Its feudal castle already existed in the beginning of the Middle Ages and until the 10th century; it became by marriage (11th century) one possession of the Count of Perigord, and then became an important fortified town. The last counts: Archambaud V and VI who had been unfaithful to the King were thus deprived of all properties by the Paris Parliament. Montignac then became one property of Louis d’Orléans, brother of French King Charles VI. Charles VI was taken prisoner during the battle of Azincourt and decided to sell the town to Jean de Blois in order to pay his ransom. By marriage, the castle and town then became a property of the D’Albret family until 1603, when French King Henry IV gave them to François d’Hautefort Lord of Thenon. The castle has been many times dismantled during wars, and it was destroyed in 1825. Only one tower and its infrastructure bear witness of its former glory.

The town used to be surrounded by a wall with three doors, of which one led to a wood bridge across the river Vézère (today facing the Pègerie street). This bridge was burnt in 1580 by protestants, then it has been rebuilt, and was carried away by the 1620 flood. A new bridge was built between 1766 and 1777 to replace the ferry that had been used for 150 years.
This charming town includes two different areas located on both sides of the Vézère river: on the right bank, the feudal town and its medieval narrow streets with their 14th, 15th and 16th century architecture: houses on piles, half-timbered houses, wash houses and springs, the typical yellow stones of which beautifully reflect the sun. On the left bank, the suburb with the convent and priory reminds us that Montignac used to be a harbour, a place of commerce and crafts during the Ancien Régime period. 

Hospitality remains the number one tradition of its inhabitants (3,101 today). In Montignac many celebrities were born, such has Eugène LE ROY, writer and author of «Jacquou Le Croquant», Joseph Joubert the moralist, or Pierre Lachambaudie, writer of tales…

Montignac, is also a place for gastronomy: the Lascaux cake is wonderful, and when you’re here it is as if you could smell the delicate aroma of King Henri IV’ “Poule au Pot”. When you come to Montignac, our tables d’hôtes and restaurants lead you to discover the numerous delicious recipes of our Perigord. But this is not the end of it!

Montignac and its area offer varied hiking paths, leisure activities and sites to be visited, of which, do not miss Lascaux II, the Regourdou, the Thot-Espace CroMagnon, the castles of Losse, and Sauveboeuf, theSaint-Amand de Coly Abbey, the shelters of La Roque Saint Christophe, the Paleontology museum and the Dinosaurs’ Park!

The cave was discovered on 12 September 1940 by four teenagers, Marcel Ravidat, Jacques Marsal, Georges Agnel, and Simon Coencas, as well as Ravidat’s dog, Robot. Public access was made easier after World War II. By 1955, the carbon dioxide produced by 1,200 visitors per day had visibly damaged the paintings. The cave was closed to the public in 1963 in order to preserve the art. After the cave was closed, the paintings were restored to their original state, and are now monitored on a daily basis. Rooms in the cave include The Great Hall of the Bulls, the Lateral Passage, the Shaft of the Dead Man, the Chamber of Engravings, the Painted Gallery, and the Chamber of Felines.

Lascaux II, a replica of two of the cave halls – the Great Hall of the Bulls and the Painted Gallery – was opened in 1983, 200 meters from the original. Reproductions of other Lascaux artwork can be seen at the Centre of Prehistoric Art at Le Thot, France.

The cave contains nearly 2,000 figures. Many are too faint to discern, while others have deteriorated. Over 900 can be identified as animals, and 605 of these have been precisely identified. There are also many geometric figures. Of the animals, horses predominate, with 364 images. There are 90 paintings of stags. Also represented are cattle and bison, each representing 4-5% of the images. A smattering of other images include seven felines, a bird, a bear, a rhinoceros, and a human. Among the most famous images are four huge, black bulls or aurochs in the Hall of the Bulls. There are no images of reindeer, even though that was the principal source of food for the artists.

The four black bulls are the dominant figures among the 36 animals represented in the Hall of the Bulls. One of the bulls is 17 feet long — the largest animal discovered so far in cave art. The bulls appear to be in motion. The most famous section of this cave is the great hall of the bulls, where there are bulls, horses, and stags.

A painting referred to as “The Crossed Bison” and found in the chamber called the Nave is often held as an example of the skill of the Paleolithic cave painters. The crossed hind legs show the ability to use perspective in a manner that wasn’t seen again until the 15th century.

Also on the site is an archaeological museum, and about 20 semi-wild bears that roam around a naturalized habitat that’s barricaded against humans. The only way to experience this site (including the museum) is on a guided tour, conducted in both French and English. Tours depart frequently.

Location: About 450m (1,500 ft.) uphill from Lascaux I (the original caves) in Lascaux
Phone: 05-53-51-81-23
Hours: July-Aug daily 9am-7pm; Sept-June daily 11am-6pm
Cost: 4.50€ adults, 3€ children 6-12, free for children under 6

Originally termed “L’Age du Renne” (the Age of the Reindeer) by Lartet & Christy (1875), the Magdalenian is synonymous in many people’s minds with reindeer hunters, although Magdalenian sites also contain extensive evidence for the hunting of red deer, horse and other large mammals present in Europe towards the end of the last ice age. The culture was geographically widespread, and later Magdalenian sites have been found from Portugal in the west to Poland in the east.

The culture spans the period between c. 18,000 and 10,000 BP, towards the end of the last ice age. The Magdalenien is characterised by regular blade industries struck from carinated cores. Typologically the Magdalenian is divided into six phases which are generally agreed to have chronological significance. The earliest phases are recognised by the varying proportion of blades and specific varieties of scrapers, the middle phases marked by the emergence of a microlithic component (particularly the distinctive denticulated microliths) and the later phases by the presence of uniserial (phase 5) and biserial ‘harpoons’ (phase 6) made of bone, antler and ivory (Sonneville-Bordes & Perrot, 1954-56).

There is extensive debate about the precise nature of the earliest Magdalenian assemblages, and it remains questionable whether the Badegoulian culture is in fact the earliest phase of the Magdalenian. Similarly finds from the forest of Beauregard near Paris have often been suggested as belonging to the earliest Magdalenian (Hemmingway 1980). The earliest Magdalenian sites are all found in France.

The later phases of the Magdalenian are also synonymous with the human re-settlement of north-western Europe after the Last Glacial Maximum. Extensive research in Switzerland, southern Germany (Housley et al. 1997) and Belgium (Charles 1996) has provided detailed AMS radiocarbon dating to support this.

By the end of the Magdalenian, the lithic technology shows a pronounced trend towards increased microlithisation. The bone harpoons and points are the most distinctive chronological markers within the typological sequence. As well as flint tools, the Magdalenians are best known for their elaborate worked bone, antler and ivory which served both functional and aesthetic purposes including bâtons de commandement. Examples of Magdalenian mobile art include figurines and intrically engraved projectile points, as well as items of personal adornment including sea shells, perforated carnivore teeth (presumably necklaces) and fossils.

The sea shells and fossils found in Magdalenian sites can be sourced to relatively precise areas of origin, and so have been used to support hypothesis of Magdalenian hunter-gatherer seasonal ranges, and perhaps trade routes. Cave sites such as the world famous Lascaux contain the best known examples of Magdalenian cave art. The site of Altamira in Spain, with its extensive and varied forms of Magdalenian mobillary art has been suggested to be an agglomeration site where multiple small groups of Magdalenian hunter-gatherers congregated (Conkey 1980).

In northern Spain and south west France it was superseded by the Azilian culture. In northern Europe we see a slightly different picture, with different variants of the Tjongerian techno-complex following it. It has been suggested that key Late Glacial sites in south-western Britain can also be attributed to the Magdalenian, including the famous site of Kent’s Cavern, although this remains open to debate.

This cave is known for its numerous mammoth paintings and etchings, more than 150 have been counted so far! These were spread throughout the cave and almost exclusively in groupings. Rouffignac also has its own “Sistine Chapel” called Le Grand Plafond. The ceiling here is richly decorated mammoths, bison, ibex, and horses reminiscent of Lascaux.
The main difference is that these were drawn only in black line on a ceiling only two feet tall (The ceiling in Lascaux’s main chamber is about 10 feet tall). Al of this was done of course with the light of a fat burning lamp more than a half mile from the entrance to the cave. Even Michelangelo would have had difficulty here.

The authenticity of some of Rouffignac’s artwork is often called into question. In particular the wooly mammoth drawings here caused early prehistorians a lot of trouble. The tail end of these creatures included a strange flap of skin near the anus. This anatomical mystery was authenticated when in modern times the remains of wooly mammoths were found in Siberia with this same feature. So these drawings couldn’t have been fakes. No one knew of this feature until modern times.

Along with the paintings and engravings found in these caves there are also a number of “tectiforms.” These are pattern-marks that repeat themselves within a cave or regions of a cave. Some are painted dots, rectangles, lines, and triangles, and others are engraved scratchings. In Rouffignac there are miles of lines drawn in the soft mud of the walls by fingers. Researchers have studied the shape and size of these finger flutings and determined that these markings were made by eight different people at least three of which were children under the age of eight. The children must have explored extensively as their markings are found even in the remotest areas of the cave. They appear to be like a kind of signature or sign specific to a cave, area of a cave, a people group, or artist group. Because of the uniformity of the markings they are thought to be an early form of writing or least a way of signing one’s name. Could this be the beginnings of written language dating back to over 15,000 BC?

Original article can be found here

These natural cavities were occupied by man in prehistoric times. Later on they were altered and became a fortress and a city in the Middle Ages.
The visit of la Roque St Christophe gives you a clear idea of the lifestyle of our troglodyte ancestors over thousands of years.
Here you will discover the mark that these men left on the rock, as well as a museum of civil engineering machines reconstructed to pay tribute to the great medieval builders.

It has been said that just by choosing to live in this beautiful location Cro Magnon people demonstrated their extreme intelligence. It is a huge cliff shelter directly above the Vezére River. This site has been continuously inhabited since prehistoric times around 15,000 BC. Cro Magnons gave way to iron age Neolithic agriculturists, who gave way to the Gauls, who gave way to the Romans, who gave way to Middle-Ages kingdoms and Norman invaders, up to present times. Because of its constant use there is little evidence of the earliest people of this area. There is no cave art here as there really aren’t any caves, just overhanging cliffs. People lived here! Burials and religious activities must have taken place elsewhere. It appears that daily life took place in one area while death and ritual in another. One exception to this rule is found nearby at Abri Cap Blanc, where the cave art is part of the overhanging cliff rather than deep in the cave. But there was also a burial beneath the carvings.

So why are there paintings deep in the caves? Lascaux would have been extremely difficult to enter. The passages in Font-de-Gaume are extremely narrow. Grotte de Rouffignac is several miles long and was a regular home to hibernating bears. None were easy to access. None of these have evidence of human habitation from the Magdalenian period: worked flint, fire pits, or butchered animal remains. Human habitation for these caves is from the Middle Ages when many of the caves in this region were used as shelters for local people seeking refuge from invaders; these people didn’t even notice the cave art. Because of the remote nature of the art most researchers describe these areas as spiritual or religious worship centers. The description seems to match our modern concept of what religion should look like. The dead are buried near these areas. They are richly decorated, candle-lit shelters. There may even be priestly representations. The “unicorn” in Lascaux appears to be a compilation for several animals but has human hind legs. Could this be a priest wearing animal skins and performing some sort of ritual for the people? If these really were places of worship, based upon the quality of work and space inside the cave, Lascaux appears to have been the “Vatican” and other sites as local shrines. All of this is purely speculation based upon our modern interpretations and limited evidence. At minimum it makes for great stories and brings these people to life as humans much like us.

The original article written by Marty Robertson can be found here