Information Text in Space 5

The concepts of spirituality and belief were greatly transformed by the coming of Christianity to Ireland in the fifth century AD. New symbols of belief and rituals of worship were introduced and spread rapidly throughout the island. However, the power of earlier beliefs and the wealth of earlier symbols contributed to the special character of Christianity in Ireland. Many of the new churches were located on sites of earlier worship and many springs, wells and shrines appear to have been Christianised through the adoption and transformation of pre-Christian beliefs and rituals. The continuation of La Tène decoration on grave slabs and high crosses, manuscripts, book shrines and reliquaries of metal reinforced this blending of aspects of new and old beliefs. 

The domination of monasticism as the formal framework for Christianity in Ireland exemplifies the spirituality of the early Church; in particular the choice of remote places, such as islands and mountain sites, symbolises the spirituality of personal commitment to God and to a life of service, prayer and contemplation. But these monastic centres were also the places of worship and of burial for the whole community while the monks provided spiritual guidance. The association of the monasteries with particular tribes or families enabled the formation of strong links and loyalties between the spiritual community of the monks and the wider community within the immediate area. 

The decorated high cross has representations of scenes from the Old and New Testaments. On the top panel below the cap stone is depicted the meeting of St. Caimin and St. Cumin and Guaire Aidhe, King of Connaught, in the Church of Iniscealtra.  Below that is the crucifixion with the two thieves on either side of Christ and the Holy Women and St. John at his feet.  The top panel of the shaft depicts Adam and Eve and below that Cain and Abel with an abstract face also based on the cross design.  The slab shrine is made of Liscannor Stone with a simple sculpted Cross (Sculptor Benedict O’Byrne, Visual Arts Centre, Dublin). 

These crosses would have been used to illustrate teaching and sermons. Often, in addition to the crucifixion, these are scenes such as the last judgement or events from the life of Christ. Popular stories from the Old Testament, such as ‘The Children in the Fiery Furnaces’, ‘Jonah and

the Whale’, ‘Moses Striking the Rock’ and ‘Abraham Sacrificing Isaac’, are often shown as are scenes of more immediate interest such as an event in the life of a local saint. In addition the crosses have secular scenes, such as chariots or Viking ships, and have decorative panels of interlace - a continuation of La Tène forms – as well as depicting animals and birds. This mixture of the sacred and profane harks back to the seamlessness of everyday life and spiritual beliefs of the prehistoric period. The scenes could also represent the story of Iniscealtra.  

The yew tree was a common symbol of eternity in early Christian Ireland. The cross depicting this period is sculpted in Irish granite.  It was made in three sections, the cross and ring, the shaft and the base.  The design of the cross was taken from a church gable on Iniscealtra and is based on a recording by Leask.