- Early Christianity and its Monuments -
that the majority could not read the simple requests for prayers or the records of
patrons and deceased, and some important inscriptions may have needed reading or
interpreting by those versed in the skill. Some appear to invite the reader to recite
the text out aloud, such as a cross-slab from Llanwnnws, Dyfed, which asks for a
prayer from those who are able to explain the inscribed name, and the ninth-century
example from Caldey Island asks 'all who walk there that they pray for the soul of
Catuoconus'. Sometimes phrases resemble those used in charters and manuscripts,
for example the inscription from Merthyr Mawr (ECMW 240) ... IN.GREI
FIUM.lNPRO/PRIUM ... ('in writing, in perpetuity') which may have recorded
the transfer of land to a religious body.
Inscriptions on Irish sculpture similarly indicate that some stones were either
dedicated to apostles, or commemorated events or individuals. Some crosses are
dated by deciphering and interpreting of their inscriptions. The cross at Bealin, Co.
Westmeath, possibly from Clonmacnois, Co. Offaly, asks passers-by in Irish to pray
for Tuathgal who set up the cross.34 Inscriptions on the cross at Kinnitty ask the
reader to pray for King Maelsechnaill, king of the Southern Ui Neill from 846 to 862,
and son of Maelruanaid, and for Colman 'who made the cross for the King of
Ireland' (probably the abbot of Kinnitty; de Paor I987).
Symbolism on the Stones
Symbols occur repeatedly on early Christian monuments as a language linking motif
with idea, both to enhance and identify an image, and to emphasize a message.
Selection would have been by those familiar with the most appropriate means of
communicating the message to the audience, literate or otherwise. In general, the
divergence from classical or Carolingian naturalism of art style on many stones may
in part result from experimentation by Celtic craftsmen with borrowed forms and
motifs imbued with specific Christian concepts, adapted and enhanced to indigenous
taste. Under Christian (and continental) influence, Celtic symbolism and love of
pattern were absorbed, and adapted to the new belief system and its monuments.
Mystical beliefs may have continued to some degree the Lives of the Saints suggest
an association between magic and Christianity in relic pagan form, still evident in
folklore today.
Few overtly Celtic symbols are employed on the early stones. Known examples
of crosses on prehistoric menhirs or Roman monuments, perhaps symbolizing the
victory of Christ over paganism, or simply the reuse of convenient materials, are
known but rare.
On some early stones from Ireland, 'Ultimate La Tene' scrollwork remained
a vital decorative element. Some stones bear Celtic curves and spirals related to
ornament on sixth-/seventh-century metalwork, such as the carved stone from
Mullaghmast, Co. Kildare (Figure 37.6), illustrating residual pre-Christian ornament
in an increasingly converted world. Spirals are used in combination with chi-rhos
and crosses on later cross-slabs. The adoption of curvilinear and spiral patterns from
indigenous Celtic tradition can be seen on the pillar stone from Reask, Co. Kerry, in
a design reminiscent of a flabellum or liturgical fan (Figure 37. I I). Spiral patterns are
found in particular on pillar stones in the Dingle peninsula, as well as in manuscripts