Here some reference may be made to the Celtic cult of weapons. As has been seen, a hammer is the symbol of one god, and it is not unlikely that a cult of the hammer had preceded that of the god to whom the hammer was given as a symbol. Esus is also represented with an axe. We need not repeat what has already been said regarding the primitive and universal cult of hammer or axe,[994] but it is interesting to notice, in connection with other evidence for a Celtic cult of weapons, that there is every reason to believe that the phrase sub ascia dedicare, which occurs in inscriptions on tombs from Gallia Lugdunensis, usually with the figure of an axe incised on the stone, points to the cult of the axe, or of a god whose symbol the axe was.[995] In Irish texts the power of speech is attributed to weapons, but, according to the Christian scribe, this was because demons spoke from them, for the people worshipped arms in those days.[996] Thus it may have been believed that spirits tenanted weapons, or that weapons had souls. Evidence of the cult itself is found in the fact that on Gaulish coins a sword is figured, stuck in the ground, or driving a chariot, or with a warrior dancing before it, or held in the hand of a dancing warrior.[997] The latter are ritual acts, and resemble that described by Spenser as performed by Irish warriors in his day, who said prayers or incantations before a sword stuck in the earth.[998] Swords were also addressed in songs composed by Irish bards, and traditional remains of such songs are found in Brittany.[999] They represent the chants of the ancient cult. Oaths were taken by weapons, and the weapons were believed to turn against those who lied.[1000] The magical power of weapons, especially of those over which incantations had been said, is frequently referred to in traditional tales and Irish texts.[1001] A reminiscence of the cult or of the magical power of weapons may be found in the wonderful "glaives of light" of Celtic folk-tales, and the similar mystical weapon of the Arthurian romances.
Footnote 953:[(return)]
Lucan, Pharsalia, iii. 399 f.
Footnote 954:[(return)]
Dio Cass. lxii. 7; Tac. Ann. xiv. 30.
Footnote 955:[(return)]
Strabo, xii. 51. Drunemeton may mean "great temple" (D'Arbois, Les Celtes, 203).
Footnote 956:[(return)]
Antient Laws of Ireland, i. 164.
Footnote 957:[(return)]
Holder, ii. 712. Cf. "Indiculus" in Grimm, Teut. Myth. 1739, "de sacris silvarum, quas nimidas (= nemeta) vocant."
Footnote 958:[(return)]
Livy, xxiii. 24; Polyb. ii. 32.
Footnote 959:[(return)]
Cæsar, vi. 13, 17; Diod. Sic. v. 27; Plutarch, Cæsar, 26.
Footnote 960:[(return)]
See examples in Dom Martin, i. 134 f.; cf. Greg. Tours, Hist. Franc. i. 30.
Footnote 961:[(return)]
See Reinach, "Les monuments de pierre brute dans le langage et les croyances populaires," Rev. Arch. 1893, i. 339; Evans, "The Roll-Right Stones," Folk-Lore, vi. 20 f.