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Facts and Fallacies of the Fossil Record:
Re-Evaluating the Supposed Evidences for Human Evolution
By Brett A. Rutherford
Lesson Ten
Facts and Fallacies of the Fossil Record of Neanderthal and Cro-Magnon (Part Two)
Another uniquely Homo sapiens complex cultural trait is religion. No creature on the entire planet except human beings has ever demonstrated it has a concept of its origins. Nor has any other creature been known to show that he believes in something other than the physical world. Spirituality is a uniquely human trait. If it can be demonstrated from Neanderthal settlements that they had a system of religious beliefs, it would be one more proof that they were Homo sapiens. But what aspects of a Neanderthal site prove they had religious convictions?
If one wanted to find out about the various religious beliefs of the people in his community, a good source of information would be the local funeral home or the public cemeteries. Read a few tombstones or obituaries. Find out how people in your community are buried. Are there flowers and notes left by the graveside? All of these indicate a system of spiritual beliefs. What the author is trying to get the reader to see is that one of the best sources of information on a community’s religious convictions is found in their burial practices. Archaeologists also turn to graves in order to gain an understanding of the religious aspects of a static culture. If the Neanderthals buried their dead, it would certainly be an indication that they were more than apes. This is just another reason one can exclude Australopithecus Africanus, Afarensis, “Homo habilis” and “Homo erectus” from the human family. None of these apes buried their dead. Evidences of religion from these supposed “ancestors” of man are non-existent. In other words, their culture was no more advanced than that of modern chimpanzee’s. Certainly a chimpanzee cannot possibly conceive of an existence beyond this life.
Did the Neanderthals bury their dead? The short answer is “yes.” There is no doubt they took time to care for the dead. For example, in Le Moustier, France, a Neanderthal adolescent was buried on his right side with his head resting on his folded hands.110 The posture of this young man in the grave shows his relatives seemed to be concerned with his comfort in the afterlife. He was placed in a position which indicated rest or sleep.
Another example which shows a deep concern for the dead is the old Neanderthal man from Chapelle-aux-Saints who was found curled up in a grave four and one half feet long.111 The grave was carved into the limestone of the cave only 20 feet from the entrance. The fact that his loved ones took the effort to dig into the hard stone of the cave floor instead of searching for softer ground may be an indication that they believed that his physical presence under their dwelling would make them feel he was still with them. This was a common practice among many North American Indian tribes. There are many paleoanthropologists who now admit the Neanderthal burial at Chapelle-aux-Saints represents an expression of spiritual concerns. For example, paleoanthropologist Yoel Rak says he doubts
...they were buried just because they smelled. They could just be dumped outside the cave. Instead there was care and premeditation. They dug a hole and put in the body. There was some spiritual connection, because the bodies stay in the cave with the occupants.112
Perhaps the most interesting feature of the Chapelle-aux-Saints burial is the inclusion of flat bones and a bison foot. What could the inclusion of these items mean? Many have interpreted these funerary items as evidence that the Neanderthal believed in a life after death. These grave artifacts may serve the same purpose as the offerings of food and tools found in ancient Egyptian burials.113 Could these items have been intended to assist the old man in the afterlife?
The Neanderthal burial practices discovered at Le Moustier and Chapelle-aux-Saints are certainly not the exception, but the rule. In Uzbekistan, six pairs of ibex horns were buried with a Neanderthal child. In Shanidar, Iraq, pollen studies revealed that the one Neanderthal was laid to rest on a bed of flowers.114 In a mud cave in Israel, a Neanderthal family carved a tomb into the cave’s north wall where they placed their ten month old child. The jaw of a red deer was placed on the infant’s hip. Then the grave was sealed.115 Although the exact principles of Neanderthal spirituality may never be known, there is no doubt that the evidence from these graves indicates that they did hold to some system of faith. Furthermore, well-established Homo sapiens sites reveal grave practices which exactly match Neanderthal methods of interment. This indicates Neanderthal religion was not only present, but just as sophisticated as the system of faith of known Homo sapiens cultures of the same age. This is just one more proof that Neanderthals were Homo sapiens.
Aside from the anatomical and technological evidence which demonstrates that Homo sapiens and Neanderthals were of the same genus and species, there are other cultural indicators which support this view. There is evidence from Neanderthal sites which shows these people cared for the disabled in their community. One cannot find a more human trait than the ability to show compassion for the sick and injured. A perfect example of this type of humanitarian aid being administered comes from the remains of the old toothless man from Chapelle-aux-Saints. Wear on his bones indicates he had a severe case of long term arthritis, and perhaps even osteoporosis. This condition initially convinced Marcellin Boule that Neanderthal posture was always slouched. The old Neanderthal could not have survived as long as he did without assistance. Someone had to hunt for him and assist him in walking.116
Another example of a Neanderthal individual who depended on the community for his survival comes from the remains of a 40 year old at the Shanidar site in Iraq. Analysis of his skeleton reveals that he must have been blind in one eye and that he did not have use of his right arm.117 Survival on his own would have been difficult, if not impossible.
Anatomically, technologically, and socially the Neanderthals were Homo sapiens. In light of the evidence discussed in this chapter, evolutionists have begun to reassess “Neanderthal’s” place in human history. There are even a few bold paleoanthropologists who believe as the author does, that the Neanderthals represent a vanished race, not a vanished species. However, the majority of evolutionists still hold to Boule’s interpretation of the Neanderthal enigma. They believe Neanderthal is a failed branch of human evolution.
If the Neanderthal were a race of Homo sapiens instead of a separate species, then what became of this race? Can we actually find traces of Neanderthal anatomy among modern humans? Each one of these questions can be reasonably answered. In the first place, the Neanderthals may have been eliminated over a period of time due to racial conflict. There are a number of recent historical instances when certain ethnic populations were completely destroyed, or at the least brought to the verge of extinction. For example, English settlers in Australia completely exterminated aboriginal populations on the island of Tasmania. They also nearly succeeded in doing the same on the mainland of Australia. Adolf Hitler destroyed over six million Jews in his attempt to eliminate that race. “Ethnic cleansing” has also been responsible for the disappearance of some peoples in eastern Europe.118 Would it be so unreasonable to think that the Neanderthals were victims of “ethnic cleansing”?
Some have also suggested that interbreeding resulted in the disappearance of this race. This seems to be a more convincing argument based on some of the evidence already presented in this chapter. The Neanderthal settlements at Tabun and Qafzeh in Israel seem to support this theory. If one will recall, the Neanderthal site at Tabun was just a few hundred yards from an established Homo sapiens settlement.
It would be hard to imagine these close neighbors did not interact and even cross breed. One might also remember that remains were found at Qafzeh which were anatomically Homo sapiens even though they had heavy Neanderthal type eyebrow ridges. This is strong evidence to support the theory that many distinct Neanderthal characteristics disappeared through interbreeding with other Homo sapiens races. However, if this theory were true, there would still have to be occasional traces of Neanderthal physiology among present day populations. In fact, there are still some people who exhibit typical Neanderthal characteristics! The author has already mentioned a few examples such as the Eskimos, Latts and the Australian aboriginals. Traces of Neanderthal characteristics can even be seen among just about every modern racial type. The next time you go down to the local shopping mall, take note of the physical features of those who pass you by. You might just spot a “Neanderthal”!
Cro-Magnon (Archaic Homo sapiens)
As already noted, poor Neanderthal man is not given the distinction of being modern man’s most recent ancestor by evolutionists. Paleoanthropologists have given that honor to a racial group known commonly as “Cro-Magnon.” They received their name from one of the first recognized archaic human sites in France. Other important Cro-Magnon sites are those at Lascaux Cave (France), Cap Morgiou (France), La Madeleine (France), Les Trois Freres Cave (France), La Colombiere (France), Vallon-Pont-d’Arc (France), Altimara (Spain), Kow Swamp (Australia), and Qafzeh (Israel).
Quite obviously, if Neanderthal man is a Homo sapiens, then Cro-Magnon is as well. In fact, paleoanthropologists will agree that Cro-Magnon is a Homo sapiens. However, they will also say he does not represent the modern form of the species, but an archaic form. Therefore, he is sometimes referred to as an archaic Homo sapiens.
What distinguishes archaic Homo sapiens from modern Homo sapiens? Why do evolutionists believe they represent two distinct stages of human morphology? Is their conclusion founded upon anatomical variation between the two groups? The answer to the latter question is “no.” Anatomically, modern Homo sapiens and archaic Homo sapiens (Cro-Magnon) are identical. Why then do paleoanthropologists believe Cro-Magnon was an ancestor of modern man and not modern man? Their assessment is primarily based upon art and the dating of it. Radio carbon dated cave paintings determine whether or not a site will be declared a modern or archaic human settlement. In other words, evolutionists claim that Cro-Magnon is not a modern human because culturally he is different. Donald Johanson summed up the evolutionist’s perspective on Cro-Magnon when he wrote,
...Homo sapiens had gained its identifying physical features: the high rounded cranium, reduced teeth, prominent chin, and relatively gracile body. But our distinctive culture did not emerge until much later in our history as a species 119
What are the problems with paleoanthropologist’s view of Cro-Magnon? In the first place, the inaccuracies of radio carbon dating have already been pointed out. Therefore, if the determination that a site is Cro-Magnon is based solely upon radio carbon dates, then one can reasonably dismiss it as being such.
In the second place, it goes beyond the ridiculous to use culture as the means to determine if a site belonged to a so-called earlier stage in human morphology. Cultural variation in the modern era is extensive. There are about as many “primitive” societies in the world today as there are “complex” industrial settlements. Culturally, Cro-Magnons are the equivalent, and even superior, to many modern peoples. There is no such thing as “a” distinct human culture, as Donald Johanson suggests. There are thousands of different human cultures in the world today. A child in the first grade recognizes this. In fact, the artwork often attributed to Cro-Magnon is superior in every way to the artistry of many modern peoples. These so-called Cro-Magnon artists included beautiful detail in their drawings and paintings. One only has to glance at the paintings at Lascaux and Vallon-Pont-d’arc to appreciate the creative genius of these people. If the author had the same artistic talents as Cro-Magnon he might consider becoming a commercial artist. Cro-Magnons may not culturally be Australian, British or American, but that does not necessarily make them any less modern. It is more reasonable to conclude that Cro-Magnon does not represent the predecessor of modern Homo sapiens, but that he is modern Homo sapiens!
Conclusion
Neanderthal, Cro-Magnon and Homo sapiens are clearly of the same species and genus. This is evident from the anatomical makeup and the cultural complexities of all three of these peoples. One is not any less primitive than the others. Nor is one any more advanced or intelligent than the others. They are all one people — Homo sapiens.
Review Questions
1. Except for humans, which earthly creatures demonstrate they have a concept of their origins?
2. Where do the archaeologists turn to gain insights into Neanderthal religion?
3. What aspect of Neanderthal burials indicates that they believed in a life after death?
4. How do archaeologists know Neanderthals cared for the elderly and handicapped in their society?
5. What is a possible explanation for the disappearance of the Neanderthal race?
6. Do Neanderthal physical traits appear in modern human groups?
7. Why do evolutionists believe Cro-Magnons represent the last evolutionary stage before modern Homo sapiens?
8. Do Cro-Magnons exhibit more culture complexity than some twenty-first century groups?
9. Is there such a thing as a “distinct human culture”?
10. Because Cro-Magnons are not British, Australian or American, does that make them any less modern?
11. Are the Cro-Magnons anatomically Homo sapiens?
12. Does anybody today share the physical characteristics with the Cro-Magnon?
13. Do Neanderthals, Cro-Magnons and present day Homo sapiens represent different stages in human evolution?
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