Cup and rings in the classroom

I recently wrote this short blog post for a website promoting University of Glasgow School of Humanities schools activities and resources but misunderstood my brief, and what I wrote was condensed into one short paragraph. Oh well, never one to let writing (and several hours of my time) go to waste, here is a summary of schools activities around the Faifley Rocks! Project and the Cochno Stone. If any teachers would like to explore using cups and rings in the classroom please get in touch via kenny.brophy@glasgow.ac.uk

Since 2015, I have been working with community members, organisations, and schools in Faifley and Clydebank, West Dunbartonshire, to celebrate and tell the story of a series of prehistoric rock-art sites on their urban fringe. These are outcrops of sandstone that were carved with a range of circular markings in the Neolithic or early Bronze Age, probably between 5000 and 4000 years ago. These are known as cupmarks (hollows) and cup-and-ring marks (hollows with concentric circles carved around them).

Cup-and-ring marks on the surface of the Cochno Stone during the excavations in 2016

Over a dozen such rocks are found in a park and woods near Faifley, the most famous being the Cochno Stone. This is one of the largest rock-art panels in Britain and is covered in hundreds of examples of prehistoric carved symbols and modern graffiti. As if this were not dramatic enough, in summer 1937 the Glasgow antiquarian Ludovic Mann covered much of the surface of the Cochno Stone in a painted grid of his own conception and he also painted all the prehistoric symbols. The Cochno Stone was finally buried in 1965 by the heritage authorities due to damage being done to the stone by visitors, including dozens of people carving their name into the rock’s surface.

How big is the Cochno Stone?

My engagement with the community really began in earnest with the temporary uncovering of the Cochno Stone in 2016 for it to be digitally recorded for future research. This catalysed further work including workshops, public talks, exhibitions, walking tours, and several seasons of archaeological fieldwork. Right from the start I was keen to work with local schools, and this has led to some great classroom sessions and working with creative and engaged teachers at primary and secondary level. Much of this work has been improvised and most of it has not yet been tied into the curriculum. However, I hope this is a useful case-study of the range of activities that I and many helpers have been doing in the classroom and the playground around the topics of prehistoric rock-art and contested heritage.

Introducing cup-and-ring marks to school children

Pop-up Rock-art Lab

During the excavation, lots of children visited the dig and came to see the Cochno Stone, and this allowed conversations about the stone and also the memories of the stone that their parents and grandparents had. Some kids even found out that a relative had carved their name onto the stone in the 1950s or 1960s! These official school visits and post-school wanders were encouraging, but I wanted to do something more formal and structured. So, we came up with what we called the Pop-up Rock-art Lab, where we provided groups of school pupils recording sheets, cameras, photographic scales, and blackboards, to allow them to work together to record the rock-art in the park at Faifley. This allowed children to spend time studying cup-and-ring marks, tracing their shape with their fingers, counting the number of cupmarks, describing the symbols in their own words, and thinking about the meaning of the symbols. This has been done with groups of children from primary and secondary levels, during my excavations, and on open days, and generally results in a lot of fun and some mixed quality photographs!

Rock-art record photo by a primary school pupil

Chalkno stone

Soon after I started working at Faifley, I was invited to go into a primary school in Hamilton to talk to children about rock-art and told that I could do whatever I wanted to do. After a bit of head scratching, I came up with a concept that I now call the Chalkno Stone. To do this all one needs is some pavement chalk and a big measuring tape, a plan of the Cochno Stone, and a large flat paved or tarmac area e.g a playground. The children help me to draw out the outline of the Cochno Stone in the playground at 1:1 scale using the plan and some large 15m measuring tapes. This shows how big the stone actually is – it measured 15m by 8m and has a carved surface of some 100 square metres. The children are then let loose with chalk to decorate the playground within the boundaries of the stone with prehistoric symbols. Cup, cup-and-rings, spirals and other related symbols of all shapes and sizes and colours soon abound.

Completed Chalkno Stone, Clifton Hall school, Edinburgh

Emulation in chalk

This opens up opportunities to discuss what the symbols might have meant in prehistory, and it is empowering to children of all ages to find out that archaeologists don’t know what the symbols meant. In other words, the question “what do you think the symbols might mean?” becomes one of opportunity and creativity for everyone I work with, teachers and pupils. Some of the theories that have emerged from this process have been as interesting and plausible as anything I have read in archaeology textbooks!

Chalkno Stone in the Cochno Road car park

A Falkirk Chalkno Stone

Beyond this we can then ask the kids to add their own symbols to the Chalkno Stone – school and house names and logos, names, initials, nicknames and so on are duly added to the stone, and then a discussion about identify can begin. What symbols do we use to describe ourselves and our culture?

I have found this an exciting and enjoyable activity that takes about an hour and works well with primary and secondary children although it does use up a lot of chalk!

Coverage of the first Chalkno Stone in Hamilton in the local press

Comic book

In 2017 I secured funding from the Being Human festival to commission a comic book by Hannah Sackett that tells the story of the Cochno Stone and in particular the interactions of Ludovic Mann. Mann’s painting of the Cochno Stone in 1937 was an act that captured the imagination of school kids when I had spoken to them about this previously, probably because of the idea of a multi-coloured large rock surface and maybe also the inherent naughtiness in this act! Mann had a theory that the cup-and-ring marks told the story of how prehistoric people explained eclipses – that a monster ate the sun then spat it back up again – and this became the basis for comic book workshops that I have been running in schools in central Scotland ever since.

Children in Faifley working with the comic books in 2017

The workshops allow the pupils to learn about the story of the Cochno Stone and its problematic heritage but they are also able to get creative, drawing their own ‘eclipse monsters’ and comics telling stories that revolved around rock-art symbols and monsters. This mythmaking very much reflects the kinds of stories people have probably always told to explain cup-and-ring marks. At the end of each session, the pupils are allowed to keep their own copy of the comic book thanks to funding by Being Human and the Society of Antiquaries of Scotland.

A comic book telling the story of the Cochno Stone

An eclipse monster

This session has been run in several schools and seems to work best with primary 3-7, although using the comic in secondary setting does allow discussion about the heritage management of the Cochno Stone and its burial. Teachers I have worked have been very positive about this session. One told me the “lower ability class … really do benefit from more visual learning”. Another informed me that, “the open-ended nature of the [workshop] tasks proved very effective in engaging a wide range of abilities …for those at the lower end this meant that they remained engaged and part of the lesson without being singled out with differentiated material. For those at the upper end … the comic book / graphic novel nature of the task allowed for them to make more nuanced, higher order, links between the text and images”.  You can find out more about the comic book in a chapter Hannah and I wrote about it for a book which you can download here.

People and Society

The story of the Cochno Stone has become more integrated into the secondary curriculum through the People and Society course. This has been driven by a teacher based in Falkirk and I have spent a few years helping to develop this with her and colleagues. People and Society is aimed at National 3 and 4 levels. This is a course that provides opportunities for lower achieving students to study a range of social subjects together, instead of focusing on only one discipline. There are three units within People and Society, one of which is ‘making decisions’, a suitable theme for Cochno because we wanted to challenge the pupils to reach a considered decision regarding the fate of the Cochno Stone going into the future. Should it stay buried or should it be uncovered permanently?

A Cochno Stone poster

Making rock-art from clay

To do this, a series of lessons were developed which included topics such as the story of the Cochno Stone, how archaeologists have studied British prehistoric abstract rock-art, and the social context of rock-art around Faifley. Where possible we have done fieldtrips and I have led a few teaching sessions, in person and more recently on Teams. This has led to really good levels of engagement and creativity with the pupils who have produced clay rock-art, posters, stories, cartoons and reports on the theme of rock-art and the social value of the Cochno Stone. Resources around this coursework are available for all secondary teachers on Scotland via Glow.

What’s next?

Having worked with a lot of schools and teachers over the past few years, one of the most exciting things I have found is that some of the information and resources have taken on a life of their own thanks to the creativity and enthusiasm of teachers I have worked with. In one school in Edinburgh, children have been creating Cochno Stone board games, while in a primary school where I have been running comic book workshops this led to children doing creative writing around the subject. I am constantly in awe of how teachers can take the archaeological bits and pieces I tell them about and then turn them into classroom sessions and activities. This has also led to other activities, such as getting pupils involved in survey and excavation work in and around the rock-art sites.

Cochno Stone board game, Clifton Hall. Blame Mr McKeand for poor focus.

Another Cochno Stone board game

Imagery produced around a rock-art panel near Falkirk which encouraged pupils to combine the rock-art with local stories about this place

For this reason, I would love to work with more teachers and more schools with some or all of these resources and sessions, and where this can be connected to local archaeology so much the better. In Falkirk I have been working with teachers to develop resources around a local rock-art site that builds on teaching around Faifley’s rock-art but celebrates a place that some of the pupils I worked with were familiar with. This process is captured in an earlier blog post of mine.

There is massive potential for cup and rings to work really well in the classroom, and hopefully I can get back into schools post-pandemic with some new ideas!

Acknowledgments: I would like to thank all of the teachers I have worked with so far from schools in Faifley, Clydebank, Falkirk, Hamilton and Edinburgh. So many thanks to Jan Brophy, Michelle McMullan, Sam McKeand, Catriona Morrison, Lynne Allison, and Christine Emmett. Without your enthusiam and creativity none of this would have been possible!

I also want to thank Cochno Stone team members who helped to deliver various sessions with kids especially Alison Douglas, Lauren Welsh, Mar Roige Oliver, and Fionnuala Reilly.

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Site G

What should we make of an archaeological site that does not exist in official records of archaeological sites? Without the seal of approval from the authorities, inclusion in the list of record of such sites, is there some doubt as to the authenticity of such a site? And in the void of archaeological engagement, what myths and tales might emerge for those who know the site better than anyone – dogwalkers, nighttime imbibers, those in the know, those who spend time at the site but don’t even know it is there? Is there a value in such urban urban prehistory myths?

In this post I want to consider these issues of archaeological invisibility through examining the unusual case of an abstract prehistoric rock-art site that in local walking routes is known as Site G. This is the story of how this site is gradually been reclaimed from obscurity by local people and school children, and highlights the enduring potential of prehistoric sites in urban places to have significance and value even in the least promising of situations. So let me transport you to the green belt border zone between Bonnybridge and Denny, in central Scotland.

Caught in the jaws of urbanisation, increasingly hemmed in by housing expansion, compressed in scope in the vice-like grip of progress, horizons narrowing, the Chacefield Wood rock-art site is a true survivor. It is a genuinely ancient site, a relic of a bygone age, a carved rock outcrop that increasingly only has the solace of the quiet trees that stand around it to rely on, timber guardians of an ancient secret that is mostly the preserve of local people, pram-pushers, lockdown walkers. Located within proximity to two motorways and the intersection that connects them, this place is better connected than most rock-art sites because of these arterial routes to big cities – Glasgow, Edinburgh, Stirling, Perth. On a map even these roads take on a jaw-like quality, closing in on the carvings which are situated in a green tongue of woodland. Yet this connectedness, being on a route, has done little to benefit the profile of this this site which appears – until recently – to have been ignored by all archaeological recording processes in Scotland, left to the warm embrace of local knowledge, lore, and just about on a walking trail in a rapidly diminishing green space.

Surprisingly, little has ever been written about this lonely outcrop. It is not documented in the National Record of the Historic Environment in Scotland (with canmore its online portal). It is therefore not even officially an archaeological site, just a thing of conjecture. Is it real? If it is real surely it would be recorded somewhere officially? This is a place that is doubted in its authenticity, and a google search does little to breed confidence due to some mostly fuzzy photos of a rock in the shadows.

There are no archaeological sites documented in Chacefield Wood on canmore. The red dot is the location of the rock-art site, just off a main path.

Yet this is also a rock-art site that appears in the marketing of leisure by the local council, Falkirk. In a leaflet entitled Discover the Paths in and around Bonnybridge, that can be found online, the rock-art site appears as part of the Drove Loan to Chacefield Wood walk.

Marked in a general map of the area showing historic sites of interest with a G (although the location is not really made that clear due to the scale of the map and the size of the G) the site in described thus:

Chacefield Wood Cup and Ring Marks: The term “cup and ring carving” describes a range of rock carved symbols that are found mainly in northern Europe, although similar carvings occur in other countries around the world. In Britain the carvings are estimated to be around 4000 – 5000 years old which dates them to the Neolithic and Bronze ages. The purpose and meaning of the symbols is unclear. Many of the rock carvings are sited near or on cairns and burial mounds, linking the symbols with death, ancestors and an afterlife.

A very small image of part of a cup-and-ring mark is also included in this leaflet, a tantalising glimpse.

A more detailed map of the walk does not show the actual location of the rock-art site, perhaps inviting the intrepid explorer to spot the outcrop from the path, or preserving the enigmatic mystique of this place.

The site is on the database map for Scotland’s Rock-art Project which is the step before becoming an official site in the national record, although as far as I can tell the site has not been formally visited yet (they are nearing the end of the recording phased of the project). This at least gives the exact location of the site and a good grid reference (the site is ScRAP ID 3085), but the record form remains incomplete and there are no photos or 3D models in the system yet. The site remains, for the time being, unverified. Still, official recognition is getting closer, so perhaps this is a real site after all.

ScRAP map satellite image showing the location of the rock-art outcrop (blue dot)

Abstract prehistoric rock-art is having something of a renaissance in archaeology. Her excellent recent book, Design and Connectivity, Joana Valdez-Tullett (of Scotland’s Rock-art Project) places sites such as Chacefield into a broader Atlantic rock-art tradition, which sort of reflects what the Bonnybridge walk leaflet was hinting at. Suddenly Site G is looking a whole lot more significant, and its splendid isolation (it is the only site of its type in Falkirk Council area) is to extent mitigated by spiritual and cultural connections that have routes that expand beyond the motorway network of central Scotland. Plus, no rock-art site is alone that has friends….

Photos online (there are very few) show a humble site, a rather rough boulder with a set of at least three deeply-incised cup-and-ring mark symbols in a line on the upper part of the rock, with assorted cupmarks, some of which may be natural features that have been augmented or included in the pattern. On some images there appears to be the remnants of graffiti painted onto the stone in red, ghostly letters rather like those you would see painted above an old shop.     

Nice photo of the Chacefield site tweeted by Kenny Baxter @SporadicArtist (with permission)

With this basic information in mind, I went on a series of visits to this rock-art site during the summer of 2020, after a tip off that it existed from a friend, Michelle, who lives nearby. I was somewhat confused why this site was not documented in canmore, despite the fact that it looked legit. On my first visit I recorded a short bit of film on my mobile phone about my visit which has since been used for a teaching session in a local school. After parking nearby, and with only a vague sense of where the carved stones might be, the chase was on!

I followed a busy A road from the cul-de-sac where I parked, which was resplendent with front gardens containing boulders and standing stones, a good start. As I walked past, a postman emerged from his van and dropped several parcels into the gutter, perhaps surprised by my sense of purpose. I strode on, my walking style enlivened by the presence of a good old metal red and white 1m ranging rod, which would act as photographic scale, but was currently employed as a walking stick.

The trail into the woods was a good one, and I followed the main track, all the while tapping my metal pole into the ground with a regular metallic ping like a demented woodpecker. Looking from side to side in the time-honoured fashion, I eventually spotted a suspiciously conspicuous outcrop about 50m to the south of the path.

I walked over with a renewed sense of purpose and sure enough, this was Site G! The site was actually spread across two adjoining outcrops, with one zone of cup-and-ring marks (north stone), the other just cupmarks (south) although on later visits I came to suspect there were rings here too. Simply staring at cup-and-ring marks and tracing their depth with your fingers often seems to conjure up additional aspects of the assemblage, sometimes real, other times imagined.

There is no doubt in my mind that these are genuinely prehistoric markings, deeply incised, in a location that if there had been no trees would have had quite dramatic views of the surrounding landscape. Now the site is dominated by the hum of the nearby M876 and the murmur of dogwalkers talking to one another or on phones. The smooth rolling of pram wheels was another background aspect to my first visit, utter normality as I perched on a stone covered in 5,000 year old markings.

The stones were covered in a carpet of leaves, prematurely autumnal, as if the seasons had sped up in this location, rushing towards winter and the inhabitation of stone hollows with white crisp frost. Time can bend at prehistoric sites and nature dances according to the whim of the power of stone.

There were clear signs that this is a place that is used. Just hidden enough to be off the main trail, but not dark and dingy enough to be a truly secret spot, there was detritus all around of drinking, and the sociable eating of crisps and sweets. Smashed glass concentrated around the southern extent of the outcrop, with some fragments nestling inside the cupmarks themselves. These represented a kaleidoscope of possibilities, their sharp shards and angles contrasting with the smooth flow of the ancient symbols carved into the stone.

There were also a few instances of graffiti on the northern outcrop, near and perhaps overlapping with the cups and rings. Letters of indeterminate form, in red, white, blue, were carelessly daubed across the flow of the cup-and-ring marks, overwritten in paint. Defiant messages shouted into the void, forgotten slogans, passing fancies, fading youth, melting into the past.

My first visit ended walking back to the car, a spring in my step, happy to have visited the best rock-art site in the Falkirk area, guided by a corridor of lush vegetation.

While I was at Site G I noticed that there was a horrible looking green pool of water between the path and the outcrops, full of bottles, half-submerged plastic bags, slick with an oily surface of glossy green rainbows. Even as I was standing at the rock-art two people passed by and one of them pointed to this pond saying ‘That’s stinkin’. I found out later from Michelle that this revolting pool is known to some locally as Shrek’s Swamp.

With this local hydrological phenomenon for orientation, Michelle was able to positively identify the rock-art where in the past she was not so sure. Her kids had a great time playing count the cupmarks!

Being a teacher, the next obvious thing to happen was that Site G, this unofficial, largely unrecognised rock-art site, was to become the focus for some teaching sessions at the fairly local secondary school where she works, with Jan (aka Mrs Urban Prehistorian). As it happens, they had both taught classes for the People and Society course around the Cochno Stone rock-art site, so this was the perfect opportunity to talk about prehistoric rock-art using a local example.

One thing that interested me was the locality next to Shrek’s Swamp and the potential for narratives and stories to emerge that connected the rock-art and this local landmark. Myths and stories about rock-art are something that Joana Valdez-Tullett has been keen to explore and celebrate, and here we had a chance to myth-make about the Chacefield rock-art site, spinning stories about the symbols and how they were carved in the same way as children playing on the Cochno Stone must have done, and Ludovic Mann did with his paints. So the People and Society class were challenged to come up with their own tall tales linking the cup-and-ring marks and Shrek’s Swamp.

I recorded some video about this with Jan, and then the kids were set to work, after learning all about prehistoric rock-art and the Cochno Stone in the classroom. The results were amazing!

These are stories that reflect the current reality of this rock-art outcrop: ‘Its for the teenagers. They all cut about there with there friends’. But there are also stories of escapism and magic that transcend the grey blandness of this stone: ‘The myths behind the stone is every colour represents a colour of life’.

Some stories not pictured above link the creation of the symbols on the stone to the Shrek universe: ‘Donkey wants to kill everyone in the world and so he plans the whole thing on the rock…’, while another tale suggests that the rock was so shaped to allow rain water to gather on the stone so Shrek and donkey can drink from it each morning…’and now it is for people to sit on’.

These fantastical tales are a product of a class that was unusually engaged by this series of classes, so I am told, and mirrors what people have always done about the places that they live and the ancient megaliths they encounter within them. They spin tall tales to tell their children, or let their imagination run riot to the amusement of adults, all to explain the mysterious away. More often than not such stories contain an element of truth, or at least a whole lot of insight. In the past it is not such a stretch to imagine that cupmarked stones were places that people hung about, that water gathered in the hollows, that the carvings had meaning to those who made them, that the symbols reflected the colours of life.

This might not be getting the Chacefield Woods rock-art site a place in the national record of monuments – but this a valuable form of validation.

In the absence of archaeologists trying to make sense of Site G, then why not let these children, some of whom already were aware of the rocks and swamp, having seen them, present their version of events? Who are we to say they are wrong? Will these tales be consulted when the modest story of this rock-art site is told by archaeologists when Chacefield is finally given the official recognition of a canmore entry, a photogrammetry model and completed recording form in the ScRAP database? Probably not. But in the minds of local people, dog walkers, teenagers cutting about with one another, we cannot stop colourful stories being told, and why should we want to. There is more to Site G than meets the eye.

Sources and acknowledgements: I would like to thank Michelle for telling me about this site, and for Jan and Michelle for making this part of their teaching, in what I know is precious classroom time. Thanks to the pupils who took part, who were happy for their artwork to be featured in my post. Jan and Michelle also provided some of the photos in this post.

I would also like to thank Joana Valdez-Tullett and Maye Hoole (both Historic Environment Scotland) for engaging with me about this site. Joana’s book, referred to above, is:

Valdez-Tullett, J 2019 Design and connectivity: The case of Atlantic rock-art. BAR Publishing.

Thanks also to Kenny Baxter aka @SporadicArtist for allowing me permission to reproduce his photograph of the site.

The Mann the Myth

Saturday 5th October 2019. 5002 years, 194 days and 19 hours after Glasgow’s ancient eclipse*, a conference was held to re-evaluate, celebrate, and contextualise the life and times of Glasgow’s antiquarian archaeologist, Ludovic Mclellan Mann. This post offers an overdue summary of the conference, and updates on what is next for the Mann-revival. More in-depth Mann stuff can be found at my dedicated blog for research into this man(n).

(* eclipse may not have happened, and almost certainly not at the precise time Mann thought it did.)

Call for contributions

Early in 2019, the conference organisers – myself, Katinka Dalglish of Glasgow Life, and Jim Mearns of the Glasgow Archaeological Society – sent out a call for papers for this conference. This was worded thus:

2019 marks the 150^th anniversary of the birth of Glasgow’s great eccentric antiquarian and amateur archaeologist Ludovic Mclellan Mann (1869-1955). A controversial figure during his lifetime, Mann nonetheless carried out important excavations, was Scotland’s first ‘rescue archaeologist’ and lived a life committed to public archaeology and heritage education. He is well known for his colourful books on ancient measurements and Earliest Glasgow, and his excavations at the Druid Temple, Clydebank in 1937-9. But what is his legacy? How should we view his eclectic activities and ideas? What role did he play in the development and professionalisation of the archaeology in Glasgow, Scotland and beyond? And what about his non-archaeological interests?

To mark this anniversary, as part of a series of events, a conference and celebration of Mann will be held at the Glasgow University Union Debating Chamber on Saturday 5^th October.

We welcome proposals for contributions to this event, whether this be a 20-minute talk or something more creative. In particular, we encourage non-academic content and so are welcome to whatever idea you want to pitch.

Then we sat back and waited to see what would come our way. We were not disappointed.

Programme building

A really nice range of contributions came in, some of which in the end did not become conference papers due to clashes with other events. These came from a variety of people, from academics to geomancers, those with an ‘amateur’ interest in archaeology, to students. Speakers included early career researchers and pensioners and most things in between. The final programme looked like this:

All of these speakers freely gave up their time, energy, and resources to contribute and attend the conference, and so we are indebted to them. Not named here is Dr Stuart Jeffrey, Glasgow School of Art, who kindly agreed to act as a discussant at the end.

 

Conference organisation

I wanted the venue for the conference to be fairly informal, not a stuffy lecture theatre. I also wanted to keep costs down which limited possible weekend venues in and around Glasgow University where I work. In the end we settled for the debating chamber at the Glasgow University Union, where my previous experience of a conference – the Scottish Student Archaeology Society event in January 2018 – had been a good one.

Me speaking at the SSAS conference in January 2018

I spoke at that event, and my only quibble was that I wanted a giant screen to show slides on, not the little one shown in the photo above. Thankfully I was able to squeeze that out of the conference budget as well as an all-singing-all-dancing sound system (which of course conked out on the day of the conference for a while). Thanks to Glasgow Archaeological Society I was also able to organise catering at the venue, and kept the entrance fee down to a tenner for general entrance, fiver for GAS members and students, and free for all helpers and speakers.

Our funders and backers helped make this possible:

The conference pack

I also wanted to ensure that delegates had something tangible to take away with them, rather than just a boring old programme. With no real cash to spare to buy pens, tote bags, or other ephemera to give to those attending (the decadent trappings of the contemporary conference), I decided to design and produce a zine, and include this and some other bits of paperwork in an A4 envelope, which I could buy in cheap packs in Tesco.

The zine was on the theme of the conference of course, old Ludovic himself, and cost nothing directly to the conference attendees, although a lot of A3 paper was used and colour photocopying done at work (hope my line manager does not read this!). One of our students, Hannah Stevenson, kindly folded them all into zines which must have taken ages! In the end only about 75 were ever made so if you have one, hold on to it, one day you may be able to cash in on antiques roadshow or posh pawn brokers.

The zine was accompanied by a postcard advertising a future podcast on Mann, Mannsplaining (still a future aspiration at the time of writing!), with design by Mike Middleton, a conference programme, and some flyers.

Museum visit

Katinka kindly agreed to host a hands-on session with objects associated with Ludovic Mann in the collections of the Kelvingrove Museum. This was held in the Kelvin Hall across the road where much of their archaeological material is now stored. A few early bird delegates turned up the day before the conference and spent a happy hour fondling stuff found or collected by Mann, a veritable material culture menagerie.

The boxes, the writing on the objects, the little notes and labels, were as of much interest as the materials themselves. A tangible connection to the Mann himself.

The conference

The day of the conference dawned for me with a mixture of excitement and stress. I went into Glasgow, got a couple of bags of stuff, and come coffee, then went to the venue where I was met with the relaxing presence of lots of helpers ready to get going. Things were set up, even the audio-visual stuff started working after a while, then the audience began to drift in. By the time we were ready to go, there were lots of people in the room, and most of the speakers had been able to turn up!

Paul Murtagh talking about the wee Celtic heids of the Clyde

I’m not going to go over the contents of the day in much detail. There are plans for an edited volume with some contributions which should be out before the end of 2020, and also the whole day was recorded by Tristan Boyle. I’m hoping the talks can be released as part of the Mannsplaining podsact series when it eventually gets up and running. You can also follow live tweeting from the event by checking out #theManntheMyth on the twitter.

But here are some pictures I took on the day of some of the speakers.

Alison Douglas on Mann and public archaeology

Liz Henty on Mann and his measurements

Stephen Mullen on the Cambusnethan bog body

Yew trees with Maxine Ross

The remote Grahame Gardner

Tom Rees on Mann, Scotland’s first rescue archaeologist

Gavin MacGregor enchanting us all

Stuart Jeffrey leads the closing discussion

As well as the speakers, and others took part other than those photographed above, there was also a display of Mann archival material and some of his books (and some Harry Bell books), and Tom Davies presented a selection of marginalia by Mann in textbooks he had come across. Glasgow Archaeology Society, Glasgow University Student Archaeology Society, and Edinburgh University Press had stalls.

The day was indeed a celebration of Mann, but of course reservations were also expressed about the veracity of some of his explanations, perhaps even the sanity of some of his actions. I think there was a good balance in the room of awareness that for all of his limitations and weaknesses, Mann was a pivotal figure in the development of Scottish archaeology. This was illuminated by a very personal intervention by George Applebey, whose father with the same name was a friend of Mann’s, and did a lot of work with him. George even remembered meeting Mann, who was an uncle figure to him.

The reaction to the day seems to have been positive, with tweets like this one from film-maker Myles Painter making it all worthwhile.

Reflections

In numbers, the Mann the Myth conference was also a success. 64 people came along to the conference including over 20 Glasgow Archaeology Society members. The day would not have been possible without the financial and in-kind support of our sponsors, while the time and effort given freely by speakers, student helpers, and assorted other supporters  was humbling. I hope that this is only the start of my Ludovic Mann journey, not the end, and given his voluminous and mostly uncatalogued archive, that seems very likely. His legacy has yet to be truly reflected on and explored to the depths of the Palaeolithic and onwards.

 

 

The art of the Cochno Stone part 3

In two previous blog posts, I have explored the art of the Cochno Stone, riffing off the art bit of rock-art.

As a reminder, this monument is one of the most densely decorated prehistoric abstract rock-art sites in Britain. It is located on the fringe of Faifley, Clydebank, West Dunbartonshire, and has a fascinating modern historiography to match the profusion of prehistoric carvings. The Cochno Stone was buried in 1965 by the heritage authorities to protect it from damage caused by visitors to the site and you can find out more here.

In previous blog posts, I have considered different aspects of the ‘art’ of the Cochno Stone. In Part 1, I looked at marks made on the surface of the Stone itself, 5,000 years of creative interaction between people and stone. Part 2 focused on depictions of the cup-and-ring marked symbols found on the surface of the Cochno Stone, from antiquarian drawings to travelogue sketches to digital and archaeological records of the monument.

In this third part of the exploration of the art of the Cochno Stone, I want to look at the brief history of public art inspired by the Cochno Stone and the rich cup-and-ring mark heritage of the area to the north of Clydebank.

More than just Cochno. Image from Morris 1981

Here, I don’t mean the undoubted piece of site-specific performance art that was the painting and presentation of the Cochno Stone by Ludovic Mann in the second half of 1937…. some public art is of the moment.

Rather I want to look at how the cup-and-ring marks have been and still are evident within Faifley itself. Such artistic responses are a testament to the powerful simplicity of cup-and-ring marks, and the story of the Cochno Stone, to inspire and continue to inspire artists. The projects I want to talk about here combine this with the spirit of Faifley the place, and have been the outcome of interesting collaborations. And public art has so much more potential in Faifley and Clydebank to celebrate the cups and the rings – so I will also present here – for the first time ever – one architect’s inspired vision for making this happen and thoughts about the future potential of rock-art inspired public art.

 

Past

At a workshop about the future of the Cochno Stone that I ran in November 2017, I met staff from Knowes Housing Association and was told a curious tale about a rock-art mural that had once hung on the gable end of one of their buildings. After making some inquiries, I was eventually led to the artist responsible for this, Tom McKendrick. Tom is a local guy who has been responsible for some amazing artworks, often inspired by the rich heritage of Clydebank.

Tom McKendrick (c) Daily Record

Much of this has been about the shipbuilding industry and the blitz, but Tom was also the brains behind the Faifley mural, which to my delight was created with children from the two primary schools closest to the Cochno Stone. Not only is this process documented nicely on his website, but Tom was kind enough to spend a morning with me in 2018 chatting about the mural and also future plans for rock-art art.

I went by train to see Tom and was constantly reminded en route of the social, cultural and sometimes political role and value of public art of this kind, both official and informal.

Murals at Partick bus station to mark the 2014 Commonwealth Games in Glasgow (Art Pistol / Guido van Helten)

Graffiti and mural near Hyndland Station

The Faifley mural was the result of a project called ‘Faifley: Past Present and Future’. The work that went into creating this mural took place in 2009, but by the time I started to visit Faifley regularly (2015) it was already gone.

The vision for the artwork was to ‘increase sense of place, responsibility, ownership and foster community spirit within children and people living within the area of Faifley’. In other words this was not art for arts sake, and I believe was commissioned by the Housing Association, as well as being hung on one of their buildings. This was for the well-being of their residents.

The mural was the result of a series of workshops with primary seven kids, with drawings produced that reflected aspects of the history, recent and deeper, of Faifley.  The aspiration of dream homes and urban renewal were also themes that were tackled, reflecting the utopian ideals that underpinned places like Faifley in the 1950s and 1960s. Natural characteristics of this place were also drawn – the wind, the black birds that circle the Knowes. Together these images came together in a spectacular mural.

The cup-and-ring marks of Cochno and other stones in the area featured heavily. Tom’s reflections on the process focused on the mysterious and significant nature of the symbols, something he regarded as being synonymous with Faifley. In his online documentation, Tom noted the Pictish origins of these carvings, not really accurate, but reflecting the deep time and enigmatic nature of these symbols to the local people.

The children created their own stones, and their own symbols, and it strikes me that so many of these themes of what Faifley is, what it represents, are entangled with these cups and rings and spirals, almost as if they are encoded into the DNA of the place.

The Seven Winds of Faifley (from Faifley Past, Present and Future project)

The mural itself looks as if it were spectacular and powerful indicator of the sense of place felt by local children. At the root of it – the foundations – are the cup-and-ring marks, both constant backdrop but also intruding into the modern.

Tom notes that the symbols emerge from the smoke billowing from the industry and houses of Clydebank down the hill, suggesting that the past and present are dependent on one another. Flying children exploit the thermals of the spiraling wind. Faifley is depicted as a place of timeless intangibility, with solid – ancient – foundations.

Faifley Past Present and Future (courtesy of Tom McKendrick)

I asked Tom about his choice of the rock-art symbols as a starting point in the mural and he told me that,

If I am working on something I like to go as far back as possible…this is my starting point. The IRON exhibition dealt with this. Hence the subtitle ‘second great iron age’  starting point, a element forged in the furnace of the sun….and falling stars…gift of the heavens…long winded statement to say for the Faifley project that was as far back as I could go.

The removal of the mural – apparently during renovation works on this block of flats – and its subsequent destruction should be a source of sorrow, and indeed is for Tom, having spoken to him about this. Yet the mural and the visions of the local children remind us that nothing is truly forever, but nothing is entirely forgotten.

 

Present

Adorning the two road entrances to Faifley are sculptures by the artist Andy Scott, perhaps better known for his works such as The Kelpies in Falkirk and the Heavy Horse by the M8 in Glasgow. The Faifley sculptures are a wire frame composition, each depicting an adult with a child, and are known as the Faifley Family sculptures. They were constructed, again with design work undertaken with local schoolchildren and commissioned by the housing association, in the late 2000s. And crucially, unlike the mural, this public art is still there to be enjoyed by the local community and visitors.

The Faifley Family sculptiures (source: Scottish 365 blog)

The statues depict two pairs of people – a father and son, and a mother and daughter. I didn’t notice, however, until Tricia of Faifley Community Council pointed this out to me, that the arches that loop over each of the pairs of figures are decorated with cup-and-ring mark symbols. There are variants of motifs from the Cochno Stone and other rock-art panels here, but also even more abstract shapes and symbols.

The arch and the symbols (source: My Clydebank Photos website)

The artist, Andy, very kindly took some time to explain the process behind the symbols and the role local children had in the process, and he also sent me some fantastic behind the scenes photos, which he has generously allowed me to share here.

The working process was that Andy and artist Margo Winning worked with local school kids to explore symbols and their sense of place. One of the starting points was, of course, the cup-and-ring marks symbols.

Making symbols (all photos courtesy of Andy Scott)

 

The children worked with Margo to develop their own artwork. This drew on pictograms that they invented, some of which ended up on the arch of the final artwork. He told me:

The kids invented their own alphabet of pictograms based on the cup & ring markings.  As far as I recall they were quite diligent about this and invented words using their own symbols.  I then transcribed those markings onto the steel sculptures, thereby bringing the ancient markings up to date.  

These symbols therefore represent a mash-up of ancient local symbols and versions of those created by the children. The kids were also invited to see the final sculptures being made in the studio.

Making (all photos courtesy of Andy Scott)

The sculptures therefore combine a sense of place with family, tied together with symbols and overall form based on the curved and concentric prehistoric rock-art. The final artworks in a sense therefore indicate that once passed, you are entering a special place that has special resources – its people and its prehistory.

Community engagement (all photos courtesy of Andy Scott)

This has been reinforced by the focal points that these artworks at the threshold of Faifley have become, for instance being used for commemorative events and services, with the above photos of such an event supplied by Andy.

I have not checked closely to see if ribbons have been attached to the sculptures, but I will check next time I’m in Faifley. Have the Faifley Family sculptures become a focus for deposition and ritual, as rock-art sites would have been thousands of years ago?

More recently, the two entrances to Faifley have been adorned with additional public art, this time drawings by local school children under the theme of ‘Fresh Faced Faifley’. This alliterative positive slogan offers a wonderful welcome to the area: ‘Friendship and Faifley are a total couple!’

The combination of an adjacent Family sculpture and Fresh Faced Faifley sign offer a positive public art threshold for those entering Faifley and suggest that there is great potential in shaping the image of a place by celebrating what is best about that place, the aspirations and qualities of the people who live there. I wonder to what extent cup-and-ring marks had similar aspirational qualities?

 

Future

How might the instantly recognisable cup-and-ring marks – and other Cochno Stone symbols such as the four-toed footprints – become a more prominent feature of the Faifley urban landscape?

I guess with a lot of time and money anything is possible, but a vision is needed. An architect, Alex Taylor of Entasis Architects, contacted me during the Cochno Stone excavations to share with me some ideas that he and his colleagues had for public art on roundabouts in Drumchapel, which is near Clydebank. This was part of a plan that in the end didn’t work out, but this amazing vision shows one way forward, and Alex is happy for me to share this with you, made public for the first time ever. All images are reproduced here courtesy of, and copyright to, Entasis Architects.

Alex told me:

My first port of call in these cases is to look at a local influence to inspire a unique and local approach and after a bit of research came up with the Cochno stone carvings. I imagined some 3D representations of the carvings, which perhaps give some credence to some of the astrological interpretations.

These visualisations, if they had been constructed in roundabouts in Drumchapel, would have been spectacular realisations of prehistoric symbols, and it is exactly this kind of approach that I think is needed at Faifley, where as we have seen there are clear entrance points – and also roundabouts.

Modern stone circle in a roundabout, near Balfarg henge, Glenrothes

These dead circular spaces are popular locations to pop public art, and if such sculptures were to be erected in and around Faifley, they would denote an entry point to a place with prehistoric credentials.

These instances of public art – of the past, present, and an imagined future – all indicate to me that it is through working with artists that the Cochno Stone can and will continue to be a real presence within the local community. The rock-art symbols offer potent signifiers for deep time, social value, cultural heritage and a unique peri-urban story. Despite it’s abstraction, this is anything but abstract.

The art of the rock-art has the potential to be amazing. Perhaps the most ambitious and crazy plan that I know of is the creation and an exact 1:1 scale of the Cochno Stone. If we can raise the money and create enough enthusiasm, this could happen thanks to the Factum Foundation.

Photogrammetry cables on the Cochno Stone, 2016

Ferdinand Saumarez Smith, who led the photogrammetry recording of the Cochno Stone when we excavated there in 2016 has shared with me some insights into how this enormous chunk of public art might be made. The replica (or facsimile as he prefers to call it) would not be printed as such, but rather precision cut from a large block of material that has the look and feel of stone. This is an art in itself, both an exact copy of the art of another, but also made using a very different method and new material form. Is this the future of Faifley’s prehistory?

Trial render of an extract of the Cochno Stone (courtesy of Ferdinand Saumarez Smith)

There are spaces and walls in Faifley that need public art and murals. These are spaces that could become cup-and-ring marked. Working with artists, as has been shown already in this post, is both inspiring, and allows the celebration of deep time, present concerns and future aspirations.

Part 4 of this series on the Art of the Cochno Stone will review artistic representations that tell the story of Cochno Stone and Faifley’s rock-art from comic books to sketches to visualisations, and I’m delighted to say that most of these have resulted from collaborations I have been involved in since my work with the Cochno Stone began. And Part 5 – yes there will be a Part 5 – will explore digital engagements and art related to the rock-art. As for Part 6 – that’s for the future.

 

Sources and acknowledgements: This blog post benefited hugely from the kindness of Tom McKendrick, Andy Scott and Alex Taylor, all of whom shared images and ideas with me, and took the time to explain their inspiration. Their generosity has made this blog post possible. 

In particular, Tom allowed me to use images from his Faifley: Past, Present and Future documentation. Andy gave me permission to use multiple images regarding the creation and use of the Faifley Family sculptures. Alex allowed me to use his images about the cup-and-ring mark architectural visualisations and photomontages. All of these images are copyright to these individuals and reproduced with permission.

Imagery and information about the fascimile / replica of the Cochno Stone was provided by Ferdinand Saumarez Smith and Factum Foundation / Factum Arte. 

Source for the black and white rock-art photo near the start of the blog post: Morris, R W B 1981 The prehistoric rock-art of southern Scotland (except Argyll and Galloway), Oxford: BAR British Series 86. 

The newspaper article comes from the Clydebank Post.

The 1930s newsclipping from the Glasgow Herald was shared with my by George Applebey.

 

 

 

A Neanderthal in Paris

During a trip to Paris, briefly mentioned in my post prompted by the Levallois termination of Metro Line 3, as Jan and I were riding around the city in the relatively cheesy luxury of a City Sightseeing bus (having not actually ever done this before in the dozen or so times we have been in the city), I spotted Neanderthals.

Okay, not real actual Neanderthals, or Homo Sapiens dressed up as Neanderthals, or waxwork Neanderthals, nor  a metaphorical group of Neanderthals in the modern parlance of someone behaving thuggishly (an irritating journalistic tic), nor am I referring to the Yellow Vest protesters we spotted gathering on the Champs Elysees, who were at that time gazing in the window of an expensive jewellery shop for some reason as riot police descended sirens blazing.

No, what I spotted was the silhouette of Neanderthals carrying jagged streaks of spears spread across a poster with a psychedelic background at the Trocadero.

Having realised that we were in Paris at the same time as Neandertal L’Expo at Musee D’Homme, and that the exhibition was about to end (or become extinct) a week or so later on 7th January 2019, we vowed to return the following day.

And so we returned, on the second last day of 2018, via the Metro although I was unable to travel to the Trocadero using the olive-coloured Levalloisian line.

The exhibition was re-reassuringly inexpensive, only adding a couple of euros to the entrance price of the Musee D’Homme, although we did have to navigate a security guard with a gun to enter.

The exhibition was upstairs and we headed straight up, even bypassing the cafe, to head into a network or rooms, more complex than a cave system, that hosted all manner of Neanderthal related goodies.

En route, and faster than a hunting rodeo-riding Neanderthal on a squat pre-modern horse, we grabbed copies of the exhibition leaflet in both English and French, and skipped down a corridor before the security guard could wake up.

One of the things that immediately fascinated me about the depiction of Neanderthals in this expo was the urban Homo Sapiens aesthetic that was ascribed to them. This was a recurring theme – Neanderthals were not ‘Neanderthals’ as we crudely characterize and other them, but rather human beings, very much like you and me in many respects.

This urban aesthetic was shaped through critique, with crude stereotypes of Neanderthals juxtaposed with claims to their verbal, intellectual, social and emotional maturity. There was an empathetic ethos that ran through the expo like a vein in a rock.

‘…Neanderthals were above all great hunters, skilled artisans, social beings, stirred by symbolic thoughts, who cared for their family members and buried their dead’. 

‘stirred by symbolic thoughts’

This was conveyed through interactive and often hi-tech displays, alongside some really remarkable skeletal remains including the original type fossil of a skull fragment found in the Neander Valley in Germany in 1856. Something of a holy relic for those who study this period and these people, as was a skull fragment from Saint-Cesaire.

The urban lounge feel of the exhibition was reinforced by a space (2 in the plan below = Take Shelter!) where the floor was  designed to have the appearance of an excavation grid, and excavated features and material culture were depicted using normal conventions at 1:1 scale.

Exhibition layout from the leaflet to accompany the Expo. Numbers are referred to in my text.

This had a lovely brown and orange vibe suggesting Neanderthals had a seventies George and Mildred aesthetic, a compelling juxtaposition that almost demands a fully worked out thought experiment.

Activity area and key locales like hearths were annotated underfoot, based on the actual plan of an excavated Neanderthal site. Yet rather than looking like a campsite, this space looked like a sitcom living room that lacked only a television and standard lamp in the corner. In fact there were televisions, screens showing information about the space. But no drinks trolley in the corner with a pointless decanter and sherry.

I remember seeing a similar conceit used at the Cradle of Scotland exhibition at the Hunterian Museum in Glasgow and Perth Museum and Art Gallery in 2016. Here, 1:1 scale reproductions of archaeological plan drawings of postholes and other features were turned into carpet. This gave the curious effect for me of walking across plan drawings that I actually drew at 1:20 scale as part of the SERF Project and enabled one to navigate a prehistoric space through the medium of shagpile.

Neanderthals were even ascribed a degree of contemporary chic towards the end of the exhibition in a gallery called Neanderthal Today (11 on the plan above) which was next to Comics Corner. But not this 1966 comic book displayed in an earlier room…

No, in comics corner, Neanderthals were Sapienised, with depictions from graphic novels given prominence, and a selection of such books available to read, including depictions of literally urban Neanderthals amidst high-rises and using Levallois tools as mobile phones (fulfilling, as we shall see, a long-existing commuter-Neanderthal trope).

These depictions of Neanderthals have a vibrancy and energy that are compelling and informative, infusing Palaeolithic lives with depth and emotion as many archaeologists studying that period now also do.

But wait! In the middle of this gallery was a slightly creepy Neanderthal figure dressed in contemporary clothes, looking rather like a school teacher, and holding a magazine with a picture of herself on the front cover, Neanderthal introspection in a study of infinite regression.

This did not really surprise me. Dressing Neanderthals up just like us has a long tradition, and it is used as an effective means of conveying similarity over difference, although in  the past this has been done with mixed motivations and levels of seriousness.

Appropriately, in light of the connection with the Paris Metro highlighted at the start of this blog post, there has been a recurring trope of reconstructing Neanderthals (as mannequins, waxworks or just people dressed up with big fake noses on) as commuters, always in smart suits, usually on trains and subways. It is almost as if the state of being-a-commuter is regarded as a universal human trait, and to be fair, I can’t think of any other species, hominid or otherwise, who would waste so much of their life travelling to and from work. This seems to me such as Western, capitalist, vision of humanity, and boy have Neanderthals been sucked into our world.

This is a surprisingly pervasive cliche amongst archaeologists and human anthropologists. Shannon McPherron (Max Planck Institute) said in 2013, “sometimes they’re absolute brutes that have nothing to do with humanity…and other times you put a suit and a hat on a Neanderthal and they could slip on the New York subway train and be unnoticed.” [The Atlantic, August 12, 2013]. Evelyn Jagoda (Harvard) more recently suggested,  “If you saw a Neanderthal dressed in a suit on a train,” Jagoda says, “you would just think it was a slightly ugly guy.” [Atlas Obscura, March 9, 2016]. Hardly flattering stuff and a bit skin deep (or shallow).

But you can see that this Neanderthal-commuter cliche has some heritage….

The original Neanderthal Museum be-suited commuter (source)

Neanderthal Museum waxwork (Creative Commons licence, Einsamer Schutze)

Subway hominid (from BBC2 TV show Neanderthals – Meet your ancestors)

Alan Titchymarsh Neanderthalensis (c) BBC

In actual fact for decades we have been making businessman of Neanderthals, so at least the Expo in Paris mixed up the gender, although it could be argued formal dress was still the order of the day with a businesswoman level of formality. Why do we keep doing this sort of thing?

I want to see Neanderthals in jeans, t-shirts, bikinis, onesies, football strips, high heels, leathers, Alan Partridge stay-pressed-action-slacks. And anywhere other than in an office, on an escalator, or riding a bloody train. Please no more Titchymarsh. There is only so much urban prehistory even I can take.

Homo Partridgensis (photo: Daily Express)

If Neanderthals must wear something, let it be perfume, let it be after-shave, let it be Neandertal.

In case you were wondering, ‘The Neandertal stoneware perfume bottle is slip cast from a flint knapped hand-axe then fired and vitrified at over 1400 degree C. Each bottle is handmade by the artist Kentora Yamada’.

Stick that in your chaine operatoire.

The odour, ‘an overdose of several high-impact, steroidal odorants against lighter aquatic elements’ sounds to me like eau de sweaty commuter, probably that guy out of American Psycho, so it is right on message.

One bright, the other smokier, fucking expensive (image source)

If we are going to urbanize the Neanderthal – make them urbane – then we might as well reflect our mixed-up ancestry by implicating them in all of the things we do and all the people we can be. That is why the comic book and graphic novels on the subject are so powerful (although even one of the examples above as noted depicts Neanderthal-commuters on their lithic mobiles).

The exhibition really stimulated my senses in a way that an overpriced watery scent could never do, and helped me to find a Neanderthal in Paris.

Sources and acknowledgements: thanks to Jan for accompanying me, and for taking some of the photos in this post. I think all other sources of information used are linked to in the post above, happy to be corrected on this if wrong…..

Plaque attack!

Isn’t is about time we started to mark the locations of prehistoric sites and discoveries in ways that are visible, informative and accessible to local communities and visitors?

It is factually correct to state that the presence of prehistory in your village, town, suburb and city is not a secret. There are online platforms that can tell you this, such as Canmore in Scotland and Coflein in Wales. However, the information contained in these national (and equivalent regional) databases is encoded in archaeological terminology, while site entries often lack detail, depth and / or images to make the information more accessible to a curious member of the public. They are also portals that currently do not work well on smart phones and depend on decent wifi or 4G, not as available in suburbia as you might think.

One way that would be effective at easing the burden on people finding out this stuff for themselves would be an urban prehistory plaque scheme, my preferred colour being brown, not blue [although I have not tested this colour yet]. This simple device, mirroring schemes in other parts of the UK focusing on famous dead people, is familiar and easy to interact with. In my proposal, urban prehistory locales would be marked with a circular disk a foot in diameter containing just enough information to let curious passers-by know the headline information required. This would be high-level and simple but would contain enough information to (a) demand further investigation and (b) blow minds (at least for some). Digital add-ons may become necessary, but the analogue disks would be a good starting place as my recent guerrilla activity on this front suggests…..

The concept of plaques is a familiar one, but it is not a modern invention. The first scheme was proposed in London in 1866 believe it or not, and is the oldest of its kind in the whole wide world. (If you don’t believe in alien life, its the oldest such scheme in the Universe.) Run by the (Royal) Society of Arts,  then London County Council, then Greater London Council, and since 1986, English Heritage, these blue info-circles are London-only although many other local authorities and organisations have since adopted similar schemes. The plaques usually mark a building with a connection to a famous person who has been dead for at least 20 years: ‘the intrinsic aim of English Heritage blue plaques is to celebrate the relationship between people and place’. (There is an excellent online resource, Open Plaques, which curates images, locations and stories of plaques from all over the place, well worth checking out.)

There is something immediate and accessible about plaques. They are spatially situated in the correct location someone famous lived and / or died (and less often, where events of note took place or an earlier building once stood). They are reassuringly analogue and do not depend on wifi or a mobile signal although this does not preclude follow-up research later. In some cases, they can surprise and even delight, as when I completely accidentally stumbled upon this Wheeler blue plaque when I was heading for a Cochno Stone meeting in London a couple of years ago.

But can we do more with plaques than just celebrate the rich, famous, mostly men? Could plaques be used to tell stories of what happened in a place, rather than simply who resided where and when? And can we push this back deep into prehistory?

Mike Pitts made a strong case (in the July-August 2012 British Archaeology magazine) for a plaque scheme that does not simply focus on famous recent people such as archaeologists and antiquaries, but also the dead found on excavations. (‘Let’s celebrate the anonymous people who made Britain’ is the sentiment, although I’m not so convinced by this jingoistic tone.) Nonetheless, this is a well-argued polemic and was accompanied by the mocking up of ‘Ochre plaques’ as he called them, in each case located where a ‘famous’ prehistoric dead person had been found…

Ochre ‘urban prehistory’ plaques, all images reproduced courtesy of Mike Pitts and British Archaeology.

These are very effective, and got some good feedback at the time and also when Mike recently re-posted them on twitter in response to my own musings on the subject. The focus here on the famous dead fits in with the broader aspirations of plaque schemes although in truth even the ancient dead whom we give nicknames are still unknown, while in some other cases multiple burials and events might also be plaque-marked.

A good example of how this might work is this surprisingly detailed plaque that is situated in a car park in Christchurch, Dorset.

Christchurch. Image reproduced courtesy of Annie-Leigh Campbell

This is part of a local HLF-funded ‘unofficial blue plaque’ scheme, the Millennium Trail, of which are there are many across England and indeed beyond. This series of plaques is accompanied by a map and leaflet available locally.

In the spirit of experimentation I recently carried out a couple of field visits to urban prehistory sites – plaque attacks! – having prepared in advance a rather low tech and mocked up plaque for the occasion. I confess I used dark blue for these early experiments, to provoke a reaction by subverting the familiar format, but will, like a judo person, aim to step up to brown in the future.

My two case-studies are in a sense classic urban prehistory sites – Bronze Age burials that were found during urban expansion in the form of road building, and were subsequently destroyed (although in very different circumstances). Importantly, in neither case is the location of this discovery marked in any way, almost nothing is known about the sites, and in at least one instance the nearest resident was completely unaware of the story. These are unremarkable urban streets with a hidden, remarkable secret, that if known might change the way that (some) people view the place that they live, but hopefully not in an Amityville Horror type of way.

 

Succoth Place, Edinburgh

In May 1901, during the construction of a new road to the west of the city centre, Succoth Place, running off Garscube Terrace, workmen came across a stone cist that contained a fine prehistoric urn. This was taken into the care of the architect D Menzies and then collected a few days later by archaeologist Fred Coles who subsequently helped investigate the site and wrote up a brief excavation report. The urn was recovered from the cist by the foreman after the cap stones had been broken to make way for the pavement kerb. Further damage to the cist itself revealed, remarkably, that this was a rare double-compartment cist, with two burial cells separated by a single upright central slab. Coles assisted with clearing out the second chamber, within which was a second urn. Both are what we would term Food Vessels and belong to the early Bronze Age.

Nothing else was found in either cist compartment, other than ‘minute fragments of bone, which, on the gentlest handling, crumbled away’. An undignified and dusty end.

Both Food Vessels were later accessioned to the National Museum, and that was the end of the whole business, with presumably the remnants of the cist being wrecked to allow road-building to continue, the whole site having been excavated in a rather crude fashion which was the norm for that time.

In early May 2018, almost exactly 117 years after this discovery, I visited Succoth Place with Glasgow PhD student Denise Telford in the rain armed with my cardboard urban prehistory plaque.

As ever with such trips, careful planning was required, and the friend of the urban prehistorian, the ragged annotated folded A-Z, was employed to get us there safely and efficiently.

The leafy suburbs of this part of Edinburgh, near the Water of Leith, looked rather dreich in the downpour, and we sheltered under overhanging vegetation from time to time as we wound our way up to the top of a hill (via Garscube Terrace) crowned with massive lavish sandstone mansions and a private school. The friendly lollipop man helped us across Henderland Road, just in case we should be crushed by a massive 4×4.

We reached the Garscube and Succoth soon enough. Despite the distinguished and peaceful surrounds, subversion was evident: the street sign has a runic addition in tiny letters, creating the memorably Shakespearean phrase Succoth My Nob Pl(ease).

Coles recorded that the cist was found 60 feet from the junction and so we headed there, with the location where the Bronze Age dead had once lain being mercifully free of the indignity of parked cars.

There was nothing here to mark this burial place, and I am fairly sure that the inhabitants of the big houses here know nothing of this either. There was nothing left to do but mark the place with the plaque, which had been carried here in an old-school 5p Morrison’s carrier bag for protection from the incessant rain. In error, Denise snapped 118 photos of me holding the plaque of which the best one is reproduced below.

There was little sense that this was anything other than a posh suburb and certainly there was no room for the remembrance of the dead – the dead whose bodily remains crumbled to dust in order for sandstone mansions to be reachable by horse and cart in as much comfort as was possible at the time. Let’s not be emotive and say that this part of the city was built on the (tiny) bones of the dead, but it was, and perhaps this needs to be remembered, out of respect for the deceased, who did not even have the dignity of a ghostly presence or their own plaque. Until now.

As John Mahoney’s character in the movie Barton Fink so memorably implored drunkenly: ‘Honey, where’s my honey?’. 

 

Morar Road, Crossford, nr Dunfermline

Let’s travel to Fife, just across the River Forth from Succoth and all that, to the location of another Bronze Age urban cist that was knackered in order to facilitate urban expansion. In this case, the cist was destroyed before an archaeologist was even able to look at it – and this happened in 1973!!

During construction of roads for a new housing estate called Keavil on the south side of the town of Crossford on 13th November 1973, a stone coffin or cist was found. The workers on this construction project thought that the collection of flat slabs was ‘some sort of old land drain’ and destroyed the structure to make way for the road the next day. A Mr A Hall was able to recover one thing from this burial, a fine complete Food Vessel pot, which suggests that the destruction of the cist was perhaps not as cavalier as reported, and perhaps the workers could have stopped when this was found rather than when it was all too late. So much for rescue archaeology.

A sober note was made of this unfortunate event in that year’s Discovery and Excavation in Scotland, while a drawing of the vessel and a brief accompanying narrative was published as an addendum to the excavation report of a cist cemetery found at Aberdour Road, Dunfermline (a site I blogged about back in 2012).

The contractors on this build, Geo Wimpey and Co, ‘kindly’ handed the Food Vessel over to the local museum and got on with making roads and money.

Armed with this sorry story, preparations for my second plaque attack were formed a week after the Succoth escapade. Using my time-honoured cheapo approach I created a similar plaque to the previous effort but this time with amended and simplified my logo. I had to contend with a greasy stain on the cardboard transferred from a kitchen surface the work was carried out on.

I visited this location with Glasgow PhD student Andrew Watson, on the way back from another urban prehistory-related fieldtrip to Fife. Andrew map-read me into the estate via a series of colourful streets (none of them Cist Street which might have been the least Wimpey could have done): Hunt Place, Katrine Drive, Western Avenue and then Morar Road and Affric Way, together representing a confusing mixture of street types for no discernible reason. And then we were there, in a quiet suburban road lined with blue bins and puddles.

The kind of place where twenty is plenty.

Andrew and I quickly set up a sophisticated photo shoot, marking the location that the cist was found and destroyed, 1m below the current road level, in a memorable fashion.

As we struggled to get to grips with the placelessness of this place that had once been a sacred burial spot that must have had an abundance of place, the owner of the house outside which we were messing about came out to see what us ‘boys’ were up to. We explained out business and he was amazed that such a thing had been found outside his house, as it was being built, and he assured us he would tell every visitor this exciting revelation (although he also said he hardly got any visitors so this may not be a strong method of dissemination). He declined the chance to have the plaque (an original and unique piece of art one might argue) hung on the front of his house however.

Knowledge exchanged, he walked back inside, and by god I think he had a spring in his step.

This sobering encounter with an old man ended our photo session, and I must say I don’t think Andrew was taking this as seriously as he could have been.

 

Plaque attack!

The cardboard plaques that I have made and taken to places that hold rich prehistoric secrets is a device that has started conversations and created complex experiences for all involved. These places of death and burial remain unmarked although digitally their story has now been told again, perhaps for the first time in decades or more, and this is how such plaques could act as easy gateway drugs into the hard stuff of prehistory.

Truth be told, we cannot just expect people to find out about the prehistoric events that may or may not have taken place when their houses or schools or roads were being built or improved. We – archaeologists, heritage professionals – need to be evangelical about this, pro-active prehistory-pushers, talking to people and braving the rain to find ways that tell the lost stories of ancient bones and bits of pottery. Circular information panels may or may not be the best way to do this, but we have nothing to lose by trying to follow the advise of Mike Pitts.

Let’s celebrate the ancient dead as well as the modern rich and famous. Let’s tell stories of deep time, generate wonder and surprise, and change the way that people see the places that they live.

I wonder – where will the next plaque attack be?

 

Sources and acknowledgements: I would firstly like to thank Denise and Andrew for accompanying me on these fool’s errands that I do from time to time, and for the stimulating conversation both provided; there ideas have filtered into this post. Thanks also to Mike Pitts for allowing me to use images, and drawing on his own ideas; please join the Council for British Archaeology if you want to receive regular copies of British Archaeology magazine. Thanks also to the many positive comments I got about the UP plaques on twitter.

The report on the Succoth Place discovery can be found in a paper by Fred Coles, ‘Notice on the discovery of cists containing urns at Succoth Place, near Garscube Terrace, Edinburgh’. This was published in the Proceedings of the Society of Antiquaries of Scotland volume 36 (1901-02). The Food Vessel and cist image in the post above were both sourced from that paper. 

For information (limited) on the Morar Road cist site, see pages 130-1 of Close-Brooks, Norgate and Ritchie (1974) ‘A Bronze Age cemetery at Aberdour Road, Dunfermline, Fife’, Proceedings of the Society of Antiquaries of Scotland volume 104. This was also the source of the pot drawing for this site. This journal is open access.

The Christchurch blue plaque was first posted on twitter by Annie-Leigh Campbell, while the map / booklet image related to the Millennium Trail in this town came from a website called Dorset Visual Guide. The quote about the purpose of the London blue plaques near the start of the post comes from the official EH site about them, linked to in the same paragraph.

The art of the Cochno Stone part 1

Is art an appropriate word to describe the abstract symbols that were carved onto rock outcrops in the Neolithic and Bronze Age in Britain? I was asked this question a few times recently during a series of talks I did about the Cochno Stone and it is a question that causes us to pause and reflect on the way that contemporary discourse shapes our perceptions of the ancient past. Our vocabulary is simply insufficient to characterize activities that happened in prehistory, and inevitably we end up writing narratives about the past that are pale reflections of, or weird variants on, our own present. You do not need to be a student of archaeological theory to understand that this is both problematic and inevitable.

Art is a word that polarizes in general, and especially so in the context of prehistory (for an interesting discussion on this issue, read this). Some archaeologists see the word art in this context as useful in helping us to understand some of the complexities of pictorial and abstract carvings on rock from prehistory. Others accept that while inadequate and loaded, we are stuck with the rock-art label: it is a widely understood term that is simply a classificatory label.  No classification can ever be really neutral, however, and so while rock-art cannot now be easily abandoned as a descriptor, we should use it cautiously and critically. For me, art is something that provokes creativity, stimulates critical thinking, offers a fresh perspective on the world around us, and is deeply political. For others, art is about creativity and aesthetics. Can we say the same for rock-art? Can we apply the same criteria for reading art gallery art in our readings of prehistoric rock-art? Perhaps.

We could view Neolithic rock-art such as is found across Britain as prehistoric equivalents of medieval oil paintings of kings and contemporary landscape art installations. All have the aspiration and possibility to mean many things to many people that is only partially in the control of the artist. None of these means of expression is neutral or without political, social and emotional depth, even although their context, medium, audience and reception vary hugely. On the other hand, the repetitive and ubiquitous nature of cup-and-ring marks could be viewed as restrictions on creativity, symbols of conformity and social identity carved into rocks in an almost obsessive fashion that speak more of propaganda than free-will. But looking even closer, it is in the detail that we might should we care to look find the hand of the individual, subversive riffing on the cup-and-ring mark formula, rock(art) n roll. Perhaps we might take another approach, viewing cupmarks as a prehistoric abstract movement, all weird shapes, juxtapositions and coded meaning that is meaningless. Yet we could also read rock-art as an interactive and tactile form. The landscape was no art gallery and there were no fences, glass or guards (as there are now at places like Achnabreck in Argyll (fences not guards)). The haptic qualities of rock-art speak more of sculpture than painting: sculpture that one could touch however, rather than stand back and admire as one would do with an oil painting or something hung on wall. Or……

I could go on. What I am trying to say here is that there are many ways to make sense of cup-and-ring mark rock-art, and by thinking about it as ‘art’ we open up routes to interpret such symbols in ways that make sense to us.

One thing that art is good at is inspiring more art, and in this spirit, over two posts, I want to consider artistic responses to the Cochno Stone rock-art site. In this post, I will look at art that has been applied to the surface of the stone itself, and then in the second I’ll consider art inspired by the rock-art (I’ll add a link here once this has been posted) in the form of public art, sketches, measured drawing and comics. Together I hope these posts will offer an artistic and visual history of this amazing monument but of course there is no chance I’ll settle the old ‘is rock-art art argument’…..

 

Part 1: Art on the surface of the stone

Let’s leave aside the prehistoric carvings on the surface of the Cochno Stone.

Whether these are art or not depends on you and ink has been spilled on these elsewhere.

These symbols were carved into the rock probably between 3000BC and 2000BC for purposes unknown, but using a huge amount of skill and expertise. These creative acts, probably spread over a period of many decades of centuries, marked this place out as somewhere special, and ever since then people have been unable to resist the temptation to add their own elements to this huge communal rock canvas, with startling different motivations and outcomes.

The images below show prehistoric symbols and twentieth century (AD) additions, almost blending seamlessly together, a palimpsest in sandstone.

The earliest artistic responses that we have to the cup-and-ring marks on the Cochno Stone were recorded by the antiquarians who first drew the complete extent of the rocky outcrop, John Donald and William Donnelly. In the 1890s they recorded two unusual symbols:

‘two new features which had not hitherto been observed, viz, a cross within an oval border, and a sculpturing resembling two pairs of footprints, which …. show only four toes each’.

(c) HES

A highly stylised version of the cross (4) and footprints (7) found on the Cochno Stone (from Francis Hitchings’ book Earth Magic, courtesy of Grahame Gardner)

Are these genuine if unusual prehistoric symbol, or were these weird feet (or hands) added at some point in the millennia since the cup-and-ring marks were carved? We may never know. The cross is not a Christian cross, and so we cannot assume this belongs to the historic period. Perhaps these are prehistoric. Such subversions of the typical rock-art forms may have been especially powerful in prehistory, perhaps as impactful and shocking as other radical new art styles and pieces that have punctuated history, the Bronze Age equivalent of Tracy Emin’s unmade bed.

Antiquarians appear to have responded to the Cochno Stone symbols in a more boring way, adding their name as was their wont. During the 2016 excavations we recorded two examples of historic graffiti that appeared to be written in bookplate text: W KERR and W CARMICHAEL, which probably date to the nineteenth century and would have been regarded as unworthy of recording by their peers.

This reminds me of extensive ‘graffiti’ left on the orthostats and lintels of Unstan Neolithic chambered tomb on Orkney, also in the nineteenth century. A different set of standards were being applied here – double standards – where it was OK to scrawl your name into an ancient megalith as long as you were well-off and educated, like Orcadian James Cursiter. (You can explore the interior of this tomb for yourself with this brilliant sketchfab model by Hugo Anderson-Whymark – all of the graffiti has been scanned for posterity.)

This photo, which I took in 2015, is complex, containing the antiquarian graffiti of the aforementioned Cursiter from 1891 but also ‘FH’ from 2000. Which, if either, have the value of creativity? Is this historic graffiti or vandalism? Is it art? (And don’t get me started on the Viking graffiti in Maes Howe…). As Hugo notes in his model, however we view this, it is now illegal to deface this monument as it is a scheduled ancient monument, so FH better keep their head down.

Similar conundrums are posed by the next major intervention on the surface of the Cochno Stone. Into the twentieth century, the symbols on the Cochno Stone inspired more intensive artistic engagements, not least the work of Ludovic McLellan Mann, whose painting of the Cochno Stone in 1937 was one of the truly transformative events in the history of this monument. Aside from offering a colour-coded translation and abstract analysis of the meaning and properties of the design, Mann’s efforts could and should be viewed as a creative act.

(c) Historic Environment Scotland (George Appleby collection, SC1062363)

This oil paint job was creative in other ways, with for instance two circles added to the surface of the stone, such as the red and white symbol in the image above, another layer of depth and obscure meaning as if Cochno needed any more depth and obscurity. One of Mann’s long straight yellow lines crosses the circle, almost as if he was revising his theories as he went along.  Making sense of Mann’s brushstrokes is as much an act of interpretation as is needed for any artwork where we know little of the intentions of the artist.

Having used oil paints, as recent analysis by Louisa Campbell of the HES-funded Paints and Pigments In the Past project (PPIP) has demonstrated, it seems likely that Mann’s palette was the paint shelf of a 1930s ironmongery.

Source: Patrick Baty

Even the drawing of the Stone, based on Mann spending a lot of time (perhaps more than is healthy), has an artistic quality that transcends mere recording because it is hardly an objective rendering. This image, the only drawing that Mann published related to the Cochno Stone, in 1939, is a fictional account of the meaning of the symbols, creative writing, one page from a wonderful graphic novel that he didn’t ever get round to finishing.

One of the symbols painted on and drawn by Mann, during the 2016 excavation

The grand canvas of Mann’s work contrasts with the more private and modest acts of graffiti that occurred with increasing intensity in the years leading up to the Cochno Stone’s burial in 1965. These actions did not have the facade of academic research that Mann may have hidden behind, although even his actions were frowned upon by the owners of the stone and the ‘establishment’. The memo below was written at best a couple of months after Mann painted the stone; the stone would become a scheduled ancient monument by the end of the year.

File reproduced courtesy of the National Records of Scotland

The legal protection of the Cochno Stone did not stop people making their mark on the surface, and I suspect that no-one from the Office of Works bothered to tell local people or visitors of the change of status anyway. Thus what Mann started, only the burial of the stone could stop. And frankly, if Mann could paint the stone up a storm, why could others not make their own modest additions?

Research by University of Glasgow postgraduate student Alison Douglas has shown that over 100 modern marks were made on the surface of the stone, mostly dating to between 1940 and 1965, overwhelmingly in the form of names, dates and initials.

Individual expression seems to have taken different forms, including weak attempts to replicate the prehistoric symbols, as this image from the online Cochno Stone viewer suggests.

Other graffiti showed a desire to be inventive – spirals and swirls were added to names to give a touch of class, a set of initials were displayed inside a simple depiction of a house while some names were connected with arrows, suggesting relationships were being depicted here too, stone genealogies.

This art came at a cost. I recently spoke to someone who as a child carved his name onto the surface of the Cochno Stone with his penknife, which was broken in the process. Sacrifices have to be made to make one’s mark on the world. One wonders what personal cost Mann’s obsessions had for him. And ultimately, the creative encounters discussed above culminated in the shutting down of this site, the burial of the stone beneath tons of soil for contravention of the rules in 1965.

Maybe we should charitably view the covering of the Cochno Stone itself as a grand piece of performance art that almost no-one was fortunate enough to witness.

There is no doubt that art and creative interventions on the surface of archaeological sites can be contentious. I don’t want to make light of the potential problems in site management and interpretation that paint, carvings and worse can cause and there are some horrible examples of crude painted messages added to rock-art around the world should you wish to google.

Pipe-pondering graffiti added to a rock-art surface at Little Almescliff

However, in the case of the Cochno Stone, there is a rich history of additions to the surface of the stone that cannot simply be written off as mindless vandalism as some other examples clearly are. Indeed, if we view one of the roles of art to inspire creativity in others, then at this level the Cochno Stone succeeds as an open air installation that was and remains a constant source of inspiration. The examples in this blog post suggest that these interventions – both permanent and temporary – have been going on for some four or five thousand years.

I will explore alternative mediums in part 2 when I consider the history of art inspired by the Cochno Stone that is not on the surface of the monument but located elsewhere – on the sides of buildings, on the trees and pavements, in the pages of journals and newspapers, and in a wonderful little comic book.

Whether you think rock-art is art or not, art sure follows it around.

Sources and acknowledgements: I would like to thank Alison Douglas for her ongoing analysis and research into the historic graffiti on the Cochno Stone, and for the community of Faifley for their indulgence and support. Thanks also to Grahame Gardner for drawing (ha ha) my attention to the Francis Hitchings’ book Earth Magic.

The Bruce and Donnelly report can be found here (free online): 

Bruce, J 1896 Notice of remarkable groups of archaic sculpturings in Dumbartonshire and Stirlingshire, Proceedings of the Society of Antiquaries of Scotland 30, 205-9.

The Mann sketch of Cochno comes from his booklet: 

Mann, L M 1939 The Druid Temple Explained. London & Glasgow.

 

 

The mechanism of injury

Sometimes fate and coincidence coalesce in such a way that they cause revelation. In my case this occurred recently when happenstance dictated that an urban prehistory stall I hosted at a science festival saw me located in a space between the material remnants of Glasgow’s prehistory, and a Ballardian nightmare. Completely outwith my control and I suspect beyond the ken of the organisers of the event, I was stationed at perhaps the most appropriate place in the whole city for the urban prehistorian to brandish his assorted wares.

For four hours I stood in what was essentially a glorified passageway in Glasgow’s Riverside Museum beside my rather feeble table of material culture, manipulated images, newsclippings and a flickering laptop slide show of urban prehistory images. On the horizons of my peripheral vision were a huge silver and copper engine, an old Corporation bus, and a display telling the story of the man who patrols the River Clyde to rescue those who jump or fall into the river. My more immediate landscape was starker still. To my right was a glass case containing two rotted timber logboats that had also been recovered from the Clyde, where they had been abandoned thousands of years ago. To my left was a tableaux set up around a crashed motorcycle, where a circular arrangement of television screens – a video henge – told the story of the collision with a motor car that had permanently ruined the bike and temporarily damaged the rider.

The story was on a ten-minute loop and so in effect I relived the story of the crash twenty four times by lunchtime.

This powerful, occult location, struck me as absolutely appropriate, and as I stood dumbly and heard the paramedics recount again and again how they held the motorcyclist in a neutral position while they established the mechanism of injury, it struck me once again that urban prehistory is nothing if it is not Ballardian. In fact, it is an example of what Simon Sellers has recently called Applied Ballardianism, ‘a theory of nothing’.

The remnants of prehistory that jut into the modern urban landscape occur in places that Ballard wrote about repeatedly – motorway intersections and roundabouts, suburban gated communities, industrial estates, shopping malls, golf courses and leisure centres. These renegade essences of the past offer uncomfortable glimpses in to the nature of our consumerist society, often destroyed, damaged or surgically excavated to allow development to occur, the past not being allowed to stand in the way of the present. These archaeological atrocities occur in order for us to exhibit the past in staged, stylized and un-natural ways, making an exhibition of the triumph of modernity over the pagan ancient past that lies barely concealed beneath the surface.

And so I turned once again, and re-arranged the objects on my table, exhibiting myself for a non-existent audience. Passers by lingered over the wreckage of the motorbike and I realized I could not compete with hyper-reality of the crash. Such is life.

 

Motorbike crash

“The car crash is the most dramatic event in most people’s lives apart from their own deaths, and for many the two will coincide. Are we merely victims in a meaningless tragedy, or do these appalling accidents take place with some kind of unconscious collaboration on our part?” (JG Ballard, 1971)

 

Lost in the mud

“Ballard once said, ‘One is aware of a sort of invisible marine world, of living below the water line. It works on you imaginatively after a while.’”

 

Context: the stall I set up was part of Exploration 2017, a festival of science and academic research taking place in a wide variety of venues across Scotland on 29-30th September 2017.  The theme of the stall was Urban Prehistory and to be honest I didn’t get much in the way of interest from the public. I had plenty of time with my Ballardian thoughts in other words.

 

Acknowledgements: I would like to thank Jamie Gallagher for allowing me to take part in Explorathon 2017. Helen Green and Denise Telford helped me with the stall, while Fraser Capie kindly brought me a coffee mid-morning. The posters for the stall were designed with the help of Lauren Welsh. 

The exhibition telling the story of the accident is called CRASH, a 12 minute installation by Joseph Briffa. 

Illustration sources: The JG Ballard photo is a screengrab from a BBC4 documentary. I found this on the website, Volume 1 Brooklyn. The urban stone circle, beneath an underpass, is from the inside cover of the one of the popular Crap Towns books. 

Quotation sources: Ballard 1971, from an article he wrote for the motoring magazine Drive. The underwater Ballard quotation was found in the Applied Ballardianism website (link, above).

Endangered species

 

A suggestion to begin with

Urban green spaces are great locations for urban prehistory to hide itself away, existing in the cracks in the city that still exist, offering entry points to wormholes that go way back in time. And yet for some reason these precious prehistoric portals are often unheralded, and frequently ignored. And not just by visitors to the park. But also by park authorities, those who market and map parks, make signs, host park websites, produce publicity material and whose task it is to engage the public in park life.

Urban prehistoric sites may sometimes be partial, and often difficult, but they are seldom unrewarding.

In this post I would like to recount a recent visit to see one such site, a rock-art panel in Rouken Glen park, East Renfrewshire. I naively imagined before my walk that this amazing resource would be something that was viewed as a visitor attraction and point of interest within the park. I foolishly believed that when I parked my car and walked into the part itself signs would point me the way, thus supplementing the rather poor maps I had been able to source online. Yet what happened surprised me, and what appeared initially to be a simple task turned into a more of an educated guesswork wander which took me off the beaten path until I found a beaten path with the rock-art hidden and almost forgotten, 5m from a railway line.

Thankfully, as the entirely fictional news clipping above suggests, the gaze of archaeologists and park managers – and hopefully visitors to the park – may well be turning towards this rather sad and lonely piece of railway rock-art. The light of lasers has been shone on the rock and it has to be hoped that it will illuminate it so that it becomes as bright as it once was, several thousand years ago. But in the meantime, I have this suggestion:

 

Then a walk to find cup-marks on the 25th October 2015

My walk, overlain on the official park map

I arrived at the car park on a damp Sunday morning and proceeded to walk straight to the small pavilion which I knew hosted an exhibition about the park itself. Beside this building an extensive and well-used playground throbbed with sound and nice screams, and children climbed on megalithic blocks and ran around within timber roundels.

The roundel in the playground

Inside the pavilion was a light and airy exhibition with a focus on the heritage and geology of the park. I found little here on the rock-art however. One panel was entitled Mystic marks on the stone. Beneath a grey picture with some shadowy holes was a bit of text that said: ‘There are two rocks in the park with Neolithic … or later Bronze Age carvings”. Two?? That was a surprise. The label then concluded unhelpfully, ‘No one is sure what they mean’. Great. At least try!

There was no indication of where either of these rock-art panels might be, and they were not marked on any of the fistful of maps and leaflets I picked up as I left. I was on my own.

There were also no signs outside saying helpful things like ‘Rock-art this way’. And so I randomly headed along one of the paths that cut southwards across the wide open green expanse of park.

Then, almost immediately, and right in front of me, was a standing stone, on a low grassy mound just to the west of the path I was on. It was clear this was a stone with an affectation, namely an asymmetrical profile with a needle sharp protrusion on top. In front of this monument was a little board that told me that this stone was erected in 2006 to mark the centenary of the park. A tiny council logo sat beneath these rather grey words. The slate grey monolith emerged from a scuffed grassless patch and an green-orange-leaved tree overhung it. Sun rays painfully wriggled through the leaves to illuminate the backside of the stone.

I negotiated a few paths of various widths and surfaces, as well as dog walkers and joggers who were being timed by a trainer in a tracksuit and decided to head down towards the river with an aim of crossing a bridge further south which would take me to the rough ground where I knew the rock-art must be located. I walked along this silent path, with sandstone outcrops jutting out below me. Alone with my thoughts.

And my chalk.

After a while, the wooden barriers and fence posts began to take on rock-art motifs, transforming in front of my credulous eyeballs.

I realised there would be no signs. So I followed the official park map with my own annotations. Emerging at a crossroads I crossed a bridge. From one of the bridge barriers was a wet toy donkey hung on a rainbow noose, a symbol from a crazed alternative tarot card. Lost, like me.

The hanged donkey

Beyond the bridge was a huge rock outcrop. I scanned the surface. I crawled all over it. There was no ancient rock-art here. But there were fag packets, broken glass, cigarette butts. And the faintest traces of weathered writing, indistinct letters and words, in pen and chalk. A rock that was not marked in prehistory. But marked now, breaking an ancient taboo.

Beside the rock I found two train tickets, separated from one another by several metres. Both tickets bought by or for a child, from different places, to different destinations. Both outbound, but neither to here.

This is a transitory place, near a railway line but curiously not a station. One-way only, a place for the young, for concessions with restrictions of carriage.

And from my hog-backed rock viewing position I could see a circular enclosure, defined by small trees and differential lawn mowing regimes, a space fine trimmed. In its centre was a megalithic capstone, and beside that, a red lipstick contained within a purple bullet-like capsule, make-up for the dead.

I sensed I was getting closer. The planets were aligning. But to get to my goal I had to leave the path and so I did this at a suitable location and plunged into the trees and the mud and the long grass and the weeds. Soon I was thoroughly lost and apparently no closer to my destination.

I climbed up a slope and emerged, blinking, onto a golf course, with golfers lurking nearby holding their golf sticks and golf balls and golf bags. Back down into the woods I hid from them, afraid that a twig snapped underfoot would bring down their wrath upon me. Then I though ‘sod it’ and climbed back to the fringe of the golf course and used it as a shortcut to get to the edge of the railway line.

Then the vegetation got really thick. I forced my way through branches and weeds, with roots clinging onto my ankles and brambles tripping me up.

Like Frankenstein’s monster, I lurched through the chest-high plants, my arms raised in surrendered, a face full of confusion for a world I no longer understood due to a recent re-arrangement of my limbs.

Then suddenly I found a nice clear path that ran beside the railway line and I realised there was probably an easier way to get here than the route I had just taken. But I had come through a rite of passage (I consoled myself), I had got here the hard way (so I told myself), I had gone off the map but had found the rock-art.

A single, solitary cup-mark. Lonely. Quietness punctuated by trains speeding by a few metres from where I stood.

The cup-mark has a wonderful organic quality and alone in the woods I found it difficult to determine the soft edges of the pecked hollow motif on the pliable and plastic rock. The cup circle held some water and a curled brown leaf when I had arrived but as I stayed and stared, it took on a new character, organic and vital, life-giving and potent, fecund.

And so after staying here for quite some time, under the influence of the vibrating tracks behind me, I set off, along the path.

Ambiguity abounded. Trees, spirals, cuts, knots, twigs, tree rings, rock-art rings, stone and wood, blurred together in this place and on this path.

There was a tree that beneath the bark was blood red. I shivered as I passed it but made my mark.

Back out of the woods, the confusion seemed to pass, and soon I was just another person out for a Sunday stroll, with my path back to the car more certain as I got my bearings. En route I passed more stone monuments, this time in the form of lime kilns, some of which had candles and shrines in alcoves. These monuments to industry had been split open, half-sectioned, to expose the megalithic workings within, creative voids, spaces for air and material transformation, now places of candles, coins and flowers.

Then – my walk was over. The rock-art had been found. My boots were muddy and my hair was ruffled.

But it was done.

 

 

Followed by A More Formal Record of my own making

 

Notes on an exhibition

During 2015 Archaeology Scotland carried out a series of events in the Park to engage local people and park visitors to its archaeological heritage. These included walking tours, talks, survey and mapping workshops, laser scanning, a Heritage Festival and small-scale excavations. This was part of the DigIt! year of events and appears to have been a success. The project had a high visibility within the park with notices and posters up all over the place advertising the programme of events.

In early December a small exhibition based on the work done was launched with a lecture by Phil Richardson. I visited the exhibition about a week after it launched.

This is a really good example of how archaeological methods and techniques can be used to involve and energise the public (although in the photos I saw a lot of well-known amateur archaeologists and some of my students). Crucially, for me, this is not about saying something new about the past – although this can be an outcome – but rather it helps people today, to come together, work on something, see tangible outcomes and have a positive experience. It is also about the improvement of the green space for all users, whether this is displays like the exhibition, or better information about the park itself, and augmented visitor experiences.

Sadly, so far, this has not resulted in the new cup-and-ring-lings being any more visible in the park, and perhaps this exhibition, and the results of the work that underpinned it, will be as ephemeral and short-lived as my chalk markings. I hope not. I hope the cup-marks can become signposted and foregrounded in some way so dog walkers no longer rush past, children don’t need to create their own – and flâneurs will never again struggle to find them.

The rock-art, to benefit Glaswegians and other visitors today, can’t stay hidden anymore, off the map.

The Cochno Stone exposed

Between 7th and 9th September 2015, the Cochno Stone was revealed for the first time in 51 years – albeit only for 36 hours.

The results of this small-scale excavation are simple, yet exciting.

It is important that the results of the work we did, and the recommendations I am making for future work at the Stone, are made as widely available as possible. And so my full report on the excavation can be found below in this blog post.

For other accounts of this brief, but important, excavation, there are some excellent sources online:

Devil’s Plantation blog – Dig for victory

Factum Arte blog and photogrammetry

Clydebank post story

Adventures in Dowsing podcast (Aid047) – Revealing Cochno

My previous blog post on this subject – A matter of trust

Facebook group campaigning to uncover the Cochno Stone

 

The Cochno Stone: an archaeological investigation

Phase 1 report

Summary

The Cochno Stone, West Dunbartonshire, is one of the most extensive and remarkable prehistoric rock-art panels in Britain. It was however buried by archaeologists in 1964 to protect it from ‘vandalism’ associated with visitors and encroaching urbanisation. A proposal has been developed to uncover the Stone, and laser scan it, to allow an exact replica to be created and placed in the landscape near where the original site is. In order to do this, it was felt that an initial trial excavation should take place (Phase 1) in order to assess the condition of the Stone and the nature of its burial. This work was undertaken in early September 2015. The Cochno Stone was found to be buried less deeply than claimed, and the wall surrounding it appears to have partially collapsed or been pushed over. The Stone itself was uncovered and rock-art, as well as 20^th century graffiti and damage to the Stone, was recorded. Recommendations for the next phase of the project can now be made and the future plans for the Stone opened up for dialogue.

 

Background to the project

The Cochno Stone (aka Whitehill 1; NMRS number NS57SW 32; NGR NS 5045 7388), West Dunbartonshire, is located at the foot of the Kilpatrick Hills on the north-western edge of Glasgow, in an urban park in Faifley, a housing estate on the north side of Clydebank. It is one of up to 17 panels of rock-art in this area (Morris 1981, 123-4) but by far the most extensive. The outcrop measures some 13m by 8m, is covered in scores of cup-marks, cup-and-rings marks, spirals and other unusual motifs. The surface is undulating, sloping sharply to the south, and is a ‘gritstone’ or sandstone. It was buried for ‘protection’ from vandalism in 1964.

Image 1: extract from Harvey’s 1880s sketch (source: Harvey 1889)

The Cochno Stone was first documented by the Rev James Harvey of Duntocher, who came across the incised outcrop in 1885. Harvey explored beneath the turf around the Cochno Stone and some other examples in the area to test their extent, and then published his results in volume 23 of the Proceedings of the Society of Antiquaries of Scotland (PSAS). He included a detailed description of a profusion of classic and unusual rock-art motifs across a large sandstone block (which he called Stone A). Harvey concluded his largely descriptive narrative with this hope:

Evidently the district in which these sculpturings have been found, lying as it does on the pleasant slopes of the Kilpatrick hills, and commanding an extensive view of Clydesdale, had been a favourite resort of these ancient rock-engravers; and it is my hope that, in the course of time, with a little labour, more of these mysterious hieroglyphics may be brought again to the light of day, and perhaps the veil that shrouds from us their meaning may be withdrawn (Harvey 1889, 137).

 John Bruce produced a review of other rock-art sites in the region which was published in PSAS in 1896, and here he included a new sketch of the stone by W. A. Donnelly, this time showing (apparently) all of the stone rather than one part of it. There are some notable differences here from Harvey’s depiction (above) of the triple cup-and-ring mark arrangement. Donnelly’s drawing was the basis for Ronald Morris’s own sketch plan (see image 7) although Morris was dismissive of its reliability based on his own observations (1981, 124).

Image 2: Sketch of the Cochno Stone by W A Donnelly (dated 1895), which was reproduced in slightly different format by Bruce (1896) – image 3 – then rationalised by Morris (1981) – image 7.

 

Image 3: Bruce’s version of Donnelly’s sketch, reduced in detail and context (Bruce 1896)

Bruce did not re-tread Harvey’s account but rather focused on unusual motifs found on the Stone:

Two features which had not hitherto been observed, viz., a cross within an oval border and a sculpturing resembling two pairs of footprints, which, curiously enough, show only four toes each, both being incised in the rock, casts of which can now be inspected, prepared by Mr Adam Miller, Helensburgh (Bruce 1896, 208).

Image 4: The enigmatic four-toed petrosomatoglyphs, with ‘old penny’ for scale (Morris 1981)

Some international parallels for these symbols were found and they were considered as being contemporary with the prehistoric rock-art as opposed to modern editions. However, it is as likely that the cross and petrosomatoglyphs are much more modern additions. The fate to the casts is unknown sadly.

Soon the stone became something of a tourist attraction, and a wall with at least one style was constructed around it at some point to control entry. The few photos of the Cochno Stone (such as image 9) – mostly from the 1930s – show visitors walking over the stone, usually from learned societies, and this may well have contributed to damage to the Stone which subsequently led to its burial.

The Stone became the renewed focus for archaeological attention in the mid-1930s when Ludovic Mann took an interest in it, located as it was relatively close to the remarkable Knappers prehistoric site on what is now Great Western Road (Mann 1937a, 1937b). Mann infamously ‘painted’ the motifs white to make them clearer, apparently for a visit of the Glasgow Archaeological Society in 1937 (Ritchie 2002, 51). Mann added his own speculative grid as well (see image 12) and it likely that other motifs he painted onto the rock were fanciful on his part. Some black and white photos of the Stone at this time suggest two colours were used.

Image 5: Note the carved P H (Morris 1981)

There was clearly a growing concern from this point onwards that the Stone was under threat, from visitors walking on the Stone, but also vandalism. A hint of this is evident in the rare image (pre 1937?) above showing a carved P H on the surface of the Cochno Stone beside the remarkable triple cup-and-ring arrangement shown in Harvey’s original sketch (image 1).

And thus in 1964, the stone was buried, although the circumstances of this act remain shrouded in mystery.

Morris (1981, 124) offers this account:

The vandals were later identified in the same book as ‘from near-by towns’. Others repeated this story over the years since, naming Glasgow University as the driving force behind the burial and suggesting up to 1m of soil covered the Stone. Euan MacKie (in MacKie and Davis 1988-89, 127) noted that the Stone has been “buried for some years for its own protection” although a recent email conversation with Euan suggests he was not privy to the act of burial itself. Therefore the details of the burial of the Stone, and potentially other rock-art panels in the vicinity, requires further research.

 

Phase 1 overview: research questions and methodology

The first phase of work was carried out in order to allow a small section of the Cochno Stone to be exposed, under conditions akin to an archaeological watching brief. This small-scale excavation was viewed as being vitally important in establishing some baseline conditions ahead of the proposed more extensive phase 2 of the project.

Research questions and objectives underlying this small-scale intervention were as follows:

1. What condition is the Cochno Stone in? Has the overlying topsoil had a detrimental effect on the stone? Could any damage be reversed or stopped?
2. How deep is the topsoil? What is the nature of this material (soil, turf, stone content)? How easy is it to remove from the surface of the stone?
3. How clearly visible are the motifs and can these be matched to previous drawings and records? How accurate are the old drawings we have?
4. How was the stone buried and what happened to the wall that has been pictured around it?

This work was undertaken over three days, 7-9^th September 2015, with a small team of students from the University of Glasgow; also present were Ferdinand Saumarez Smith of Factum Arte, and Richard Salmon, stone sculptor, who was on hand to assess the condition of the stone. The process was documented by film-maker May Miles Thomas.

Image 6: The current situation of the Cochno Stone, photographed a few weeks before excavation commenced

In advance of the excavation, weed and vegetation clearing was required to allow access to the site and trench location. A small trench 4m by 1m was opened by hand on the north side of the stone, with turves, and the topsoil removed by a combination of mattocks, shovels and spades. At this end of this process, the site was re-instated through the replacement of soil and turves.

 

Results

A trench 4m by 1m was opened by hand on the north side of the stone, with long axis north-south. The trench ran from the northern extent of the stone (in the form of the remnants of the boundary wall). Due to the unreliable drawings of the stone that exist, the exact location of the trench in the context of the stone remains unclear.

 

Image 7: The red box indicates the approx. location of the planned trench, and the green box may be roughly where the trench actually sat in relation to the stone, with a void in the northern half of the trench (Stone drawing is Morris 1981 version of the original Donnelly sketch).

 

Image 8: Plan of the trench, North to the right

Image 9: The Stone being daubed in white ‘paint’ by Ludovic MacLellan Mann in the 1930s. Note the style in the wall on the left of the image (circle); this was partially revealed during our excavations, which may well help tie down the trench location more closely when more photos become available © RCAHMS

 

Image 10: General view of the trench from the north, with planning going on in the foreground

 

Topsoil

The topsoil that the stone was buried in was mid-brown clay silt with infrequent pebble inclusions, and for the most part had the character of re-deposited plough soil. The occurrence of brick fragments, rusted metal nails, broken ceramic and glass in this soil layer suggests that this was transferred from a field nearby rather than derived from the immediate vicinity. The soil varied in depth from 0.5m towards the top of the stone, to 0.7m at the south end of the trench, which suggests the 1m depth occasionally quoted may only apply to the southern downhill portion of the stone. No indication was found of anything placed between the stone and the soil.

Image 11: The topsoil had a high clay content and was tough to remove

The wall

It is clear that the drystone wall which surrounded the stone is still there, albeit in a ruinous state. The top of the wall had been pushed, or fallen, over, but the lower section of the wall appears to be intact. Remnants of a stone style were also discovered, some of which was visible on the ground surface before the excavation commenced (and can be seen in image 9, above). This raises concerns that the wall was pushed onto the stone during the burying process and it may be that the stone itself has been damaged by this. We did not remove the wall rubble to assess this due to time constraints. But there did not appear to be a layer of topsoil between wall rubble and stone surface, only material that had trickled beneath.

Image 12: This 1930s photo shows the wall clearly overlying the edge of the Cochno Stone (source: The Clydebank Story, a now defunct website)

 

Image 13: The collapsed wall, viewed from the south, showing rubble overlying the stone. The yellow arrow indicates a worked semi-circular stone that once topped the wall

The Cochno Stone

The stone was revealed in the afternoon of the first day of work, at varying depths beneath the surface and running beneath the wall rubble in the northern end of the trench. After the surface of the Stone was reached, heavy tools were removed from the trench and we continued to clean down to the Stone surface using trowels and then soft-bristle brushes. Water was poured on the Stone to assist cleaning and a water pump was used to remove excess water. The Cochno Stone was recorded via a sketch plan (image 8) and a photographic render produced by Factum Arte (image 14) which shows most clearly the motifs that were uncovered.

Image 14: Render of the stone generated from photography © Factum Arte

Six or seven cup-marks were evident, two of which had rings around them (one two, the other possibly three) and a further faint putative ring was identified at a third cup. The marks were all deeply incised and quite coarse in quality (cups up to 25mm in depth and 50mm in diameter), and in remarkably good condition given the burial of the stone and previous exposure for several thousand years. It was possible to determine small pecking marks in and around at least one cup-mark, suggesting the means of producing the marks may be revealed through further analysis. It may also be possible to identify phasing between one cup-mark and adjacent cup-and-ring mark which appear to overlap, as was the case at nearby Greenland (Mackie & Davis 1988-89).

A number of other surface additions were noted, all presumably related to activity in the late 19^th or early 20^th century:

• A short section of metal pipe was found adhered to the rock surface, leaving a stain when removed; this likely ended up on the stone during the burial process.
• White flecks identified within one cup-mark may be remnants of Mann’s white paint, but no other sign of this was identified, suggesting an organic liquid was used rather than a chemical paint. These flecks were sampled for further analysis.
• A small red patch, about 20mm across, was noted adhering to the surface of the stone. This had the character of a paint of some kind, and adhered closely to the stone; no sample could be collected as this was so closely bonded to the stone; this could relate to another colour of paint used on the stone by Mann, or be the remnant of some kind of vandalism.
• A large black blob was found towards the SE corner of the trench. This had the character of pitch, tar or melted plastic, and was sampled for further analysis. The irregular pattern of this deposit suggested it melted in situ or is some kind of ‘splatter’. This overlay at least two cup-marks and edges of rings.
• Modern graffiti scratched into the rock. This was an extensive panel of writing , contained within a crude box with irregular boundary. The visible portion measured some 250mm by 300mm, running under the eastern baulk of the trench. The letters were deeply incised and most are apparent:

E F D B

B DOCHERTY

R D

J B 1905 [1945 / 1965 also possible]

Image 15: Cup-mark containing white flecks – Mann’s paint remnants?

 

Image 16: Writing on the stone and the edge of the black splatter / blob. 15cm ruler for scale

During the course of the excavation, a few marks were also made on the surface of the Stone with a mattock. This highlights the softness of the stone, and once this happened, heavy tools were abandoned. One consequence of this was that we wore no shoes in the trench , and so we have to consider that even walking across the Stone may cause damage to its surface.

Image 17: Protecting the Stone before back-filling commenced.

At the end of the excavation, the stone and wall were covered in a double layer of geotex, and the trench was backfilled and re-turved by hand.

 

Preliminary recommendations for Phase 2

1. The Cochno Stone remains in very good condition despite being buried and so a project to uncover and record the Stone is considered to be feasible and of great value.
2. The local community should be consulted at all stages of the development of phase 2 of the project and any subsequent outcomes from the Cochno Stone project.
3. The exposure of the Cochno Stone can be done by machine, but under very close supervision and with various mitigating factors in place e.g. plastic or rubber blade on the bucket, machine stays out with the perimeter wall.
4. The rock is very soft and therefore hand excavation should avoid metal tools where at all possible – appropriate tools and brushes will need to be identified. Consultation with archaeologists who have worked on other rock-art panels will be imperative to share best practice.
5. It is likely that existing drawings of the Cochno Stone are inaccurate (what we found cannot be located on Donnelly’s drawing) and therefore a full and detailed new drawing is urgently required. A suitable individual to do this should be identified.
6. Phasing of rock-art cannot be ruled out, and we may be able to establish the means by which the rock-art was carved into the rock. Methods to deal with both areas of enquiry should be developed.
7. Initial photogrammetry suggests high resolution recording techniques will reveal more about the Stone than observation with the naked eye and therefore techniques such as this and laser scanning will be of fundamental importance.
8. We must consider the possibility that the perimeter wall collapse has caused some damage to the edges of the Stone; the removal of wall rubble will add to the time and cost of the final excavation.
9. A rough sample – our trench (and the P H carving on one photo) – suggests that the Cochno Stone is heavily vandalised – and the damage to the Stone will include graffiti but also paint splatters and wear from visitors walking on the stone. The removal of chemical and other substances from the Stone (if desirable) will add to the cost of the project.
10. Ludovic Mann’s ‘paint’ has largely disappeared; but traces may still remain and so we should not discount this from project designs. Research to connect Mann’s work at Cochno with Knappers would also be of great value.
11. The story and circumstances of the burial of the Stone – and others in the park – need to be investigated as a matter of urgency to help inform the phase 2 excavation, find other rock-art panels and add to the modern story of the Stone.
12. Any work on the Stone should be accompanied by research within and beyond the local community for:
    1. Memories and stories associated with the Cochno Stone and other rock-art
    2. Pictures and other images of the Stone before its burial.

 

Acknowledgements

A small team of very hard working students gave up a few days of their time to work at the Cochno Stone which was very much appreciated – Liam Devlin, Alison Douglas, Taryn Gouck, Rebecca Miller, Joe Morrison, Rory Peace and Katherine Price. Helen Green visited several times with her thoughts for phase 2 and other Glasgow PhD students – Tom Davis, Jamie Barnes and Dene Wright popped in with useful suggestions. Thanks also to project partners Ferdinand Saumarez Smith and Richard Salmon for help and advice throughout the process, and May Miles Thomas was a constant source of encouragement, and documented the process. Thanks to West Dunbartonshire council for permission to carry out the work and for ensuring access to the excavation site by strimming weeds and vegetation. John Raven of Historic Scotland has offered support and advice throughout the process and ensured permission was secured to excavate this scheduled ancient monument. And thanks too for Mrs Marks, owner of the east half of the Stone, for visiting and entering discussions with us about the future of the Stone. I would also like to thank John Reppion for drawing my attention to the word petrosomatoglyph!

Most of all, thanks to all of the local people who have kept alive memories of the Cochno Stone, many of whom of all ages came and visited our dig: this project is dedicated to all of you.

 

References

Bruce, J. 1896 Notice of remarkable groups of archaic sculpturings in Dumbartonshire and Stirlingshire, Proceedings of the Society of Antiquaries of Scotland 30, 205-9.*

Harvey, J 1889 Notes on some undescribed cup-marked rocks at Duntocher, Dumbartonshire, Proceedings of the Society of Antiquaries of Scotland 23, 130-7.*

Mann, L M 1937a An appeal to the nation: the ‘Druids’ temple near Glasgow: a magnificent, unique and very ancient shrine in imminent danger of destruction. London & Glasgow.

Mann, L M 1937b The Druid Temple Explained. London & Glasgow. [4th edn, enlarged & illustrated, 1939.]

Mackie, E W and Davis, A 1988-89 New light on Neolithic rock carving. The petroglyphs at Greenland (Auchentorlie), Dumbartonshire’, Glasgow Archaeological Journal 15, 125-55.

Morris, R W B 1981 The prehistoric rock-art of southern Scotland (except Argyll and Galloway), Oxford: BAR British Series 86.

Ritchie, J N G 2002 Ludovic McLellan Mann (1869–1955): ‘the eminent archaeologist’ Proceedings of the Society of Antiquaries of Scotland 132, 43–6*

References with * are free to view online – just google the title.