Citational Fragments

Boscawen-ûn Stone Circle

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So I’ve just got back from a residency in Cornwall where I was actually able to visit Lands End!. One of the ancient sites we visited was Boscawen-ûn Stone Circle.

“The site dates from the late Neolithic-early Bronze Age (approx. 2500-1500 BC) and consists of an ellipse circle of 19 stones, ranging in height from 0.9m (3ft) to 1.4m (4.5ft). One of these stones on the NE side is made of almost pure white quartz. In addition, there is an off-centre leaning stone 2.4m (8ft) high. It is not known whether this stone was always leaning at this angle or whether it has slipped over the years. In the NE side of the circle there is a jumble of stones that may have been part of a burial cist. There is a gap between stones on the W side of the circle, similar to the Merry Maidens stone circle but on the opposite side.

Folklore and Legend

Boscawen-ûn; which is Cornish for ‘elder tree on the downs’, takes its name from the nearby farm. The circle was recorded as far back as the early medieval period in the Welsh Triads, as one of the three principal gorsedds (Bardic meeting places) of the island of Britain. In 1928, the revived Gorsedd of the Bards of Cornwall was inaugurated at the site.

Purpose and Meaning

Like the other stone circles in West Penwith, it seems likely that Boscawen-ûn was a place for ceremony and ritual. It is known that quartz was seen as a sacred stone to the megalithic builders (when the central Hurlers circle was excavated on Bodmin Moor a whole layer of quartz foundation stones were found), so the quartz stone in the circle may have had some significance relating to healing and perhaps the moon. The fact that the circle, like others in West Penwith, had 19 stones may also relate to the 18.64 year cycle of the moon, or the 19 year metonic cycle of the moon and sun. Also, the centre stone faces in the direction of the midsummer solstice sunrise, towards an outlying standing stone, and the rising sun at midsummer illuminates a carving of two axe-heads that lie towards the base of the stone. Axes were important to the Neolithic and Bronze-Age peoples as ritual objects, and Cornish greenstone axes were traded with other tribes in England and elsewhere, so this carv- ing on the centre stone is probably a sacred symbol. In the other direction, the sun can be viewed setting between the centre and quartz stones at Samhain (Oct 31st), a pre-Christian festival, when viewed from a spot on the opposite side of the circle.

Boscawen-ûn (prounounced Bosca-noon) Stone Circle lies to the south of the main A30 road between Penzance and Land’s End about a mile before Crows-an-Wra. OS grid reference SW 4122 2736.”

Text reproduced from https://cornishancientsites.com/ancient-sites/boscawen-un-stone-circle/ , image reproduced from https://www.isleofalbion.co.uk/sites/14/boscawen_un.php (accessed 22/11/23)

Currently reading

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In this journey across England’s most forbidding and mysterious terrain, William Atkins takes the reader from south to north, exploring moorland’s uniquely captivating position in our history, literature and psyche. Atkins’ journey is full of encounters, busy with the voices of the moors, past and present. He shows us that, while the fierce terrains we associate with Wuthering Heights and The Hound of the Baskervilles are very human landscapes, the moors remain daunting and defiant, standing steadfast against the passage of time.

Currently Reading

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“Archaeology is a way of acting and thinking—about what is left of the past, about the temporality of what remains, about material and temporal processes to which people and their goods are subject, about the processes of order and entropy, of making, consuming and discarding at the heart of human experience. These elements, and the practices that archaeologists follow to uncover them, is the essence of the archaeological imagination.”

In his book Shanks offers the following definition: “To recreate the world behind the ruins on the land, to reanimate the people behind the shard of antique pottery, a fragment of the past: this is the work of the archaeological imagination, a creative impulse and faculty at the heart of archaeology, but also embedded in many cultural dispositions, discourses and institutions commonly associated with modernity. The archaeological imagination is rooted in a sensibility, a pervasive set of attitudes toward traces and remains, towards memory, time and temporality, the fabric of history.” pp.25

Text reproduced from https://www.google.co.uk/books/edition/The_Archaeological_Imagination/a6tJDAAAQBAJ?hl=en&gbpv=0 (accessed 13/08/23)

The Gough Map

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The Gough Map

“The printer and publisher John Nichols described Richard Gough in a long tribute after his death as ‘the Father of British Topography’. More recently scholars have recognised him as the leading antiquary of his day. Gough was one of the first to recognise the importance of old maps in helping to understand the history of particular places and wrote a pioneering account of the development of British maps in the second edition of his British Topography (1780). This is the oldest map of Britain at the Bodleian Library, Oxfordshire (exact date unknown, approx. 14th Century). In addition, the topographical collection bequeathed by Gough to Oxford University in 1809 is one of the most important in the Bodleian Library, outstanding for the visual material received as well as the printed books and manuscripts. Among the maps is the earliest depiction of Britain in recognisable form (now known as the Gough Map) and large portions of the unique Sheldon tapestry map woven in the 1590s.

His Anecdotes of British Topography (1768) was the first comprehensive national bibliography of the subject and a remarkable achievement for one individual. It provided a gazetteer of sources relating to the local history and antiquities of each county, covering not just printed books and manuscripts but also maps and illustrations often with comments about dates, artists and when he acquired items. An enlarged second edition in two volumes was published in 1780 under the title of British Topography. Gough was one of the first to recognise the importance of old maps in helping to understand the history of particular places and wrote a pioneering account of the development of British maps in the second edition of his British Topography (1780).”

Text and image reproduced from https://www.bl.uk/picturing-places/articles/richard-gough-the-father-of-british-topography (accessed 21/07/23)

References for further research:

1] Richard Gough, British Topography. Or, an Historical Account of what has been done for Illustrating the Topographical Antiquities of Great Britain and Ireland, London, J. Nichols and T. Payne, 1780. The completed part of the 3rd edition was destroyed in 1808 by a fire in Nichol’s printing works. However the Bodleian has a copy of the 2nd edition with useful later additions by Gough (Gough Gen.Top. 363–5).

2] Peter Barber, ‘King George III’s topographical collection: a Georgian view of Britain and the world’, in Kim Sloan and Andrew Burnett (eds), Enlightenment: Discovering the World in the Eighteenth Century, London, British Museum, 2003, pp. 158–65.

 3] The most useful guide to Gough’s topographical drawings is Maurice Barley, A Guide to British Topographical Collections, [London], Council for British Archaeology, 1974, pp. 95–8.

Deep Mapping and the spatial turn

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Archaeological plan of the sanctuary of Asklepios on Kos (Kiapokas 1999, 164) superimposed on a satellite image.

“There are ten things that I can say about these deep maps.

First. Deep maps will be big – the issue of resolution and detail is addressed by size.

Second. Deep maps will be slow – they will naturally move at a speed of landform or weather.

Third. Deep maps will be sumptuous – they will embrace a range of different media or registers in a sophisticated and multilayered orchestration.

Fourth. Deep maps will only be achieved by the articulation of a variety of media – they will be genuinely multimedia, not as an aesthetic gesture or affectation, but as a practical necessity.

Fifth. Deep maps will have at least three basic elements – a graphic work (large, horizontal or vertical), a time-based media component (film, video, performance), and a database or archival system that remains open and unfinished.

Sixth. Deep maps will require the engagement of both the insider and outsider.

Seventh. Deep maps will bring together the amateur and the professional, the artist and the scientist, the official and the unofficial, the national and the local.

Eighth. Deep maps might only be possible and perhaps imaginable now – the digital processes at the heart of most modern media practices are allowing, for the first time, the easy combination of different orders of material – a new creative space.

Ninth. Deep maps will not seek the authority and objectivity of conventional cartography. They will be politicized, passionate, and partisan. They will involve negotiation and contestation over who and what is represented and how. They will give rise to debate about the documentation and portrayal of people and places.

Tenth. Deep maps will be unstable, fragile and temporary. They will be a conversation and not a statement.”

Text reproduced from Clifford McLucas http://documents.stanford.edu/MichaelShanks/51 (accessed 04/05/23)

Image reproduced from http://deepmappingsanctuaries.org/deep-mapping/ (accessed 04/05/23)