The Highlanders had no feasts nor rejoicings at a birth, but a funeral was conducted with all the display which the parties could make. All the clan, and numerous neighbors, were invited and entertained with a profusion of every thing. The male part of the procession was regularly arranged according to rank, and, instead of laying aside their weapons, they were all well armed and equipped on such an occasion. The statistical account of the parish of Tongue, in Sutherland, informs us that a funeral procession there was regulated with military exactness by an old soldier, a person easily found in these parts. If the coffin is borne on a bier, he, every five minutes, or at such time as may be thought convenient, draws up the company, rank and file, and gives the word “relief;” when four fresh bearers take place of the others. There are some particular observances in Highland families such as that of the Campbells of Melfort, Duntroon, and Dunstaffnage, who being descended from a Duke of Argyle, took the following method of cementing their friendship; when the head of either family died, the chief mourners were always to be the two other lairds. This was the case on occasion of the death of the late Archibald Campbell of Melfort. The coffin was usually borne in a sort of litter between two horses, called carbad, a term which is now often applied to the coffin itself. Carbad seems to have been originally applied to such vehicles, and, when restricted to those used for funeral purposes, became synonymous with the shell in which the body was deposited. The Gaëlic Cobhain, the origin of coffin in its primary sense, meant a box, or any hollow vessel of wood. The desire to be interred in the sacred Isle of Iona appears to be as old as the era of Druidism. The Druidical cemetery is still seen separate from the others, and has never been used as a Christian burial place. In the poem of Cuthon, as translated by Dr. Smith, it is said that Dargo, who is called Mac Drui Bheil, son of the Druid of Bel, was buried in the Green Isle, an epithet given to Iona, where his fathers rested. In this Isle forty eight kings of Scotland, four of Ireland, and eight of Norway are buried, besides numerous individuals of note. There were certain cairns on the lines of road along which funerals passed, both in Ireland and Scotland, on which the body was rested; and some villages, particularly one at the entrance of Locheil from the muir of Lochaber, are called corpach, from the circumstance of the coffin being laid down there on the halt of the company; corp, in Gaëlic, being a body. Durand says that the Gauls used black in mourning. The Highlanders have, I presume, ever done the same, but, except by the wearing of crape, I know not how they evinced the loss of their relatives.
James Logan, The Scottish Gaël; Or, Celtic Manners, as Preserved Among the Highlanders: Being an Historical and Descriptive Account of the Inhabitants, Antiquities, and National Peculiarities of Scotland: More Particularly of the Northern, Or Gaëlic Parts of the Country, where the Singular Habits of the Aboriginal Celts are Most Tenaciously Retained, London, 1831.
Their trumpets again are of a peculiar barbarian kind; they blow into them and produce a harsh sound which suits the tumult of war.
— Diodorus Siculus around 60-30 BC (Histories, 5.30).
The word “carnyx” is derived from the Gaulish root, “carn-” or “cern-” meaning “antler” or “horn,” and the same root of the name of the god, Cernunnos (Delmarre, 1987 pp. 106–107). This is the name the Romans gave to the instrument. The original Celtic name is unknown.
Viri, quantas pecunias ab uxoribus dotis nomine acceperunt, tantas ex suis bonis aestimatione facta cum dotibus communicant. Huius omnis pecuniae coniunctim ratio habetur fructusque servantur: uter eorum vita superarit, ad eum pars utriusque cum fructibus superiorum temporum pervenit. Viri in uxores, sicuti in liberos, vitae necisque habent potestatem; et cum paterfamiliae illustriore loco natus decessit, eius propinqui conveniunt et, de morte si res in suspicionem venit, de uxoribus in servilem modum quaestionem habent et, si compertum est, igni atque omnibus tormentis excruciatas interficiunt. Funera sunt pro cultu Gallorum magnifica et sumptuosa; omniaque quae vivis cordi fuisse arbitrantur in ignem inferunt, etiam animalia, ac paulo supra hanc memoriam servi et clientes, quos ab eis dilectos esse constabat, iustis funeribus confectis una cremabantur.
– Gaius Julius Cæsar, De Bello Gallico, Book 6, Chapter 19.
All the Gauls assert that they are descended from the god Dis, and say that this tradition has been handed down by the Druids. For that reason they compute the divisions of every season, not by the number of days, but of nights; they keep birthdays and the beginnings of months and years in such an order that the day follows the night. Among the other usages of their life, they differ in this from almost all other nations, that they do not permit their children to approach them openly until they are grown up so as to be able to bear the service of war; and they regard it as indecorous for a son of boyish age to stand in public in the presence of his father.
– Gaius Julius Cæsar, De Bello Gallico, Book 6, Chapter 18.
Natio est omnis Gallorum admodum dedita religionibus, atque ob eam causam, qui sunt adfecti gravioribus morbis quique in proeliis periculisque versantur, aut pro victimis homines immolant aut se immolaturos vovent administrisque ad ea sacrificia druidibus utuntur, quod, pro vita hominis nisi hominis vita reddatur, non posse deorum immortalium numen placari arbitrantur, publiceque eiusdem generis habent instituta sacrificia. Alii immani magnitudine simulacra habent, quorum contexta viminibus membra vivis hominibus complent; quibus succensis circumventi flamma exanimantur homines. Supplicia eorum qui in furto aut in latrocinio aut aliqua noxia sint comprehensi gratiora dis immortalibus esse arbitrantur; sed, cum eius generis copia defecit, etiam ad innocentium supplicia descendunt.
– Gaius Julius Cæsar, De Bello Gallico, Book 6, Chapter 16.
There in like manner, Vercingetorix the son of Celtillus the Arvernian, a young man of the highest power (whose father had held the supremacy of entire Gaul, and had been put to death by his fellow-citizens, for this reason, because he aimed at sovereign power), summoned together his dependents, and easily excited them. On his design being made known, they rush to arms: he is expelled from the town of Gergovia, by his uncle Gobanitio and the rest of the nobles, who were of opinion, that such an enterprise ought not to be hazarded: he did not however desist, but held in the country a levy of the needy and desperate. Having collected such a body of troops, he brings over to his sentiments such of his fellow-citizens as he has access to: he exhorts them to take up arms in behalf of the general freedom, and having assembled great forces he drives from the state his opponents, by whom he had been expelled a short time previously. He is saluted king by his partisans; he sends embassadors in every direction, he conjures them to adhere firmly to their promise. He quickly attaches to his interests the Senones, Parisii, Pictones, Cadurci, Turones, Aulerci, Lemovice, and all the others who border on the ocean; the supreme command is conferred on him by unanimous consent. On obtaining this authority, he demands hostages from all these states, he orders a fixed number of soldiers to be sent to him immediately; he determines what quantity of arms each state shall prepare at home, and before what time; he pays particular attention to the cavalry. To the utmost vigilance he adds the utmost rigor of authority; and by the severity of his punishments brings over the wavering: for on the commission of a greater crime he puts the perpetrators to death by fire and every sort of tortures; for a slighter cause, he sends home the offenders with their ears cut off, or one of their eyes put out, that they may be an example to the rest, and frighten others by the severity of their punishment.
— Gaius Julius Cæsar, De Bello Gallico, Book 7, Chapter 4.
Inde inter Q. Sulpicium tribunum militum et Brennum regulum Gallorum conloquio transacta res est, et mille pondo auri pretium populi gentibus mox imperaturi factum. Rei foedissimae per se adiecta indignitas est: pondera ab Gallis allata iniqua et tribuno recusante additus ab insolente Gallo ponderi gladius, auditaque intoleranda Romanis uox, uae uictis.
— Titus Livius, Ab Urbe Condita, v, 48.