Images of the gods in Gaul can be classified by means of their symbols--the mallet and cup (a symbol of plenty) borne by the god with the hammer, the wheel of the sun-god, the cornucopia and torque carried by Cernunnos. Other symbols occur on images, altars, monuments, and coins. These are the swastika and triskele, probably symbols of the sun;[991] single or concentric circles, sometimes with rays;[992] crosses; and a curious S figure. The triskele and the circles are sometimes found on faces figured on coins. They may therefore have been tattoo markings of a symbolic character. The circle and cross are often incised on bronze images of Dispater. Much speculation has been aroused by the S figure, which occurs on coins, while nine models of this symbol hang from a ring carried by the god with the wheel, but the most probable is that which sees in it a thunderbolt.[993] But lacking any old text interpreting these various symbols, all explanations of them must be conjectural. Some of them are not purely Celtic, but are of world-wide occurrence. CULT OF WEAPONS. 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