44-628: The Elgin Pillar is a class II Pictish stone , now situated on the north west side of Elgin Cathedral , in Elgin, Moray . It was discovered in 1823, lying 0.6m beneath the surface of the former churchyard of St Giles' Church , in Elgin High Street. It is thought to date from the 9th century, and suggests there may have been a centre of Early Christian activity in the marketplace area around
88-581: A mon , but unlike before the Meiji Restoration when rigid social divisions existed, mon play a more specialized role in everyday life. On occasions when the use of a mon is required, one can try to look up their families in the temple registries of their ancestral hometown or consult one of the many genealogical publications available. Many websites also offer mon lookup services. Professional wedding planners , undertakers and other "ritual masters" may also offer guidance on finding
132-570: A Scottish building or structure is a stub . You can help Misplaced Pages by expanding it . Pictish stone 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
176-477: A family associated with Shinto , a mon with a gissha wheel indicated nobility, and a mon with a crowbar indicated a family associated with construction. The mon of nature was a symbol of respect for nature and prayers for a good harvest, and motifs such as the moon, mountains, and thunder were used. The most commonly used mon motifs are wisteria , paulownia , hawk feathers, flowering quince , and creeping woodsorrel , which are called
220-456: 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: and outline representations of animals such as: 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
264-403: A number of lost or obscure mon . Among mon , the mon officially used by the family is called jōmon ( 定紋 ) . Over time, new mon have been created, such as kaemon ( 替紋 ) , which is unofficially created by an individual, and onnamon ( 女紋 ) , which is created by a woman after marriage by modifying part of her original family's mon , so that by 2023 there will be
308-482: A slightly different mon from the senior branch. Each princely family ( shinnōke ), for example, uses a modified chrysanthemum crest as their mon . Mon holders may also combine their mon with that of their patron, benefactor or spouse, sometimes creating increasingly complicated designs. Mon are essentially monochrome; the color does not constitute part of the design and they may be drawn in any color. Virtually all modern Japanese families have
352-519: A suggested decipherment. Although earlier studies based on a contextual approach, postulating the identification of the pagan "pre-Christian Celtic Cult of the Archer Guardian", have suggested possible clausal meanings for symbol pairs. A selection of the Pictish symbols, showing the variation between individual examples. Each group is classified as a single type by most researchers. Only
396-603: A total of 20,000 to 25,000 mon . The devices are similar to the badges and coats of arms in European heraldic tradition, which likewise are used to identify individuals and families. Mon are often referred to as crests in Western literature, the crest being a European heraldic device similar to the mon in function. Japanese mon influenced Louis Vuitton 's monogram designs through Japonisme in Europe in
440-474: A very high honor. Alternatively, the patron clan may have added elements of its mon to that of its retainer, or chosen an entirely different mon for them. Mon motifs can be broadly classified into five categories: animals, plants, nature, buildings and vehicles, and tools and patterns, each with its own meaning. The most common animal motifs are the crane and the turtle , which, according to tradition, were symbols of longevity and were used to wish
484-418: Is an encompassing term that may refer to any such device, kamon and mondokoro refer specifically to emblems that are used to identify a family. An authoritative mon reference compiles Japan's 241 general categories of mon based on structural resemblance (a single mon may belong to multiple categories), with 5,116 distinct individual mon . However, it is well acknowledged that there are
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#1732773357220528-528: Is no set rule for such names. Unlike in European heraldry, however, this "blazon" is not prescriptive—the depiction of a mon does not follow the name—instead the names only serve to describe the mon . The pictorial depictions of the mon are not formalized and small variations of what is supposed to be the same mon can sometimes be seen, but the designs are for the most part standardized through time and tradition. The degree of variation tolerated differ from mon to mon as well. For example,
572-489: Is seen on flags, tents, and equipment. On the battlefield, mon served as army standards , even though this usage was not universal and uniquely designed army standards were just as common as mon -based standards (cf. sashimono , uma-jirushi ). Gradually, mon spread to the lower classes, and in the Muromachi period (1336–1573), merchants painted emblems on their shop signs, which became mon . In
616-480: Is the logo for the famous soy sauce maker Kikkoman , which uses the family mon of the founder, and finally, the logo of music instrument/equipment and motorcycle builder Yamaha , which shows three tuning forks interlocked into the shape of a capital 'Y' in reference to both their name and the origin of the company. Japanese mon are sometimes used as charges or crests in Western heraldry . They are blazoned in traditional heraldic style rather than in
660-484: The kabuto (helmet), on the do (breast plate), and on flags and various other places. Mon also adorned coffers, tents, fans and other items of importance. As in the past, modern mon are not regulated by law, with the exception of the Imperial Chrysanthemum , which doubles as the national emblem, and the paulownia, which is the mon of the office of prime minister and also serves as
704-456: The godaimon ( 五大紋 , five major mon ) . However, according to a dictionary of mon published by Shogakukan , oak is listed instead of paulownia. There are more than 150 types of wisteria mon , and their use by the Fujiwara clan led to their popularization. Similar to the blazon in European heraldry, mon are also named by the content of the design, even though there
748-581: The Edo period (1603–1867), kabuki actors used mon , and the general public was allowed to choose and use their favorite mon . By the Genroku period (1680–1709) in the early Edo period, the use of mon was fully established among the general public. However, the use of the chrysanthemum mon used by the imperial family and the hollyhock mon used by the Tokugawa clan ( Tokugawa shogunate )
792-533: The Heiji rebellion , shows mon painted on gissha . Gradually, the nobility began to use mon on their own costumes, and the samurai class that emerged in the late Heian period and came to power in the Kamakura period (1185–1333) also began to use mon . By the 12th century, sources give a clear indication that heraldry had been implemented as a distinguishing feature, especially for use in battle. It
836-504: 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
880-581: 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
924-690: The Hebrides, Orkney and Shetland . Three stones with Pictish symbols are known outside areas normally recognised as Pictish: in Dunadd , Argyll ; Trusty's Hill in Dumfries and Galloway ; and Edinburgh in Lothian . All three are located at major royal power centres. Two Pictish Class I stones are known to have been removed from Scotland. These are Burghead 5 from Burghead Fort in Moray , showing
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#1732773357220968-669: The North East of the country in lowland areas, the Pictish heartland. During the period when the stones were being created, Christianity was spreading through Scotland from the west and the south, through the kingdoms of Dál Riata , which included parts of Ireland , and the extension into modern Scotland of the Anglo-Saxon kingdoms of Bernicia and Northumbria . Areas that show particular concentrations include Strathtay , Strathmore , coastal Angus , Fife , Strathdee , Garioch , Moray , Strathspey , Caithness , Easter Ross ,
1012-492: The church in the centre of Elgin. The stone is made of granite , and stands 2.08m high. It is 0.18m deep and its width tapers from 0.91m at its head to 0.80m at its base. 57°39′02″N 3°18′19″W / 57.6506°N 3.3053°W / 57.6506; -3.3053 This article relating to archaeology in the United Kingdom is a stub . You can help Misplaced Pages by expanding it . This article about
1056-513: 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
1100-533: The emblem of the cabinet and government (see national seals of Japan for further information). Some local governments and associations may use a mon as their logo or trademark , thus enjoying its traditional protection, but otherwise mon are not recognized by law. One of the best known examples of a mon serving as a corporate logo is that of Mitsubishi , a name meaning 'three lozenges' (occasionally translated as 'three buffalo nuts '), which are represented as rhombuses. Another example of corporate use
1144-401: The family a long and prosperous life. Plant mon were symbols of wealth and elegance, so they were often used to wish for the improvement of the family's social status and economic power, and motifs such as wisteria and paulownia were often used. Mon depicting buildings, vehicles, or tools often indicated occupation or status. For example, a mon with a torii gate indicated
1188-404: The few mon which were seen as "vulgar", or invented or adapted whatever mon they wished, passing it on to their descendants. It was not uncommon for shops, and therefore shop-owners, to develop mon to identify themselves. Occasionally, patron clans granted the use of their mon to their retainers as a reward. Similar to the granting of the patron's surnames, this was considered
1232-651: The figure of a bull, now in the British Museum , and the Crosskirk stone ( Caithness ), presented to the King of Denmark in the 19th century, but whose location is currently unknown. Mon (emblem) Mon ( 紋 ) , also called monshō ( 紋章 ) , mondokoro ( 紋所 ) , and kamon ( 家紋 ) , are Japanese emblems used to decorate and identify an individual, a family, or (more recently) an institution, municipality or business entity. While mon
1276-427: The formality of the kimono, with formality ranging from the most formal 'full sun' ( hinata ) crests to the least formal 'shadow' ( kage ) crests. Very formal kimono display more mon , frequently in a manner that makes them more conspicuous; the most formal kimono display mon on both sides of the chest, on the back of each sleeve, and in the middle of the back. On the armor of a warrior, it might be found on
1320-484: The geometric and object types are represented here, not the animal group. Only a few stones still stand at their original sites; most have been moved to museums or other protected sites. Some of the more notable individual examples and collections are listed below (Note that listing is no guarantee of unrestricted access, since some lie on private land). Pictish Symbol stones have been found throughout Scotland, although their original locations are concentrated largely in
1364-404: The greatest number of surviving examples of the mysterious symbols, which have long intrigued scholars. 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
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1408-456: The grounds that the non-uniform distribution of symbols – taken to be evidence of writing – is little different from non-linguistic non-uniform distributions (such as die rolls), and that the Exeter team are using a definition of writing broader than that used by linguists. To date, even those who propose that the symbols should be considered "writing" from this mathematical approach do not have
1452-448: The late 1800s. Mon originated in the mid- Heian period ( c. 900–1000 ) as a way to identify individuals and families among the nobility. They had a pecking order, and when gissha ( 牛車 , bullock cart ) passed each other on the road, the one with the lower status had to give way, and the mon was painted on the gissha . The Heiji Monogatari Emaki , an emakimono ( 絵巻物 , picture scroll) depicting
1496-417: 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. Later Scottish stones merge into wider medieval British and European traditions. The purpose and meaning of the stones are only slightly understood, and the various theories proposed for
1540-462: The meanings of the symbols. 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
1584-661: 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. 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
1628-418: The obverse side of the 500 yen coin . Items symbolizing family crafts, arts or professions were often chosen as a mon ; likewise, mon were, and still are, also passed down a lineage of artists. Geisha typically wear the mon of their okiya (geisha house) on their clothing when working; individual geisha districts, known as hanamachi , also have their own distinctive mon , such as
1672-411: The paulownia crest with 5-7-5 leaves is reserved for the prime minister, whereas paulownia with fewer leaves could be used by anyone. The imperial chrysanthemum also specifies 16 petals, whereas chrysanthemum with fewer petals are used by other lesser imperial family members. Japanese heraldry does not have a cadency or quartering system, but it is not uncommon for cadet branches of a family to choose
1716-507: The plover crest ( chidori ) of Ponto-chō in Kyoto . A woman may still wear her maiden mon if she wishes and pass it on to her daughters; she does not have to adopt her husband's or father's mon . Flowers, trees, plants and birds are also common elements of mon designs. Mon also add formality to a kimono . A kimono may have one, three or five mon . The mon themselves can be either formal or informal, depending on
1760-494: The proper mon . Mon are seen widely on stores and shops engaged in traditional crafts and specialties. They are favored by sushi restaurants, which often incorporate a mon into their logos. Mon designs can even be seen on the ceramic roof tiles of older houses. Mon designs frequently decorate senbei , sake , tofu and other packaging for food products to lend them an air of elegance, refinement and tradition. The paulownia mon appears on
1804-502: 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. A team from Exeter University, using mathematical analysis, have concluded that the symbols in the Pictish image stones "exhibit the characteristics of written languages" (as opposed to "random or sematographic (heraldic) characters"). The Exeter analysts' claim has been criticized by linguists Mark Liberman and Richard Sproat on
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1848-473: 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
1892-499: Was prohibited. Mon were also adapted by various organizations, such as merchant and artisan guilds , temples and shrines, theater troupes and even criminal gangs. In an illiterate society, they served as useful symbols for recognition. Japanese traditional formal attire generally displays the mon of the wearer. Commoners without mon often used those of their patron or the organization they belonged to. In cases when none of those were available, they sometimes used one of
1936-581: 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
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