Indus Valley Civilisation

Indus Valley Civilisation
IVC major sites
Geographical range South Asia
Period Bronze Age
Dates c. 3300 – c. 1700 BCE[1][2]
Followed by Vedic period
Part of a series on the
History of India
History of India
Ceremonial vessel, Harappan, 2600–2450 BCE. LACMA

The Indus Valley Civilisation (IVC) was a Bronze Age civilisation (3300–1300 BCE; mature period 2600–1900 BCE) mainly in northwest South Asia, extending from what today is northeast Afghanistan to Pakistan and northwest India.[3] Along with ancient Egypt and Mesopotamia it was one of three early civilisations of the Old World, and of the three the most widespread.[4] It flourished in the basins of the Indus River, one of the major rivers of Asia, and along a system of perennial, mostly monsoon-fed, rivers that once coursed in the vicinity of the seasonal Ghaggar-Hakra river in northwest India and eastern Pakistan.[5][6][7] Aridification of this region during the 3rd millennium BCE may have been the initial spur for the urbanisation associated with the civilisation, but eventually also reduced the water supply enough to cause the civilisation's demise, and to scatter its population eastward.[8][9][10]

At its peak, the Indus Civilisation may have had a population of over five million. Inhabitants of the ancient Indus river valley developed new techniques in handicraft (carnelian products, seal carving) and metallurgy (copper, bronze, lead, and tin). The Indus cities are noted for their urban planning, baked brick houses, elaborate drainage systems, water supply systems, and clusters of large non-residential buildings.[11]

The Indus Valley Civilisation is also known as the Harappan Civilisation, after Harappa, the first of its sites to be excavated in the 1920s, in what was then the Punjab province of British India, and now is Pakistan.[12] The discovery of Harappa, and soon afterwards, Mohenjo-Daro, was the culmination of work beginning in 1861 with the founding of the Archaeological Survey of India in the British Raj.[13] Excavation of Harappan sites has been ongoing since 1920, with important breakthroughs occurring as recently as 1999.[14] There were earlier and later cultures, often called Early Harappan and Late Harappan, in the same area of the Harappan Civilisation. The Harappan civilisation is sometimes called the Mature Harappan culture to distinguish it from these cultures. As of 1999, over 1,056 cities and settlements had been found, of which 96 have been excavated,[15] mainly in the general region of the Indus and Ghaggar-Hakra Rivers and their tributaries. Among the settlements were the major urban centres of Harappa, Mohenjo-daro (UNESCO World Heritage Site), Dholavira, Ganeriwala in Cholistan and Rakhigarhi.[16]

The Harappan language is not directly attested and its affiliation is uncertain since the Indus script is still undeciphered. A relationship with the Dravidian or Elamo-Dravidian language family is favored by a section of scholars.[17][18]

Discovery and history of excavation

Excavated ruins of Mohenjo-daro, with the Great Bath in the front
Early Harappan Period, c. 3300–2600 BCE
Mature Harappan Period, c. 2600–1900 BCE
Late Harappan Period, c. 1900–1300 BCE

The ruins of Harappa were first described in 1842 by Charles Masson in his Narrative of Various Journeys in Balochistan, Afghanistan, and the Punjab, where locals talked of an ancient city extending "thirteen cosses" (about 25 miles), but no archaeological interest would attach to this for nearly a century.[note 1]

In 1856, General Alexander Cunningham, later director general of the archaeological survey of northern India, visited Harappa where the British engineers John and William Brunton were laying the East Indian Railway Company line connecting the cities of Karachi and Lahore. John wrote: "I was much exercised in my mind how we were to get ballast for the line of the railway". They were told of an ancient ruined city near the lines, called Brahminabad. Visiting the city, he found it full of hard well-burnt bricks, and, "convinced that there was a grand quarry for the ballast I wanted", the city of Brahminabad was reduced to ballast.[20] A few months later, further north, John's brother William Brunton's "section of the line ran near another ruined city, bricks from which had already been used by villagers in the nearby village of Harappa at the same site. These bricks now provided ballast along 93 miles (150 km) of the railroad track running from Karachi to Lahore".[20]

In 1872–75 Alexander Cunningham published the first Harappan seal (with an erroneous identification as Brahmi letters).[21] It was half a century later, in 1912, that more Harappan seals were discovered by J. Fleet, prompting an excavation campaign under Sir John Hubert Marshall in 1921–22 and resulting in the discovery of the civilisation at Harappa by Marshall, Rai Bahadur Daya Ram Sahni and Madho Sarup Vats, and at Mohenjo-daro by Rakhal Das Banerjee, E. J. H. MacKay, and Marshall. By 1931, much of Mohenjo-Daro had been excavated, but excavations continued, such as that led by Sir Mortimer Wheeler, director of the Archaeological Survey of India in 1944. Among other archaeologists who worked on IVC sites before the independence in 1947 were Ahmad Hasan Dani, Brij Basi Lal, Nani Gopal Majumdar, and Sir Marc Aurel Stein.

Following the independence, the bulk of the archaeological finds were inherited by Pakistan where most of the IVC was based, and excavations from this time include those led by Wheeler in 1949, archaeological adviser to the Government of Pakistan. Outposts of the Indus Valley civilisation were excavated as far west as Sutkagan Dor in Pakistani Balochistan, as far north as at Shortugai on the Amu Darya (the river's ancient name was Oxus) in current Afghanistan, as far east as at Alamgirpur, Uttar Pradesh, India and as far south as at Malwan, in modern-day Surat, Gujarat, India.[22]

In 2010, heavy floods hit Haryana in India and damaged the archaeological site of Jognakhera, where ancient copper smelting furnaces were found dating back almost 5,000 years. The Indus Valley Civilisation site was hit by almost 10 feet of water as the Sutlej Yamuna link canal overflowed.[23]

Chronology

Indus Valley pottery, 2500–1900 BCE
Indus valley seal with Bull, Elephant, and Rhinoceros, 2500–1900 BC

The mature phase of the Harappan civilisation lasted from c. 2600 to 1900 BCE. With the inclusion of the predecessor and successor cultures — Early Harappan and Late Harappan, respectively — the entire Indus Valley Civilisation may be taken to have lasted from the 33rd to the 14th centuries BCE. The early Harappan cultures are preceded by the Mehrgarh culture (c.7000-3300 BCE) in Balochistan, Pakistan.

Two terms are employed for the periodisation of the IVC: Phases and Eras.[24][25] The Early Harappan, Mature Harappan, and Late Harappan phases are also called the Regionalisation, Integration, and Localisation eras, respectively, with the Regionalization era reaching back to the Neolithic Mehrgarh II period.[26]

Dates Phase Era
7000–5500 BCE Mehrgarh I (aceramic Neolithic)
5500–3300 Mehrgarh II-VI (ceramic Neolithic) Regionalisation Era
3300–2800 Early Harappan Harappan 1 (Ravi Phase)
2800–2600 Harappan 2 (Kot Diji Phase, Nausharo I, Mehrgarh VII)
2600–2450 Mature Harappan (Indus Valley Civilisation) Harappan 3A (Nausharo II) Integration Era
2450–2200 Harappan 3B
2200–1900 Harappan 3C
1900–1700 Late Harappan (Cemetery H); Ochre Coloured Pottery Harappan 4 Localisation Era
1700–1300 Harappan 5
1300–300 Post-Harappan Painted Gray Ware, Northern Black Polished Ware (Iron Age), Indo-Gangetic Tradition Vedic period, Second urbanisation

Geography

Diorama reconstruction of everyday life in Indus Valley Civilisation.

The Indus Valley Civilisation encompassed most of Pakistan and parts of western India, and Afghanistan, extending from Pakistani Balochistan in the west to Uttar Pradesh in the east, northeastern Afghanistan to the north and Maharashtra to the south.[27] The geography of the Indus Valley put the civilisations that arose there in a highly similar situation to those in Egypt and Peru, with rich agricultural lands being surrounded by highlands, desert, and ocean. Recently, Indus sites have been discovered in Pakistan's northwestern Frontier Province as well. Other IVC colonies can be found in Afghanistan while smaller isolated colonies can be found as far away as Turkmenistan and in Gujarat. Coastal settlements extended from Sutkagan Dor[28] in Western Baluchistan to Lothal[29] in Gujarat. An Indus Valley site has been found on the Oxus River at Shortughai in northern Afghanistan,[30] in the Gomal River valley in northwestern Pakistan,[31] at Manda, Jammu on the Beas River near Jammu,[32] India, and at Alamgirpur on the Hindon River, only 28 km from Delhi.[33] Indus Valley sites have been found most often on rivers, but also on the ancient seacoast,[34] for example, Balakot,[35] and on islands, for example, Dholavira.[36]

There is evidence of dry river beds overlapping with the Hakra channel in Pakistan and the seasonal Ghaggar River in India. Many Indus Valley sites have been discovered along the Ghaggar-Hakra beds.[37] Among them are: Rupar, Rakhigarhi, Sothi, Kalibangan, and Ganwariwala.[38] According to J. G. Shaffer and D. A. Lichtenstein,[39] the Harappan Civilisation "is a fusion of the Bagor, Hakra, and Kot Diji traditions or 'ethnic groups' in the Ghaggar-Hakra valley on the borders of India and Pakistan".[37]

According to some archaeologists, more than 500 Harappan sites have been discovered along the dried up river beds of the Ghaggar-Hakra River and its tributaries,[40] in contrast to only about 100 along the Indus and its tributaries;[41] consequently, in their opinion, the appellation Indus Ghaggar-Hakra civilisation or Indus-Saraswati civilisation is justified. However, these politically inspired arguments are disputed by other archaeologists who state that the Ghaggar-Hakra desert area has been left untouched by settlements and agriculture since the end of the Indus period and hence shows more sites than those found in the alluvium of the Indus valley; second, that the number of Harappan sites along the Ghaggar-Hakra river beds has been exaggerated and that the Ghaggar-Hakra, when it existed, was a tributary of the Indus, so the new nomenclature is redundant.[42] "Harappan Civilisation" remains the correct one, according to the common archaeological usage of naming a civilisation after its first findspot.

Mehrgarh

Map of Pakistan showing Mehrgarh in relation to the cities of Quetta, Kalat, and Sibi and the Kachi Plain of Balochistan.
Main article: Mehrgarh

Mehrgarh is a Neolithic (7000 BCE to c. 2500 BCE) site to the west of the Indus River valley, near the capital of the Kachi District in Pakistan, on the Kacchi Plain of Balochistan, near the Bolan Pass.[43] According to Ahmad Hasan Dani, professor emeritus at Quaid-e-Azam University, Islamabad, the discovery of Mehrgarh "changed the entire concept of the Indus civilisation [...] There we have the whole sequence, right from the beginning of settled village life."[26]

Mehrgarh is one of the earliest sites with evidence of farming and herding in South Asia.[44][45] According to Parpola, the culture migrated into the Indus Valley and became the Indus Valley Civilisation.[46] According to Lukacs and Hemphill, while there is a strong continuity between the neolithic and chalcolithic (Copper Age) cultures of Mehrgarh, there is a biological discontinuity between the neolithic population and the chalcolithic population of Mehrgarh, which suggests a change of population.[47]

Excavations at Bhirrana, Haryana, in India between 2006 and 2009, by archaeologist K. N. Dikshit, provided nineteen artifacts which could be dated radiometric. Six were from the earliest level, which provided a time bracket between 7380 and 6201 BCE. These six samples included "relatively advanced pottery," socalled Hakra ware.[1][2][48] These dates compete with Mehrgarh for being the oldest site for cultural remains in the area.[49]

Early Harappan

The Early Harappan Ravi Phase, named after the nearby Ravi River, lasted from circa 3300 BCE until 2800 BCE. It is related to the Hakra Phase, identified in the Ghaggar-Hakra River Valley to the west, and predates the Kot Diji Phase (2800–2600 BCE, Harappan 2), named after a site in northern Sindh, Pakistan, near Mohenjo Daro. The earliest examples of the Indus script date to the 3rd millennium BCE.[50][51]

The mature phase of earlier village cultures is represented by Rehman Dheri and Amri in Pakistan.[52] Kot Diji represents the phase leading up to Mature Harappan, with the citadel representing centralised authority and an increasingly urban quality of life. Another town of this stage was found at Kalibangan in India on the Hakra River.[53]

Trade networks linked this culture with related regional cultures and distant sources of raw materials, including lapis lazuli and other materials for bead-making. By this time, villagers had domesticated numerous crops, including peas, sesame seeds, dates, and cotton, as well as animals, including the water buffalo. Early Harappan communities turned to large urban centres by 2600 BCE, from where the mature Harappan phase started. The latest research shows that Indus Valley people migrated from villages to cities.[54][55]

Mature Harappan

Mohenjo-Daro
View of Granary and Great Hall on Mound F in Harappa

By 2600 BCE, the Early Harappan communities turned into large urban centres. Such urban centres include Harappa, Ganeriwala, Mohenjo-Daro in modern-day Pakistan, and Dholavira, Kalibangan, Rakhigarhi, Rupar, and Lothal in modern-day India.[56] In total, more than 1,052 cities and settlements have been found, mainly in the general region of the Indus Rivers and their tributaries.

Cities

Computer-aided reconstruction of coastal Harappan settlement at Sokhta Koh near Pasni, Pakistan

A sophisticated and technologically advanced urban culture is evident in the Indus Valley Civilisation making them the first urban centres in the region. The quality of municipal town planning suggests the knowledge of urban planning and efficient municipal governments which placed a high priority on hygiene, or, alternatively, accessibility to the means of religious ritual.

As seen in Harappa, Mohenjo-Daro and the recently partially excavated Rakhigarhi, this urban plan included the world's first known urban sanitation systems: see hydraulic engineering of the Indus Valley Civilisation. Within the city, individual homes or groups of homes obtained water from wells. From a room that appears to have been set aside for bathing, waste water was directed to covered drains, which lined the major streets. Houses opened only to inner courtyards and smaller lanes. The house-building in some villages in the region still resembles in some respects the house-building of the Harappans.[57]

The ancient Indus systems of sewerage and drainage that were developed and used in cities throughout the Indus region were far more advanced than any found in contemporary urban sites in the Middle East and even more efficient than those in many areas of Pakistan and India today. The advanced architecture of the Harappans is shown by their impressive dockyards, granaries, warehouses, brick platforms, and protective walls. The massive walls of Indus cities most likely protected the Harappans from floods and may have dissuaded military conflicts.[58]

So-called "Priest King" statue, Mohenjo-Daro, late Mature Harappan period, National Museum, Karachi, Pakistan

The purpose of the citadel remains debated. In sharp contrast to this civilisation's contemporaries, Mesopotamia and ancient Egypt, no large monumental structures were built. There is no conclusive evidence of palaces or temples—or of kings, armies, or priests. Some structures are thought to have been granaries. Found at one city is an enormous well-built bath (the "Great Bath"), which may have been a public bath. Although the citadels were walled, it is far from clear that these structures were defensive. They may have been built to divert flood waters.

Most city dwellers appear to have been traders or artisans, who lived with others pursuing the same occupation in well-defined neighbourhoods. Materials from distant regions were used in the cities for constructing seals, beads and other objects. Among the artefacts discovered were beautiful glazed faïence beads. Steatite seals have images of animals, people (perhaps gods), and other types of inscriptions, including the yet un-deciphered writing system of the Indus Valley Civilisation. Some of the seals were used to stamp clay on trade goods and most probably had other uses as well.

Although some houses were larger than others, Indus Civilisation cities were remarkable for their apparent, if relative, egalitarianism. All the houses had access to water and drainage facilities. This gives the impression of a society with relatively low wealth concentration, though clear social levelling is seen in personal adornments. The prehistory of Indo-Iranian borderlands shows a steady increase over time in the number and density of settlements. The population increased in Indus plains because of hunting and gathering.[59]

Authority and governance

Archaeological records provide no immediate answers for a centre of power or for depictions of people in power in Harappan society. But, there are indications of complex decisions being taken and implemented. For instance, the majority of the cities were constructed in a highly uniform and well-planned grid pattern, suggesting they were planned by a central authority; extraordinary uniformity of Harappan artefacts as evident in pottery, seals, weights and bricks; presence of public facilities and monumental architecture; heterogeneity in the mortuary symbolism and in grave goods (items included in burials).

These are the major theories:

Technology

Unicorn seal of Indus Valley, Indian Museum
Elephant seal of Indus Valley, Indian Museum
Indus Valley seals, British Museum

The people of the Indus Civilization achieved great accuracy in measuring length, mass, and time. They were among the first to develop a system of uniform weights and measures. A comparison of available objects indicates large scale variation across the Indus territories. Their smallest division, which is marked on an ivory scale found in Lothal in Gujarat, was approximately 1.704 mm, the smallest division ever recorded on a scale of the Bronze Age. Harappan engineers followed the decimal division of measurement for all practical purposes, including the measurement of mass as revealed by their hexahedron weights.[60]

These chert weights were in a ratio of 5:2:1 with weights of 0.05, 0.1, 0.2, 0.5, 1, 2, 5, 10, 20, 50, 100, 200, and 500 units, with each unit weighing approximately 28 grams, similar to the English Imperial ounce or Greek uncia, and smaller objects were weighed in similar ratios with the units of 0.871. However, as in other cultures, actual weights were not uniform throughout the area. The weights and measures later used in Kautilya's Arthashastra (4th century BCE) are the same as those used in Lothal.[61]

Harappans evolved some new techniques in metallurgy and produced copper, bronze, lead, and tin. The engineering skill of the Harappans was remarkable, especially in building docks.

In 2001, archaeologists studying the remains of two men from Mehrgarh, Pakistan, discovered that the people of the Indus Valley Civilization, from the early Harappan periods, had knowledge of proto-dentistry. Later, in April 2006, it was announced in the scientific journal Nature that the oldest (and first early Neolithic) evidence for the drilling of human teeth in vivo (i.e., in a living person) was found in Mehrgarh. Eleven drilled molar crowns from nine adults were discovered in a Neolithic graveyard in Mehrgarh that dates from 7,500–9,000 years ago. According to the authors, their discoveries point to a tradition of proto-dentistry in the early farming cultures of that region.[62]

A touchstone bearing gold streaks was found in Banawali, which was probably used for testing the purity of gold (such a technique is still used in some parts of India).[63]

Arts and crafts

The "dancing girl of Mohenjo Daro"
Chanhudaro. Fragment of Large Deep Vessel, circa 2500 B.C.E. Red pottery with red and black slip-painted decoration, 415/16×6⅛ in. (12.5×15.5 cm). Brooklyn Museum

Various sculptures, seals,bronze vessels pottery, gold jewellery, and anatomically detailed figurines in terracotta, bronze, and steatite have been found at excavation sites.

A number of gold, terracotta and stone figurines of girls in dancing poses reveal the presence of some dance form. These terracotta figurines included cows, bears, monkeys, and dogs. The animal depicted on a majority of seals at sites of the mature period has not been clearly identified. Part bull, part zebra, with a majestic horn, it has been a source of speculation. As yet, there is insufficient evidence to substantiate claims that the image had religious or cultic significance, but the prevalence of the image raises the question of whether or not the animals in images of the IVC are religious symbols.[64]

Sir John Marshall reacted with surprise when he saw the famous Indus bronze statuette of a slender-limbed dancing girl in Mohenjo-Daro:

When I first saw them I found it difficult to believe that they were prehistoric; they seemed to completely upset all established ideas about early art, and culture. Modeling such as this was unknown in the ancient world up to the Hellenistic age of Greece, and I thought, therefore, that some mistake must surely have been made; that these figures had found their way into levels some 3000 years older than those to which they properly belonged .... Now, in these statuettes, it is just this anatomical truth which is so startling; that makes us wonder whether, in this all-important matter, Greek artistry could possibly have been anticipated by the sculptors of a far-off age on the banks of the Indus.[65]

Many crafts including, "shell working, ceramics, and agate and glazed steatite bead making" were practiced and the pieces were used in the making of necklaces, bangles, and other ornaments from all phases of Harappan culture. Some of these crafts are still practised in the subcontinent today.[66] Some make-up and toiletry items (a special kind of combs (kakai), the use of collyrium and a special three-in-one toiletry gadget) that were found in Harappan contexts still have similar counterparts in modern India.[67] Terracotta female figurines were found (ca. 2800–2600 BCE) which had red colour applied to the "manga" (line of partition of the hair).[67]

Seals have been found at Mohenjo-Daro depicting a figure standing on its head, and another sitting cross-legged in what some call a yoga-like pose (see image, the so-called Pashupati, below).

This figure, sometimes known as a Pashupati, has been variously identified. Sir John Marshall identified a resemblance to the Hindu god, Shiva.[68] If this can be validated, it would be evidence that some aspects of Hinduism predate the earliest texts, the Veda.

A harp-like instrument depicted on an Indus seal and two shell objects found at Lothal indicate the use of stringed musical instruments. The Harappans also made various toys and games, among them cubical dice (with one to six holes on the faces), which were found in sites like Mohenjo-Daro.[69]

Trade and transportation

The docks of ancient Lothal as they are today
Further information: Lothal and Meluhha

The Indus civilisation's economy appears to have depended significantly on trade, which was facilitated by major advances in transport technology. The IVC may have been the first civilisation to use wheeled transport.[70] These advances may have included bullock carts that are identical to those seen throughout South Asia today, as well as boats. Most of these boats were probably small, flat-bottomed craft, perhaps driven by sail, similar to those one can see on the Indus River today; however, there is secondary evidence of sea-going craft. Archaeologists have discovered a massive, dredged canal and what they regard as a docking facility at the coastal city of Lothal in western India (Gujarat state). An extensive canal network, used for irrigation, has however also been discovered by H.-P. Francfort.

During 4300–3200 BCE of the chalcolithic period (copper age), the Indus Valley Civilisation area shows ceramic similarities with southern Turkmenistan and northern Iran which suggest considerable mobility and trade. During the Early Harappan period (about 3200–2600 BCE), similarities in pottery, seals, figurines, ornaments, etc. document intensive caravan trade with Central Asia and the Iranian plateau.[71]

Judging from the dispersal of Indus civilisation artefacts, the trade networks, economically, integrated a huge area, including portions of Afghanistan, the coastal regions of Persia, northern and western India, and Mesopotamia. Studies of tooth enamel from individuals buried at Harappa suggest that some residents had migrated to the city from beyond the Indus valley.[72] There is some evidence that trade contacts extended to Crete and possibly to Egypt.[73]

There was an extensive maritime trade network operating between the Harappan and Mesopotamian civilisations as early as the middle Harappan Phase, with much commerce being handled by "middlemen merchants from Dilmun" (modern Bahrain and Failaka located in the Persian Gulf).[74] Such long-distance sea trade became feasible with the innovative development of plank-built watercraft, equipped with a single central mast supporting a sail of woven rushes or cloth.

Several coastal settlements like Sotkagen-dor (astride Dasht River, north of Jiwani), Sokhta Koh (astride Shadi River, north of Pasni), and Balakot (near Sonmiani) in Pakistan along with Lothal in western India, testify to their role as Harappan trading outposts. Shallow harbours located at the estuaries of rivers opening into the sea allowed brisk maritime trade with Mesopotamian cities.

Subsistence

Some post-1980 studies indicate that food production was largely indigenous to the Indus Valley. It is known that the people of Mehrgarh used domesticated wheats and barley,[75] and the major cultivated cereal crop was naked six-row barley, a crop derived from two-row barley (see Shaffer and Liechtenstein 1995, 1999). Archaeologist Jim G. Shaffer (1999: 245) writes that the Mehrgarh site "demonstrates that food production was an indigenous South Asian phenomenon" and that the data support interpretation of "the prehistoric urbanisation and complex social organisation in South Asia as based on indigenous, but not isolated, cultural developments". Others, such as Dorian Fuller, however, indicate that it took some 2000 years before Middle Eastern wheat was acclimatised to South Asian conditions.

Possible writing system

Main article: Indus script

Between 400 and as many as 600 distinct Indus symbols[76] have been found on seals, small tablets, ceramic pots and more than a dozen other materials, including a "signboard" that apparently once hung over the gate of the inner citadel of the Indus city of Dholavira.

Ten Indus Signs, dubbed Dholavira Signboard

Typical Indus inscriptions are no more than four or five characters in length, most of which (aside from the Dholavira "signboard") are tiny; the longest on a single surface, which is less than 1 inch (2.54 cm) square, is 17 signs long; the longest on any object (found on three different faces of a mass-produced object) has a length of 26 symbols.

While the Indus Valley Civilisation is generally characterised as a literate society on the evidence of these inscriptions, this description has been challenged by Farmer, Sproat, and Witzel (2004)[77] who argue that the Indus system did not encode language, but was instead similar to a variety of non-linguistic sign systems used extensively in the Near East and other societies, to symbolise families, clans, gods, and religious concepts. Others have claimed on occasion that the symbols were exclusively used for economic transactions, but this claim leaves unexplained the appearance of Indus symbols on many ritual objects, many of which were mass-produced in moulds. No parallels to these mass-produced inscriptions are known in any other early ancient civilisations.[78]

In a 2009 study by P. N. Rao et al. published in Science, computer scientists, comparing the pattern of symbols to various linguistic scripts and non-linguistic systems, including DNA and a computer programming language, found that the Indus script's pattern is closer to that of spoken words, supporting the hypothesis that it codes for an as-yet-unknown language.[79][80]

Farmer, Sproat, and Witzel have disputed this finding, pointing out that Rao et al. did not actually compare the Indus signs with "real-world non-linguistic systems" but rather with "two wholly artificial systems invented by the authors, one consisting of 200,000 randomly ordered signs and another of 200,000 fully ordered signs, that they spuriously claim represent the structures of all real-world non-linguistic sign systems".[81] Farmer et al. have also demonstrated that a comparison of a non-linguistic system like medieval heraldic signs with natural languages yields results similar to those that Rao et al. obtained with Indus signs. They conclude that the method used by Rao et al. cannot distinguish linguistic systems from non-linguistic ones.[82]

The messages on the seals have proved to be too short to be decoded by a computer. Each seal has a distinctive combination of symbols and there are too few examples of each sequence to provide a sufficient context. The symbols that accompany the images vary from seal to seal, making it impossible to derive a meaning for the symbols from the images. There have, nonetheless, been a number of interpretations offered for the meaning of the seals. These interpretations have been marked by ambiguity and subjectivity.[82]:69

Photos of many of the thousands of extant inscriptions are published in the Corpus of Indus Seals and Inscriptions (1987, 1991, 2010), edited by Asko Parpola and his colleagues. The final, third, volume, republished photos taken in the 1920s and 1930s of hundreds of lost or stolen inscriptions, along with many discovered in the last few decades. Formerly, researchers had to supplement the materials in the Corpus by study of the tiny photos in the excavation reports of Marshall (1931), MacKay (1938, 1943), Wheeler (1947), or reproductions in more recent scattered sources.

Religion

The Pashupati seal, showing a seated and possibly tricephalic figure, surrounded by animals.
Further information: Prehistoric religion

The religion and belief system of the Indus valley people have received considerable attention, especially from the view of identifying precursors to deities and religious practices of Indian religions that later developed in the area. However, due to the sparsity of evidence, which is open to varying interpretations, and the fact that the Indus script remains undeciphered, the conclusions are partly speculative and largely based on a retrospective view from a much later Hindu perspective.[83][84] An early and influential work in the area that set the trend for Hindu interpretations of archaeological evidence from the Harrapan sites[85] was that of John Marshall, who in 1931 identified the following as prominent features of the Indus religion: a Great Male God and a Mother Goddess; deification or veneration of animals and plants; symbolic representation of the phallus (linga) and vulva (yoni); and, use of baths and water in religious practice. Marshall's interpretations have been much debated, and sometimes disputed over the following decades.[86][87]

Swastika seals of Indus Valley Civilization in British Museum

One Indus valley seal shows a seated figure with a horned headdress, possibly tricephalic and possibly ithyphallic, surrounded by animals. Marshall identified the figure as an early form of the Hindu god Shiva (or Rudra), who is associated with asceticism, yoga, and linga; regarded as a lord of animals; and often depicted as having three eyes. The seal has hence come to be known as the Pashupati Seal, after Pashupati (lord of all animals), an epithet of Shiva.[86][88] While Marshall's work has earned some support, many critics and even supporters have raised several objections. Doris Srinivasan has argued that the figure does not have three faces, or yogic posture, and that in Vedic literature Rudra was not a protector of wild animals.[89][90] Herbert Sullivan and Alf Hiltebeitel also rejected Marshall's conclusions, with the former claiming that the figure was female, while the latter associated the figure with Mahisha, the Buffalo God and the surrounding animals with vahanas (vehicles) of deities for the four cardinal directions.[91][92] Writing in 2002, Gregory L. Possehl concluded that while it would be appropriate to recognise the figure as a deity, its association with the water buffalo, and its posture as one of ritual discipline, regarding it as a proto-Shiva would be going too far.[88] Despite the criticisms of Marshall's association of the seal with a proto-Shiva icon, it has been interpreted as the Tirthankara Rishabhanatha by Jains & Dr. Vilas Sangave[93] or an early Buddha by Buddhists.[85] Historians like Heinrich Zimmer, Thomas McEvilley are of the opinion that there exists some link between first Jain Tirthankara Rishabhanatha & Indus Valley civilisation.[94][95]

Marshall hypothesized the existence of a cult of Mother Goddess worship based upon excavation of several female figurines, and thought that this was a precursor of the Hindu sect of Shaktism. However the function of the female figurines in the life of Indus Valley people remains unclear, and Possehl does not regard the evidence for Marshall's hypothesis to be "terribly robust".[96] Some of the baetyls interpreted by Marshall to be sacred phallic representations are now thought to have been used as pestles or game counters instead, while the ring stones that were thought to symbolise yoni were determined to be architectural features used to stand pillars, although the possibility of their religious symbolism cannot be eliminated.[97] Many Indus Valley seals show animals, with some depicting them being carried in processions, while others show chimeric creations. One seal from Mohen-jodaro shows a half-human, half-buffalo monster attacking a tiger, which may be a reference to the Sumerian myth of such a monster created by goddess Aruru to fight Gilgamesh.[98]

In contrast to contemporary Egyptian and Mesopotamian civilisations, Indus valley lacks any monumental palaces, even though excavated cities indicate that the society possessed the requisite engineering knowledge.[99][100] This may suggest that religious ceremonies, if any, may have been largely confined to individual homes, small temples, or the open air. Several sites have been proposed by Marshall and later scholars as possibly devoted to religious purpose, but at present only the Great Bath at Mohenjo-daro is widely thought to have been so used, as a place for ritual purification.[96][101] The funerary practices of the Harappan civilisation are marked by their diversity, with evidence of supine burial, fractional burial(in which the body is reduced to skeletal remains by exposure to the elements before final interment), and even cremation. [102][103]

Collapse and Late Harappan

Late Harappa figures from a hoard at Daimabad

Around 1800 BCE, signs of a gradual decline began to emerge, and by around 1700 BCE, most of the cities were abandoned. In 1953, Sir Mortimer Wheeler proposed that the decline of the Indus Civilisation was caused by the invasion of an Indo-European tribe from Central Asia called the "Aryans". As evidence, he cited a group of 37 skeletons found in various parts of Mohenjo-Daro, and passages in the Vedas referring to battles and forts. However, scholars soon started to reject Wheeler's theory, since the skeletons belonged to a period after the city's abandonment and none were found near the citadel. Subsequent examinations of the skeletons by Kenneth Kennedy in 1994 showed that the marks on the skulls were caused by erosion, and not violent aggression.[104]

Today, many scholars believe that the collapse of the Indus Civilisation was caused by drought and a decline in trade with Egypt and Mesopotamia.[105] Recent examination of human skeletons from the site of Harappa has demonstrated that the end of the Indus civilisation was associated with an increase in inter-personal violence and infectious diseases like leprosy and tuberculosis.[106][107] It has also been suggested that immigration by new peoples, deforestation, floods, or changes in the course of the river may have contributed to the collapse of the IVC.[108] The Cemetery H culture was the manifestation of the Late Harappan over a large area in the south, and the Ochre Coloured Pottery culture its successor.

Previously, it was also believed that the decline of the Harappan civilisation led to an interruption of urban life in the Indian subcontinent. However, the Indus Valley Civilisation did not disappear suddenly, and many elements of the Indus Civilisation can be found in later cultures. David Gordon White cites three other mainstream scholars who "have emphatically demonstrated" that Vedic religion is partially derived from the Indus Valley Civilisations.[109]

Current archaeological data suggests that the material culture classified as Late Harappan may have persisted until at least c. 1000–900 BCE and was partially contemporaneous with the Painted Grey Ware culture.[110] Harvard archaeologist Richard Meadow points to the late Harappan settlement of Pirak, which thrived continuously from 1800 BCE to the time of the invasion of Alexander the Great in 325 BCE.[105]

Recent archaeological excavations indicate that the decline of Harappa drove people eastward. After 1900 BCE, the number of sites in India increased from 218 to 853. Excavations in the Gangetic plain show that urban settlement began around 1200 BCE, only a few centuries after the decline of Harappa and much earlier than previously expected.[105] Archaeologists have emphasised that, just as in most areas of the world, there was a continuous series of cultural developments. These link "the so-called two major phases of urbanization in South Asia".[110]

A possible natural reason for the IVC's decline is connected with climate change[111] that is also signalled for the neighbouring areas of the Middle East: The Indus valley climate grew significantly cooler and drier from about 1800 BCE, linked to a general weakening of the monsoon at that time. Alternatively, a crucial factor may have been the disappearance of substantial portions of the Ghaggar Hakra river system. A tectonic event may have diverted the system's sources toward the Ganges Plain, though there is complete uncertainty about the date of this event, as most settlements inside Ghaggar-Hakra river beds have not yet been dated. The actual reason for decline might be any combination of these factors. A 2004 paper indicated that the isotopes of sediments carried by the Ghaggar-Hakra system over the last 20 thousand years do not come from the glaciated Higher Himalaya but have a Sub-Himalayan source. They speculated that the river system was rain-fed instead and thus contradicted the idea of a Harappan-time mighty "Sarasvati" river.[112] Recent geological research by a group led by Peter Clift investigated how the courses of rivers have changed in this region since 8000 years ago, to test whether climate or river reorganisations are responsible for the decline of the Harappan. Using U-Pb dating of zircon sand grains they found that sediments typical of the Beas, Sutlej and Yamuna rivers (Himalayan tributaries of the Indus) are actually present in former Ghaggar-Hakra channels. However, sediment contributions from these glacial-fed rivers stopped at least by 10,000 years ago, well before the development of the Indus civilisation.[113]

A research team led by the geologist Liviu Giosan of the Woods Hole Oceanographic Institution also concluded that climate change in the form of the easterward migration of the monsoons led to the decline of the IVC.[114] The team's findings were published in PNAS in May 2012.[115][116] According to their theory, the slow eastward migration of the monsoons across Asia initially allowed the civilisation to develop. The monsoon-supported farming led to large agricultural surpluses, which in turn supported the development of cities. The IVC residents did not develop irrigation capabilities, relying mainly on the seasonal monsoons. As the monsoons kept shifting eastward, the water supply for the agricultural activities dried up. The residents then migrated towards the Ganges basin in the east, where they established smaller villages and isolated farms. The small surplus produced in these small communities did not allow development of trade, and the cities died out.[117] There is also a Harappan site called Rojdi in Rajkot district of Saurashtra. Its excavation started under archaeological team from Gujarat State Department of Archaeology and University of Museum of the University of Pennsylvania in the year 1982 – 83.[118]

Legacy

Main article: Iron Age India

In the aftermath of the Indus Civilisation's collapse, regional cultures emerged, to varying degrees showing the influence of the Indus Civilisation. In the formerly great city of Harappa, burials have been found that correspond to a regional culture called the Cemetery H culture. At the same time, the Ochre Coloured Pottery culture expanded from Rajasthan into the Gangetic Plain. The Cemetery H culture has the earliest evidence for cremation; a practice dominant in Hinduism today.

Historical context and linguistic affiliation

Female figure, possibly a fertility goddess, Harappan Phase, BCE. 2500-1900

Meluhha

The IVC has been tentatively identified with the toponym Meluhha known from Sumerian records; the Sumerians called them Meluhhaites.[119] It has been compared in particular with the civilisations of Elam (also in the context of the Elamo-Dravidian hypothesis) and with Minoan Crete (because of isolated cultural parallels such as the ubiquitous goddess worship and depictions of bull-leaping).[120] The mature (Harappan) phase of the IVC is contemporary to the Early and Middle Bronze Age in the Ancient Near East, in particular the Old Elamite period, Early Dynastic to Ur III Mesopotamia, Prepalatial Minoan Crete and Old Kingdom to First Intermediate Period Egypt.

Possible near-Eastern Dravidian origins

It has often been suggested that the bearers of the IVC corresponded to proto-Dravidians linguistically, the break-up of proto-Dravidian corresponding to the break-up of the Late Harappan culture.[121] Today, the Dravidian language family is concentrated mostly in southern India and northern and eastern Sri Lanka, but pockets of it still remain throughout the rest of India and Pakistan (the Brahui language), which lends credence to the theory.

Finnish Indologist Asko Parpola concludes that the uniformity of the Indus inscriptions precludes any possibility of widely different languages being used, and that an early form of Dravidian language must have been the language of the Indus people.[122] According to David McAlpin, the Dravidian languages were brought to India by immigration into India from Elam.[123][124] According to Renfrew and Cavalli-Sforza, proto-Dravidian was brought to India by farmers from the Iranian part of the Fertile Crescent.[125][126][127][note 2]

Kivisild et al. (1999) note that "a small fraction of the West Eurasian mtDNA lineages found in Indian populations can be ascribed to a relatively recent admixture."[128] at ca. 9,300 ± 3,000 years before present,[129] which coincides with "the arrival to India of cereals domesticated in the Fertile Crescent" and "lends credence to the suggested linguistic connection between the Elamite and Dravidic populations."[129]

According to Gallego Romero et al. (2011), their research on lactose tolerance in India suggests that "the west Eurasian genetic contribution identified by Reich et al. (2009) principally reflects gene flow from Iran and the Middle East."[130] Gallego Romero notes that Indians who are lactose-tolerant show a genetic pattern regarding this tolerance which is "characteristic of the common European mutation."[131] According to Romero, this suggests that "the most common lactose tolerance mutation made a two-way migration out of the Middle East less than 10,000 years ago. While the mutation spread across Europe, another explorer must have brought the mutation eastward to India – likely traveling along the coast of the Persian Gulf where other pockets of the same mutation have been found."[131]

According to Palanichamy et al. (2015), "The presence of mtDNA haplogroups (HV14 and U1a) and Y-chromosome haplogroup (L1) in Dravidian populations indicates the spread of the Dravidian language into India from west Asia."[132]

According to Lukacs and Hemphill, while there is a strong continuity between the neolithic and chalcolithic (Copper Age) cultures of Mehrgarh, dental evidence shows that the chalcolithic population did not descend from the neolithic population of Mehrgarh,[47] which "suggests moderate levels of gene flow."[47] They further noted that "the direct lineal descendents of the Neolithic inhabitants of Mehrgarh are to be found to the south and the east of Mehrgarh, in northwestern India and the western edge of the Deccan plateau," with neolithic Mehrgarh showing greater affinity with chalocolithic Inamgaon, south of Mehrgarh, than with chalcolithic Mehrgarh.[47]

Dasyu

After the discovery of the IVC in the 1920s, it was immediately associated with the indigenous Dasyu inimical to the Rigvedic tribes in numerous hymns of the Rigveda. Mortimer Wheeler interpreted the presence of many unburied corpses found in the top levels of Mohenjo-Daro as the victims of a warlike conquest, and famously stated that "Indra stands accused" of the destruction of the IVC. The association of the IVC with the city-dwelling Dasyus remains alluring because the assumed timeframe of the first Indo-Aryan migration into India corresponds neatly with the period of decline of the IVC seen in the archaeological record. The discovery of the advanced, urban IVC however changed the 19th-century view of early Indo-Aryan migration as an "invasion" of an advanced culture at the expense of a "primitive" aboriginal population to a gradual acculturation of nomadic "barbarians" on an advanced urban civilisation, comparable to the Germanic migrations after the Fall of Rome, or the Kassite invasion of Babylonia. This move away from simplistic "invasionist" scenarios parallels similar developments in thinking about language transfer and population movement in general, such as in the case of the migration of the proto-Greek speakers into Greece, or the Indo-Europeanization of Western Europe.

Munda

Proto-Munda (or Para-Munda) and a "lost phylum" (perhaps related or ancestral to the Nihali language)[133] have been proposed as other candidates for the language of the IVC. Michael Witzel suggests an underlying, prefixing language that is similar to Austroasiatic, notably Khasi; he argues that the Rigveda shows signs of this hypothetical Harappan influence in the earliest historic level, and Dravidian only in later levels, suggesting that speakers of Austroasiatic were the original inhabitants of Punjab and that the Indo-Aryans encountered speakers of Dravidian only in later times.[134]

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Notes

  1. ↑ Masson: "A long march preceded our arrival at Haripah, through jangal of the closest description.... When I joined the camp I found it in front of the village and ruinous brick castle. Behind us was a large circular mound, or eminence, and to the west was an irregular rocky height, crowned with the remains of buildings, in fragments of walls, with niches, after the eastern manner.... Tradition affirms the existence here of a city, so considerable that it extended to Chicha Watni, thirteen cosses distant, and that it was destroyed by a particular visitation of Providence, brought down by the lust and crimes of the sovereign."[19] Note that the coss, a measure of distance used from Vedic period to Mughal times, is approximately 2 miles (3.2 km).
  2. ↑ Derenko: "The spread of these new technologies has been associated with the dispersal of Dravidian and Indo-European languages in southern Asia. It is hypothesized that the proto-Elamo-Dravidian language, most likely originated in the Elam province in southwestern Iran, spread eastwards with the movement of farmers to the Indus Valley and the Indian sub-continent."[127]

    Derenko refers to:
    * Renfrew (1987), Archaeology and Language: The Puzzle of Indo-European Origins
    * Renfrew (1996), Language families and the spread of farming. In: Harris DR, editor, The origins and spread of Agriculture and Pastoralism in Eurasia, pp. 70–92
    * Cavalli-Sforza, Menozzi, Piazza (1994), The History and Geography of Human Genes.

References

  1. 1 2 "Archeologists confirm Indian civilization is 2000 years older than previously believed, Jason Overdorf, Globalpost, 28 November 2012".
  2. 1 2 "Indus Valley 2,000 years older than thought".
  3. ↑ Wright 2009, p. 1.
  4. ↑ Wright 2010:Quote: "The Indus civilisation is one of three in the 'Ancient East' that, along with Mesopotamia and Pharonic Egypt, was a cradle of early civilisation in the Old World (Childe 1950). Mesopotamia and Egypt were longer lived, but coexisted with Indus civilisation during its florescence between 2600 and 1900 B.C. Of the three, the Indus was the most expansive, extending from today's northeast Afghanistan to Pakistan and India."
  5. ↑ Wright 2010, p. 1.
  6. ↑ Giosan, L.; et al. (2012). "Fluvial landscapes of the Harappan Civilization". Proceedings of the National Academy of Sciences, USA 109 (26). Quote: "Numerous speculations have advanced the idea that the Ghaggar-Hakra fluvial system, at times identified with the lost mythical river of Sarasvati (e.g., 4, 5, 7, 19), was a large glacier fed Himalayan river. Potential sources for this river include the Yamuna River, the Sutlej River, or both rivers. However, the lack of large-scale incision on the interfluve demonstrates that large, glacier-fed rivers did not flow across the Ghaggar-Hakra region during the Holocene. .... The present Ghaggar-Hakra valley and its tributary rivers are currently dry or have seasonal flows. Yet rivers were undoubtedly active in this region during the Urban Harappan Phase. We recovered sandy fluvial deposits approximately 5;400 y old at Fort Abbas in Pakistan (SI Text), and recent work (33) on the upper Ghaggar-Hakra interfluve in India also documented Holocene channel sands that are approximately 4;300 y old. On the upper interfluve, fine-grained floodplain deposition continued until the end of the Late Harappan Phase, as recent as 2,900 y ago (33) (Fig. 2B). This widespread fluvial redistribution of sediment suggests that reliable monsoon rains were able to sustain perennial rivers earlier during the Holocene and explains why Harappan settlements flourished along the entire Ghaggar-Hakra system without access to a glacier-fed river."
  7. ↑ Maemoku, Hideaki; Shitaoka, Yorinao; Nagatomo, Tsuneto; Yagi, Hiroshi (2013), "Geomorphological Constraints on the Ghaggar River Regime During the Mature Harappan Period", in Giosan,Liviu; Fuller, Dorian Q.; Nicoll, Kathleen, Climates, Landscapes, and Civilizations, American Geophysical Union Monograph Series 198, John Wiley & Sons, ISBN 978-1-118-70443-1
  8. ↑ Madella, Marco; Fuller, Dorian (2006). "Palaeoecology and the Harappan Civilisation of South Asia: a reconsideration". Quaternary Science Reviews 25 (11–12): 1283–1301.
  9. ↑ MacDonald, Glen (2011). "Potential influence of the Pacific Ocean on the Indian summer monsoon and Harappan decline". Quaternary International 229: 140–148.
  10. ↑ Brooke, John L. (2014), Climate Change and the Course of Global History: A Rough Journey, Cambridge University Press, p. 296, ISBN 978-0-521-87164-8 Quote: "The story in Harappan India was somewhat different (see Figure 111.3). The Bronze Age village and urban societies of the Indus Valley are some-thing of an anomaly, in that archaeologists have found little indication of local defense and regional warfare. It would seem that the bountiful monsoon rainfall of the Early to Mid-Holocene had forged a condition of plenty for all, and that competitive energies were channeled into commerce rather than conflict. Scholars have long argued that these rains shaped the origins of the urban Harappan societies, which emerged from Neolithic villages around 2600 BC. It now appears that this rainfall began to slowly taper off in the third millennium, at just the point that the Harappan cities began to develop. Thus it seems that this "first urbanisation" in South Asia was the initial response of the Indus Valley peoples to the beginning of Late Holocene aridification. These cities were maintained for 300 to 400 years and then gradually abandoned as the Harappan peoples resettled in scattered villages in the eastern range of their territories, into the Punjab and the Ganges Valley....' 17 (footnote) a)Liviu Giosan et al., "Fluvial Landscapes of the Harappan Civilization," PNAS, 102 (2012), E1688—E1694; (b) Camilo Ponton, "Holocene Aridification of India," GRL 39 (2012), L03704; (c) Harunur Rashid et al., "Late Glacial to Holocene Indian Summer Monsoon Variability Based upon Sediment Records Taken from the Bay of Bengal," Terrestrial, Atmospheric, and Oceanic Sciences 22 (2011), 215-28; (d) Marco Madella and Dorian Q. Fuller, "Paleoecology and the Harappan Civilization of South Asia: A Reconsideration," Quaternary Science Reviews 25 (2006), 1283-301. Compare with the very different interpretations in Gregory L. PossehlPossehl, Gregory L. (2002), The Indus Civilization: A Contemporary Perspective, Rowman Altamira, pp. 237–245, ISBN 978-0-7591-0172-2, and Michael Staubwasser et al., "Climate Change at the 4.2 ka BP Termination of the Indus Valley Civilization and Holocene South Asian Monsoon Variability," GRL 30 (2003), 1425. Bar-Matthews and Avner Ayalon, "Mid-Holocene Climate Variations."
  11. ↑ Wright 2010, pp. 115–125.
  12. ↑ Beck, Roger B.; Linda Black, Larry S. Krieger, Phillip C. Naylor, Dahia Ibo Shabaka, (1999). World History: Patterns of Interaction. Evanston, IL: McDougal Littell. ISBN 0-395-87274-X. Cite uses deprecated parameter |coauthors= (help)
  13. ↑ Wright 2010, p. 2.
  14. ↑ "'Earliest writing' found". BBC News. 4 May 1999. Retrieved 2010-01-05.
  15. ↑ Morrison, Kathleen D. (Ed.); Junker, Laura L. (2002). Forager-traders in South and Southeast Asia : long term histories ([Online-Ausg.] ed.). Cambridge [u.a.]: Cambridge Univ. Press. p. 62. ISBN 9780521016360. Cite uses deprecated parameter |coauthors= (help)
  16. ↑ Wright 2010, p. 107: Quote: "Five major Indus cities are discussed in this chapter. During the Urban period, the early town of Harappa expanded in size and population and became a major center in the Upper Indus. Other cities emerging during the Urban period include Mohenjo-daro in the Lower Indus, Dholavira to the south on the western edge of peninsular India in Kutch, Ganweriwala in Cholistan, and a fifth city, Rakhigarhi, on the Ghaggar-Hakra. Rakhigarhi will be discussed briefly in view of the limited published material."
  17. ↑ Ratnagar, Shereen (2006). Trading Encounters: From the Euphrates to the Indus in the Bronze Age (2nd ed.). India: Oxford University Press. p. 25. ISBN 9780195666038.
  18. ↑ Lockard, Craig (2010). Societies, Networks, and Transitions, Volume 1: To 1500 (2nd ed.). India: Cengage Learning. p. 40. ISBN 1439085358.
  19. ↑ Masson 1842.
  20. 1 2 Davreau, Robert (1976). "Indus Valley". In Reader's Digest. World's Last Mysteries.
  21. ↑ Cunningham, A., 1875. Archaeological Survey of India, Report for the Year 1872–73, 5: 105–8 and pl. 32-3. Calcutta: Archaeological Survey of India.
  22. ↑ Singh, Upinder (2008). A History of Ancient and Early medieval India : from the Stone Age to the 12th century. New Delhi: Pearson Education. p. 137. ISBN 9788131711200.
  23. ↑ Sabharwal, Vijay (11 July 2010). "Indus Valley site ravaged by floods". The Times of India.
  24. ↑ Kenoyer, Jonathan Mark (1991). "The Indus Valley tradition of Pakistan and Western India". Journal of World Prehistory 5 (4): 1–64. doi:10.1007/BF00978474.
  25. ↑ Shaffer 1992, I:441–464, II:425–446.
  26. 1 2 Chandler, Graham (September–October 1999). "Traders of the Plain". Saudi Aramco World: 34–42.
  27. ↑ "The Largest Bronze Age Urban Civilization". harappa.com. Retrieved 29 April 2013.
  28. ↑ Dales, George F. (1962). "Harappan Outposts on the Makran Coast". Antiquity 36 (142): 86.
  29. ↑ Rao, Shikaripura Ranganatha (1973). Lothal and the Indus civilization. London: Asia Publishing House. ISBN 0-210-22278-6.
  30. ↑ Kenoyer 1998, p. 96
  31. ↑ Dani, Ahmad Hassan (1970–1971). "Excavations in the Gomal Valley". Ancient Pakistan (5): 1–177.
  32. ↑ Joshi, J. P.; Bala, M. (1982). "Manda: A Harappan site in Jammu and Kashmir". In Possehl, Gregory L. (ed.). Harappan Civilization: A recent perspective. New Delhi: Oxford University Press. pp. 185–95.
  33. ↑ A. Ghosh (ed.). "Excavations at Alamgirpur". Indian Archaeology, A Review (1958–1959). Delhi: Archaeol. Surv. India. pp. 51–52.
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  37. 1 2 Possehl, Gregory L. (1990). "Revolution in the Urban Revolution: The Emergence of Indus Urbanization". Annual Review of Anthropology 19 (19): 261–282 (Map on page 263). doi:10.1146/annurev.an.19.100190.001401.
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  47. 1 2 3 4 Coningham & Young 2015, p. 114.
  48. ↑ "History What their lives reveal".
  49. ↑ "Haryana's Bhirrana oldest Harappan site, Rakhigarhi Asia's largest: ASI". The Times of India. 15 April 2015.
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  51. ↑ Parpola, Asko (1994). Deciphering the Indus Script. Cambridge University Press. ISBN 0-521-43079-8.
  52. ↑ Durrani, F. A. (1984). "Some Early Harappan sites in Gomal and Bannu Valleys". In Lal, B. B. and Gupta, S. P. Frontiers of Indus Civilisation. Delhi: Books & Books. pp. 505–510.
  53. ↑ Thapar, B. K. (1975). "Kalibangan: A Harappan Metropolis Beyond the Indus Valley". Expedition 17 (2): 19–32.
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  55. ↑ "Indus Valley people migrated from villages to cities: New study".
  56. ↑ "Indus re-enters India after two centuries, feeds Little Rann, Nal Sarovar". India Today. 7 November 2011. Retrieved 7 November 2011.
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  58. ↑ Morris, A.E.J. (1994). History of Urban Form: Before the Industrial Revolutions (Third ed.). New York, NY: Routledge. p. 31. ISBN 978-0-582-30154-2. Retrieved 20 May 2015.
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  122. ↑ Sanskrit has also contributed to Indus Civilization, Deccan Herald, 12 August 2012
  123. ↑ Dhavendra Kumar (2004), Genetic Disorders of the Indian Subcontinent, Springer, ISBN 1-4020-1215-2, retrieved 2008-11-25, ... The analysis of two Y chromosome variants, Hgr9 and Hgr3 provides interesting data (Quintan-Murci et al., 2001). Microsatellite variation of Hgr9 among Iranians, Pakistanis and Indians indicate an expansion of populations to around 9000 YBP in Iran and then to 6,000 YBP in India. This migration originated in what was historically termed Elam in south-west Iran to the Indus valley, and may have been associated with the spread of Dravidian languages from south-west Iran (Quintan-Murci et al., 2001). ...
  124. ↑ David McAlpin, "Toward Proto-Elamo-Dravidian", Language vol. 50 no. 1 (1974); David McAlpin: "Elamite and Dravidian, Further Evidence of Relationships", Current Anthropology vol. 16 no. 1 (1975); David McAlpin: "Linguistic prehistory: the Dravidian situation", in Madhav M. Deshpande and Peter Edwin Hook: Aryan and Non-Aryan in India, Center for South and Southeast Asian Studies, University of Michigan, Ann Arbor (1979); David McAlpin, "Proto-Elamo-Dravidian: The Evidence and its Implications", Transactions of the American Philosophical Society vol. 71 pt. 3, (1981)
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  128. ↑ Kivisild 1999, p. 1331.
  129. 1 2 Kivisild 1999, p. 1333.
  130. ↑ Gallego Romero (2011), p. 9.
  131. 1 2 Rob Mitchum (2011), Lactose Tolerance in the Indian Dairyland, ScienceLife
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  135. ↑ http://www.flipkart.com/shiva-trilogy-secret-nagas-immortals-meluha-set-2-books-english/p/itmeev6tqdvevehy
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Bibliography

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