There are quite a few interpretations on the "the Shaft of the Dead Man" scene.
Most call upon religious or chamanistic theories, one at least resorts to some psychoanalitical basis of the whole scene.
Tonight, in a show that had absolutely nothing to do with prehistoric art, Professor Michel Jouvet, one of the
pioneers of research on paradoxical sleep, analysed this "Shaft of the Dead Man" scene in an original manner:
As most of you will remember the man in front of the bison has an erection. Michel Jouvet explained that all men do have sleep time erection while in the phase of paradoxical sleep. In fact that is even a definite sign that the person was dreaming.
He showed the "Shaft of the Dead Man" scene and said that it was very likely a depiction of a man dreaming of a hunt with some strange mixtures of elements such as the bird on a spear at the bottom.
I felt that this was quite an interesting interpretation...
What do you think ?
Yours sincerely.
Paul
Dear Paul,
Interesting, yes, but new, original, and relevant, I wonder.
First, from having had a long and lasting interest in northern (Eurasian and North American) people ethnographies (i.e., published material) and from my own field observations, I can assure you that the association or equation between shamanism and dreams/visions is pervasive and is characterized by a broad range of expressions. I should add that this is not restricted to the Arctic and the Subarctic.
As an aside, I can also assure you -- from personal experience -- that “paradoxical sleep”, even if it is indicative of a “dreaming” state does not necessarily result in one having an erection!
Second, the latter condition can also occur, as you know, in a variety of other circumstances including ones involving various forms of asphyxia. and prolonged suffocation that may or may not be accompanied by various types and degrees of hallucination. Various allusions to such “experiences” can be found in the ethnographic literature and, more specifically, in accounts of Inuit mythology for which I unfortunately have, at this time, no specific reference at hand. Just working from bad memory, here.
Third, as all “spelunkers” (should) know, quite a few (karstic) caves or parts of caves can be rather dangerous due to excessive levels of carbon dioxide (CO2) which, after a prolonged exposure, can lead to various levels of intoxication and asphyxia. I believe that such is the case at Chauvet and Cussac in which the present day levels of CO2 are such that they have been identified as an obstacle to access of long duration on the part of the researchers. Note, however, that such conditions are likely to have been variable over time, depending on the extent of obstructions to (fresh) air circulation. In the case of Cussac and Chauvet, for example, it is easy to imagine that the length of -- likely recurrent -- “residence” or occupation needed for the production of the numerous engravings and/or paintings would have required much lower, i.e., safer levels of CO2. But one can always find in (just below, but connected to) relatively safe open systems or networks, spatial components, such as deep, bottom-sealed shafts (and, at times, associated chambers) that acts as CO2 traps or sinks.
Unless I am wrong, this is what the Lascaux “Puits” (“Shaft”) is all about and, as such, allows one to come up with a scenario which, while resembling the one you report, may have little or nothing to do with the formal characteristics “paradoxical sleep”.
And to get back to shamanism, it is possible to suggest that the “Puits” may have been, because of its likely hallucinogenic potential, a special place for special people in search of special experiences, i.e. “dreams”. In many traditional hunting-gathering societies, such individual, if successful in their quest, are perceived by their community as endowed with the kinds of “powers” that are specific to shamans.
End of stream of (un)consciousness!
Jacques
PS For all I know, some of the above has already been brought up by someone, somewhere.
