{"id":588,"date":"2026-07-25T04:14:21","date_gmt":"2026-07-25T04:14:21","guid":{"rendered":"https:\/\/cityflowjournal.com\/?p=588"},"modified":"2026-07-25T04:14:21","modified_gmt":"2026-07-25T04:14:21","slug":"why-we-cant-outrun-the-neanderthals","status":"publish","type":"post","link":"https:\/\/cityflowjournal.com\/?p=588","title":{"rendered":"Why we can\u2019t outrun the Neanderthals"},"content":{"rendered":"
\n

To become a father is to be plunged into a world of stories. Dragons, tigers, talking bears \u2014 some of them half-remembered, from when they were read to me \u2014 every night before bedtime. No parent needs an anthropologist to tell them there is something primordial about putting your child to sleep. But could there be something more? Can we make out in our stories, like smudged handprints on a dark cave wall, clues to our deepest history? For the past two years I\u2019ve been reading board books, I\u2019ve kept wondering: are all those giants, wild men and ogres a flicker of memory of the Neanderthals?<\/p>\n

Read more The American disaster<\/a><\/p>\n

\u201cThe fairy tale,\u201d wrote Walter Benjamin in 1936, \u201c\u2026is the first tutor of children because it was once the first tutor of mankind.\u201d You don\u2019t need an academic to see ancient fears of predators and strangers in the woods, bundled together in stories like \u201cLittle Red Riding Hood\u201d. But what academia can do is begin to date these narratives. This has allowed us to trace \u201cLittle Red Riding Hood\u201d, and its close variants like \u201cThe Wolf And The Seven Kids\u201d, back at least 2,000 years to the Eastern Mediterranean. From there, it spread through the Roman world into Europe, down the Red Sea into East Africa, and along the Silk Road to East Asia, to be told again and again, what must be millions of times a day. Modern academia can also help identify patterns: like the fact a hominid-like wild man from the Himalayan Yeti, to the Australian Yowie<\/em>, to the Scandinavia troll or the Old English woodwose<\/em> \u2014 exists in practically every culture.<\/p>\n

This is eerie given what we now know. The idea that these could be the faintest of imprints of lost hominids has crept into plausibility as our understanding of humanity\u2019s deepest past has changed. The first Neanderthal remains were only discovered in Germany in 1856, and only in the last 20 years have new remains and a revolution in genomics revolutionized our understanding of ancient humanity. The familiar graphic of humanity\u2019s evolutionary lineage \u2014 first a chimp on all fours, before rising over his stooped hairy predecessors a man standing tall \u2014 has collapsed into a final group photo before an abrupt extinction of other hominids that left sapiens<\/em> alone on Earth.<\/p>\n

It\u2019s now clear that we shared Earth with at least four other branches of the genus homo<\/em> \u2014 with which we interbred. This startling discovery was made as recently as 2010. These were the Neanderthals in Europe; the Denisovans in Asia, only discovered in 2008 from a single finger bone, and of which only a dozen remains have since been found; and two ghost populations in Africa inferred from modeling. This revelation \u2014 that we were a wider humanity, a species with sub-species \u2014 has been accompanied by breakthroughs in archeology. This began in 2003, after yet more hominids were found in South East Asia, and which overlapped with early man. One such individual, the hobbit-sized Homo Florenesis<\/em> in Indonesia, caught the world\u2019s imagination with his diminutive size.<\/p>\n

More to the point, these archeological developments have transformed our knowledge of Neanderthals. They were more \u201chuman\u201d than we realized: using fire, smoking hides, distilling birch tar, wearing jewelry, ritually burying their dead, even practicing a kind of primitive dentistry \u2014 closer to many old folktales than to apes. At a distance, it would have been hard to tell them apart wearing furs and ponchos. But there were giveaways. They were a bit bigger than us, their eyes around a fifth larger under a ridged forehead, with little chin, and they were probably light skinned: unlike our own ancestors. It would have been an unsettling mirror.<\/p>\n

How long were we together? Paleoanthropologists divide human history between anatomically modern humans, who emerged around 300,000 years ago, and behaviorally modern humans showing signs of art, symbolic thinking and sophisticated tool-making \u2014 gradually building up over 150,000 to 50,000 years ago. Drawing on fragments and hypotheses, we can only ever date fuzzily in deep history: with margins for error spanning tens of thousands of years. But we can deduce from our anatomically modern history that we shared the world with other humanities for nine tenths of our existence.<\/p>\n

How constant our contacts were with the African ghost populations we simply cannot say. Perhaps habitual. Maybe fleeting. But of the Eurasian humanities, this would not have been a constant contact: Neanderthals and Denisovans were occupying vast territories as yet unexplored by sapiens<\/em>. But there was contact in frontier zones like the Levant, where we know that Neanderthals interbred with sapiens<\/em>: both from dating our DNA, and from the burial of a 140,000-year-old half-Neanderthal child, some 90,000 years before Europe was systematically colonized by sapiens<\/em>. That colonization, as caves like Grotte Mandrin in France make clear, was not a single obliterating wave \u2014 but a 12,000-year period of overlap between Neanderthals and ourselves made up of successive expeditions.<\/p>\n

Our ancestors, then, for perhaps most of our behavioral modernity, needed to be aware of Neanderthals. But can we faintly remember them? This requires us to date their disparition. The French archeologist Ludovic Slimak writes hauntingly about the archeological record \u2014 \u201cNeanderthals are there and then they are no longer there\u201d \u2014 some 40,000 years ago. There is something unsettling sensing their final encounter with sapiens<\/em> settling Europe sifting through tens of thousands of ancient flints. We see the Neanderthals\u2019 distinctive tool-knapping technique: each slightly different, as if following the rock, compared to the brutal and identical sharpness of the humans, indistinguishable from the slopes of Levant to the Rhone valleys. This is what an encounter with a super intelligence looks like, and it is unnerving as we face our own at the dawn of AI.<\/p>\n

\u201cNeanderthals were not a civilization,\u201d writes Slimak. \u201cThey were hundreds of civilizations collapsing like dominoes.\u201d Never very numerous, destabilized perhaps by the ferocious temperature oscillations of the late Ice Age, Slimak believes Neanderthals were broken up into small groups and outcompeted by us in a way instantly recognizable to anyone familiar with modern colonization. Their last possible traces \u2014 not bones, but those distinctive flints \u2014 can be found in the two furthest corners of the continent: above the Arctic circle in the Urals plateau, and in the caves of Gibraltar, some 29,000 years ago. The same fate awaited the Denisovans, and perhaps the hobbits of Flores.<\/p>\n

Read more Escape from Trad-Land<\/a><\/p>\n

But do we in the faintest way in our stories remember them? This begs the question of how long can we remember anything. Here, recent research by Professor Patrick Nunn in The Edge of Memory<\/em> is revelatory. Our world has changed enormously since behavioral modernity. We not only live in an empty world but a drowned world, one utterly reshaped by massive coastal flooding from the end of the Ice Age. Yet Nunn has documented 21 Aboriginal stories which recount exact locations off coastal Australia there is no way modern inhabitants could have known about. From vanished islands to marshes and land bridges \u2014 not least the one to Tasmania \u2014 these memories of what must have been sudden and shocking sea-level rises can be dated to between 7,500 to 12,000 years ago.<\/p>\n

But we do not have to go all the way to Australia to find ancient memories. Nunn\u2019s recent research has concentrated on the west of the British Isles, where countless examples of old Cornish, Welsh and Irish storytelling, like tales of the lost land of Lyonesse, recall vanished coastlines stretching out into the Channel and Atlantic. Our geological research has now caught up with the storytelling. These were not, as the archaeologist Osbert Crawford first suggested, the fantasies of \u201cthe dreamy Celt\u201d. Rather, the geological record suggests a faint memory of the traumatic loss of the Ice Age coastline \u2014 with some tales being able to pinpoint bits of the Scilly Isles lost some 9,000 years ago.<\/p>\n

Intriguingly, in the East of England, where the loss of the vast plains of Doggerland stretching towards Germany was even more dramatic, there are next to no folk tales of lost lands, despite fishermen for centuries picking up mammoth tusks and tree trunks deep out at sea. Historical genetics gives us the answer why: while the population in those western regions are largely the descendants of those living there during those cataclysmic sea-level rises, those on England\u2019s eastern coastline were largely replaced by Angles, Saxons, Jutes and Danes in the Dark Ages.<\/p>\n

The edge of memory when it comes to events seems nowhere close to 20,000 years ago \u2014 and far short of the last traces of the Neanderthals. But there might be another explanation for our ancestors\u2019 fascination with wild men, ogres and giants: their encounters with the fossil record. Because if you have never seen a woolly mammoth or a gigantic extinct cave bear \u2014 let alone a dinosaur \u2014 and you dig one up and try to arrange it, what comes out looks rather like a monstrous giant.<\/p>\n

In her brilliant book The First Fossil Hunters<\/em>, Professor Adrienne Mayor compares fossil deposits to Ancient Greek and Roman accounts of the discoveries of gigantic bones and heroic skeletons. In so doing, she shows that these finds convinced our ancestors that there had once been a time of giants. During what she calls the \u201cbone rush\u201d of the 7th and 5th centuries BC, the Spartans found the massive remains of their hero Orestes while the Athenians dug up Theseus and gigantic bones attributed to Ajax in spots we can now pinpoint as rich with fossil deposits. Not only did the Emperors Augustus and Tiberius gather chambers of wonders of gigantic bones \u2014 which must have been fossils \u2014 they also gave instructions on how to bury giants\u2019 bodies that suddenly were exposed in what we know are rich deposits.<\/p>\n

We now know, in other words, that the temples of the ancient Mediterranean were in fact full of the kinds of tusks and bones that you might today find in the Natural History Museum. Not only is moving giant bones mentioned in the Epic Cycle about the Trojan War \u2014 where Trojan seers prophesied the Greeks could only win if they found the bones of the hero Pelops, whose giant shoulder blade they promptly dug up \u2014 there is clearly a fossilized skull, depicted as the beast of Troy, on a 6th-century BC Corinthian vase. These assumptions lingered, as a drumbeat for belief in the background, until modern archeology offered an alternative. And we have extensive evidence of this: from Herodotus and Pausnias inspecting curious bones, to Boccaccio watching Sicilian peasants dig out the skeleton of a giant in 1371, to the important paleontological discoveries made in Chinese drugstores selling \u201cdragon bones\u201d in the 19th century. But if our hominid stories are only fantasies from bones, why the specifics and persistence of Yetis, Yowies and wild men?<\/p>\n

Flores in Indonesia is the island where we might find an answer. Here, on an island where apes never trod, not only have archaeologists found the hobbit-like remains of Homo Florenesis<\/em> \u2014 anthropologists have also found an incredibly rich and naturalistic storytelling tradition about ape-men. There is something so specific about these tales, recalling cave burnings to smoke out very violent ape-men, that they just might be recalling some memory of living side-by-side with another species. Could this be where the edge of memory touches our lost cousins? This is especially possible when the rarity of fossilization doesn\u2019t preclude the idea that there weren\u2019t lingering Homo Florenesis<\/em> thousands of years past the dates of their last known remains. We don\u2019t know. Only archaeology, and time, might eventually tell.<\/p>\n

Yet the fact these stories endure today suggests a third explanation: buried deep in the psyche. There is something uncanny about reading accounts of the Flores ape-men, with their tellers even believing they\u2019re still out there, spotted thieving food or by field huts, found dead at the roadside or glimpsed in the higher forests. Might our minds, after so long evolving together, be so strongly wired with the pattern recognition to spot other hominids that we will hallucinate them until the end of our days? Fairies die out only to be replaced by aliens. Hominids from space, this time, not from the forests and caves. Phantom limbs, phantom siblings, still living with us forever in our stories.<\/p>\n

Read more The great Net Zero showdown<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

To become a father is to be plunged into a world of stories. Dragons, tigers, talking bears \u2014 some of them half-remembered, from when they were read to me \u2014 every night before bedtime. No parent needs an anthropologist to tell them there is something primordial about putting your child to sleep. 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