This article is concerned with archaeological evidence for the mechanisms by which group memory is transmitted. Specifically, how do natural places such as caves and rock shelters retain their status as foci for ritual activity? It draws upon recent social and archaeological theory around embodied memory; in particular, Connerton's (1989) division of memory claims into three kinds. These are: personal memory claims, cognitive memory claims and habit-memory. It is argued that cognitive memory claims and habit-memory should be regarded as aspects of the same process of remembering; following Gell (1998) and Jones (2007), physical traces of past action are regarded as central to this act of memory. Three encounters with memory are analysed: managing memories, remembering a lesson learnt and formal performance which reinforces group memories. It is argued that all three share some of the attributes of a ritual performance. An analysis of biographies of practice is proposed to draw out these links between small-scale habit-memory and long-term group memory.

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Phenomenology is the modern theoretical archaeologist's word for the appreciation of how a prehistoric monument relates to its landscape. The author shows how the one of the earliest antiquaries, William Stukeley, pre-echoed some of its principles methods and thinking.

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