Ever since large amounts of Bell Beaker complex pottery were first discovered within megalithic graves in north-western France, the Bell Beaker has been tightly tied to the ‘megalithic phenomenon’. However, the fact of construction of these various kinds of megalithic monument during the Middle to Late Neolithic pre-dates the users of Bell Beakers. While this is a case of the re-use of older funerary monuments, it is assumed that Bell Beaker funerary practices witness a shift from Neolithic collective burial to individual inhumation. For a long time finds from the megalithic graves have constituted our main source of information on the Bell Beaker complex in north-western France. However, these ‘artificial caves’ have biased our understanding of the Bell Beaker complex and, in particular, of its funerary practices. The re-assessment of old finds and recent large-scale excavations have brought to light a large number of new sites, revealing a greater diversity in Bell Beaker funerary practices in the region than had been perceived previously. In the first part, we set the broader picture, stating what we know or can say about funerary practices during the Recent and Late Neolithic (3350–2550 bc), before the beginning of the Bell Beaker phenomenon. We then discuss the different Bell Beaker burial practices (2550–1950 bc), their chronological and regional variabilities, and, above all, the research biases that might have affected their understanding.

Arthur Evans is most noted for his work in Crete, particularly the excavation of the Palace of Knossos, which he began in the year 1900. As a consequence, Arthur Evans' earlier archaeology is often overlooked. This paper focuses on a series of lectures, largely unpublished, on the development of megalithic monuments and the religious cult they embodied, delivered by Evans in 1885. Evans' ideas of cult were embedded in contemporary late nineteenth century anthropological concepts set within an evolutionary context. This paper shows that these underlying ideas were also evident in Evans' later writings on the Aegean: notably, the famous article on the Tree and Pillar Cult that formed the basis of his concept of Minoan religion. By contextualizing Evans' early work, we gain a fuller understanding of why he prioritized certain information in constructing his concept of a Minoan civilization.

Burial is a highly symbolic activity through which concepts of the world are reflected in the representation and treatment of human remains. While mortuary studies in archaeology and anthropology have had a long history, our understanding of Neolithic societies through such analyses is lacking. This article has attempted to broaden our understandings of one such society, focusing upon the megalithic tomb tradition in Ireland, through an integrated study of the burial practices taking place at several sites located on the Burren, County Clare. The Parknabinnia chambered tomb, Poulnabrone portal tomb, and Poulawack Linkardstown-type cairn are located within three kilometres of each other and date to contemporary periods. Several questions are explored through the use of archaeological evidence, osteological analysis, and taphonomy to allow for a broader appreciation of social practices in the past – most notably burial practices. What types of burial practices were taking place; how do the sites compare to each other; and how do they fit within the overall scheme of Neolithic practices we have come to understand?

Chronology remains a problematic area in prehistoric archaeology but the increasing number and precision of radiometric dates begin to suggest patterns that can be resolved down to the scale of individual lifetimes. The study of megalithic monuments has benefited from these developments but remains hampered by the indirect relationship between the materials that are dated and the structures themselves. Drawing on evidence from France, Scandinavia, and Iberia, it is nonetheless arguable that available patterns of dates suggest an event-like tempo to the construction of megalithic monuments, with large numbers being built within relatively short periods of time. This has implications for typological models and for the social context in which such monuments were designed and built.

Refitting flakes to cores is a well-developed way to investigate how stone tools were made. Here the author takes on the formidable task of refitting the stone blocks of menhirs, orthostats and megalithic tombs to their quarries. The results are impressive: the order of erection in a row of menhirs, the method of construction in a passage grave and the monumental chronology of a region are just three of the rewards of this promising new method.

The system of exchange known as the Kula ring practised in recent times by the Trobriand Islanders has provided a powerful model for anthropology, but its roots in prehistory have remained elusive. Focusing on the island of Woodlark, the author and his team have surveyed the stone monuments which characterise the region and here assign them a date and social context. In them, they see evidence for prehistoric chiefdoms anticipating those studied by Malinowski.

Andrew Fleming takes phenomenology by the horns.

Using plasma chemistry, carbon was extracted from charcoal paint samples collected from megalithic monuments in north-west Iberia. Nine accelerator mass spectrometric radiocarbon dates on these paints establish their age to be within 1000 14C years of each other, centred at approximately 5000 BP. These radiocarbon ages for megalithic paintings fall within the proposed time period for north-west Iberian megalithic culture. Multiple layers of paint on some stones show that more than one painting episode occurred.