PAREIDOLIA:

The mountainous face on Mars

in the most favorable light.

Public domain.

One phenomenon that we have to keep in mind when discussing meaning or intention in rock art is pareidolia. "Pareidolia is a psychological phenomenon in which the mind responds to a stimulus, usually an image or a sound, by perceiving a familiar pattern where none exists. Common examples are perceived images of animals, faces, or objects in cloud formations, the Man in the Moon, the Moon rabbit, hidden messages in recorded music played in reverse or at high- or lower-than-normal speeds, and hearing indistinct voices in random noise such as that produced by air conditioners or fans." (Wikipedia)

The so-called face on Mars

under the more normal lighting

conditions. Public domain.

The moon rabbit

(dark areas). Public domain.

One example of pareidolia that recently received considerable attention among fringies was the so-called face on Mars, a rock formation that under certain lighting conditions resembles a human face, but under other lighting conditions can be seen to be just a mountain (of course that did not stop the fringies from adopting it as proof of alien civilization).

"Los toros," The bulls of Altamira,

Spain. Public domain.

I can think of a couple of excellent examples of pareidolia in classic rock art. The first (literally the first discovered) is the bulls of Altamira. Even back in the 1960s in the very small unit on Cave Painting and Paleolithic art in Gardner's Art Through The Ages we were told that the bulls were on the cave ceiling because natural rounded projections from the rock reminded the painter(s) of their shape, and they were painted to fit those contours and shapes.

Spotted horses, Pech-Merle, France.

Note: the horse's head fits shape of

rock wall on the right. Public domain.

The second example of pareidolia in cave painting that comes to mind is the Spotted Horse in Pech-Merle, where the horses head and placement were suggested by the shape of a rock projection on a corner of the cave wall. In both of these instances a form recognized in the shape of the rock suggested the content of the painting - pareidolia.

Robert Bednarik gave a number of examples of pareidolia in rock art in an excellent paper in 2016 (see below). Do yourself a favor and read it. What examples can you think of?

NOTE: Some images in this posting were retrieved from the internet with a search for public domain photographs. If any of these images are not intended to be public domain, I apologize, and will happily provide the picture credits if the owner will contact me with them. For further information on these reports you should read the original reports at the sites listed below.

REFERENCES:

Bednarik, Robert G.

2016 Rock Art and Pareidolia, Rock Art Research, Vol. 33, No. 2, pp. 167-181.

(https://en.wikipedia.org/wiki/Pareidolia)

HOPI CLAN REGISTERS AS A ROCK ART LEXICON FOR THE SOUTHWEST - RABBIT:

 Jackrabbit, Legend Rock, WY. Photograph Peter Faris.

Black-tailed or desert jackrabbit, Wikipedia.

Mimbres bowl with rabbit in the moon. From Kachinas in

the Pueblo World, 1996, Polly Schaafsma, University of

New Mexico Press, Albuquerque, p. 96.

The rabbit is found in rock art throughout the American West and Southwest. It is a well known fact that most Native American cultures saw the figure of a rabbit on the face of the moon, as on the Mimbres bowl that shows a rabbit on a crescent moon. Given this, a rabbit in rock art is often assigned lunar connotations Assuming, however, that a rabbit image always implies the lunar connotation would be a mistake.

1894 Hopi Petition. Big Falling Snow: A Tewa-Hopi Indian’s

Life and Times and the History andTraditions of His People,

Albert Yava, 1978, University of New Mexico Press,

Albuquerque, page 11.

A wonderful reference into many of southwestern rock art symbols, previously mentioned, is found in the 1894 Hopi Petition, a document from Hopi clan chiefs to U.S. government officials in Washington D.C. urging them to cease the reallocation of Hopi lands into individual holdings, and also to designate official Hopi reservation boundaries. This document “was signed in clan symbols by 123 principals of kiva societies, clan chiefs, and village chiefs of Walpi, Tewa Village, Sichomovi, Mishongnovi,Shongopovi,Shipaulovi and Oraibi.” (Yava 1978:167) In his book Big Falling Snow (1978), Albert Yava illustrated two pages (pages 11 and 14 found between pages 82 and 83) of these signatures with their interpretations. These identified symbols surely provide a useful lexicon for rock art imagery in the Southwest.  

Rabbit Clan symbol, #87, from 1894 Hopi Petition, page 11.

Rabbit track as symbol for the Rabbit Clan,

#92, from 1894 Hopi Petition, page 11.

Rabbit tracks. Photograph Peter Faris.

One of the images from page 11 of the 1894 Hopi Petition is the symbol for Rabbit Clan, #87. Another Rabbit Clan symbol is #92 showing rabbit tracks but conveying the same meaning as a rabbit designation.

Its presence in the Hopi Petition as a clan identification symbol suggests other possible affiliations as well. Many North American tribes include the rabbit in their collection of clan symbols. Among the Hopi Masau’u owned this world and welcomed the Hopis when they climbed into it from below. Masau’u was also their ‘giver of fire.” The ceremonial portrayal of Masau’u includes smearing the head with rabbit blood as part of the costume thus associating the rabbit with Masau’u, creation and even fertility. (Tyler 1964:20)

Rabbit with Barrier Canyon Style figure,

Harvest Scene, The Maze, Canyonlands,

Utah. Photograph, Don Campbell, 1979.

The rabbit serves roles in Native American mythology as well and a rabbit image might have been intended as a reference to one of these stories.

Three Rivers, New Mexico. Photograph

John and Esther Faris, 1988.

Finally, the rabbit was an important food source for Southwestern peoples who held periodic rabbit drives. A youth’s first kill as a hunter was often a rabbit and that was then often the occasion for ceremonial adoption into a male fraternal group, certainly an important occasion and one worthy of recording. Thus, I submit that the image or theme of rabbit has many more possible meanings than just the rabbit in the moon.

 REFERENCES:

Grant, Campbell

1981    Rock Art of the American Indian, Outbooks, Golden, Colorado.

http://research.archives.gov/description/300340

Schaafsma, Polly

1994    Kachinas in the Pueblo World, University of New Mexico Press, Albuquerque.

Thompson, Marc

1994    The Evolution and Dissemination of Mimbres Iconography, from Kachinas in the Pueblo World, University of New Mexico Press, Albuquerque, p. 93 - 105.

Tyler, Hamilton A.

1964    Pueblo Gods and Myths, University of Oklahoma Press, Norman.

Yava, Albert

1978    Big Falling Snow: A Tewa-Hopi Indian’s Life and Times and the History and Traditions of His People, University of New Mexico Press, Albuquerque.