She was regarded as the ancestress of
many Indo-European tribes: the Danaans of India, the Danoi of
Greece, the Tuatha de Danaan of Ireland, and the Danes of Denmark.
Many rivers still bear her name, including the Danube, the "Holy
River".
The Indo-Europeans had an alcoholic drink for
ritual (and perhaps other) use, called *medhu, probably very similar
to the fermented honey mead of Northern Europe. They were familiar
with both verse-riddles and chanted magic: for instance, one Old
Norse riddle (set to Heiðrekr by Óðinn in Hervarar
saga ok Heiðreks) has analogies throughout the Indo-European
world, as does the "Zweite Merseburger Zauberspruch",
an Old High German charm for healing a broken limb. No evidence
for Indo-European shamanism has yet been put forward.
The Indo-European people probably began to
migrate from their homeland sometime between the fourth and third
millenium B.C.E. (Before the Common Era), spreading fairly rapidly.
The first major linguistic change was the division between the
Western European ("centem") and the Eastern European/Asian
("satem") branches (the terms centem and
satem are both words for "one hundred", the marker
of change being the initial letter). The major European branches
are Italo-Celtic; Aryo-Graeco-Armenian; and Balto-Slavo-Germanic.
Much is still uncertain about the process of this migration. It
was probably not a process of one folk sweeping forth to conquer
and colonize on a large scale (as with, for instance, the Celtic
domination of Central Europe during the early Iron Age followed
by the Germanic incursions), for the physical types of people
who speak Indo-European languages differ so markedly as to suggest
that, whatever the original physical character of the Indo-Europeans
might have been, they did not spread in numbers great enough to
affect the genetic makeup of the local population. However, the
Indo-European influence must have been extremely strong, for very
little pre-Indo-European vocabulary made its way into any of the
Indo-European dialects, so the probability of warfare as one of
the means through which Indo-European was spread cannot be dismissed.
The technical advancements of the Indo-Europeans, (particularly
marked in their use of horses), may also have contributed to the
spread of their language and culture: an analogy might perhaps
be drawn with the dominance of the English language in the latter
part of this century.
Because of the homeland problem, there is considerable
difficulty in finding out when the Indo-European language/culture
might have reached Scandinavia. While there are many cultural
changes evident in early Nordic archaeology, identifying one as
Indo-European is impossible. If the Indo-European homeland was
indeed near the Urals, then Scandinavia would have been on the
farthest fringe, and thus not likely to have become Indo-Europeanized
until perhaps the second millenium B.C.E. If that were the case,
it would open the way to much discussion of which elements of
the Elder Troth were originally Indo-European and which were absorbed
from the native ways of the North. However, the possibility also
exists that the Indo-Europeans originally stemmed from Northern
Europe, in which case there would be no evidence for a major cultural
discontinuity between the Scandinavians of the Stone Age and the
Viking Age Norse. Currently it is considered likely that the Scandinavian
population remained relatively stable, with cultural changes arising
from a combination of adaptation to climactic alterations and
technological innovations filtering up from the south: if migration
was a major factor in the Indo-European spread, then current theory
makes it more difficult to explain the Indo-Europeanization of
the North. Linguistically, as well, the Celtic and Germanic speeches
seem to preserve many Proto-Indo-European features intact, which
may also argue for a Northern European homeland.
Contributors
Most of this chapter was written by Sunwynn Ravenwood,
author of a forthcoming book on the Indo-Europeans. Also contributing
were:
D. James O'Halloran, Elder-in-Training, from Teutonic
Culture: The Development of the Folk (Eldership
thesis-in-process).
Gert McQueen, Elder
Book-list
(as compiled by Sunwynn Ravenwood, with the comment, "There are dozens of
books on the Indo-Europeans; (these), and the Journal, are those that I
would require as absolutely essential)
DeCoulanges, Fustel, The Ancient City: A Study
on the Religion, Laws, and Institutions of Greece and Rome
(Garden City: Doubleday Anchor books, 1956. Orig. pub. 1864).
Dumézil, Georges. Archaic Roman Religion
(Chicago: University of Chicago Press, 1970)
- Mitra-Varuna (New York: Zone Books, 1988)
Gimbutas, Marja, Bronze Age Cultures in Central
and Eastern Europe (The Hague: Mouton & Co., 1965)
- The Prehistory of Eastern Europe (Cambridge, Mass.:
Peabody Museum, 1956)
Mallory, James P., In Search of the Indo-Europeans
(New York: Thames & Hudson, 1989)
The Journal of Indo-European Studies (periodical)
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