H. heidelbergensis, whose brain sizes were not far behind those of Neanderthals and H. s. sapiens, and have been analysed for their implications for the artistic understanding of such early hominins. The tail end of the Lower Paleolithic saw a cognitive and cultural shift. The emergence of revolutionary technologies such as fire, coupled with the course of human evolution extending development to include a true childhood and improved bonding between mother and infant, perhaps broke new ground in cultural terms. It is in the last few hundred thousand years of the period that the archaeological record begins to demonstrate hominins as creatures that influence their environment as much as they are influenced by it. Later Lower Paleolithic hominins built wind shelters to protect themselves from the elements; they collected unusual natural objects; they began the use of pigments such as red ochre. These shifts do not coincide with species-level evolutionary leaps, being observed in both H. heidelbergensis and H. erectus. Different authors interpret these shifts with different levels of skepticism, some seeing them as a spiritual revolution and others as simply the beginning of the beginning. While the full significance of these changes is difficult to discern, they clearly map to an advance in cognitive capacity in the directions that would eventually lead to religion. Middle Paleolithic Pigment use According to André Leroi-Gourhan, use of pigment is evidence of spiritual behavior, as its use serves no material purpose. A great number of pigments has been found in both Neanderthal and early modern human sites. Particularly interesting is a painted mammoth molar from Tata, Hungary, associated with Neanderthals. The main side of the mammoth molar was painted in red ochre, while the back side of it showed heavy traces of use. In Blombos cave, two ochre fragments have been found, which bear engraved geometric patterns. Burials Graves are the clearest signs of spiritual behavior, as it shows delineation between the world of the living and the world of the dead. Most often, archaeologists will seek to find some form of grave goods, pigment use, or other forms of symbolic behavior to differentiate from burials motivated by other reasons, such as hygiene. Examples of such burials are La Chapelle-aux-Saints 1, Le Regourdou, Shanidar 4, and Teshik-Tash 1, among others. Ritual cannibalism Eating the flesh of deceased in order to inherit their qualities or honor them is a practice that has been noted