A Pictish stone is a type of monumental stele, generally carved or incised with symbols or designs. A few have ogham inscriptions. Located in Scotland, mostly north of the Clyde-Forth line and on the Eastern side of the country, these stones are the most visible remaining evidence of the Picts and are thought to date from the 6th to 9th century, a period during which the Picts became Christianized. The earlier stones have no parallels from the rest of the British Isles, but the later forms are variations within a wider Insular tradition of monumental stones such as high crosses. About 350 objects classified as Pictish stones have survived, the earlier examples of which holding by far the greatest number of surviving examples of the mysterious symbols, which have long intrigued scholars.
Classification
In The Early Christian Monuments of Scotland (1903) J Romilly Allen and Joseph Anderson first classified Pictish stones into three groups. Critics have noted weaknesses in this system but it is widely known and still used in the field. In particular, the classification may be misleading for the many incomplete stones. Allen and Anderson regarded their classes as coming from distinct periods in sequence, but it is now clear that there was a considerable period when both Class I and II stones were being produced.
Class I – unworked stones with symbols only incised. There is no cross on either side. Class I stones date back to the 6th, 7th and 8th century. Class II – stones of more or less rectangular shape with a large cross and symbol(s) on one or both sides. The symbols, as well as Christian motifs, are carved in relief and the cross with its surroundings is filled with designs. Class II stones date from the 8th and 9th century. Class III – these stones feature no idiomatic Pictish symbols. The stones can be cross-slabs, recumbent gravemarkers, free-standing crosses, and composite stone shrines. They originate in the 8th or 9th century. Historic Scotland describes this class as "too simplistic" and says "Nowadays this is not considered a useful category. A surviving fragment may belong to a monument that did include Christian imagery". Later Scottish stones merge into wider medieval British and European traditions.
Purpose and meaning
The purpose and meaning of the stones are only slightly understood, and the various theories proposed for the early Class I symbol stones, those that are considered to mostly pre-date the spread of Christianity to the Picts, are essentially speculative. Many later Christian stones from Class II and Class III fall more easily into recognisable categories such as gravestones. The earlier symbol stones may have served as personal memorials or territorial markers, with symbols for individual names, clans, lineages or kindreds, although there are several other theories, and proposed explanations of the meanings of the symbols.
Standard ideograms
Class I and II stones contain symbols from a recognisable set of standard ideograms, many unique to Pictish art, which are known as the Pictish symbols. The exact number of distinct Pictish symbols is uncertain, as there is some debate as to what constitutes a Pictish symbol, and whether some varied forms should be counted together or separately. The more inclusive estimates are in excess of sixty different symbols, but a more typical estimate is "around thirty", or "around forty" according to Historic Scotland. These include geometric symbols, which have been assigned descriptive names by researchers such as:
"crescent and v-rod" (see Drainie 1, Hilton of Cadboll Stone, Rosemarkie 1, Aberlemno 3, Meigle 4). "double disc and Z-rod" (see Edderton, Dunnichen Stone, Rodney's Stone, Eassie Stone, Monifieth 1, St Vigean's 1, 3, 5 and 6). "mirror and comb" (or "mirror" alone) (see Maiden Stone, Hilton of Cadboll, Fyvie, Glamis Manse Stone, Kirriemuir 1). "triple disc" Other symbols outline representations of animals such as:
adder salmon wolf stag eagle Pictish Beast (apparently mythical – perhaps intended as a sea monster). Some are representations of everyday objects, such as the "mirror and comb", which could have been used by high-status Picts. The symbols are almost always arranged in pairs or sets of pairs, often with the object type, such as the mirror and comb, below the others, and the animals are generally found only in combination with the abstract types. Hence some think they could represent names, lineage, or kinships, such as the clans of two parents, analogous to the Japanese mon. According to Anthony Jackson the symbol pairs represent matrilineal marriage alliances.
Finds and associations A small number of Pictish stones have been found associated with burials, but most are not in their original locations. Some later stones may also have marked tribal or lineage territories. Some were re-used for other purposes, such as the two Congash Stones near Grantown-on-Spey, now placed as portal stones for an old graveyard. The shaft of an old cross is lying in the field. Another Pictish stone, the Dunachton Stone near Kincraig, was later used as a door lintel in a barn. This was discovered when the building was dismantled in 1870. The stone was re-erected in the field. Recently it fell, after being photographed in 2007, but was re-erected again a few years later by the owner of Dunachton Lodge. The symbols are found on some of the extremely rare survivals of Pictish jewellery, such as the pair of silver plaques from the Norrie's Law hoard found in Fife in the early 19th century, and the Whitecleuch Chain. The symbols are also sometimes found on other movable objects like small stone discs and bones mostly from the Northern Isles. Simple or early forms of the symbols are carved on the walls of coastal caves at East Wemyss, Fife and Covesea, Moray. It is therefore thought likely that they were represented in other more perishable forms that have not survived in the archaeological record, perhaps including clothing and tattoos. Some symbols appear across the whole geographical range of the stones while, for example, six stones with the single symbol of a bull found at Burghead Fort suggest that this represented the place itself, or its owners, despite other examples appearing elsewhere.
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