Tumulus Carnac

A tumulus (: tumuli) is a mound of earth and stones raised over a grave or graves. Tumuli are also known as barrows, burial mounds, mounds, howes, or in Siberia and Central Asia as ''kurgans'', and may be found throughout much of the world. A cairn, which is a mound of stones built for various purposes, may also originally have been a tumulus.

Tumuli are often categorised according to their external apparent shape. In this respect, a long barrow is a long tumulus, usually constructed on top of several burials, such as passage graves. A round barrow is a round tumulus, also commonly constructed on top of burials. The internal structure and architecture of both long and round barrows have a broad range; the categorization only refers to the external apparent shape.

The method of may involve a dolmen, a cist, a mortuary enclosure, a mortuary house, or a chamber tomb. Examples of barrows include Duggleby Howe and Maeshowe.

Etymology

The word ''tumulus'' is Latin for 'mound' or 'small hill', which is derived from the Proto-Indo-European root *''teuh₂-'' with extended zero grade *''tum-'', 'to bulge, swell' also found in ''tomb'', ''tumor'', ''tumescent'', ''thumb'', ''thigh'', and ''thousand''.
Its synonym "howe" is derived from .

Burial accounts

The funeral of Patroclus is described in book 23 of Homer's ''Iliad''. Patroclus is burned on a pyre, and his bones are collected into a golden urn in two layers of fat. The barrow is built on the location of the pyre. Achilles then sponsors funeral games, consisting of a chariot race, boxing, wrestling, running, a duel between two champions to the first blood, discus throwing, archery and spear throwing.

Beowulf's body in the Anglo-Saxon poem ''Beowulf'' is taken to Hronesness, where it is burned on a funeral pyre. During cremation, the Geats lament the death of their lord, a widow's lament being mentioned in particular, singing dirges as they circumambulate the barrow.
Afterwards, a mound is built on top of a hill, overlooking the sea, and filled with treasure. A band of twelve of the best warriors ride around the barrow, singing dirges in praise of their lord.

Parallels have also been drawn to the account of Attila's burial in Jordanes' ''Getica''. Jordanes tells that as Attila's body was lying in state, the best horsemen of the Huns circled it, as in circus games.

An Old Irish ''Life of Columcille'' reports that every funeral procession "halted at a mound called Eala, whereupon the corpse was laid, and the mourners marched thrice solemnly round the spot."

Types

Archaeologists often classify tumuli according to their location, form, and date of construction (see also mound). Some British types are listed below:

* Bank barrow
* Bell barrow
* Bowl barrow
* D-shaped barrow – round barrow with a purposely flat edge at one side often defined by stone slabs.
* Disc barrow
* Fancy barrow – generic term for any Bronze Age barrows more elaborate than a simple hemispherical shape.
* Long barrow
* Oval barrow – a Neolithic long barrow consisting of an elliptical, rather than rectangular or trapezoidal mound.
* Platform barrow – The least common of the recognised types of round barrow, consisting of a flat, wide circular mound that may be surrounded by a ditch. They occur widely across southern England with a marked concentration in East and West Sussex.
* Pond barrow – a barrow consisting of a shallow circular depression, surrounded by a bank running around the rim of the depression, from the Bronze Age.
* Ring barrow – a bank that encircles a number of burials.
* Round barrow – a circular feature created by the Bronze Age peoples of Britain and also the later Romans, Vikings, and Saxons. Divided into subclasses such as saucer and bell barrow – the Six Hills are a rare Roman example.
* Saucer barrow – a circular Bronze Age barrow that features a low, wide mound surrounded by a ditch that may have an external bank.
* Square barrow – burial site, usually of Iron Age date, consisting of a small, square, ditched enclosure surrounding a central burial, which may also have been covered by a mound.

Modern practices

There is a contemporary revival in barrow building in the UK. In 2015 the first long barrow in thousands of years, the Long Barrow at All Cannings, inspired by those built in the Neolithic era, was built on land just outside the village of All Cannings. The barrow was designed to have a large number of private niches within the stone and earth structure to receive cremation urns.

This was followed by new barrows at:
https://en.wikipedia.org/wiki/Silbury_Hill
* The Willow Row Barrow at St Neots.
* The Soulton Long Barrow at Soulton in Shropshire.
* Higher Ground Meadow in Dorset
* Mid-England Barrow, Oxfordshire.

Plans have also been announced for a barrow in Milton Keynes and in Powys.

Sites

Australia

Burial mounds are one of several funerary forms practiced by Indigenous Australians. Burial mounds were once practiced by some Aboriginals across Australia, the most eloborate burial mounds are recorded in New South Wales, South Australia, Victoria and Western Australia. Most notable burials in New South Wales and Western Australia were studied and excavated by John Oxley (1820), Atkinson (1853), Pearce (1897), and Davidson (1949) and were termed Aboriginal tumulus.

Early records indicate the burial mounds as neat and rounded in form. However, dimensions and precise form could vary widely based on rank of the individuals, smallest mounds being 2 to 3 m in diameter and 2 m in height to largest mounds described as an earthen oblong mound resembling ‘a large hillock some 100 feet long, and 50 in height’. Some special or high-standing individuals mound were semi-circular, while most were round. Traditionally, the preparation of the burial site, the carving of trees facing the mound and internment was done by initiated men. Occasionally, long raised mourning seats were constructed along one side of the burial mound. Many of these mounds today have undergone much change in appearance due to erosion, weathering, wildfires, agriculture, land development and deliberate destruction.

Bodies were buried either in a seated-position or in a crouched fetal-position, they were wrapped in layers of pelt-cloaks. Grave goods often included weapons, stone axes, ochre, white clay, stone flakes, bonepoints, necklaces, gridles, headbands and items of ceremonial clothing.

An early published account of John Oxley's excavation describes a high-standing Aboriginal man's burial mound and associated carved trees; these carvings on the trees were made around the mound, facing the burial.

Traditionally, a sheet of bark was removed from trees and the bare surface was carved to face the burial mound. In some cases, up to five trees were carved around the mound for high standing individuals. It has been suggested that the carvings were associated with the culture heroes admired by man in life and were thought to provide a pathway for his spirit to return to the sky world. According to Alfred William Howitt these carved trees served both as transit points to allow cultural heroes to ascend to, and descend from, the firmament as well as a means for the deceased to return to the sky world.

Some mounds do not contain burials, these mounds are associated with settlement debris. In Northern Territory and in several regions both forms are known. Recently, several mounds in Queensland were investigated with ground-penetrating radar. These mounds were previously associated with settlement debris. Radar study revealed some mounds contained mortuary remains, while other mounds were built over places where ceremonial fires had taken place. Further research is proposed to understand nature of burial mounds in this part of Australia.

Africa

Horn of Africa

Salweyn in Northern Somalia contains a very large field of cairns, which stretches for a distance of around 8 km. An excavation of one of these tumuli by Georges Révoil in 1881 uncovered a tomb, beside which were artefacts pointing to an ancient, advanced civilization. The interred objects included pottery shards from Samos, some well-crafted enamels, and a mask of Ancient Greek design.

The Sahel

Preceded by assumed earlier sites in the Eastern Sahara, tumuli with megalithic monuments developed as early as 4700 BC in the Saharan region of Niger. Fekri Hassan (2002) indicates that the megalithic monuments in the Saharan region of Niger and the Eastern Sahara may have served as antecedents for the mastabas and pyramids of ancient Egypt.

The prehistoric tradition of monarchic tumuli-building is shared by both the West African Sahel and the Middle Nile regions. Ancient Egyptian pyramids of the early dynastic period and Meroitic Kush pyramids are recognized by Faraji (2022) as part of and derived from an earlier architectural " Sudanic-Sahelian" tradition of monarchic tumuli, which are characterized as "earthen pyramids" or "proto-pyramids." Faraji (2022) characterized Nobadia as the "last pharaonic culture of the Nile Valley" and described mound tumuli as being "the first architectural symbol of the sovereign's return and reunification with the primordial mound upon his death." Faraji (2022) indicates that there may have been a cultural expectation of "postmortem resurrection" associated with tumuli in the funerary traditions of the West African Sahel (e.g., northern Ghana, northern Nigeria, Mali) and Nile Valley (e.g., Ballana, Qustul, Kerma, Kush). Based on artifacts found in the tumuli from West Africa and Nubia, there may have been "a highly developed corporate ritual in which the family members of the deceased brought various items as offerings and tribute to the ancestors" buried in the tumuli and the tumuli may have "served as immense shrines of spiritual power for the populace to ritualize and remember their connection to the ancestral lineage as consecrated in the royal tomb."

The "Classical Sudanese" monarchic tumuli-building tradition, which lasted in Sudan (e.g., Kerma, Makuria, Meroe, Napata, Nobadia) until the early period of the 6th century CE as well as in West Africa and Central Africa until the 14th century CE, notably preceded the spread of Islam into the West African and Sahelian regions of Africa. According to al-Bakrī, "the construction of tumuli and the accompanying rituals was a religious endeavor that emanated from the other elements" that he described, such as "sorcerers, sacred groves, idols, offerings to the dead, and the "tombs of their kings."" Faraji (2022) indicated that the early dynastic period of ancient Egypt, Kerma of Kush, and the Nobadian culture of Ballana were similar to al-Bakrī's descriptions of the Mande tumuli practices of ancient Ghana. In the Inland Niger Delta, 11th century CE and 15th century CE tumuli at El Oualedji and Koï Gourrey contained various bones (e.g., human, horse), human items (e.g., beads, bracelets, rings), and animal items (e.g., bells, harnesses, plaques). Cultural similarities were also found with a Malinke king of Gambia, who along with his senior queen, human subjects within his kingdom, and his weapons, were buried in his home under a large mound the size of the house, as described by V. Fernandes. Levtzion also acknowledged the cultural similarities between the monarchic tumuli-building traditions and practices (e.g., monumental Senegambian megaliths) of West Africa, such as Senegambia, Inland Niger Delta, and Mali, and the Nile Valley; these monarchic tumuli-building practices span the Sudanian savanna as manifestations of a trans-Sahelian common culture and heritage. From the 5th millennium BCE to the 14th century CE, earthen and stone tumuli were developed between Senegambia and Chad. Among 10,000 burial mounds in Senegambia, 3,000 megalithic burial mounds in Senegambia were constructed between 200 BCE and 100 CE, and 7,000 earthen burial mounds in Senegal were constructed in the 2nd millennium CE. Between 1st century CE and 15th century CE, megalithic monuments without tumuli were constructed. Megalithic and earthen Senegambian tumuli, which may have been constructed by the Wolof people (Serer people) or Sosse people ( Mande peoples). Sudanese tumuli (e.g., Kerma, C-Group), which date to the mid-3rd millennium BCE, share cultural similarities with Senegambian tumuli. Between the 6th century CE and 14th century CE, stone tumuli circles, which at a single site usually encircle a burial site of half-meter that is covered by a burial mound, were constructed in Komaland; the precursors for this 3rd millennium BCE tumuli style of Komaland, Ghana and Senegambia are regarded by Faraji (2022) to be Kerma Kush and the A-Group culture of ancient Nubia. While the stele-circled burial mounds of C-Group culture of Nubia are regarded as precursors for the megalithic burial mounds of Senegambia, Kerma tumuli are regarded as precursors for the stone tumuli circles of Komaland. The tumuli of Durbi Takusheyi, which have been dated between the 13th century CE and the 16th century CE, may have connection to tumuli from Ballana and Makuria. Tumuli have also been found at Kissi, in Burkina Faso, and at Daima, in Nigeria.

In Niger, there are two monumental tumuli – a cairn burial (5695 BP – 5101 BP) at Adrar Bous, and a tumulus covered with gravel (6229 BP – 4933 BP) at Iwelen, in the Aïr Mountains. Tenerians did not construct the two monumental tumuli at Adrar Bous and Iwelen. Rather, Tenerians constructed cattle tumuli at a time before the two monumental tumuli were constructed.

The Tichitt Tradition of eastern Mauritania dates from 2200 BC to 200 BC. Within the settled areas of Tichitt Culture (e.g., Dhar Tichitt, Dhar Tagant, Dhar Walata), with stone walls, which vary in scale from (e.g., 2 hectares, 80 hectares), there were walled agricultural land used for livestock or gardening as well as land with granaries and tumuli. Based on the hundreds of tumuli present in Dhar Tichitt, compared to a dozen tumuli present in Dhar Walata, it is likely that Dhar Tichitt was the primary center of religion for the people of Tichitt culture.

At Wanar, Senegal, megalithic monolith-circles and tumuli (1300/1100 BC – 1400/1500 AD) were constructed by West Africans who had a complex hierarchical society. In the mid-region of the Senegal River Valley, the Serer people may have created tumuli (before 13th century AD), shell middens (7th century AD – 13th century AD) in the central-west region, and shell middens (200 BC – Present) in the southern region. The funerary tumuli-building tradition of West Africa was widespread and a regular practice amid 1st millennium AD. More than ten thousand large funerary tumuli exist in Senegal.

At the Inner Niger Delta, in the Mali Lakes Region, there are two monumental tumuli constructed in the time period of the Trans-Saharan trade for the Sahelian kingdoms of West Africa. The El Oualadji monumental tumulus, which dates between 1030 AD and 1220 AD and has two human remains buried with horse remains and various items (e.g., horse harnesses, horse trappings with plaques and bells, bracelets, rings, beads, iron items), may have been, as highlighted by al-Bakri, the royal burial site of a king from the Ghana Empire. The Koï Gourrey monumental tumulus, which may date prior to 1326 AD and has over twenty human remains that were buried with various items (e.g., iron accessories, an abundant amount of copper bracelets, anklets and beads, an abundant amount of broken, but whole pottery, another set of distinct, intact, glazed pottery, a wooden-beaded bone necklace, a bird figurine, a lizard figurine, a crocodile figurine), and is situated within the Mali Empire.

Asia

Central Asia

The word kurgan is of Turkic origin, and derives from Proto-Turkic *Kur- ("to erect (a building), to establish"). In Ukraine and Russia, there are royal kurgans of Varangian