The "Red Man" was so called by the archæologists because his bones and the earth beside them were stained, as has been noted, by "red micaceous oxide of iron". Here we meet with an ancient custom of high significance. It was not the case, as some have suggested, that the skeleton was coloured after the flesh had decayed. There was no indication when the human remains were discovered that the grave had been disturbed after the corpse was laid in it. The fact that the earth as well as the bones retained the coloration affords clear proof that the corpse had been smeared over with red earth which, after the flesh had decayed, fell on the skeleton and the earth and gravel beside it. But why, it will be asked, was the corpse so treated? Did the Crô-Magnons paint their bodies during life, as do the Australians, the Red Indians, and others, to provide "a substitute for clothing"? That cannot be the reason. They could not have concerned themselves about a "substitute" for something they did not possess. In France, the Crô-Magnons have left pictorial records of their activities and interests in their caves and other shelters. Bas reliefs on boulders within a shelter at Laussel show that they did not wear clothing during the Aurignacian epoch which continued for many long centuries. We know too that the Australians and Indians painted their bodies for religious and magical purposes—to protect themselves in battle or enable them to perform their mysteries—rain-getting, food-getting, and other ceremonies. The ancient Egyptians painted their gods to "make them healthy". Prolonged good health was immortality.
The evidence afforded by the Paviland and other Crô-Magnon burials indicates that the red colour was freshly applied before the dead was laid in the sepulchre. No doubt it was intended to serve a definite purpose, that it was an expression of a system of beliefs regarding life and the hereafter.
Apparently among the Crô-Magnons the belief was already prevalent that the "blood is the life". The loss of life appeared to them to be due to the loss of the red vitalizing fluid which flowed in the veins. Strong men who received wounds in conflict with their fellows, or with wild animals, were seen to faint and die in consequence of profuse bleeding; and those who were stricken with sickness grew ashen pale because, as it seemed, the supply of blood was insufficient, a condition they may have accounted for, as did the Babylonians of a later period, by conceiving that demons entered the body and devoured the flesh and blood. It is not too much to suppose that they feared death, and that like other Pagan religions of antiquity theirs was deeply concerned with the problem of how to restore and prolong life. Their medicine-men appear to have arrived at the conclusion that the active principle in blood was the substance that coloured it, and they identified this substance with red earth. If cheeks grew pale in sickness, the flush of health seemed to be restored by the application of a red face paint. The patient did not invariably regain strength, but when he did, the recovery was in all likelihood attributed to the influence of the blood substitute. Rest and slumber were required, as experience showed, to work the cure. When death took place, it seemed to be a deeper and more prolonged slumber, and the whole body was smeared over with the vitalizing blood substitute so that, when the spell of weakness had passed away, the sleeper might awaken, and come forth again with renewed strength from the cave-house in which he had been laid.
The many persistent legends about famous "sleepers" that survive till our own day appear to have originally been connected with a belief in the return of the dead, the antiquity of which we are not justified in limiting, especially when it is found that the beliefs connected with body paint and shell ornaments and amulets were introduced into Europe in early post-glacial times. Ancient folk heroes might be forgotten, but from Age to Age there arose new heroes to take their places; the habit of placing them among the sleepers remained. Charlemagne, Frederick of Barbarossa, William Tell, King Arthur, the Fians, and the Irish Brian Boroimhe, are famous sleepers. French peasants long believed that the sleeping Napoleon would one day return to protect their native land from invaders, and during the Russo-Japanese war it was whispered in Russia that General Skobeleff would suddenly awake and hasten to Manchuria to lead their troops to victory. For many generations the Scots were convinced that James IV, who fell at Flodden, was a "sleeper". His place was taken in time by Thomas the Rhymer, who slept in a cave and occasionally awoke to visit markets so that he might purchase horses for the great war which was to redden Tweed and Clyde with blood. Even in our own day there were those who refused to believe that General Gordon, Sir Hector MacDonald, and Lord Kitchener, were really dead. The haunting belief in sleeping heroes dies hard.
Among the famous groups of sleeping heroes are the Seven Sleepers of Ephesus—the Christians who had been condemned to death by the Emperor Decius and concealed themselves in a cave where they slept for three and a half centuries. An eighteenth century legend tells of seven men in Roman attire, who lay in a cave in Western Germany. In Norse Mythology, the seven sons of Mimer sleep in the Underworld awaiting the blast of the horn, which will be blown at Ragnarok when the gods and demons will wage the last battle. The sleepers of Arabia once awoke to foretell the coming of Mahomet, and their sleeping dog, according to Moslem beliefs, is one of the ten animals that will enter Paradise.
A representative Scottish legend regarding the sleepers is located at the Cave of Craigiehowe in the Black Isle, Ross-shire, a few miles distant from the Rosemarkie cave. It is told that a shepherd once entered the cave and saw the sleepers and their dog. A horn, or as some say, a whistle, hung suspended from the roof. The shepherd blew it once and the sleepers shook themselves; he blew a second time, and they opened their eyes and raised themselves on their elbows. Terrified by the forbidding aspect of the mighty men, the shepherd refrained from blowing a third time, but turned and fled. As he left the cave he heard one of the heroes call after him: "Alas! you have left us worse than you found us." As whistles are sometimes found in Magdalenian shelters in Western and Central Europe, it may be that these were at an early period connected with the beliefs about the calling back of the Crô-Magnon dead. The ancient whistles were made of hare—and reindeer-foot bone. The clay whistle dates from the introduction of the Neolithic industry in Hungary.
The remarkable tendency on the part of mankind to cling to and perpetuate ancient beliefs and customs, and especially those connected with sickness and death, is forcibly illustrated by the custom of smearing the bodies of the living and dead with red ochre. In every part of the world red is regarded as a particularly "lucky colour", which protects houses and human beings, and imparts vitality to those who use it. The belief in the protective value of red berries is perpetuated in our own Christmas customs when houses are decorated with holly, and by those dwellers in remote parts who still tie rowan berries to their cows' tails so as to prevent witches and fairies from interfering with the milk supply. Egyptian women who wore a red jasper in their waist-girdles called the stone "a drop of the blood of Isis (the mother goddess)".
Red symbolism is everywhere connected with lifeblood and the "vital spark"—the hot "blood of life". Brinton15 has shown that in the North American languages the word for blood is derived from the word for red or the word for fire. The ancient Greek custom of painting red the wooden images of gods was evidently connected with the belief that a supply of lifeblood was thus assured, and that the colour animated the Deity, as Homer's ghosts were animated by a blood offering when Odysseus visited Hades. "The anointing of idols with blood for the purpose of animating them is", says Farnell, "a part of old Mediterranean magic."16 The ancient Egyptians, as has been indicated, painted their gods, some of whom wore red garments; a part of their underworld Dewat was "Red Land", and there were "red souls" in it.17 In India standing stones connected with deities are either painted red or smeared with the blood of a sacrificed animal. The Chinese regard red as the colour of fire and light, and in their philosophy they identify it with Yang, the chief principle of life;18 it is believed "to expel pernicious influences, and thus particularly to symbolize good luck, happiness, delight, and pleasure". Red coffins are favoured. The "red gate" on the south side of a cemetery "is never opened except for the passage of an Emperor".19 The Chinese put a powdered red stone called hun-hong in a drink or in food to destroy an evil spirit which may have taken possession of one. Red earth is eaten for a similar reason by the Polynesians and others. Many
Budge,
De Groot,
