Ogham inscription

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Ogham stone from the Isle of Man showing the droim in centre. Text reads BIVAIDONAS MAQI MUCOI CUNAVA[LI], or in English Of Bivaidonas, son of the tribe Cunava[li]

There are roughly 400 known ogham inscriptions on stone monuments scattered around the Irish Sea, the bulk of them dating to the 5th and 6th centuries. Their language is predominantly Primitive Irish, but a few examples record fragments of the Pictish language.

There are a number of different numbering schemes. The most widespread is CIIC, after Macalister. This covers the inscriptions known by the 1940s. Another numbering scheme is that of the Celtic Inscribed Stones Project, CISP, based on the location of the stones; for example CIIC 1 = CISP INCHA/1. Macalister's (1945) numbers run from 1 to 507, including also Latin and Runic inscriptions, with three additional added in 1949. Ziegler lists 344 Gaelic ogham inscriptions known to Macalister (Ireland and Isle of Man) , and seven additional inscriptions discovered later.

The inscriptions may be divided into "orthodox" and "scholastic" specimens. "Orthodox" inscriptions date to the Primitive Irish period, and record a name of an individual, either as a cenotaph or tombstone, or documenting land ownership. "Scholastic" inscriptions date from the medieval Old Irish period up to Modern times.

The vast bulk of the surviving ogham inscriptions stretch in arc from Co. Kerry in the south of Ireland across to Dyfed in south Wales. The remainder are mostly in south-eastern Ireland, western Scotland, the Isle of Man, and England around the Devon/Cornwall border. The vast majority of the inscriptions consist of personal names, probably of the person commemorated by the monument.

[edit] Orthodox inscriptions

The consonants of the ogham alphabet (non-IPA).

The vowels of the ogham alphabet (non-IPA). Note: This is the vertical writing of ogham. In the horizontal form, the right side would face downward.

In orthodox inscriptions the script was carved into the edge (droim or faobhar) of the stone, which formed the stemline against which individual characters are cut. The text of these "Orthodox Ogham" inscriptions is read beginning from the bottom left-hand side of a stone, continuing upward along the edge, across the top and down the right-hand side (in the case of long inscriptions).

MacManus (1991) lists a total of 382 known Orthodox inscriptions. They are found in most counties of Ireland, concentrated in Southern Ireland: County Kerry (130), Cork (84), Waterford (48), Kilkenny (14), Mayo (9), Kildare (8), Wicklow and Meath (5 each), Carlow (4), Wexford, Limerick, Roscommon (3 each), Antrim, Cavan, Louth, Tipperary (2 each), Armagh, Dublin, Fermanagh, Leitrim, Londonderry and Tyrone (1 each). Other specimens are known from Wales (ca. 40: Pembrokeshire (16), Breconshire and Carmarthenshire (7 each), Glamorgan (4), Cardiganshire (3), Denbighshire (2), and Carnarvonshire (1)), from England (Cornwall (5) Devon (2), elsewhere (1?)); the Isle of Man (5), and with some doubtful examples from Scotland (2?)

[edit] Formula words

The vast majority of inscriptions consist of personal names and use a series of formula words, usually describing the person's ancestry or tribal affiliation. The formula words used are MAQQI - 'son' (Modern Irish mac); MUCOI - 'tribe' or 'sept'; AMN - 'name' (Modern Irish ainm); AVI - 'descendant' (Modern Irish uí); CELI - 'follower' or 'devotee' (Modern Irish céile); NETA - 'nephew' (Modern Irish nia); KOI - 'here is' (equivalent to Latin HIC IACIT). KOI is unusual in that the K is always written using the first supplementary letter Ebad. In order of frequency the formula words are used as follows:

• X MAQQI Y (X son of Y)
• X MAQQI MUCOI Y (X son of the tribe Y)
• X MAQQI Y MUCOI Z (X son of Y of the tribe Z)
• X KOI MAQQI MUCOI Y (here is X son of the tribe Y)
• X MUCOI Y (X of the tribe Y)
• X MAQQI Y MAQQI MUCOI Z (X son of Y son of the tribe Z)
• Single name inscriptions with no accompanying formula word
• AMN X MAQQI Y (Name X son of Y)
• ANM X (Name X )
• X AVI Y (X descendant of Y)
• X MAQQI Y AVI Z (X son of Y descendant of Z)
• X CELI Y (X follower/devotee of Y)
• NETTA X (nephew/champion of X)

[edit] Nomenclature

The nomenclature of the Irish personal names is more interesting than the rather repetitive formulae and reveals details of early Gaelic society, particularly its warlike nature. For example, two of the most commonly occuring elements in the names are CUNA - 'hound' or 'wolf' (Modern Irish cú) and CATTU - 'battle' (Modern Irish cath). These occur in names such as (300) CUNANETAS - 'Champion of wolves'; (501) CUNAMAGLI - 'prince of wolves'; (107) CUNAGUSSOS - '(he who is) strong as a wolf'; (250) CATTUVVIRR - 'man of battle'; (303) CATABAR - 'chief in battle'; IVACATTOS - 'yew of battle'. Other warlike names include (39) BRANOGENI - 'born of raven'; (428) TRENAGUSU - 'strong of vigour'; and (504) BIVAIDONAS - 'alive like fire'. Elements that are descriptive of physical characteristics are also common, such as (368) VENDUBARI - 'fair-headed'; (75) CASONI - 'curly headed one'; (119) DALAGNI - 'one who is blind'; (46) DERCMASOC - 'one with an elegant eye'; (60) MAILAGNI - 'bald/short haired one' and (239) GATTAGLAN - 'wise and pure'.

Other names indicate a divine ancestor. The god Lugh features in many names such as (4) LUGADDON, (286) LUGUDECA and (140) LUGAVVECCA, while the divine name ERC (meaning either 'heaven or 'cow') appears in names such as (93) ERCAIDANA and (196) ERCAVICCAS. Other names indicate sept or tribal name, such as (156) DOVVINIAS from the Corcu Duibne sept of the Dingle and Iveragh peninsulas in Co. Kerry (named after a local goddess); (215) ALLATO from the Altraige of North Kerry and (106) CORIBIRI from the Dál Coirpri of Co. Cork. Finally of particular interest is the fact that quite a few names denote a relationship to trees, names like (230) MAQI-CARATTINN - 'son of rowan'; (v) MAQVI QOLI - 'son of hazel' and (259) IVOGENI - 'born of yew'.

The content of the inscriptions has led scholars such as McNeill and Macalister to argue that they are explicitly pagan in nature. They argue that the inscriptions were later defaced by Christian converts, who deliberately attacked them by removing the word MUCOI on account of its supposedly tribal, pagan associations, and adding crosses next to them to Christianize them. Other scholars, such as McManus argue that there is no evidence for this, citing inscriptions such as (145) QRIMITIR RONANN MAQ COMOGANN, where QRIMITIR is a loan word from Latin presbyter or 'priest'. McManus argues that the supposed vandalism of the inscriptions is simply wear and tear, and due to the inscription stones being reused as building material for walls, lintels, etc. (McManus, §4.9). McManus also argues that the MUCOI formula word survided into Christian manuscript usage. There is also the fact the the inscriptions were made at a time when Christianity had become firmly established in Ireland. Whether those who wrote the inscriptions were pagans, Christians, or a mixture of both remains unclear.

[edit] Ireland

Ireland has the vast majority of inscriptions, with 330 out of 382. One of the most important collections of orthodox ogham inscriptions in Ireland can be seen in University College Cork (UCC) on public display in 'The Stone corridor'. The inscriptions were collected by antiquarian Abraham Abell 1783-1851 and were deposited in the Cork Institution before being put on display in UCC. He was a member of the Cuvierian Society of Cork whose members including John Windele Fr. Matt Horgan and R.R. Brash did extensive work in this area in the mid-19th Century. Another well known group of inscriptions can be seen at Dunloe, near Killarney in Co. Kerry. The inscriptions are arranged in a semi-circle at the side of the road and are very well preserved.

[edit] Wales

The orthodox inscriptions in Wales are noted for containing names of a Latin origin and some names in Brythonic (or early Welsh), and are mostly accompanied by a Latin inscription in the Roman alphabet. Examples of Brythonic names include (446) MAGLOCUNI (Welsh Maelgwn) and (449) CUNOTAMI (Welsh cyndaf). Wales has the distinction of the only ogham stone inscription that bears the name of an identifiable individual. The stone commemorates Vortiporius, a 6th century king of Dyfed (originally located in Clynderwen).^[1] Wales also has the only ogham inscription known to commemorate a woman. At Eglwys Cymmin (Cymmin church) in Carmarthenshire is the inscription (362) AVITORIGES INIGENA CUNIGNI or 'Avitoriges daughter of Cunigni'. Avitoriges is an Irish name while Cunigni is Brythonic (Welsh Cynin), reflecting the mixed heritage of the inscription makers. Wales also has several inscriptions which attempt to replicate the supplementary letter or forfeda for P (inscriptions 327 and 409).

[edit] England, Isle of Man, Scotland

England has seven or eight ogham inscriptions, five in Cornwall and two in Devon near the Cornish border, which are the product of early Irish settlement in the area. A further inscription in Silchester in Hampshire is presumed to be the work of a lone Irish settler. Perhaps surprisingly, Scotland has only three orthodox inscriptions, as the rest are scholastic inscriptions made by the Picts (see below). The Isle of Man has five inscriptions. One of these is the famous inscription at Port St. Mary (503) which reads DOVAIDONA MAQI DROATA or 'Dovaidona son of the Druid'.

[edit] Scholastic inscriptions

Note: This article contains special characters.

The Buckquoy spindle-whorl, containing a 8th century scholastic ogham inscription written in Old Gaelic.

The term 'scholastic' derives from the fact that the inscriptions are believed to have been inspired by the manuscript sources, instead of being continuations of the original monument tradition. Scholastic inscriptions typically draw a line into the stone's surface along which the letters are arranged, rather than using the stone's edge. They begin in the course of the 6th century, and continue into Old and Middle Irish, and even into Modern times. From the High Middle Ages, contemporary to the Manuscript tradition, they may contain Forfeda. The 30 or so Pictish inscriptions qualify as early Scholastic, roughly 6th to 9th century. Some Viking Age stones on Man and Shetland are in Old Norse, or at least contain Norse names.

[edit] Scotland

[edit] Isle of Man

• CISP KMICH/1, an 11th century combined Runic and Ogam inscription in Kirk Michael churchyard, Kirk Michael, Isle of Man [43]

  ᚛ᚁᚂᚃᚄᚅᚆᚇᚈᚉᚊᚋᚌᚍᚎᚏᚐᚑᚒᚒᚔ᚜

  ᚛ᚋᚒᚒᚉᚑᚋᚐᚂᚂᚐᚃᚔᚒᚐᚋᚒᚂᚂᚌᚒᚉ᚜

  ᛘᛅᛚ᛬ᛚᚢᛘᚴᚢᚿ᛬ᚱᛅᛁᛋᛏᛁ᛬ᚴᚱᚢᛋ᛬ᚦᛁᚾᛅ᛬ᛁᚠᛏᛁᚱ᛬ᛘᛅᛚ᛬ᛘᚢᚱᚢ᛬ᚠᚢᛋᛏᚱᛅ᛬ᛋᛁᚾᛁ᛬ᛏᚭᛏᛁᚱᛏᚢᚠᚴᛅᛚᛋ᛬ᚴᚭᚾᛅ᛬ᛁᛋ᛬ᛅᚦᛁᛋᛚ᛬ᛅᛏᛁ᛭

  ᛒᛁᛏᚱᛅᛁᛋ᛬ᛚᛅᛁᚠᛅ᛬ᚠᚢᛋᛏᚱᛅ᛬ᚴᚢᚦᛅᚾ᛬ᚦᛅᚾ᛬ᛋᚭᚾ᛬ᛁᛚᛅᚾ᛭

  blfsnhdtcqmgngzraouei

  MAL : LUMKUN : RAISTI : KRUS : ThINA : IFTIR : MAL : MURU : FUSTRA : SINI : TOTIRTUFKALS : KONA : IS : AThISL : ATI+
  [B]ITRA : IS : LAIFA : FUSTRA : KUThAN : ThAN : SON : ILAN +

  (Ogham abecedarium)

  "Mucomael grandson/descendant of O'Maelguc"

  "Mal Lumkun set up this cross in memory of Mal Mury her foster-son, daughter of Dufgal, the wife whom Athisl married,"

  "Better it is to leave a good foster son than a bad son"

[edit] Ireland

• A 19th century ogham inscription from Ahenny, Co. Tipperary (Raftery 1969)

  Beneath this sepulchral tomb lie the remains of Mary Dempsey who departed this life January the 4th 1802 aged 17 years

  ᚛ᚃᚐᚐᚄᚂᚔᚌᚄᚑᚅᚐᚂᚒᚐᚈᚐᚋᚐᚏᚔᚅᚔᚇᚆᚔᚋᚒᚄᚐ᚜ ᚛ᚑᚋᚁᚐᚂᚂᚔᚅᚐᚌᚉᚏᚐᚅᚔᚁᚆ᚜

  fa an lig so na lu ata mari ni dhimusa / o mballi na gcranibh

  "Beneath this stone lieth Mári Ní Dhíomasaigh from Ballycranna"

[edit] Manuscript tradition

• Latin text written in ogham, in the Annals of Inisfallen of 1193 (ms. Rawlinson B. 503, 40c)

  ᚛ᚅᚒᚋᚒᚄ ᚆᚑᚅᚑᚏᚐᚈᚒᚏ ᚄᚔᚅᚓ᚜ ᚛ᚅᚒᚋᚑ ᚅᚒᚂᚂᚒᚄ ᚐᚋᚐᚈᚒᚏ᚜

  numus honoratur sine / numo nullus amatur

  "Money is honoured, without money nobody is loved"

• Fictional inscription: a Middle Irish saga text recorded in the Book of Leinster (LL 66 AB) mentions the following ogham inscription:

  ᚛ᚌᚔᚚ ᚓ ᚈᚔᚄᚓᚇ ᚔᚅ ᚃᚐᚔᚇᚉᚆᚓ᚜ ᚛ᚇᚘᚐ ᚋᚁᚐ ᚌᚐᚄᚉᚓᚇᚐᚉᚆ᚜

  ᚛ᚌᚓᚔᚄ ᚃᚐᚔᚏ ᚐᚏ ᚈᚆᚓᚉᚆᚈ ᚇᚔᚅᚇ ᚃᚐᚔᚇᚉᚆᚔ᚜

  ᚛ᚉᚓᚅ ᚉᚆᚑᚋᚏᚐᚉ ᚅᚑᚓᚅᚃᚆᚔᚏ ᚇᚑ ᚃᚆᚒᚐᚉᚏᚐ᚜

  Gip e tised in faidche, dia m-ba gascedach, geis fair ar thecht dind faidchi cen chomrac n-oenfhir do fhuacra.

  "Whoever comes to this meadow, if he be armed, he is forbidden to leave the meadow, without requesting single combat."

[edit] Literature

• Brash, R. R., The Ogam Inscribed Monuments of the Gaedhil in the British Isles, London (1879).
• J. Higgitt, K. Forsyth, D. Parsons (eds.), Roman, Runes and Ogham. Medieval Inscriptions in the Insular World and on the Continent, Donington: Shaun Tyas (2001).
• Jackson, K.H., Notes on the Ogam inscriptions of southern Britain, in C. Fox, B. Dickins (eds.) The Early Cultures of North-West Europe. Cambridge: 197--213 (1950).
• Macalister, Robert A.S. The Secret Languages of Ireland, pp27 - 36, Cambridge University Press, 1937
• Macalister, R. A. S., Corpus Inscriptionum Insularum Celticarum Vol. I., Dublin: Stationery Office (1945).
• Macalister, R. A. S., Corpus Inscriptionum Insularum Celticarum' Vol. II., Dublin: Stationery Office (1949).
• McManus, D, A Guide to Ogam, An Sagart, Maynooth, Co. Kildare (1991)
• MacNeill, Eoin. Archaisms in the Ogham Inscriptions, 'Proceedings of the Royal Irish Academy' 39, pp 33-53, Dublin
• Ziegler, S., Die Sprache der altirischen Ogam-Inschriften, Gottingen: Vandenhoeck and Ruprecht (1994).

Abraham Abell: Sean Beecher Cork 365 Collins Press 2005 ISBN 1-903464-92-7

[edit] External links

• Celtic Inscribed Stones Project
• TITUS Ogamica
• Corpus of Ogham Inscriptions
• Irish Ogham stones
• Pictish Ogham Inscriptions
• Ogham stone carvings in North America, a Christian Orthodox page in French with English links & references to studies on Ogham in Wyoming and elsewhere in the USA.
• Silchester Roman Town - The Insula IX Town Life Project - The Ogham Stone