A Philological Essay Concerning The Pygmies Of The Ancients Part 2

[Footnote A: _Eskimo Life_, p. 20.]

II.

The _raison d'etre_ of Tyson's essay was to explain away the accounts of the older writers relating to Pigmy races, on the ground that, as no such races existed, an explanation of some kind was necessary in order to account for so many and such detailed descriptions as were to be found in their works. Having now seen not merely that there are such things as Pigmy races, but that they have a wide distribution throughout the world, it may be well to consider to which of the existing or extinct races, the above-mentioned accounts may be supposed to have referred. In this task I am much aided in several instances by the labours of De Quatref.a.ges, and as his book is easily accessible, it will be unnecessary for me to repeat the arguments in favour of his decisions which he has there given.

Starting with Asia, we have in the first place the statement of Pliny, that "immediately after the nation of the Prusians, in the mountains where it is said are pigmies, is found the Indus." These Pigmies may be identified with the Brahouis, now Dravidian, but still possessing the habit, attributed to them by Pliny, of changing their dwellings twice a year, in summer and winter, migrations rendered necessary by the search for food for their flocks. The same author's allusion to the "Spithamaei Pygmaei" of the mountains in the neighbourhood of the Ganges may apply to the Santals or some allied tribe, though Pliny's stature for them of two feet four inches is exaggeratedly diminutive, and he has confused them with Homer's Pigmies, who were, as will be seen, a totally different people.

Ctesias[A] tells us that "Middle India has black men, who are called Pygmies, using the same language as the other Indians; they are, however, very little; that the greatest do not exceed the height of two cubits, and the most part only of one cubit and a half. But they nourish the longest hair, hanging down unto the knees, and even below; moreover, they carry a beard more at length than any other men; but, what is more, after this promised beard is risen to them, they never after use any clothing, but send down, truly, the hairs from the back much below the knees, but draw the beard before down to the feet; afterward, when they have covered the whole body with hairs, they bind themselves, using those in the place of a vestment. They are, moreover, apes and deformed. Of these Pygmies, the king of the Indians has three thousand in his train; for they are very skilful archers." No doubt the actual stature has been much diminished in this account, and, as De Quatref.a.ges suggests, the garment of long floating gra.s.ses which they may well have worn, may have been mistaken for hair; yet, in the description, he believes that he is able to recognise the ancestors of the Bandra-Lokh of the Vindhya Mountains. Ctesias' other statement, that "the king of India sends every fifth year fifty thousand swords, besides abundance of other weapons, to the nation of the Cynocephali," may refer to the same or some other tribe.

[Footnote A: The quotation is taken from Ritson, _Fairy Tales_, P. 4.]

De Quatref.a.ges also thinks that an allusion to the ancestors of the Jats, who would then have been less altered by crossing than now, may be found in Herodotus' account of the army of Xerxes when he says, "The Eastern Ethiopians serve with the Indians. They resemble the other Ethiopians, from whom they only differ in language and hair. The Eastern Ethiopians have straight hair, while those of Lybia are more woolly than all other men."

Writing of isles in the neighbourhood of Java, Maundeville says,[A] "In another yle, ther ben litylle folk, as dwerghes; and thei ben to so meche as the Pygmeyes, and thei han no mouthe, but in stede of hire mouthe, thei han a lytylle round hole; and whan thei schulle eten or drynken, thei taken thorghe a pipe or a penne or suche a thing, and sowken it in, for thei han no tongue, and therefore thei speke not, but thei maken a maner of hissynge, as a Neddre dothe, and thei maken signes on to another, as monkes don, be the whiche every of hem undirstondethe the other."

[Footnote A: Ed. Halliwell, p. 205.]

Strip this statement of the characteristic Maundevillian touches with regard to the mouth and tongue, and it may refer to some of the insular races which exist or existed in the district of which he is treating.

A much fuller account[A] by the same author relates to Pigmies in the neighbourhood of a river, stated by a commentator[B] to be the Yangtze-Kiang, "a gret ryvere, that men clepen Dalay, and that is the grettest ryvere of fressche water that is in the world. For there, as it is most narow, it is more than 4 myle of brede. And thanne entren men azen in to the lond of the great Chane. That ryvere gothe thorge the lond of Pigmaus, where that the folk ben of litylle stature, that ben but 3 span long, and thei ben right faire and gentylle, aftre here quantytees, bothe the men and the women. And thei maryen hem, whan thei ben half zere of age and getten children. And thei lyven not, but 6 zeer or 7 at the moste. And he that lyveth 8 zeer, men holden him there righte pa.s.synge old. Theise men ben the beste worcheres of gold, sylver, cotoun, sylk, and of alle such thinges, of ony other, that be in the world. And thei han often tymes werre with the briddes of the contree, that thei taken and eten. This litylle folk nouther labouren in londes ne in vynes. But thei han grete men amonges hem, of oure stature, that tylen the lond, and labouren amonges the vynes for hem. And of the men of oure stature, han thei als grete skorne and wondre, as we wolde have among us of Geauntes, zif thei weren amonges us. There is a G.o.de cytee, amonges othere, where there is duellynge gret plentee of the lytylle folk, and is a gret cytee and a fair, and the men ben grete that duellen amonges hem; but whan thei getten ony children, thei ben als litylle as the Pygmeyes, and therefore thei ben alle, for the moste part, alle Pygmeyes, for the nature of the land is suche. The great Cane let kepe this cytee fulle wel, for it is his. And alle be it, that the Pygmeyes ben litylle, zit thei ben fulle resonable, aftre here age and connen bothen wytt and G.o.de and malice now." This pa.s.sage, as will be noted, incorporates the Homeric tale of the battles between the Pigmies and the Cranes, and is adorned with a representation of such an encounter. Whether Maundeville's dwarfs were the same as the Siao-Jin of the Shan-hai-King is a question difficult to decide; but, in any case, both these pigmy races of legend inhabited a part of what is now the Chinese Empire. The same Pigmies seem to be alluded to in the rubric of the Catalan map of the world in the National Library of Paris, the date of which is A.D. 1375. "Here (N.W. of Catayo-Cathay) grow little men who are but five palms in height, and though they be little, and not fit for weighty matters, yet they be brave and clever at weaving and keeping cattle." If such an explanation may be hazarded, we may perhaps go further and suppose that Paulus Jovius may have been alluding to the Koro-puk-guru, when, as Pomponius Mela tells us, he taught that there were Pigmies beyond j.a.pan. In both these cases, however, it is well to remember that there is a river in Macedon as well as in Monmouth, and that it is hazardous to come to too definite a belief as to the exact location of the Pigmies of ancient writers.

[Footnote A: _Maundeville_, p. 211.]

[Footnote B: _Quart. Rev._, 172, p. 431.]

The continent of Africa yielded its share of Pigmies to the same writers.

The most celebrated of all are those alluded to by Aristotle in his cla.s.sical pa.s.sage, "They (the Cranes) come out of Scythia to the Lakes above Egypt whence the Nile flows. This is the place whereabouts the Pigmies dwell. For this is no fable but a truth. Both they and the horses, as 'tis said, are of a small kind. They are Troglodytes and live in caves."

Leaving aside the crane part of the tale, which it has been suggested may really have referred to ostriches, Aristotle's Pigmy race may, from their situation, be fairly identified with the Akkas described by Stanley and others. That this race is an exceedingly ancient one is proved by the fact that Marriette Bey has discovered on a tomb of the ancient Empire of Egypt a figure of a dwarf with the name Akka inscribed by it. This race is also supposed to have been that which, alluded to by Homer, has become confused with other dwarf tribes in different parts of the world.

"So when inclement winters vex the plain With piercing frosts or thick-descending rain, To warmer seas the cranes embodied fly, With noise and order, through the midway sky; To Pigmy nations wounds and death they bring, And all the war descends upon the wing."

Attention may here be drawn to Tyson's quotation (p. 78) from Vossius as to the trade driven by the Pigmies in elephants' tusks, since, as we have seen, this corresponds with what we now know as to the habits of the Akkas.

The account which Herodotus gives of the expedition of the Nasamonians is well known. Five men, chosen by lot from amongst their fellows, crossed the desert of Lybia, and, having marched several days in deep sand, perceived trees growing in the midst of the plain. They approached and commenced to eat the fruit which they bore. Scarcely had they begun to taste it, when they were surprised by a great number of men of a stature much inferior to the middle height, who seized them and carried them off.

They were eventually taken to a city, the inhabitants of which were black.

Near this city ran a considerable river whose course was from west to east, and in which crocodiles were found. In his account of the Akkas, Mr.

Stanley believed that he had discovered the representatives of the Pigmies mentioned in this history. Speaking of one of these, he says,[A]

"Twenty-six centuries ago his ancestors captured the five young Nasamonian explorers, and made merry with them at their villages on the banks of the Niger." It may be correct to say that, at the period alluded to, the dwarf races of Africa were in more continuous occupancy of the land than is now the case, but such an identification as that just mentioned gives a false idea of the position of the Pigmies of Herodotus. De Quatref.a.ges, after a most careful examination of the question in all its aspects, finds himself obliged to conclude, either that the Pigmy race seen by the Nasamonians still exists on the north of the Niger, which has been identified with the river alluded to by Herodotus, but has not, up to the present, been discovered; or that it has disappeared from those regions.

[Footnote A: _Op. supra cit._, ii. 40.]

Pomponius Mela has also his account of African Pigmies. Beyond the Arabian Gulf, and at the bottom of an indentation of the Red Sea, he places the Panchaeans, also called Ophiophagi, on account of the fact that they fed upon serpents. More within the Arabian bay than the Panchaeans are the Pigmies, a minute race, which became exterminated in the wars which it was compelled to wage with the Cranes for the preservation of its fruits. The region indicated somewhat corresponds with that which is a.s.signed to the Dokos by their describer. In this district, too, other dwarf races have been reported. The French writer whom I have so often cited says, "The tradition of Eastern African Pigmies has never been lost by the Arabs. At every period the geographers of this nation have placed their River of Pigmies much more to the south. It is in this region, a little to the north of the Equator, and towards the 32 of east longitude, that the Rev.

Fr. Leon des Avanchers has found the Wa-Berrikimos or Cincalles, whose stature is about four feet four inches. The information gathered by M.

D'Abbadie places towards the 6 of north lat.i.tude the Mallas or Maze-Malleas, with a stature of five feet. Everything indicates that there exist, at the south of the Galla country, different negro tribes of small stature. It seems difficult to me not to a.s.sociate them with the Pigmies of Pomponius Mela. Only they have retreated farther south. Probably this change had already taken place at the time when the Roman geographer wrote; it is, therefore, comprehensible that he may have regarded them as having disappeared."

Tyson (p. 29) quotes the following pa.s.sage from Photius:--"That Nonnosus sailing from Pharsa, when he came to the farthermost of the islands, a thing very strange to be heard of happened to him; for he lighted on some (animals) in shape and appearance like men, but little of stature, and of a black colour, and thick covered with hair all over their bodies. The women, who were of the same stature, followed the men. They were all naked, only the elder of them, both men and women, covered their privy parts with a small skin. They seemed not at all fierce or wild; they had a human voice, but their dialect was altogether unknown to everybody that lived about them, much more to those that were with Nonnosus. They lived upon sea-oysters and fish that were cast out of the sea upon the island.

They had no courage for seeing our men; they were frighted, as we are at the sight of the greatest wild beast." It is not easy to identify this race with any existing tribe of Pigmies, but the hairiness of their bodies, and above all their method of clothing themselves, leave no doubt that in this account we have a genuine story of some group of small-statured blacks.

From the foregoing account it will be seen that it is possible with more or less accuracy and certainty to identify most of those races which, described by the older writers, had been rejected by their successors.

Time has brought their revenge to Aristotle and Pliny by showing that they were right, where Tyson, and even Buffon, were wrong.

III.

The little people of story and legend have a much wider area of distribution than those of real life, and it is the object of this section to give some idea of their localities and dwellings. Imperfect as such an account must necessarily be, it will yet suffice I trust in some measure to show that, like the England of Arthurian times, all the world is "fulfilled of faery."

In dealing with this part of the subject, it would be possible, following the example of Keightley, to treat the little folk of each country separately. But a better idea of their nature, and certainly one which for my purpose will be more satisfactory, can, I think, be obtained by cla.s.sifying them according to the nature of their habitations, and mentioning incidentally such other points concerning them as it may seem advisable to bring out.

1. In the first place, then, fairies are found dwelling in mounds of different kinds, or in the interior of hills. This form of habitation is so frequently met with in Scotch and Irish accounts of the fairies, that it will not be necessary for me to burden these pages with instances, especially since I shall have to allude to them in a further section in greater detail. Suffice it to say, that many instances of such an a.s.sociation in the former country will be found in the pages of Mr.

MacRitchie's works, whilst as to the latter, I shall content myself by quoting Sir William Wilde's statement, that every green "rath" in that country is consecrated to the "good people." In England there are numerous instances of a similar kind. Gervase of Tilbury in the thirteenth century mentions such a spot in Gloucestershire: "There is in the county of Gloucester a forest abounding in boars, stags, and every species of game that England produces. In a grovy lawn of this forest there is a little mount, rising in a point to the height of a man." With this mount he a.s.sociates the familiar story of the offering of refreshment to travellers by its unseen inhabitants. In Warwickshire, the mound upon which Kenilworth Castle is built was formerly a fairy habitation.[A] Ritson[B]

mentions that the "fairies frequented many parts of the Bishopric of Durham." There is a hillock or tumulus near Bishopton, and a large hill near Billingham, both of which used in former time to be "haunted by fairies." Even Ferry-hill, a well-known stage between Darlington and Durham, is evidently a corruption of "Fairy-hill." In Yorkshire a similar story attaches to the sepulchral barrow of Willey How,[C] and in Suss.e.x to a green mound called the Mount in the parish of Pulborough.[D] The fairies formerly frequented Bussers Hill in St. Mary's Isle, one of the Scilly group.[E] The Bryn-yr-Ellyllon,[F] or Fairy-hill, near Mold, may be cited as a similar instance in Wales, which must again be referred to.

[Footnote A: _Testimony of Tradition_, p. 142.]

[Footnote B: _Op. cit._, p. 56.]

[Footnote C: _Folk Lore_, ii. 115.]

[Footnote D: _Folk Lore Record_, i. 16 and 28.]

[Footnote E: _Ritson_, p. 62.]

[Footnote F: Dawkins, _Early Man in Britain_, p. 433.]

The pages of Keightley's work contain instances of hill-inhabiting fairies in Scandinavia, Denmark, the Isle of Rugen, Iceland, Germany, and Switzerland. It is not only in Europe, however, that this form of habitation is to be met with; we find it also in America. The Sioux have a curious superst.i.tion respecting a mound near the mouth of the Whitestone River, which they call the Mountain of Little People or Little Spirits; they believe that it is the abode of little devils in the human form, of about eighteen inches high and with remarkably large heads; they are armed with sharp arrows, in the use of which they are very skilful. These little spirits are always on the watch to kill those who should have the hardihood to approach their residence. The tradition is that many have suffered from their malice, and that, among others, three Maha Indians fell a sacrifice to them a few years since. This has inspired all the neighbouring nations, Sioux, Mahas, and Ottoes, with such terror, that no consideration could tempt them to visit the hill.[A]

[Footnote A: Lewis and Clarke, _Travels to the Source of the Missouri River._ Quoted in _Flint Chips_, p. 346. The tale is also given in _Folk Lore, Oriental and American_ (Gibbings & Co.), p. 45.]

The mounds or hills inhabited by the fairies are, however, of very diverse kinds, as we discover when we attempt to a.n.a.lyse their actual nature. In some cases they are undoubtedly natural elevations. Speaking of the exploration of the Isle of Unst, Hunt[A] says that the term "Fairy Knowe"

is applied alike to artificial and to natural mounds. "We visited," he states, "two 'Fairy Knowes' in the side of the hill near the turning of the road from Reay Wick to Safester, and found that these wonderful relics were merely natural formations. The workmen were soon convinced of this, and our digging had the effect of proving to them that the fairies had nothing to do with at least two of these hillocks." The same may surely be said of that favourite and important fairy haunt Tomnahurich, near Inverness, though Mr. MacRitchie seems to think that an investigation, were such possible, of its interior, might lead to a different explanation.

[Footnote A: _Anthrop. Mems._, ii. 294.]

In other cases, and these are of great importance in coming to a conclusion as to the origin of fairy tales, the mounds inhabited by the little people are of a sepulchral nature. This is the case in the instance of Willey How, which, when explored by Canon Greenwell, was found, in spite of its size and the enormous care evidently bestowed upon its construction, to be merely a cenotaph. A grave there was, sunk more than twelve feet deep in the chalk rock; but no corporeal tenant had ever occupied it.

This fact is still more clearly shown in the remarkable case mentioned by Professor Boyd Dawkins. A barrow called Bryn-yr-Ellyllon (Fairy-hill), near Mold, was said to be haunted by a ghost clad in golden armour which had been seen to enter it. The barrow was opened in the year 1832, and was found to contain the skeleton of a man wearing a golden corselet of Etruscan workmanship.

The same may be said respecting that famous fairy-hill in Ireland, the Brugh of the Boyne, though Mr. MacRitchie seems to regard it as having been a dwelling-place. Mr. Coffey in a most careful study appears to me to have finally settled the question.[A] He speaks of the remains as those of probably the most remarkable of the pre-Christian cemeteries of Ireland.

Of the stone basins, whose nature Mr. MacRitchie regards as doubtful, he says, "There can be hardly any doubt but that they served the purpose of some rude form of sarcophagus, or of a receptacle for urns." Mr. Coffey quotes the account from the Leadhar na huidri respecting cemeteries, in which Brugh is mentioned as amongst the chief of those existing before the faith (i.e. before the introduction of Christianity). "The n.o.bles of the Tuatha de Danann were used to bury at Brugh (i.e. the Dagda with his three sons; also Lugaidh, and Oe, and Ollam, and Ogma, and Etan the Poetess, and Corpre, the son of Etan), and Cremthain followed them, because his wife Nar was of the Tuatha Dea, and it was she solicited him that he should adopt Brugh as a burial-place for himself and his descendants, and this was the cause that they did not bury at Cruachan." Mr. Coffey also quotes O'Hartagain's poem, which seems to bear in Mr. MacRitchie's favour:--

"Behold the sidhe before your eyes: It is manifest to you that it is a king's mansion, Which was built by the firm Dagda; It was a wonder, a court, a wonderful hill."