even nobler when it bridges the abyss of ages than when it bridges only the chasm of class. But anyhow he would see no evidence of the cave-man of crude evolutionism; because there is none to be seen. If somebody told him that the pictures had all been drawn by St. Francis of Assisi out of pure and saintly love of animals, there would be nothing in the cave to contradict it.
Indeed I once knew a lady who half-humorously suggested that the cave was a créche, in which the babies were put to be specially safe, and that coloured animals were drawn on the walls to amuse them; very much as diagrams of elephants and giraffes adorn a modern infant school. And though this was but a jest, it does draw attention to some of the other assumptions that we make only too readily. The pictures do not prove even that the cave-men lived in caves, any more than the discovery of a wine-cellar in Balham (long after that suburb had been destroyed by human or divine wrath) would prove that the Victorian middle-classes lived entirely underground. The cave might have had a special purpose like the cellar; it might have been a religious shrine or a refuge in war or the meeting-place of a secret society or all sorts of things. But it is quite true that its artistic decoration has much more of the atmosphere of a nursery than of any of these nightmares of anarchical fury and fear. I have conceived a child as standing in the cave; and it is easy to conceive any child, modern or immeasurably remote, as making a living gesture as if to pat the painted beasts upon the wall. In that gesture there is a foreshadowing, as we shall see later, of another cavern and another child.
But suppose the boy had not been taught by
