This paper is an essay to connect with the stone Age coastal hunters who sheltered 28,000 years ago in the caves of today’s italian Mediterranean sea shore cliffs. We have focused on the archaeological Gravettian layer in the Cavillon cave from Grimaldi occupied by Cro Magnons (informal name for Anatomically Modern Humans of the European Upper Paleolithic), which demonstrates the technical skills of the phase. Cro Magnons, like Neanderthals, were seasonally nomadic; however, the diversity of the resources exploited within the territory along the Grimaldi sea coast suggests a longer term site within which a complex symbolic culture developed.Ovaj nas esej vraća u kameno doba prije 28.000 godina, kada su se lovci sklanjali u pećine na obalnim klisurama Mediterana u italiji. U središtu je pažnje arheološki gravetijenski sloj u špilji Cavillon na nalazištu Grimaldi, koju su nastanili upravo kromanjonci (neslužbeno ime za anatomski moderne ljude iz europ¬skoga gornjeg paleolitika), a koji zorno svjedoči o tehničkim sposobnostima toga razdoblja. Kromanjonci su, baš poput neandertalaca, bili sezonski nomadi, ali se zahvaljujući razno¬likim resursima koje su rabili duž obale nalazišta Grimaldi može zaključiti da su se ondje zadržali duže i razvili složenu simboličku kulturu

Bernard Puech

Pierre-François Puech

English

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331Esej Acta med-hist Adriat 2012;10(2);331-338Essay UDK:  572.029CAN WE STILL HEAR THE  CRO-MAGNON MAN?čUjEMO LI jOš kROMANjONCA?Pierre-François Puech*, Bernard Puech**SummaryThis paper is an essay to connect with the stone Age coastal hunters who sheltered 28,000 years ago in the caves of today’s italian Mediterranean sea shore cliffs. We have focused on the archaeological Gravettian layer in the Cavillon cave from Grimaldi occupied by Cro‑Magnons (informal name for Anatomically Modern Humans of the European Upper Paleolithic), which demonstrates the technical skills of the phase. Cro‑Magnons, like Neanderthals, were seasonally nomadic; however, the diversity of the resources exploited within the territory along the Grimaldi sea coast suggests a longer‑term site within which a complex symbolic culture developed.Key words: Culture, Archaeology, Anthropology, Prehistory, society, Art, Mortuary sci‑encesSteven jones of the University College London has a memorable way of describing how we are not so different from Cro-Magnon men, who lived 28,000 years ago. He made the point that you might change seats if this man came along and sat next to you. However, the time interval pro-jecting how different we are is two times less than the effective time that separated Europeans when we? met Aborigines in Australia two hundred years ago. Anyway, in either case behavioural differences are the big part of the evolution of our human nature.* Institut de Paléontologie Humaine.** Centre Hospitalier et Universitaire de Lille, Hôpital Roger Salengro, Lille, France. Corresponding author : Pierre-François Puech Le zénith 1, 561 ave Evêché de Maguelone, 34250 Palavas, France. E-mail : pfpuech@yahoo.fr 332We can go back where Cro-Magnon lived and have in some cases the possibility to look at individual stories in the “expression” of cognition, culture, and cooperation. The question addressed here concerns:• the rites of passage, essential for the perpetuation and the strength of the clan; • body ornaments and feminine sculptures with fertility traits;• cave decoration including an animal (horse) within the close circle of our ancestors’ remains.I simply sat on the ground with the back against the Balzi Rossi, the red cliffs at Grimaldi, overlooking the sea. The sun was rising toward the past. There I had to find that grey area that we have in us -- our common humanity. The waves were telling me that under the water lay the remains of the dead, waiting to be raised. Indeed, we could go down and try to uplift our ancestors from the sea floor, because sea levels were substantially lower 28,000 years ago than they are today. During the Stone Age, coastal hunters sheltered in some of the caves from today’s cliffs. And, because the dead are still with us, we can offer them a transformative trip, for better understanding, in the reverse form of the sort of fable called Avatar.“Natives are not alone and may come back against our rotten civiliza-tion”, is the formula given years ago by jean-jacques Rousseau (1712-1778). It is also the fairly offensive fable that james Cameron develops in Avatar, a film that offers a commentary on the history of humanity. The version is not exactly a surprise and everybody knows roughly what is going to happen to the white hero, a guy who has the sentiment that civi-lised life looks a little dull, with ‘fast food’ and ‘reality Tv’. The 3D glasses transport us into a majestic forest, where we meet indigenous people, and make us conscious that we are complicit in destroying natural resources at an alarming rate. The natives, noble savages, are intimately interconnec-ted with the world around them, and are dependent on one another. In their easy way of living, bonded with nature, they evoke aboriginal people moulded by their environment and ecosystem.The narrative of this adventure, using concepts from different cultures, arrived, from all of them in one form or another, at delivering intuitive symbols. Look at how the film reveals a tendency to paint (in blue) a cla-ssic portrait of natives, who do not wear clothes, as noble savages. The film also shows up the white cultural concept of progress that has con-ferred a willingness to dominate, coupled with the impossibility of seeing that humankind has become destructive.333A purpose of mythology is to bring humanity to function under one fire, but every age produces its own omnipresent history. The film pounds into our brains a dramatic inner life that creates a need to become an avatar in order to ‘connect’ with different species. Since the lifestyle of the species does not appear to be very different, despite all that an avatar embodiment requires, we are driven to the archaeological problem of understanding the past, and especially the way of life of prehistoric humankind.Prehistory is a science dealing with the understanding of humans living before written records – not only by gathering evidence and traces of past life in order to recover the collective memory, but to revive that life. To locate those humans in their natural history, archaeologists use dens from typical sites that perfectly define our humanity.In the case of Modern humans (Homo sapiens sapiens), who displaced Neanderthals in Europe and western Asia between 45,000 and 24,000 BP, the Grimaldi site helps to understand the “symbolic explosion” heralding the Upper Palaeolithic behaviour of humankind. Natural cavities at the base of this cliff, having the Mediterranean shore at Grimaldi (ventimiglia, Italy) have provided rock-shelters for humans, dating back to 300,000 years ago. Here, groups developed techniques and material equipment that were culturally distinctive, giving us the opportunity to see mankind vaults for the dead in Balzi-Rossi cliffs at Grimaldi (Italy). (© PF/B.Puech)Grobnice u hridinama Balzi‑rossi na obroncima nalazišta Grimaldi (italija).334in the same way as a biologist has the ability to see life, and to note simi-larities and dissimilarities with the living. Burial practices during the time of anatomically-modern humans (AMH) at Balzi Rossi have provided a number of well-preserved human remains. This burial record, coinciding in archaeological, environmental, and chronological contexts, allows the study of past hunters of animals that roamed the area, at that time unflo-oded, in front of the cliffs. The preponderance and relative abundances of ornamental and nutritive marine shells collected in the caves vary over time. The Gravettian layer, precisely defined by the AMH, dates probably from when the sea level was declining, and the vertebrate fauna present in the shallow cavity of the Riparo Mochi shelter, located between the Cavillon and Florestano caves in the Balzi Rossi, is the most terrestrially-oriented of the series studied by Mary Stiner (1999). Researchers think that it was a site for shellfish collection, but the industrial assemblage consists of typical hunting and day-to-day items. The landscape beneath was, according to the archaeologists, a rich habitat. All foragers have broad-spectrum diet. However, the caves of the site with evidence of 15 well-preserved buried skeletons and their artwork, which encompassed both geometric and schematic style and a figurative image of a horse, are unique. In addition, small stylised figurines representing human females were found there (Borghese 1987).As the days passed, the Lady of the Cavillon cave laid there to become a statue of herself. She had been encased in an external coating of red hematite -- armour that prevents the soft tissues from rotting away. The Gravettian burial from the Cavillon Cave. (© PF/B.Puech) Pokopano tijelo u grevetijanskome sloju u pećini Cavillon.335coloured corpse is telling us, “I remain among you”. She had to have been buried in this place as a memorial. Burial at a predetermined depth formed a bed in the sandy clay soil that prevented predators from attacking her. She had to continue to be the fountainhead of their energies, the key to providing evidence of an organised colony. The ceremony was performed after the body ornaments had been placed in position; the death of the Lady was a great challenge to face. Yet messages had to be created -- something with the corpse to pass down these signals. At Grimaldi, Palaeolithic people have offered us the opportunity, 28,000 years later, of examining the funerary practices and the rich cultural assemblages that provided the ornaments of the Lady who was discovered in the Cavillon cave.The individuals discovered in the Balzi Rossi caves were taller than those of today. Similar skeletons have subsequently been found at the Cro-Magnon site, a rock shelter in the vézère valley in the Dordogne, in the famous village of Les Eyzies de Tayac. The term “Cro-Magnon man” refers directly to people very different from Neanderthals, and therefore they have an identity that prevents us from doing away with the compli-cated succession of tool kit evolution that makes up the archaeological phases of the Upper Paleolithic people.Evidence from the Cavillon cave, where the red Lady was buried, tells that the burial took place during the Gravettian time, and demonstrates the technical skills of the phase. Cro-Magnons, like Neanderthals, were seasonally nomadic; however, the diversity of the resources exploited wit-hin the territory along the Grimaldi sea coast suggests a longer-term site within which a complex symbolic culture developed. The ornaments of the Lady, like the beaded cap and bracelet, are made from shells and other material such as red-deer canines (‘pearl teeth’ of Cervus elaphus). However, the presence of a shell-bead accumulation, closely tied to the deposition of stone artefacts and terrestrial resources, allows us to deduce that ornament usage was not confined to their graves. Furthermore, the contextual burial of the Red Lady, with variously arranged stones and a red pigment-coated animal bone, sited where a horse is engraved on the wall, indicates that Cavillon was a sanctuary cave.To study the processes we must examine the scene more closely. The Cavillon cave is more like a rock-shelter; since it is not very deep. The wall drawing is thus in full daylight, and the framing of the figure against the backdrop of the whole field gives the site its individual character (vicino and Simone 1976). The practical intelligence of these prehistoric 336people is demonstrated mainly by the tools, the choice of area in which to live, and by site management. For Cro-magnon at Cavillon it is also demonstrated by the choice of engraving tools. The extreme delicacy of the horse design and the safe working technique in the handling of chise-ls to trace its outline provide evidence of a developed artistic sense.The outline of the horse creates a concrete symbol -- a primitive lower form of abstraction, which was necessary; for otherwise most people would not have understood the message. The key focus of Cro-magnons is fully integrated into the animal world, and the additional abstract signs formed by striations should not be confused with geometrical decorations. They emphasise the individualised nature of that horse, which is ‘a genuine semantic system’, designed to establish a communication. The language present within the Cavillon cave may be considered as of magical nature, thereby offering an added level of interpretation to the meaning of the image. The hieroglyphic writings on Egyptian temple walls were readable, but people were sometimes not aware of an additional, magical, obscure meaning intended for the priests. Furthermore, the dead Lady and her resting place needed protection. The very concept of drawing is one of the remarkable traits that are characteristic of Cro-Magnon. They invented a language of signs and figures. The ‘vocabulary’ of the Palaeolithic art conveys ideas to commu-nicate allegorical forms. The striations associated with animals are a concrete image necessary to be understood. This consistent pattern of Cavillon Cave, depiction of a horse in profile (© PF/B.Puech)Pećina Cavillon, crtež konja iz profila.337revealing information of a shared cognitive representation shaped during the Palaeolithic period was lost with the evolution of mind – cognitive organisation in individuals being the primary locus of culture.We will never know who Cro-Magnons were, but we are certain that special mortuary rites accorded to the Red Lady in the Cavillon cave cer-tainly played an important role in their society. Based on the rock engra-vings in the Cavillon cave, this paper identified Cro-Magnon as being the creator of illustrated stories. The audible language of Cro-Magnons is formed by these testimonials. The components manifest themselves; they are mystics. Obviously the language and reality are related, but through their metaphorical character. The significance of the constituent parts of the Cave of Cavillon depends of how they are interpreted; were this not the case, talking would be futile.referenceS1. BORGHESE E. 1987 Human fossils, tools industries and art from Grimaldi (ventimiglia, Italy). Homo sapiens sapiens du Paleolithique supérieur et du Mesolithique, in G. Giacobini (ed): 2ème Congrès International de Paléontologie Humaine, section 6. 255-56. Turin: jacka Book.2. PINILLA B., PEREz-PEREz A., PUECH B. & P.-F. PUECH (manuscript) Usure Dentaire et Mode Masticatoire de la Dame du Cavillon: variabilité de la nour-riture des hommes modernes lors du premier maximum glaciaire, in H. de Lumley (ed): La Dame du Cavillon. Paris : Institut de Paléontologie Humaine.3. STINER M.C. 1999 Trends in Palaeolithic mollusc exploitation at Riparo Mochi (Balzi Rossi, italy):food and ornaments from the Aurignacian through Epigravettian. Antiquity 73 (282): 735-754.4. vICINO G. & S. SIMONE 1976 Gravures paléolithiques des grottes de Grimaldi. Sites paléolithiques de la région de Nice et grottes de Grimaldi, in H. de Lumley & L. Barral (eds) Livret‑guide de l’excursion B 1, 148-57. Paris: UISPP.338Sažetakovaj nas esej vraća u kameno doba prije 28.000 godina, kada su se lovci sklanjali u pećine na obalnim klisurama Mediterana u italiji.U središtu je pažnje arheološki gravetijenski sloj u špilji Cavillon na nalazištu Grimaldi, koju su nastanili upravo kromanjonci (neslužbeno ime za anatomski moderne ljude iz europ‑skoga gornjeg paleolitika), a koji zorno svjedoči o tehničkim sposobnostima toga razdoblja. Kromanjonci su, baš poput neandertalaca, bili sezonski nomadi, ali se zahvaljujući razno‑likim resursima koje su rabili duž obale nalazišta Grimaldi može zaključiti da su se ondje zadržali duže i razvili složenu simboličku kulturu.Ključne riječi: kultura, arheologija, antropologija, prahistorija, društvo, umjetnost, pogrebne znanostiThis translation into English has been edited by John Dennison, University of Otago, New Zealand.

Čujemo li još Kromanjonca?

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