Large animals were the main victims because they were relatively few, and they bred slowly. Compare, for example, mammoths (which became extinct) to rabbits (which survived). A troop of mammoths numbered no more than a few dozen individuals, and bred at a rate of perhaps just two youngsters per year. Hence if the local human tribe hunted just three mammoths a year, it would have been enough for deaths to outstrip births, and within a few generations the mammoths disappeared. Rabbits, in contrast, bred like rabbits. Even if humans hunted hundreds of rabbits each year, it was not enough to drive them to extinction.
Not that our ancestors planned on wiping out the mammoths; they were simply unaware of the consequences of their actions. The extinction of the mammoths and other large animals may have been swift on an evolutionary timescale, but slow and gradual in human terms. People lived no more than seventy or eighty years, whereas the extinction process took centuries. The ancient Sapiens probably failed to notice any connection between the annual mammoth hunt – in which no more than two or three mammoths were killed – and the disappearance of these furry giants. At most, a nostalgic elder might have told sceptical youngsters that ‘when I was young, mammoths were much more plentiful than these days. And so were mastodons and giant elks. And, of course, the tribal chiefs were honest, and children respected their elders.’
Anthropological and archaeological evidence indicates that archaic hunter-gatherers were probably animists: they believed that there was no essential gap separating humans from other animals. The world – i.e. the local valley and the surrounding mountain chains – belonged to all its inhabitants, and everyone followed a common set of rules. These rules involved ceaseless negotiation between all concerned beings. People talked with animals, trees and stones, as well as with fairies, demons and ghosts. Out of this web of communications emerged the values and norms that were binding on humans, elephants, oak trees and wraiths alike.7
The animist world view still guides some hunter-gatherer communities that have survived into the modern age. One of them is the Nayaka people, who live in the tropical forests of south India. The anthropologist Danny Naveh, who studied the Nayaka for several years, reports that when a Nayaka walking in the jungle encounters a dangerous animal such as a tiger, snake or elephant, he or she might address the animal and say: ‘You live in the forest. I too live here in the forest. You came here to eat, and I too came here to gather roots and tubers. I didn’t come to hurt you.’
A Nayaka was once killed by a male elephant they called ‘the elephant who always walks alone’. The Nayakas refused to help officials from the Indian forestry department capture him. They explained to Naveh that this elephant used to be very close to another male elephant, with whom he always roamed. One day the forestry department captured the second elephant, and since then ‘the elephant who always walks alone’ had become angry and violent. ‘How would you have felt if your spouse had been taken away from you? This is exactly how this elephant felt. These two elephants sometimes separated at night, each walking its own path ... but in the morning they always came together again. On that day, the elephant saw his buddy falling, lying down. If two are always together and then you shoot one – how would the other feel?’8
Such an animistic attitude strikes many industrialised people as alien. Most of us automatically see animals as essentially different and inferior. This is because even our most ancient traditions were created thousands of years after the end of the hunter-gatherer era. The Old Testament, for example, was written down in the first millennium BC, and its oldest stories reflect the realities of the second millennium BC. But in the Middle East the age of the hunter-gatherers ended more than 7,000 years earlier. It is hardly surprising, therefore, that the Bible rejects animistic beliefs and its only animistic story appears right at the beginning, as a dire warning. The Bible is a long book, bursting with miracles, wonders and marvels. Yet the only time an animal initiates a conversation with a human is when the serpent tempts Eve to eat the forbidden fruit of knowledge (Bil’am’s donkey also speaks a few words, but she is merely conveying to Bil’am a message from God).
In the Garden of Eden, Adam and Eve lived as foragers. The expulsion from Eden bears a striking resemblance to the Agricultural Revolution. Instead of allowing Adam to keep gathering wild fruits, an angry God condemns him ‘to eat bread by the sweat of your brow’. It might be no coincidence, then, that biblical animals spoke with humans only in the pre-agricultural era of Eden. What lessons does the Bible draw from the episode? That you shouldn’t listen to snakes, and it is generally best to avoid talking with animals and plants. It leads to nothing but disaster.
Yet the biblical story has deeper and more ancient layers of meaning. In most Semitic languages, ‘Eve’ means ‘snake’ or even ‘female snake’. The name of our ancestral biblical mother hides an archaic animist myth, according to which snakes are not our enemies, but our ancestors.9 Many animist cultures believed that humans descended from animals, including from snakes and other reptiles. Most Australian Aborigines believed that the Rainbow Serpent created the world. The Aranda and Dieri people maintained that their particular tribes originated from primordial lizards or snakes, which were transformed into humans.10 In fact, modern Westerners too think that they have evolved from reptiles. The brain of each and every one of us is built around a reptilian core, and the structure of our bodies is essentially that of modified reptiles.
Paradise lost (the Sistine Chapel). The serpent – who sports a human upper body – initiates the entire chain of events. While the first two chapters of Genesis are dominated by divine monologues (‘and God said ... and God said ... and God said ...’), in the third chapter we finally get a dialogue – between Eve and the serpent (‘and the serpent said unto the woman ... and the woman said unto the serpent ...’). This unique conversation between a human and an animal leads to the fall of humanity and our expulsion from Eden.
Detail from Michelangelo Buonarroti (1475–1564), the Sistine Chapel, Vatican City © Lessing Images.
The authors of the book of Genesis may have preserved a remnant of archaic animist beliefs in Eve’s name, but they took great care to conceal all other traces. Genesis says that, instead of descending from snakes, humans were divinely created from inanimate matter. The snake is not our progenitor: he seduces us to rebel against our heavenly Father. While animists saw humans as just another kind of animal, the Bible argues that humans are a unique creation, and any attempt to acknowledge the animal within us denies God’s power and authority. Indeed, when modern humans discovered that they actually evolved from reptiles, they rebelled against God and stopped listening to Him – or even believing in His existence.
The Bible, along with its belief in human distinctiveness, was one of the by-products of the Agricultural Revolution, which initiated a new phase in human–animal relations. The advent of farming produced new waves of mass extinctions, but more importantly, it created a completely new life form on earth: domesticated animals. Initially this development was of minor importance, since humans managed to domesticate fewer than twenty species of mammals and birds, compared to the countless thousands of species that remained ‘wild’. Yet with the passing of the centuries, this novel life form became dominant. Today more than 90 per cent of all large animals are domesticated.