Childe withdrew from revolutionary politics after his post-university years in Australia in favour of a career in prehistoric archaeology in Britain. Though remaining a Marxist, his application of Marxist principles to prehistory developed only slowly as his interpretations became more sophisticated. He became increasingly interested in knowledge about prehistory from studying results of the interactions between material remains and their interpretation (in Marxist terms, the relationships between practice and theory). In his paper ‘Retrospect’, Childe (1958b:73) charted the development in his thinking to where he rejected ‘transcendental laws determining history and mechanical causes … automatically shaping its course’ with an understanding that a prehistoric society's knowledge of itself was ‘known or knowable … with its then existing material and conceptual equipment’. Thus the prehistory of Europe could be seen not as a product of Oriental civilization, but as an independent entity. Childe could then write a prehistory of Europe ‘that should be both historical and scientific’ (1958b:74). This book, The Prehistory of European Society (1958a), also demonstrated his use of the epistemology of knowledge to understand prehistory as a sociological phenomenon.

This hand-list is devoted to the published writings of Vere Gordon Childe (1892–1957). It was compiled for two reasons: the limitations of earlier lists of his works, and the changing needs of scholars studying Childe and the disciplines to which he contributed.

The earliest and then most complete list of Childe’s writings was produced by Isobel Smith for the Childe festschrift published in the Proceedings of the Prehistoric Society 21(1956): 295–304. Both Bruce Trigger and Sally Green have added items missed by Smith to the bibliographies of their books on Childe. However, the present bibliography contains over twice as many published items by Childe as have appeared previously.

Two groups of quarries (Mont Viso and Mont Beigua, Italy) were the source of the Alpine axeheads that circulated throughout western Europe during the Neolithic. The quarries on Mont Viso (Oncino: Porco, Bulè and Milanese), discovered in 2003, have been radiocarbon-dated, and this has revealed that the exploitation of jadeites, omphacitites and eclogites at high altitude (2000–2400 m above sea level) seems to have reached its apogee in the centuries around 5000 BC. The products, in the form of small axe- and adze-heads, were distributed beyond the Alps from the beginning of the fifth millennium, a few being found as far away as the Paris Basin, 550 km from their source as the crow flies. However, it was not until the mid-fifth millennium BC that long axeheads from Mont Viso appeared in the hoards and monumental tombs of the Morbihan, 800 km from the quarries. Production continued until the beginning of the third millennium BC, but at this time the distribution of the products was less extensive, and the process of distribution operated in a different way: tools made from jadeite and eclogite are still found in the French Jura, but the extraction sites at the south-east foot of Mont Viso no longer seem to have been used. The variability in the geographical extent of the distribution at different times seems to be related to the social context of exploitation of the high-altitude quarries, which were only ever accessible for a few months each year.

This article addresses the potential of oral tradition (folklore) in the archaeological study of the past. It deals with oral traditions concerning landscape features in the area of the prehistoric and Roman site of Ajdovščina above Rodik, Slovenia. The palimpsest nature of modern landscapes can be regarded as a syncretic sum of past ways of life, land use, religious practices, and cults. In oral tradition concerning the ancient inhabitants of Ajdovščina, it is possible to discern the obscured memory of historical process. Certain sites, referred to in local oral tradition, mainly in the form of memories of religious practices performed there and of superstitions related to them, may well prove to be the remains of ancient sacred places. Methodological problems include identification of the generic and specific in oral tradition, the recognition of Christian intervention and/or censorship of ancient cults and beliefs, and the transposition and/or survival of elements of old ritual practices in popular beliefs. The aim of this article is to discuss the role of oral tradition linked to the landscape in the persistence of collective memory concerning historical circumstances and the survival and/or transformation of ancient cult or ritual sites and beliefs.

Ceramics were subjected to organic residue analysis from two collections: a series of middle Copper Age (Bodrogkeresztúr) vessels hitherto known as ‘milk jugs’, curated in the Magyar Nemzeti Múzeum, Budapest, and a collection of early Baden (Boleráz) vessels from the recently discovered settlement of Gyo”r-Szabadrét-domb, in western Hungary. The aim of the analyses was to establish whether or not these vessels, often associated with milk based on typological criteria, were actually used to process, store or serve dairy products. The results of the analyses revealed that no dairy products could be securely identified in the so-called ‘milk jugs’. Nevertheless dairy products were identified in other vessel types.