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Rh tell us much. They certainly contain neither names nor dates, but even now their succession can be made out with tolerable distinctness. The probability seems to be that the figures on them are tribal marks or symbols of rank, and, as such, would convey very little information if capable of being read.

It is easy to trace the perfectly plain obelisk being developed into such as the Newton stones, which have only one or two Pagan symbols, but are certainly subsequent to the Christian era. From these we advance to those on the back of which the Christian cross timidly appears, and which certainly date after St. Columba's time (A.D. 563), and from that again to the erection of Sweno's stone, near Forres, in the first years of the eleventh century, where the cross occupies the whole of the rear, and an elaborate bas-relief supersedes the rude symbols in the front.

In Ireland the rude stones do not appear to have gone through the "symbol stage," but early to have ripened into the sculptured cross, for it was not from a timidly engraved cross as in Scotland that they took their origin. The Irish crosses at once boldly adopted the cross-arms, surrounded by a glory, with the other characteristics of that beautiful and original class of Christian monuments.

In France the menhir was early adopted by the Christians; so early that it has generally been assumed that those examples which we see surmounted by a cross were pagan monuments, on which at some subsequent time Christians have added a cross. This, however, certainly does not appear to have been always the case. In such a cross, for instance, as that at Lochcrist, the menhir and the cross are one, and made for one another, and similar examples occur at Cape St. Matthieu, at Daoulas, and in other places in Brittany. In France the menhir, after being adopted by the Christians, does not seem to have passed through the sculptured stage common to crosses in Scotland and Ireland, but to have bloomed at once into the Calvary so frequent in