The 3rd Vounous Symposium is going wonderfully well. Kevin Frank and Chris Stein of Manufactum Historicum and I have been doing experiments with creating faience, including making it from locally resourced materials. Bronze casting is also underway. We have three furnaces this year, my little pit furnace from last year, one that is self drafting and one short shaft furnace. The above photo is a replica of a dagger we saw at the Museum of Archaeology and Nature, Gurzelyurt ( Morphou). We’ve also cast daggers that are replicas of one that was found here at Vounous. We plan to continue making replicas of the exquisite work made by the earliest metalsmiths in Cyprus.
I’ve recently started an Instagram account. If you want to follow me and see up to date photos from Vounous, look for fregnigiovanna, or check for postings with #ancienttoolsandcraft.
I have a Patreon page where I post stories about my travels and experiences casting bronze around the world. Last year I was in Moscow for the Times and Epochs festival, casting bronze with local reenactors. I learned a lot, both about different ways to cast bronze, and also about Moscow and Russia. The story is being told in installments. The first two can be found here:
If you’re interested in reading more, there are both public posts and ones that are available to my Patreon subscribers. There are also other benefits for supporters, including copies of powerpoints and articles, or even postcards sent from wherever I travel. Check and out my Patreon page here and consider a small contribution to support my ongoing work in experimental archaeology.
The 3rd Vounous Symposium is going wonderfully well. We have been doing experiments with creating faience, including making it from locally resourced materials. Bronze casting is also underway. We have three furnaces this year, my little pit furnace from last year, one that is self drafting and one short shaft furnace. The above photo is a replica of a dagger we saw at the Museum of Archaeology and Nature, Gurzelyurt ( Morphou). We’ve also cast daggers that are replicas of one that was found here at Vounous.
I wrote a short article for EXARC about last year’s Vounous Symposium. You can read it here.
Crafting in the World is a new work that combines the world of archaeology, craft, and anthropology. It explores crafts in ancient and modern contexts and discuses the relevancy of understanding crafts to other disciplines.
I had the privilege of writing one of the chapters for this book. In it I discuss how metal objects can be read in a way that the actions of the smith can be visualised.
"This volume expands understandings of crafting practices, which in the past was the major relational interaction between the social agency of materials, technology, and people, in co-creating an emergent ever-changing world. The chapters discuss different ways that crafting in the present is useful in understanding crafting experiences and methods in the past, including experiments to reproduce ancient excavated objects, historical accounts of crafting methods and experiences, craft revivals, and teaching historical crafts at museums and schools.
Crafting in the World is unique in the diversity of its theoretical and multidisciplinary approaches to researching crafting, not just as a set of techniques for producing functional objects, but as social practices and technical choices embodying cultural ideas, knowledge, and multiple interwoven social networks. Crafting expresses and constitutes mental schemas, identities, ideologies, and cultures. The multiple meanings and significances of crafting are explored from a great variety of disciplinary perspectives, including anthropology, archaeology, sociology, education, psychology, women’s studies, and ethnic studies.
This book provides a deep temporal range and a global geographical scope, with case studies ranging from Europe, Africa, and Asia to the Americas and a global internet website for selling home crafted items."
The link to the publisher is here. It is an academic publisher, and so it is rather expensive. However some university libraries already have copies, so I would recommend seeing if your local library can get a copy, or borrow it on Inter-Library Loan. If all else fails, contact me through the website or Academia.edu for a PDF.
One of the invisible tools of the Bronze Age metalworker is protective gloves. It’s difficult to work with hot metal without some sort of protective hand gear. Even when using wooden tongs, it’s difficult to keep your hands away from the heat of the furnace. Handling heated stone or clay moulds is also difficult without gloves.
The most popular hand protection is to use commercial welding gloves. They do a good job and are fairly inexpensive. On the other hand when working with students, I have to regard them as being disposable. Someone will inevitably burn the leather, making the fingers stiff and difficult or impossible to work with.
When I was in Moscow for the Times and Epochs Festival, the bronze casters there had a nice alternative: felted wool mittens. They look like something that would have been used in the Bronze Age, do a great job of protecting hands from heat, and are repairable. When I got back to the US I wanted to make myself a pair.
Making the mittens is a fairly straightforward process. Make a pattern out of some heavy cardboard by tracing your hand and adding a couple centimeters all the way around (the wool will shrink). You will need some wool. I bought some roving, wool that’s been cleaned and made ready for spinning, but you could even use wool straight from the sheep. Just make sure that the wool you use is not labeled as ‘superwash’. Superwash wool has been processed to prevent shrinkage. Great if you’re knitting socks, but useless for felting. I have small hands (another advantage, you can make these to fit!) so I used about 170 grams of wool. The only other supplies needed are hot water and a bar of soap. This is a messy process and takes awhile. You’ll need a clean work table in an area where you don’t have to worry about getting the table and the floor wet. Not to mention yourself. My thanks to the staff at StevenBe who let me use their felting room for the process
Lay out the wool so there’s enough to fold over the edges and top. Make sure that the bottom stays open. Take off the pattern for the moment and wet the wool with hot water and scrub it with the soap. Get the soap all through the wool. This is going to be messy. Put the pattern back and fold the wool so it is completely covered, except for where your hand goes in. Now, pushing down on the wool scrub it around on the work table, keeping it wet and rubbing in the soap, flipping it over and doing the other side.
When the first layer is completely wet and starting to hold together, add more wool wrapping it 90 degrees from the first layer. If the first layer was from the top to the bottom, the next layer should be side to side. Keep soaping it up, adding hot water and scrubbing it around. At some point the cardboard is going to start disintegrating, so put your hand in there and scrub from the inside. By now you’re losing the will to live, but keep going.
Felting works because wool has scales, almost like tiny hooks. The action of heat and agitation causes these scales to get tangled and bind to each other. This is why wool sweaters shrink when they get put into a hot washing machine or a dryer.
Keep adding layers to the wool until it gets almost as thick as you want it. The wool will compress and get a little thicker when it dries. Once it’s the size and thickness you want, rinse out the soap and let it dry. Drying takes a long time depending on the weather. You can put it in a dryer, but be careful that it doesn’t shrink. A dryer can reduce the size considerably and compress the wool to the point of being dense. If the mitten shrinks too much you can wet it down again and stretch it out some more. You can also put something inside the mitten to keep it from getting too small.
Once it’s done, you can twist it or pound it to get it a little more flexible. There’s nothing to say that you can’t also decorate it
I was invited to cast bronze at an event in Germany, but the catch was that I needed to dress in period costume. The skirt and tunic were easy enough, but I knew that the people there would look at my Iron Age shoes and comment on how anachronistic they were. I know, because it’s happened in the past. There are few Bronze Age shoes that have been preserved, and the most famous were the ones worn by Otzi, the Ice Man whose body was recovered in the Alps in 1991. There are a few websites describing how to make them, including one with a video,
Following the instructions onthis website,I cut out a pair of soles from the same leather I used for the Iron Age shoes, and punched holes around the perimeter. I didn’t have leather lacing, so I stitched them with multiple strands of sinew. Then I got some jute cord. This is made from the inner bark of the lime, or basswood tree (tillia sp). It is essentially the same as the cord used for Otzi’s shoes. I cut several lengths and started plaiting and knotting.
I quickly realised that it wasn’t going well. I couldn’t tie the knots while wearing the shoes, so I made a sort of shoe last out of socks. I just wasn’t enjoying the project and it was looking a mess. I just wasn’t getting the measurements right and the shoe was too large.
I just wasn’t producing what I wanted, so it went on the back burner. When it was about a month out from the event, I nagged myself into getting the shoes done. The problem was that I wasn’t happy with how they were turning out. It would be easier if I was making them for someone else, where I could tie the knots while they wore the shoes. It was then that I convinced myself that I didn’t need to slavishly copy this particular shoe. The materials were proper for period, I just needed to find a way to make them so I was happy while using a technique that would be consistent with the Bronze Age. I decided to make a netted upper rather than one that was plaited and knotted. I started over, this time using a single length of cord. I measured off a length that was 5 times the circumference of the sole (note, this finished about half the shoe. On the second one I measured 9 times the circumference and that worked out perfectly).
I wove the cord in and out of the sinew, skipping every other stitch and leaving a small loop at the top near the edge of the sole.
Then continuing around, I brought a loop through the loop next to the sole and then threaded the cord through that to make a knot. It was easily adjustable.
I made the first round fairly tight so that it would pull the sole up around my foot. I did the same for the second round.
On the third round I made the loops larger because I wanted a netted effect. If I wanted, could continue making the loops smaller that would result in a denser fabric. At this point it was easy to work on the shoe while wearing it.
After a couple more rounds I started making the loops even larger. I brought the cord around the front of my ankle, looping the cord between it and the loops closer to my toes.
By this time I was essentially done. It took me about three hours for both shoes, working at a relaxed pace. I had a fair amount of cord left over, so I wound that around the top cord of the shoe to reinforce the opening and to give it a bit more of a finished look.
The finished shoes
I made this pair fairly tight because I figure that both the leather and cord will stretch over time. Still, they are easy to slip on and off, and are comfortable for walking. I could make some leather uppers to go over the netting. Otzi’s shoes had that, although there is debate as to whether the leather was on top of, or under the cording. A project for the future is to learn nålebinding to make some socks.
Ever since he was recovered, I have had a fascination with Ötzi. His death and preservation gave us a unique opportunity to look into the face of someone who lived in the Bronze Age. We are able to examine his clothes and tools and use them to not only reconstruct the last days of his life, but also the lives of others in the Bronze Age.
A new article was published by The New York Times based on newly published research. The article titled, “The Final Hours of the Iceman’s Tools: What the implements found with the body of Ötzi revealed about the Copper Age” by Nicholas St. Fleur gives a fair assessment of the recent research. You can find the NYT article here.
Even better, Mr St. Fluer provides a direct link to the original publication published online through PLOS One, an open access platform, meaning that everyone read the article. “The Iceman’s lithic toolkit: Raw material, technology, typology and use” by Ursula Wierer, Simona Arrighi, Stefano Bertola,Günther Kaufmann, Benno Baumgarten, Annaluisa Pedrotti, Patrizia Pernter, Jacques Pelegrin is available here.
The NYT article gives details about how Ötzi appeared to be in a hurry in his last days. We knew already that his bow was not finished, but the PLOS One article goes into details about the state of his stone tools, the arrowheads, knife, and knapping supplies. The wear analyses showed how recently the tools had been retouched. The fine attention to detail in the examinations indicated how the fine scratches on the stone tools made by the lime bark holder would tell how recently the retouching had been done. Some tools also had evidence of of a particular type of gloss that occurs after the tool was used for cutting live plants.
The examination tells us brief stories about the history of the tools. The scraper was made from what was originally a knife and one arrowhead might have been made from stone reused from a sickle. We also know Ötzi was fairly well skilled as a flint knapper, since the evidence from his retouching tool (antler) and the recent retouching of some of the arrowheads would have most likely been done by him.
The end of the article by Ursula Wierer et al is exciting reading. Through the detailed examination of the condition of Ötzi’s tools, their origins, and how they were manufactured, they have reconstructed an almost moment by moment story of his last days.
Last year the Bronze Casting Festival was a wonderful experience. People from all over Europe came and exchanged information about bronze casting and metalworking techniques.
Here are a few photos of the First Bronze Casting Festival in 2017.
I’ll be returning there again this May and furthering my experiments in metal finishing. In addition to casting, I’m interested in using metal oxides as colorants for enamels and how they are affected by the reduced environment of a charcoal furnace. In the past I did a lot of metal enamelling in an electric furnace. This will be a chance to explore how the process of enamelling could have been developed. I might even have a chance to make some glass while I’m at it!
Another female Bronze Age icon is now known to have travelled across Europe
Last year (2017) this story about the Skrydstrup Woman made the news. Strontium isotope analyses showed that she was not born in the same region where she was buried. Rather than coming from what is now Denmark, she started out life farther south in Bohemia. She was an honoured member of the community, buried in an oak coffin, wearing gold jewellery, and embroidered robes. Her hair was put up in an elaborate style, that would have required assistance. All of those items buried with her would have meant the sacrifice of objects that would have taken many days or even weeks of labour to manufacture. Analyses of her bones indicated she lived a healthy life and died from unknown causes when she was in her late teens. She arrived at Skrydstrup when she was about 14 or 16 years old.
New analyses was presented at the 14th Nordic Bronze Age Symposium in Oslo, Norway in June of 2017. The work of the Tales of Bronze Age Women Project (National Museum of Denmark) employed strontium isotope and other analyses to determine the mobility patterns of women in Bronze Age Europe. The early results have determined that the Skrydstrup Woman travelled extensively and that the Egtved Girl did not make one trip from the Black Forest region of Germany where she was born, but made several trips between there and Denmark. The project continues to explore how mobility patterns of prominent women could be a part of social and economic exchange and networking in the Bronze Age.
I can relate to these women. By the time I was the age of these young women, I had travelled from where I was born in southern California to San Francisco, from there to the Upper Peninsula of Michigan to Milwaukee and Chicago, over a thousand miles from where I was born. As an adult I’ve lived in both North America and Europe. It used to be assumed that people in prehistory lived their lives in a single community, and if someone travelled long distances, it was assumed to be men. However, then as now, we see that people were mobile. This mobility not only brought an individual woman into a community, but also her way of life. She would have spoken at least one other language, a useful skill if her family were merchants. She might have brought other valued resources to her community, such as a new way of making pottery, new weaving patterns, or other skilled crafts. The objects from her home would have been seen as exotic, foreign, or rare.
The history of archaeology has been full of explanations for the movement of people. At times they were described as political conquests or invasions, the Beaker Folk, Anglo Saxons, Vikings… each generation of archaeologists give a new and different interpretation of the data we have. Were they marauding warriors replacing the local population, groups fleeing strife in their homeland, or peaceful settlers arriving with families? Or some of each? The evidence we have of social change in prehistory comes from changes in material culture: a new style of pottery, the introduction of a new technology, or changes in the way the deceased are dealt with. In some cases these cultural changes can be dated and tracked, allowing us to look at the progression of something, such as a craft techniques, from its origins and disbursement. However in tracking all the data on all these objects the humans sometimes get left behind. The bowls, beakers, and axes didn’t move themselves. People were travelling, carrying them, moving from one place to another. It makes sense, humans have been on the move since the beginning. From small bands in Africa, humans have spread out over the entire planet. We continue to move and migrate as groups and individuals to this day, bringing skills, languages, and ideas with us. Creativity, adaptability, and mobility are human strengths.
The Skrydstrup Woman puts a personal face on migration. We cannot tell the circumstances that led these women to travel across Europe to Denmark. What remains is that they travelled long distances in their lives, and not just going directly from where they were born to Denmark. Although they have been an icon of Danish prehistory for years, both the Skrydstrup Woman and the Egtved Girl were immigrants. Their story has expanded now, and rather than a symbol of a single national identity, they represent the multicultural world of human prehistory.
The video below was produced by the Tales of Bronze Age Women project. It shows the processes used in the analyses of the women and some of the early discoveries of the project.
New article available through EXARC. See the link below for the full article
It is accepted knowledge that when re-melting alloys, some of the metal with a lower melting temperature is lost through oxidation, and more metal must be added in order to maintain the desired alloy proportions. In order to understand the changes in alloy content when recycling using Bronze Age technology, experiments were undertaken by the author and others, using a charcoal furnace. These experiments included recycling bronze to quantify the loss of tin, and how alloys were affected by co-melting metals. The results were then compared to modern metallurgical practices using electric and gas furnaces. The initial results were presented at the Historical Metallurgy Society’s Research in Progress Conference in November of 2009. However, this paper includes further experiments that build on the earlier work. The conclusions indicate that knowledge of earlier practices was lost with the advance of technology, and that broad assumptions cannot be made about earlier technological practice based on work done with modern equipment.