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.

FOOTNOTES:

[953] Lucan, _Pharsalia_, iii. 399 f.

[954] Dio Cass. lxii. 7; Tac. _Ann._ xiv. 30.

[955] Strabo, xii. 51. _Drunemeton_ may mean "great temple" (D'Arbois,
_Les Celtes_, 203).

[956] _Antient Laws of Ireland_, i. 164.

[957] Holder, ii. 712. Cf. "Indiculus" in Grimm, _Teut. Myth._ 1739, "de
sacris silvarum, quas nimidas (= nemeta) vocant."

[958] Livy, xxiii. 24; Polyb. ii. 32.

[959] Caesar, vi. 13, 17; Diod. Sic. v. 27; Plutarch, _Caesar_, 26.

[960] See examples in Dom Martin,