The whole race [Celts] is made for war. High-spirited and quick to battle.
— Strabo, Greek Historian
GOLDEN AGE OF CELTS
Status-Building in Battle
During the Golden Age of the Celts (Le Tène Period), cattle thievery, slave raiding, and vendettas between clans and tribes formed the basis of low-intensity warfare that permeated the Celtic society. Such conflicts were a starting point for a young warrior to demonstrate his bravery and skills at weapon-handling. But in a society that took personal courage for granted, something more was required to establish a reputation.
One way was to serve as a mercenary in many of the armies during the classical period. Renowned Celtic mercenaries served Hannibal during his invasion of Italy during the Second Punic War that helped establish Rome’s image of Celts as fierce warriors. They also fought in the armies of Syracuse and the successor kingdoms that followed the break-up of Alexander’s empire in Egypt.
A distinct group of Celtic mercenaries called the Gaesatae joined the Cisalpine Gauls in the battle of Telemon against the Romans. These mercenaries were outside the normal social structure of the clan and tribes. The Celtic word geissi—bonds, taboos, or sacred rule of conduct—suggests these warriors had a strong spiritual aspect to their life, which will be further examined in later posts. It was the custom of Gaesatae to fight naked in battle which could be interpreted as a ritual action.
Clearly, many Celts looked for fame and future in the lucrative Mediterranean world with the hope of returning home with their reputations established. Mercenary service also removed young warriors from the tribe at a time when their drive to achieve high status was at their most intense. Control of imported goods, especially gold coins and Italian wine, also guaranteed a large following.
Previous posts highlighted that trade with the Mediterranean had significant impact on the Celtic society. Nobles rewarded warriors and other clients with foreign luxuries, the value of which was measured by the influence it could command by giving it away. This method of redistributing prestigious items to increase status is called potlatch.
The 1st Century BC Greek historian, Poseidonius, gave an account of Lovernius, a Celtic noble who attempted to win popular support by driving his chariot across his territory and distributing gold and silver to those who followed him. Moreover, he set-up separate enclosures one and one-half miles on each side within which he filled vats with expensive liquor and prepared food for all who wished to feast—an important social gathering not unlike today’s celebrations. The feasts were usually wild and drunken, sometimes even deadly. Nonetheless, strict ritual rules were adhered.
Wild Celtic Feasts
Strict ceremonial rules were observed for seating participants according to rank and prowess. Poseidonius describes the arrangement as follows:
“…they sit in a circle with the most influential man in the center, whether he is the greatest in warlike skill, nobility of family or wealth. Beside him sat the host and on either side of them were others in order of distinction. Their shield bearers stood behind them while the spearmen were seated on the opposite end. All feasted in common with their lords.”
Also in attendance were bards who sang praises of their patrons’ lineage, bravery, and wealth. Their songs could praise and satirize their patron, thus encouraging nobles and warriors to be even more generous during the feast. Strangers could also share the meal before they were asked their name and business.
Everyone had a piece of meat according to the status. Traditionally, the greatest warrior had the choicest cut, consisting of the thigh. When the hindquarters were served, another warrior could claim it and fight in a single combat to the death against the champion to elevate his status. Others sought to reinforce their status through mock battle engagement that might escalate into more serious violence, possibly death. Poseidonius writes:
“The Celts engage in single combat at dinner. Assembling in arms, they engage in mock battle drill and mutual thrust and parry. Sometimes wounds were inflicted, and the irritation caused by this may even lead to the killing of the opponent, unless they were held back by their friends.”
According to Caesar, the bravery of the Celts sprang from their lack of fear of death, the result of their belief that the soul does not die. The classical authors, Caesar, Lucan, and Diodorus Siculus, in particular, emphasized the Celtic belief in metempsychosis—that after death the soul passes from one body to another, or reincarnation after death. This may, in part, explain the Celts’ belief in the importance of establishing their status in preparation for the journey to the Otherworld.
Not only did Celtic men fight bravely in battle, but historical accounts and mythology provide evidence that women held equal standing to men and often fought in battles and served as military and spiritual leaders. This will be discussed in the next post.
John Davies, The Celts: Prehistory to Present Day; 2005. United States: Sterling Publishing Co., New York.
Stephen Allen, Celtic Warrior: 300 BC — AD 100; 2001. Osprey Publishing LTD., Westminster, MD, USA.
Julius Caesar, translated by F. P. Long, 2005. The Conquest of Gaul; United States: Barnes & Noble, Inc.