The discovery of layers of grass ash stretching back 25,000 years suggests that a cave in south-eastern Australia was home to elaborate rituals for over 1000 generations of Indigenous inhabitants.

Cloggs cave is in the homeland of the GunaiKurnai people in south-eastern Victoria. In 2024, archaeologists and traditional owners announced the discovery of ancient artefacts inside the cave, providing evidence for the extraordinary possibility that a ritual had survived for 12,000 years through to modern times.

Now, at Monash University in Melbourne, along with , a GunaiKurnai elder, and their colleagues have uncovered evidence that more than doubles the amount of time that cultural practices took place in the cave. The purposes of these rituals are thought to have included magic, healing and cursing.

The team found thousands of microscopic, silt-sized preserved cells called phytoliths that form when plants absorb soluble silica from the soil and deposit it within their structures. Grasses were the dominant vegetation type, making up 97 per cent of the burnt phytoliths found in the cave.

David thinks this is because grasses immediately turn to ash, rather than charcoal, when burnt, and the ash was considered important for rituals.

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These phytolith fossils indicate that people had brought whole grasses, including their roots, into the cave and burnt them to repeatedly make thin layers of ash, he says.

The researchers were then able to link this practice of burning ashes with cultural practices described by the Alfred Howitt. In the 1880s, in other parts of GunaiKurnai country Howitt recorded the rituals of powerful medicine men and women that he described as “wizards”. His accounts show that ash was an important part of GunaiKurnai rituals in the 19th century.

“Such burning of grass goes back to 25,000 years ago inside the cave, but between 4400 and 1600 years ago, the burning of ash layers became more frequent and more widespread across the floor of the cave,” says David.

Around 2000 years ago, a standing stone was erected in the cave and over the next 400 years, grass was burnt all around it.

Unlike pollen, which can be transported by wind, phytoliths are usually deposited immediately beside the plants from which they originate. The team also ruled out the possibility that the fossils were washed in by a flood.

The cave also contained phytoliths deposited in the scats of common brushtail possums (Trichosurus vulpecula), but these were unburnt, distinguishing them from the phytoliths created by human activities.

The ashes weren’t always associated with the same kinds of archaeological remains, suggesting they were created by a range of practices in the cave, says David.

“The common theme here is that people repeatedly piled grasses and burnt them,” he says. “Prior to 4400 years ago, the bringing and burning of grass into the cave was more sporadic and less frequent, not resulting in the repeated dense ashy layers that we see after 4400 years ago, although other kinds of ritual activities involving stalactites and miniature fires with single fat-smeared sticks were performed during those earlier times.”

at the Australian National University in Canberra says archaeobotanical research has been underrepresented in Australian archaeology, which has meant that a “large portion of past life has been understudied”.

“This is a great study, weaving careful scientific analysis of phytoliths with GunaiKurnai cultural knowledge to show that grasses were specially collected and burnt at Cloggs cave to support ritual practices over many millennia,” says Florin.

Hunter-gatherers transported brown trout into the mountains of Norway at least 7000 years ago so they could be harvested during summer foraging trips into the highlands.

That is the only possible explanation for how fish could have populated isolated mountain lakes that had been covered by a kilometres-thick ice sheet for tens of thousands of years, says at the University of Oslo, Norway.

“This is the oldest documented example of human-mediated translocation of fish in the world,” says Mjærum.

Until around 8400 years ago, Lake Tesse, at an elevation of around 850 metres, was covered by the Fennoscandian ice sheet, leaving an ecological blank canvas once it retreated.

Yet before it was transformed for hydropower storage in the 1940s, Lake Tesse was regarded as one of the richest brown trout waterways in Norway, yielding 9 tonnes of the fish annually.

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While it has long been suspected that humans had a hand in establishing the brown trout population in Lake Tesse, we had no idea how long ago this happened.

Alternative ideas have included transportation by birds or natural migration of fish and eggs upstream. But most Norwegian mountain lakes, including Lake Tesse, only had brown trout until recently, and geographical features such as large waterfalls make natural dispersal upstream impossible.

Mjærum and his colleagues studied the partially buried remains of elaborate wooden fish traps, discovered in 2022 when the lake level was lowered.

Radiocarbon dating showed that the oldest trap dated from around 4950 BC. By correlating the recovered wood with the pine tree ring chronology available for the central Scandinavian mountains, the team was also able to precisely date some of the posts that were part of the younger traps.

One came from a tree felled between spring 2669 BC and winter 2669-2668 BC, and another 12 years later during the winter of 2657-2656 BC, demonstrating that the traps must have been maintained to keep them in good working order.

“Therefore, it is possible that this form of trap fishing was ongoing in Tesse during much of the period between 5000 and 2650 BC,” says Mjærum.

The transport of fish into the lakes is an early example of people managing the environment to provide food, centuries before the advent of farming in Scandinavia. There is evidence that fish farming began even earlier in other parts of the world,

How people transported the fish is unknown, but they may have used waterskins. People probably stayed in the mountains for part of the summer season, hunting reindeer and fishing, but spent the winters in the valleys or along the coast where the climate was milder, says Mjærum.

“A good and predictable food supply also made longer stays possible, not only for hunters aiming for big game, but for whole family groups,” he says.

Ancient Egyptian princesses were probably trained in using bows and daggers and put themselves at risk of serious injury. Rediscovering mummies from about 3800 years ago has revealed that some of these women had enlarged bones in their arms and bowing of the bones in their palms, which suggests they were active users of the weapons they were often buried with.

“They carried their bows and daggers into the afterlife not just as ornaments, but as testaments to the active, resilient and powerful lives they led,” says at Beni-Suef University in Egypt.

Weapons have been found throughout history. But there has been much debate about whether this was symbolic or meant the women used them.

Now, Hashesh and her colleagues have studied six royal mummies – five female – found at the Dahshur complex of pyramids and tombs from Egypt’s Middle Kingdom between about 1850 and 1700 BC. The mummies, some of which were found with bows and arrows alongside them, were excavated in the 1890s, and were rediscovered in the Egyptian Museum in Cairo during a curation project in 2020.  

The team has analysed the bones to learn about the lives of these royal individuals, four of whom are thought to be daughters of the pharaoh Amenemhat II.

A key finding was that Princess Ita – who had an elaborate gold and lapis lazuli dagger in her burial assemblage and was aged between 28 and 34 when she died – would have had very strong connections between the bones in her forearm and strong hand muscles. This implies the habitual gripping of weapons like daggers or maces, says Hashesh.

Princesses Noub-Hotep (aged between 40 and 44) and Itaweret (aged 20 to 34) both showed enlargement of the radius bone in the forearm, which could be an adaptation to . The former princess, who was buried alongside arrows, also had bowing of the second right metacarpal bone in the palm and strengthened attachments of finger muscles. These hint at the sustained mechanical load required to hold a bow and are indicative of “archer’s grip”.

“I imagine the lives of princesses like Noub-Hotep and Ita were far from the sedentary, purely decorative existence we often associate with ancient royalty,” says Hashesh. “To develop the archer’s grip and the structural bowing of the hand bones observed in Noub-Hotep, they must have begun training in archery and martial arts from a young age.”

at Griffith University in Australia says this study gives us real insight into these princesses’ lives. “Royal women were not simply sitting around a palace or following their menfolk around, but living active and skilled lives. They were trained in very practical martial and hunting arts, just as we imagine their fathers and brothers were,” she says.

The bones also revealed that injuries were common. For example, Princess Itaweret survived broken ribs and foot fractures, which Hashesh says were probably caused by accidents or hard blows.

“This tells us that they were out in the world, perhaps engaged in high-impact activities where falls and blows were a real danger,” she says. When injured, their status gave them access to surgeons capable of setting bones so well that they healed without infection or misalignment, she says.

But at the University of Southampton, UK, says that other activities could result in similar alterations to arm and hand bones, such as frequent juggling or using a scythe. “If we were to find a tennis player buried with a club, we cannot simply argue that this [similar] bony change was a result of clubbing people,” she says.

An ancient Maya astronomer-mathematician has been identified for the first time along with his complex calculations made around 1200 years ago, predicting the orbital cycles of Mars and Venus.

“This is the first direct mention of an ancestral Maya astronomer-mathematician by personal name,” says at the Massachusetts Institute of Technology.

It is also the oldest recorded name of an astronomer-mathematician ever known from anywhere in the Americas, he says.

The Maya civilisation flourished in Central America between roughly 2000 BC and AD 1697. They had advanced knowledge of mathematics and astronomy, but much of it was lost after the mass burning of their books by Spanish missionaries.

Since 2010, excavations at the site of Xultun, Guatemala, have revealed astronomical and mathematical inscriptions inside a small masonry building.

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On the east and north-east walls of the building are around 50 texts that scientists believe are “rough drafts” made by Maya mathematicians as they charted and predicted the cycles of celestial objects relative to Earth and to one another.

Rossi and his colleagues have painstakingly deciphered one of these murals, named Text 19. At the bottom of the mural is the name of Sak Tahn Waax, which translates to White-chested Fox, who is believed to be the author of the formula.

Text 19 consists of 11 hieroglyphs, which had to be scanned, photographed and magnified under different illumination angles, and compared with other, later, astronomical-mathematical writings, before their meaning could be deduced.

While similar mathematical and astronomical expertise is found across Maya cities, the mention of Sak Tahn Waax, who the researchers believe was probably male, is unique.

“Whether this is an instance of the scribe himself signing his own calculation or attributing the intellectual work to another, we have a formula and the name of its creator, which serves to demonstrate the importance of this kind of intellectual contribution for Classic Maya people,” says Rossi.

The calendar system on display in Text 19 uses maths in relation to time periods, he says. These time periods were drawn from a 260-day calendar, a 365-day solar calendar, a 584-day approximation of Venus’s synodic cycle (when the planet returns to the same position relative to both Earth and the sun) and a 780-day approximation of Mars’s synodic cycle. The total length of the formula is five Venus synodic cycles or 2920 days, and the date that Text 19 most likely refers to is 7 November of AD 781 in the Julian calendar.

Exactly how this formula would have been applied is unknown, says Rossi, as it “isn’t incorporated into any larger body of work”.

“We think it is meant to concisely and meaningfully show the relationship between these two planets and human counts of time in ways that could then be applied to political ceremony, predictive astronomy and understandings of seasonality,” he says.

Such meticulous mathematical legwork would have been critical to structuring life in a world before computers, smartphones and weather apps, says Rossi.

“You don’t acquire Homer; Homer acquires you.” So writes Adam Nicolson in , his paean to that indispensable pair of ancient epics, the Iliad and the Odyssey. Christopher Nolan’s of the latter makes Nicolson’s book essential reading now for anyone interested in the story’s greater significance.

Nicolson’s work follows three trains of thought. In the first, he waxes philosophical about what Homer – always referred to in the singular, but acknowledged to have been multiple people, spanning generations – has to say about the meaning of life and the clash between civilisation and depravity. He delves into the fascination literary giants have had with Homer, including John Keats, whose poem Endymion gives the book its title, and Alexander Pope, whose translations leave much to be desired.

The other two strands are more rooted in the tangible world. Nicolson digs into the text of the Iliad and the Odyssey and parses out variations in the Greek, tracing the language’s structure back to the Linear B of the Mycenaean era and beyond, and uses this linguistic examination to attempt to pin down exactly when the poems were first composed – much earlier than we’d previously thought, he argues. The standardised, written Homer that we know came down from a much older oral tradition, says Nicolson, as far back as even 2000-1800 BC.

Finally, he finds traces of Homer’s writing in archaeological treasures from around the ancient Mediterranean, from a papyrus found at the Hawara site in Egypt to a pottery shard discovered in a tomb on the island of Ischia, one of the oldest surviving examples of written Greek. The papyrus dates to about AD 150; the pottery, to the 8th century BC. Much attention is also paid to the shaft graves of Mycenae, and what they can tell us about the world before the Bronze Age collapse.

Nicolson isn’t interested in the historicity of the poems themselves – they are myths, after all – as much as he is in the world that produced them. He draws a compelling portrait of a complex ancient realm, and of people for whom these stories provided a link to their nomadic, warrior-centred past.

Rereading The Mighty Dead, with its focus on relics and remnants, reminded me of my honeymoon to Crete. My husband and I visited the archaeological museum in Heraklion and saw a boar-tusk helmet on display; in book 10 of the Iliad, you will find Odysseus described wearing one, too. It is a reminder, as Nicolson’s book impressively contends, that the world of Homer is still very much all around us, if we know where to look.

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Homo sapiens have been around for about 300,000 years. Often, our big brains and intelligence are credited with making us the most successful species to have ever walked on Earth, but that isn’t entirely true. There was another species of human that survived on this very same planet for nearly 2 million years, which was the grandparent of so many other human species, including us. They explored new continents. They mastered tools. They may have controlled fire. And they did it all with a brain barely half the size of ours. Enter Homo erectus, a species that may force us to confront an uncomfortable possibility… that intelligence alone isn’t what makes a species successful.

Read more: How Homo naledi is changing what we know about death