第 8 课 · 实战二：限时一篇 + 错题归因

1An important archaeological discovery on the island of Efate in the Pacific archipelago of Vanuatu has revealed traces of an ancient seafaring people, the distant ancestors of todays Polynesians. The site came to light only by chance. An agricultural worker, digging in the grounds of a derelict plantation, scraped open a grave — the first of dozens in a burial ground some 3,000 years old. It is the oldest cemetery ever found in the Pacific islands, and it harbors the remains of an ancient people archaeologists call the Lapita.

2They were daring blue-water adventurers who used basic canoes to rove across the ocean. But they were not just explorers. They were also pioneers who carried with them everything they would need to build new lives — their livestock, taro seedlings and stone tools. Within the span of several centuries, the Lapita stretched the boundaries of their world from the jungle-clad volcanoes of Papua New Guinea to the loneliest coral outliers of Tonga.

3The Lapita left precious few clues about themselves, but Efate expands the volume of data available to researchers dramatically. The remains of 62 individuals have been uncovered so far, and archaeologists were also thrilled to find six complete Lapita pots. Other items included a Lapita burial urn with modeled birds arranged on the rim as though peering down at the human remains sealed inside. ‘It’s an important discovery,’ says Matthew Spriggs, professor of archaeology at the Australian National University and head of the international team digging up the site, ‘for it conclusively identifies the remains as Lapita.’

4DNA teased from these human remains may help answer one of the most puzzling questions in Pacific anthropology: did all Pacific islanders spring from one source or many? Was there only one outward migration from a single point in Asia, or several from different points? ‘This represents the best opportunity we’ve had yet,’ says Spriggs, ‘to find out who the Lapita actually were, where they came from, and who their closest descendants are today.’

5There is one stubborn question for which archaeology has yet to provide any answers: how did the Lapita accomplish the ancient equivalent of a moon landing, many times over? No-one has found one of their canoes or any rigging, which could reveal how the canoes were sailed. Nor do the oral histories and traditions of later Polynesians offer any insights, for they turn into myths long before they reach as far back in time as the Lapita.

6All we can say for certain is that the Lapita had canoes that were capable of ocean voyages, and they had the ability to sail them,’ says Geoff Irwin, a professor of archaeology at the University of Auckland. Those sailing skills, he says, were developed and passed down over thousands of years by earlier mariners who worked their way through the archipelagoes of the western Pacific, making short crossings to nearby islands. The real adventure didn’t begin, however, until their Lapita descendants sailed out of sight of land, with empty horizons on every side. This must have been as difficult for them as landing on the moon is for us today. Certainly it distinguished them from their ancestors, but what gave them the courage to launch out on such risky voyages?

7The Lapitas thrust into the Pacific was eastward, against the prevailing trade winds, Irwin notes. Those nagging headwinds, he argues, may have been the key to their success. ‘They could sail out for days into the unknown and assess the area, secure in the knowledge that if they didn’t find anything, they could turn about and catch a swift ride back on the trade winds. This is what would have made the whole thing work.’ Once out there, skilled seafarers would have detected abundant leads to follow to land: seabirds, coconuts and twigs carried out to sea by the tides, and the afternoon pile-up of clouds on the horizon which often indicates an island in the distance.

8For returning explorers, successful or not, the geography of their own archipelagoes would have provided a safety net. Without this to go by, overshooting their home ports, getting lost and sailing off into eternity would have been all too easy. Vanuatu, for example, stretches more than 500 miles in a northwest-southeast trend, its scores of intervisible islands forming a backstop for mariners riding the trade winds home.

9All this presupposes one essential detail, says Atholl Anderson, professor of prehistory at the Australian National University: the Lapita had mastered the advanced art of sailing against the wind. And there’s no proof they could do any such thing, Anderson says. ‘There has been this assumption they did, and people have built canoes to re-create those early voyages based on that assumption. But nobody has any idea what their canoes looked like or how they were rigged.’

10Rather than give all the credit to human skill, Anderson invokes the winds of chance. El Nino, the same climate disruption that affects the Pacific today, may have helped scatter the Lapita, Anderson suggests. He points out that climate data obtained from slow-growing corals around the Pacific indicate a series of unusually frequent El Ninos around the time of the Lapita expansion. By reversing the regular east-to-west flow of the trade winds for weeks at a time, these super El Nifios might have taken the Lapita on long unplanned voyages.

11However they did it, the Lapita spread themselves a third of the way across the Pacific, then called it quits for reasons known only to them. Ahead lay the vast emptiness of the central Pacific and perhaps they were too thinly stretched to venture farther. They probably never numbered more than a few thousand in total, and in their rapid migration eastward they encountered hundreds of islands — more than 300 in Fiji alone.

In late 1946 or early 1947, three Bedouin teenagers were tending their goats and sheep near the ancient settlement of Qumran, located on the northwest shore of the Dead Sea in what is now known as the West Bank. One of these young shepherds tossed a rock into an opening on the side of a cliff and was surprised to hear a shattering sound. He and his companions later entered the cave and stumbled across a collection of large clay jars, seven of which contained scrolls with writing on them. The teenagers took the seven scrolls to a nearby town where they were sold for a small sum to a local antiquities dealer. Word of the find spread, and Bedouins and archaeologists eventually unearthed tens of thousands of additional scroll fragments from 10 nearby caves; together they make up between 800 and 900 manuscripts. It soon became clear that this was one of the greatest archaeological discoveries ever made.

The origin of the Dead Sea Scrolls, which were written around 2,000 years ago between 150 BCE and 70 CE, is still the subject of scholarly debate even today. According to the prevailing theory, they are the work of a population that inhabited the area until Roman troops destroyed the settlement around 70 CE. The area was known as Judea at that time, and the people are thought to have belonged to a group called the Essenes, a devout Jewish sect.

The majority of the texts on the Dead Sea Scrolls are in Hebrew, with some fragments written in an ancient version of its alphabet thought to have fallen out of use in the fifth century BCE. But there are other languages as well. Some scrolls are in Aramaic, the language spoken by many inhabitants of the region from the sixth century BCE to the siege of Jerusalem in 70 CE. In addition, several texts feature translations of the Hebrew Bible into Greek.

The Dead Sea Scrolls include fragments from every book of the Old Testament of the Bible except for the Book of Esther. The only entire book of the Hebrew Bible preserved among the manuscripts from Qumran is Isaiah; this copy, dated to the first century BCE, is considered the earliest biblical manuscript still in existence. Along with biblical texts, the scrolls include documents about sectarian regulations and religious writings that do not appear in the Old Testament.

The writing on the Dead Sea Scrolls is mostly in black or occasionally red ink, and the scrolls themselves are nearly all made of either parchment (animal skin) or an early form of paper called ‘papyrus’. The only exception is the scroll numbered 3Q15, which was created out of a combination of copper and tin. Known as the Copper Scroll, this curious document features letters chiselled onto metal – perhaps, as some have theorized, to better withstand the passage of time. One of the most intriguing manuscripts from Qumran, this is a sort of ancient treasure map that lists dozens of gold and silver caches. Using an unconventional vocabulary and odd spelling, it describes 64 underground hiding places that supposedly contain riches buried for safekeeping. None of these hoards have been recovered, possibly because the Romans pillaged Judea during the first century CE. According to various hypotheses, the treasure belonged to local people, or was rescued from the Second Temple before its destruction or never existed to begin with.

Some of the Dead Sea Scrolls have been on interesting journeys. In 1948, a Syrian Orthodox archbishop known as Mar Samuel acquired four of the original seven scrolls from a Jerusalem shoemaker and part-time antiquity dealer, paying less than $100 for them. He then travelled to the United States and unsuccessfully offered them to a number of universities, including Yale. Finally, in 1954, he placed an advertisement in the business newspaper The Wall Street Journal – under the category ‘Miscellaneous Items for Sale’ – that read: ‘Biblical Manuscripts dating back to at least 200 B.C. are for sale. This would be an ideal gift to an educational or religious institution by an individual or group.’ Fortunately, Israeli archaeologist and statesman Yigael Yadin negotiated their purchase and brought the scrolls back to Jerusalem, where they remain to this day. In 2017, researchers from the University of Haifa restored and deciphered one of the last untranslated scrolls. The university’s Eshbal Ratson and Jonathan Ben-Dov spent one year reassembling the 60 fragments that make up the scroll. Deciphered from a band of coded text on parchment, the find provides insight into the community of people who wrote it and the 364-day calendar they would have used. The scroll names celebrations that indicate shifts in seasons and details two yearly religious events known from another Dead Sea Scroll. Only one more known scroll remains untranslated.