stone, and having besought them to desist, he carved a cross upon it.[973] Several _menhirion_ in France are now similarly ornamented.[974] The number of existing Gallo-Roman images shows that the Celts had not adopted a custom which was foreign to them, and they must have already possessed rude native images. The disappearance of these would be explained if they were made of perishable material. Wooden images of the _Matres_ have been occasionally found, and these may be pre-Roman. Some of the images of the three-headed and crouching gods show no sign of Roman influences in their modelling, and they may have been copied from earlier images of wood. We also find divine figures on pre-Roman coins.[975] Certain passages in classical writings point to the existence of native images. A statue of a goddess existed in a temple at Marseilles, according to Justin, and the Galatian Celts had images of the native Juppiter and Artemis, while the conquering Celts who entered Rome bowed to the seated senators as to statues of the gods.[976] The Gauls placed rich ornaments on the images of the gods, and presumably these were native "idols." "Idols" are frequently mentioned in Irish texts, and there is no doubt that these mean images.[977] Cormac mac Art refused to worship "idols," and was punished by the Druids.[978] The idols of Cromm Cruaich and his satellites, referred to in the _Dindsenchas_, were carved to represent the human form; the chief one was of gold, the others of stone. These were miraculously overthrown by S. Patrick; but in the account of the miracle the chief idol was of stone adorned with gold and silver, the others, numbering twelve, were ornamented with bronze.[979] They stood in Mag Slecht, and similar sacred places with groups of images evidently existed elsewhere, e.g. at Rath Archaill, "where the Druid's altars and images are."[980] The lady Cessair, before coming to Ireland, is said to have taken advice of her _laimh-dhia_, or "hand gods," perhaps small images used for divination.[981] For the British Celts the evidence is slender, but idolatry in the sense of "image-worship" is frequently mentioned in the lives of early saints.[982] Gildas also speaks of images "mouldering away within and without the deserted temples, with stiff and deformed features."[983] This pathetic picture of the forsaken shrines of forgotten gods may refer to Romano-Celtic images, but the "stiff and deformed features" suggest rather native art, the art of a people unskilful at reproducing the human form, however artistic they may have been in other directions.