A religion crosses a language barrier six thousand years before writing

Around the seventh or sixth millennium BCE an idea of the divine held by Nilo-Saharan speakers passed to their neighbours in the Horn of Africa, communities speaking early languages of the Cushitic branch of the Afrasian family. From there it moved again, into many of the Omotic-speaking peoples of the southern Ethiopian highlands. It displaced the older Afrasian henotheism, in which a clan gives its allegiance to a god of its own, almost everywhere it went. A few Omotic societies in the far southwestern highlands kept the older system, and their survival is how the change can be dated at all. The timing is what makes this worth recording. There were no written records, no long-distance trade routes, no missionaries and no empires. Religious systems were still crossing the deepest divisions in African linguistic geography and rebuilding the beliefs of whole regions. The tools that recover this are comparative linguistics, reconstructed vocabulary and the distribution of leftovers. Nothing else reaches that far back.

The site at Banwari Trace in Trinidad holds one of the earliest human occupations known anywhere in the Caribbean, dating to around 5000 BCE. Archaeologists label the period the Lithic or early Archaic Age, and it marks the point at which mainland populations began moving out into the island chain. What survives is mostly stone tools and refuse, the residue of people who hunted and gathered. That is thin material, and it still answers real questions: how the first islanders handled environments none of their ancestors had seen, and how they adjusted as sea levels kept changing under them. Everything that follows in the region, thousands of years of indigenous settlement, agriculture and exchange across the whole archipelago, begins from these deposits. Banwari Trace is where the human record of the Caribbean starts, and it sits about six and a half thousand years before the arrival that most chronologies treat as the beginning.

One animal went out from Africa to the rest of the world and changed how goods move. Modern contempt for the donkey obscures the scale of that. Centuries of Western usage have turned the animal's name into a term of abuse for stupidity, and the abuse has done real damage to the record. The donkey was the first multipurpose beast of burden in history. It carried loads and it carried riders. In the Middle East people harnessed it early to wheeled vehicles. Long distance trade in goods depended on owning donkeys, and so did the first wheeled transport anywhere. The uses people found for it very likely supplied the model for domesticating and working horses and camels later on. Every chariot in Egypt, every camel caravan crossing Arabia, every cavalry charge in the ancient world descends conceptually from an animal that Africans brought under care thousands of years before a horse carried anyone.

Anthropologists building their discipline in the nineteenth century kept finding regions where peoples of quite different origins had spent centuries in contact and had come to share deep features of culture, well past the superficial. Upper Egypt and the eastern Sudan belt were such a region from the sixth millennium BCE onward. Ehret calls the long south to north stretch the Middle Nile Culture Area. The label changes the question of Egyptian origins. Egypt did not come out of one ethnic group or one language community. It came out of a zone of sustained interaction among peoples with different linguistic and historical backgrounds, who over thousands of years of contact built a common stock of practices, ritual forms and material traditions. That makes Egyptian civilisation a regional outcome. To follow it you have to look south, into Nubia and Sudan, because half the culture area lay there and so did the origins of much that museum labels now file as distinctively Egyptian.