Transition Period between PalÆolithic and Neolithic Ages—Theory of the Neolithic Edge—CrÔ-Magnon Civilization was broken up by Users of Bow and Arrow—Domesticated Dog of Fair Northerners—Dogs as Guides and Protectors of Man—The Dog in Early Religion—Dog Guides of Souls—The Dog of Hades—Dogs and Death—The Scape-dog in Scotland—Souls in Dog Form—Traces of Early Domesticated Dogs—Romans imported British Dogs.

The period we have now reached is regarded by some as that of transition between the PalÆolithic and Neolithic Ages, and by others as the Early Neolithic period. It is necessary, therefore, that we should keep in mind that these terms have been to a great extent divested of the significance originally attached to them. The transition period was a lengthy one, extending over many centuries during which great changes occurred. It was much longer than the so-called "Neolithic Age". New races appeared in Europe and introduced new habits of life and thought, new animals appeared and animals formerly hunted by man retreated northward or became extinct; the land sank and rose; a great part of the North Sea and the English Channel was for a time dry land, and trees grew on the plateau now marked by the Dogger Bank during this "Transition Period", and before it had ended the Strait of Dover had widened and England was completely cut off from the Continent.

Compared with these great changes the invention of the polished axe edge seems almost trivial. Yet some writers have regarded this change as being all-important. "On the edge ever since its discovery", writes one of them with enthusiasm, "has depended and probably will depend to the end of time the whole artistic and artificial environment of human existence, in all its infinite varied complexity.... By this discovery was broken down a wall that for untold ages had dammed up a stagnant, unprogressive past, and through the breach were let loose all the potentialities of the future civilization of mankind. It was entirely due to the discovery of the edge that man was enabled, in the course of time, to invent the art of shipbuilding."[42]

This is a very sweeping claim and hardly justified by the evidence that of late years has come to light. Much progress had been achieved before the easy method of polishing supplanted that of secondary working. The so-called PalÆolithic implements were not devoid of edges. What really happened was that flint-working was greatly simplified. The discovery was an important one, but it was not due to it alone that great changes in habits of life were introduced. Long before the introduction of the Neolithic industry, the earliest traces of which in Western Europe have been obtained at Campigny near the village of Blangy on the River Bresle, the Magdalenian civilization of the CrÔ-Magnons had been broken up by the Azilian-Tardenoisian intruders in Central and Western Europe and by the Maglemosians in the Baltic area.

The invading hordes in Spain, so far as can be gathered from rock pictures, made more use of bows and arrows than of spears, and it may be that their social organization was superior to that of the Magdalenians. Their animal "drives" suggest as much. It may be that they were better equipped for organized warfare—if there was warfare—and for hunting by organizing drives than the taller and stronger CrÔ-Magnons. When they reached the Magdalenian stations they adopted the barbed harpoon, imitating reindeer-horn forms in red-deer horn.

The blond Maglemosians in the Baltic area introduced from Asia the domesticated dog. They were thus able to obtain their food supply with greater ease than did the Solutreans with their laurel-leaf lances, or the Magdalenians with their spears tipped with bone or horn. When man was joined by his faithful ally he met with more success than when he pursued the chase unaided. Withal, he could take greater risks when threatened by the angry bulls of a herd, and operate over more extended tracks of country with less fear of attack by beasts of prey. His dogs warned him of approaching peril and guarded his camp by night.

Hunters who dwelt in caves may have done so partly for protection against lions and bears and wolves that were attracted to hunters' camps by the scent of flesh and blood. No doubt barriers had to be erected to shield men, women, and children in the darkness; and it may be that there were fires and sentinels at cave entrances.

The introduction of the domesticated dog may have influenced the development of religious beliefs. CrÔ-Magnon hunters appear to have performed ceremonies in the depths of caverns where they painted and carved wild animals, with purpose to obtain power over them. Their masked dances, in which men and women represented wild animals, chiefly beasts of prey, may have had a similar significance. The fact that, during the Transition Period, a cult art passed out of existence, and the caves were no longer centres of culture and political power, may have been directly or indirectly due to the domestication of the dog and the supremacy achieved by the intruders who possessed it. There can be no doubt that the dog played its part in the development of civilization. As much is suggested by the lore attaching to this animal. It occupies a prominent place in mythology. The dog which guided and protected the hunter in his wanderings was supposed to guide his soul to the other world.

In Ancient Egypt the dog-headed god Anubis was the guide and protector of souls. Apuatua, an early form of Osiris, was a dog god. Yama, the Hindu god of death, as Dharma, god of justice, assumed his dog form to guide the Panadava brothers to Paradise, as is related in the Sanskrit epic the MahÁ-bhÁrata[43]. The god Indra, the Hindu Jupiter, was the "big dog", and the custom still prevails among primitive Indian peoples of torturing a dog by pouring hot oil into its ears so that the "big dog" may hear and send rain. In the MahÁ-bhÁrata there is a story about Indra appearing as a hunter followed by a pack of dogs. As the "Wild Huntsman" the Scandinavian god Odin rides through the air followed by dogs. The dog is in Greek mythology the sentinel of Hades; it figures in a like capacity in the Hades of Northern Mythology. Cuchullin, the Gaelic hero, kills the dog of Hades and takes its place until another dog is found and trained, and that is why he is called "Cu" (the dog) of Culann. A pool in Kildonan, Sutherland, which was reputed to contain a pot of gold, was supposed to be guarded by a big black dog with two heads. A similar legend attaches to Hound's Pool in the parish of Dean Combe, Devonshire. In different parts of the world the dog is the creator and ancestor of the human race, the symbol of kinship, &c. The star Sirius was associated with the dog. In Scotland and Ireland "dog stones" were venerated. A common surviving belief is that dogs howl by night when a sudden death is about to occur. This association of the dog with death is echoed by Theocritus. "Hark!" cries Simaetha, "the dogs are barking through the town. Hecate is at the crossways. Haste, clash the brazen cymbals." The dog-god of Scotland is remembered as an cÙ sÌth ("the supernatural dog"); it is as big as a calf, and by night passes rapidly over land and sea. A black demon-dog—the "Moddey Dhoo"—referred to by Scott in Peveril of the Peak was supposed to haunt Peel Castle in the Isle of Man. A former New Year's day custom in Perthshire was to send away from a house door a scape-dog with the words, "Get away you dog! Whatever death of men or loss of cattle would happen in this house till the end of the present year, may it all light on your head." A similar custom obtained among Western Himalayan peoples. Early man appears to have regarded his faithful companion as a supernatural being. There are Gaelic references to souls appearing in dog form to assist families in time of need. Not only did the dog attack beasts of prey; in Gaelic folk-tales it is the enemy of fairies and demons, and especially cave-haunting demons. Early man's gratitude to and dependence on the dog seems to be reflected in stories of this kind.

When the Baltic peoples, who are believed to be the first "wave" of blond Northerners, moved westward towards Denmark during the period of the "great thaw", they must have been greatly assisted by the domesticated dog, traces of which are found in Maglemosian stations. Bones of dogs have been found in the Danish kitchen middens and in the MacArthur cave at Oban. It may be that the famous breed of British hunting dogs which were in Roman times exported to Italy were descended from those introduced by the Maglemosian hunters. Seven Irish dogs were in the fourth century presented to Symmachus, a Roman consul, by his brother. "All Rome", the grateful recipient wrote, "view them with wonder and thought they must have been brought hither in iron cages."

Great dogs were kept in Ancient Britain and Ireland for protection against wolves as well as for hunting wild animals. The ancient Irish made free use in battle of large fierce hounds. In the folk-stories of Scotland dogs help human beings to attack and overcome supernatural beings. Dogs were the enemies of the fairies, mermaids, &c.

Dog gods figure on the ancient sculptured stones of Scotland. The names of the Irish heroes Cuchullin and Con-chobar were derived from those of dog deities. "Con" is the genitive of "Cu" (dog).