that his fairy banner should be waved.
469. An echo of this may underlie the words attributed to King Ailill, "If I am slain, it will be the redemption of many" (O'Grady, ii. 416).
470. See Frazer, Kingship; Cook, Folk-Lore, 1906, "The European Sky-God." Mr. Cook gives ample evidence for the existence of Celtic incarnate gods. With his main conclusions I agree, though some of his inferences seem far-fetched. The divine king was, in his view, a sky-god; he was more likely to have been the representative of a god or spirit of growth or vegetation.
471. Strabo, xii. 5. 2.
472. Plutarch, de Virt. Mul. 20.
473. Cicero, de Div. i. 15, ii. 36; Strabo, xii. 5. 3; Stachelin, Gesch. der Kleinasiat. Galater.
474. Livy, v. 34; Dio Cass. lxii. 6.
475. Ancient Laws of Ireland, i. 22; Diog. Laert. i. proem 1; see p. 301, infra.
476. Pliny, xvi. 95.
477. P. 201, infra.
478. Cf. the tales of Gawain and the Green Knight with his holly bough, and of Gawain's attempting to pluck the bough of a tree guarded by Gramoplanz (Weston, Legend of Sir Gawain, 22, 86). Cf. also the tale of Diarmaid's attacking the defender of a tree to obtain its fruit, and the subsequent slaughter of each man who attacks the hero hidden in its branches (TOS vol. iii.). Cf. Cook, Folk-Lore, xvii. 441.
479. See Chap. XVIII.
The Cult of the Dead
The custom of burying grave-goods with the dead, or slaying wife or slaves on the tomb, does not necessarily point to a cult of the dead, yet when such practices survive over a long period they assume the form of a cult. These customs flourished among the Celts, and, taken in connection with the reverence for the sepulchres of the dead, they point to a worship of ancestral spirits as well as of great departed heroes. Heads of the slain were offered to the "strong shades"—the ghosts of tribal heroes whose praises were sung by bards.480 When such heads were placed on houses, they may have been devoted to the family ghosts. The honour in which mythic or real heroes were held may point to an actual cult, the hero being worshipped when dead, while he still continued his guardianship of the tribe. We know also that the tomb of King Cottius in the Alps was a sacred place, that Irish kings were often inaugurated on ancestral burial cairns, and that Irish gods were associated with barrows of the dead.481
The cult of the dead culminated at the family hearth, around which the dead were even buried, as among the Aeduii; this latter custom may have been general.482 In any case the belief in the presence of ancestral ghosts around the hearth was widespread, as existing superstitions show. In Brittany the dead seek warmth at the hearth by night, and a feast is spread for them on All Souls' eve, or crumbs are left for them after a family gathering.483 But generally the family ghost has become a brownie, lutin, or pooka, haunting the hearth and doing the household work.484 Fairy corresponds in all respects to old ancestral ghost, and the one has succeeded to the place of the other, while the fairy is even said to be the ghost of a dead person.485 Certain archæological remains have also a connection with this ancient cult. Among Celtic remains in Gaul are found andirons of clay, ornamented with a ram's head. M. Dechelette sees in this "the symbol of sacrifice offered to the souls of ancestors on the altar of the hearth."486 The ram was already associated as a sacrificial animal with the cult of fire on the hearth, and by an easy transition it was connected with the cult of the dead there. It is found as an emblem on ancient tombs, and the domestic Lar was purified by the immolation of a ram.487 Figurines of a ram have been found in Gaulish tombs, and it is associated with the god of the underworld.488 The ram of the andirons was thus a permanent representative of the victim offered in the cult of the dead. A mutilated inscription on one of them may stand for Laribus augustis, and certain markings on others may represent the garlands twined round the victim.489 Serpents with rams' heads occur on the monuments of the underworld god. The serpent was a chthonian god or the emblem of such a god, and it may have been thought appropriate to give it the head of an animal associated with the cult of the dead.
The dead were also fed at the grave or in the house. Thus cups were placed in the recess of a well in the churchyard of Kilranelagh by those interring a child under five, and the ghost of the child was supposed to supply the other spirits with water from these cups.490 In Ireland, after a death, food is placed out for the spirits, or, at a burial, nuts are placed in the coffin.491 In some parts of France, milk is poured out on the grave, and both in Brittany and in Scotland the dead are supposed to partake of the funeral feast.492 These are survivals from pagan times and correspond to the rites in use among those who still worship ancestors. In Celtic districts a cairn or a cross is placed over the spot where a violent or accidental death has occurred, the purpose being to appease the ghost, and a stone is often added to the cairn by all passers-by.493
Festivals were held in Ireland on the anniversaries of the death of kings or chiefs, and these were also utilised for purposes of trade, pleasure, or politics. They sometimes occurred on the great festivals, e.g. Lugnasad and Samhain, and were occasionally held at the great burial-places.494 Thus the gathering at Taillti on Lugnasad was said to have been founded by Lug in memory of his foster-mother, Tailtiu, and the Leinstermen met at Carman on the same day to commemorate King Garman, or in a variant account, a woman called Carman. She and her sons had tried to blight the corn of the Tuatha Dé Danann, but the sons were driven off and she died of grief, begging that a fair should always be held in her name, and promising abundance of milk, fruit, and fish for its observance.495 These may be ætiological myths explaining the origin of these festivals on the analogy of funeral festivals, but more likely, since Lugnasad was a harvest festival, they are connected with the custom of slaying a representative of