Celtic Analysis Part 2: The Picts

By: Logan R. 

-Intro: In this analysis, we’ll be looking into the mysterious, but very compelling and powerful ethos, of the Pictish Warrior. As stated in my previous analysis, we Celts are an ethnic group that has divided itself into numerous clans, tribes, and families while still identifying with a single culture and similar language. The Picts, in particular, have always seemed to capture the historical imagination in a rather exotic and mysterious way; images of naked warriors, covered in blue tattoos, storming down from the icy north to do battle with the Roman Legions at Hadrian’s Wall! It’s a sight that is both glorious and frightful, and I think that says a lot about the Pictish warrior way; glorious and frightful.

The Pictish past is somewhat uncertain, but they became the dominate power in Northern Britain for nearly 500 years, then mysteriously vanished from history; merging and fading into the Gaelic population, and giving birth to the Kingdom of Alba, and later, Scotland.

So in this analysis, we’re going to take a detailed look into the origins of the Picts; examine their heroic and warrior society, their training, education, appearance, tactics, weapons and equipment, rituals, and their experience in battle. How did these Celts wage war? And in the spirit of ‘Deadliest Warrior’ I will do my best to make out and explain why the Picts should be regarded as some of the ‘deadliest warriors’ in all of history.

-Who were the Picts?/ The Pictish Origin Myth: The Picts are first mentioned by name, and as a tribe, under a Roman account in 297 AD, although the context of the account appears that they had been giving the Romano-British hell for quite some time. The word ‘Pict’ is said to be derived from the Latin word ‘pictus’, meaning painted, in reference to the Picts habit of wearing blue war-paint into battle and often tattooing their bodies in Celtic symbols as a tribal custom. And as there is no reason to deny that the Picts followed this practice, an explanation for why the Romans chose to call them the ‘Picts’ is still not fully adequate… There was really no reason for the Romans to invent a word for a tribal people who happened to have a tattoo obsession, they were more than aware of various tribes throughout the Empire’s history who had the same tendency to mark their bodies in such a manner.
Irish, Welsh, and Norse accounts refer to the Picts in a very similarly to the Romans, using words like ‘pettr’, ‘pictae’, ’poehta’, and ‘picars’ in various accounts. All of these seem to be variants of a real name, not, necessarily, a slang term to mean ‘painted’. The Romans had a habit of using the word in a tribal sense; ‘…savage tribes of Scotti and Picti…” (The ‘Scotti’ referring to the Gales who had come over from Ireland to settle the Kingdom of Dalriada). In conclusion? It seems rather likely that ‘Picti’ was, in fact, a proper name, and the reference to the tattoos by Roman sources was a clever coincidence.

So, in a word, who were the Picts? The Picts were the Celtic inhabitance of northern Britain from roughly 297-858 AD. They were experienced warriors and represented a high point of Celtic culture; remaining free and unconquered while living on the borders of the vast Roman Empire.

But this puzzling, partially because they were not mentioned, atleast by name, until 297 AD making them near absence from the first two centuries of the Roman Empire… So where did they come from? Historians believe that they had descended from the native Caledonian Britons, but had developed a separate off-shot culture, much like how the Native American Comanche’s split from their mother tribe. Others state that they were all that was left of a native aboriginal tribe of the highlands, who adopted Celtic culture centuries before. Others still state that they were of Gaelic origin and a sister tribe to the Irish, although this is highly unlikely. St. Columbus, an Irish Missionary who preached to the Pictish pagans, could hold a conversation with the Welsh or Britons, but needed a translator for the Picts, suggesting they did not have a Gaelic language base.

But what did the Picts themselves say of their heritage? Their folklore states that they were of mixed Celtic and Scythian origin, descending from Sarmatian knights in Roman service, who had ruled over the native populace. This however, is often regarded as sheer mythology, and not actual fact, playing largely into the Arthurian Legend. It has been suggested that this ‘Pictish Foundation Myth/The Arthurian Legend’ was used as a form of political propaganda by various lords and chieftains, aiming to unite the seven kingdoms of Caledonia under a single Pictish rule. This was a rather successful campaign, as the Picts were the first ‘barbarians’ to establish a recognizable nation free of Roman rule. Celtic Oral Traditions, however, are nothing to just simply dismiss and should be respected, especially since numerous sources tell very similar tales of Arthur and his Knights; mythology or fact, it was part of Pictish foundations and traditions.
Pictish Society and Social Structure: The Picts really left no hard written evidence of their daily lives, history, mythology, society, or structure. But, despite their mysterious aura, the Picts did not live in complete isolation, their neighbors kept records of them. We have to draw heavily from cross-referencing other Celtic peoples from the British Isles. Much of what can be discerned from a Pictish warrior’s life can apply heavily to that of a Briton or Irish warrior, while also drawing from accounts that Romans, Gaels, Vikings, Saxons, even Saint Columbus himself, kept of these Celtic folk.

What we do know is that Pictish society was highly clan-based and tribal, but they were also rather politically centralized, having an identifiable ‘nation’. The nation was divided into seven kingdoms ruled by separate, but united, kings, later referred to as ‘Royal Stewarts’. These Kings held a great degree of judicial power over their respective kingdom and were also the ‘Grand War-Chiefs’, responsible for leading armies to battle in times of great war.

Above these Stewarts, laid a higher power; the Pictish High Kings. One for the ‘Northern Picts’ and another for the ‘Southern Picts’. The Southern Picts occupied the kingdoms of Atholl, Circinn, Fife, and Fortrenn, while the Northern Picts inhabited Caithness, Moray, and Abredeenshire. At times, the Southern and Northern Picts had a degree of animosity, partially due to geography and religious differences. The Mounth, a range of hills in northeast Scotland, typically acted as a barrier between the two and, for a time, the Southern Picts had accepted Christianity, while the Northerners were still fiercely Pagan. The rivalry wasn’t always a hot-blooded one, however. Many times there was a single High King who ruled over the whole of Pictland and established unity, which was the true goal in Pictish, and later Scottish, society.
Below the Kings and Lords existed the tribal chieftains and their families. Genealogy and ancestral study was important to ALL Celtic societies, and the Picts were no exception. Clans were made up from the descent of a common ancestor, and clans of related family blood made up a region or kingdom, giving the Picts a strong sense of tribal unity. The Pictish clans were not all self governing, independent units, however. Their purpose was strictly legal and social, responsible for uniting through kinship and the like. At the very top of the clan hierarchy were the ‘daoine uaisle’, or ‘higher men’ who made up the elite warrior bands and had close genealogical ties to the chieftain. The middle class, sometimes referred to as ‘taskmen’, of Pictish society were composed of free individuals who worked the land and had the right to take up a sword when needed, not unlike the Anglo-Saxon Fyrd. At the bottom were slaves, who were typically taken during raids on rival peoples.

One of the most important classes, however, was the Druids, or the intellectual and spiritual elite of Celtic society. And although some performed religious services they were not necessarily regarded as ‘priests’; they functioned also as historians, instructors, poets, composers, philosophers, interrupters of the law, musicians, astronomers, craftsmen, and sometimes even as kings and chiefs. As a class of intellectuals they did, in fact, survive the coming of Christianity. They dubbed their ways to be pure in Christian eyes as they were to be regarded as ‘men of the arts’, giving rise to the medieval bard and minstrels. Some even went on to become clergymen of the Celtic Church.

-Born to the Fight; Pictish Training and Education: In all Celtic Societies noble sons, who would one day make up the warrior class, were not raised by their birth parents, but instead sent for fostering by another family. It was considered a great honour to take another’s child into your homestead; and it created brotherly ties and bonds between kin and clans alike. The foster -father was responsible for providing a rounded education for the young Celt, which included physical, academic, and artistic endeavors. Welsh, Irish, and later Scottish Highland sources paint a beautiful picture of just what this training consisted of. In Celtic society they were known as the ‘Four and Twenty Games of the Britons’ and they gave a fine list of what a well-rounded Celtic warrior was expected to acquire. There was the ‘Six Feats of Activity’ (hurling/lifting weights, running, leaping/jumping, swimming, wrestling/grappling, and horseback riding/charioting), the ‘Four Exercises of Weapons’ (archery/javelin-throwing, longsword, shortsword/dirk and buckler, and quarterstaff/spear), ‘Three Rural Sports’ (hunting, fishing, and hawking), ‘Seven Domestic Games’ (poetry, musicianship, heraldry, and diplomacy), and four board games, which were similar to chess and taught patience and tactical thinking.

The foster-father would pass down his battlefield knowledge to his adoptive son, and the certain aspect of the education, such as poetry, musicianship, and heraldry, just entrusted to the bards and druids, and later the Celtic Church. And while intelligence and learning was highly valued, the martial arts were always the first priority. Training always began young, the later Highlanders began training began training at ten, the ancient Irish at age seven, and the Welsh at age twelve or younger. So, we can assume, that the Picts were no different; training began in childhood. Teaching children the importance of war-fare and the Celtic way of war was very important. For example, the Irish and later Christian Picts, left the right hand of a child unblessed/unbaptized so that ‘unhallowed blows could be struck upon the enemy’. Training was sophisticated and formal, and the Irish sagas listed detailed ‘feats’ which a warrior was expected to master. These involved challenges of dexterity (such as being ambidextrous in sword-play), agility (such as jumping a large cavern or raven in a single leap), strength (such as lifting/tossing/carrying boulders and throwing the caber), voice (such as singing ancient ballads and war-songs, and also mastering the definitive ‘Celtic Battle Cry’), weapon handling (axes, spears, swords, daggers, archery, darts, and javelin throwing), and finally ‘spear vault’, which involved the warriors thrusting his spear butt-first into the ground and performing acrobatic stunts on its tip. Only the most fit and physically cut warriors could accomplish such a feat, however.

Games were an important tool for developing skills for the battlefield and grizzled veterans and young warriors alike would participate. These games aided in developing brotherly bonds, teamwork, and kept warriors fit and cunning in times of peace. Shinty was popular amongst the Picts, and was a game played since the Celtic iron-age, and still played in Scotland to this very day. It was a kind of Highland field-hockey, not unlike Native American lacrosse, and was perfect for practicing the quick moving mêlée-type brawls that were very typical of Celtic war-fare. A night game known as ‘Brandhab’ was also played, it was a kind of Pictish ‘Man-Hunt’ and it kept the mind and senses sharp, while also placing an emphasis on field-craft, agility, and prowess in individual combat.

Upon reaching adulthood the young and eager Celtic warrior would be required to give public proof of both their valour and skill at arms. This would usually be done by participating in a raid and returning with some kind of trophy, which would typically be the head of an enemy. The ancient Celtic custom of head-hunting was, in fact, practiced by the Picts, and if a young warrior managed to get himself a head, or even better yet, heads, he would be recognized as a full-fledged warrior and may even be rewarded for his first ever act of true bravery by the local lord or chief. For more information on the raid, see ‘The Raid and the Battle!’.

The fully trained Pictish Warrior was part of a noble elite, and the right to bear arms was a privilege and duty of the aristocracy. The warrior would be a proud, boastful, confident professional fighter and the eager, young Celt would aim to join a king or lord’s war-band. It was there that he would receive hospitality, arms, food, and treasure in return for his services. The Picts were not exactly mercenaries or sell-swords, but more of young adventurers and journeymen who offered their military prowess to any lord who offered them what he needed. And to a Celt, that meant things like weapons, mead, feasts, women, and praise from the bards. Warriors earned their living by taking up sword and spear, a nameless Celtic Hero once said, ‘My pointed spear, my sharp sword, my glittering shield are my wealth and riches; with them I plough, and with them I sow, and with them I make my wine; whoever does not dare resist my pointed spear, my sharp sword, and my glittering shield, prostrates himself before, and adores me as his lord and king.’

-Woad to Ruin; Battle-Field Appearance: From what can be discerned from the Pictish Rune Stones, no figures appear to be wearing armour of any kind. Archeologically, there are few examples to speak of; some iron scale armour and chainmail have been found, but both were probably looted Roman equipment. Other than this, no other armour can be discerned from Pictish stone carvings, save what appears to be a few leather tunics. In their day-to-day lives, Picts generally wore what other Celtic folk of the time sported; knee-length tunics made from wool or linen, and the pleated Celtic ‘brate’, or belted plaid that was first recorded to be worn by Celts since before Caesar’s time. And, like most other Celtic people, this is what they wore to war! Again, many Celt’s didn’t feel a need for heavy armour; they wanted to rely on speed, power, and aggression in combat. Armour was often viewed as a hindrance; particularly to the Picts. Their homeland was naturally very mountainous and covered in forests, to even maneuver through such rough terrain, let alone survive, armour would be a serious problem. A clan leader or chieftain could have sported chainmail or scale armour, but again, this was often looted and would have been a rare sight.

Pictish figures on the Rune Stones also appear to be bare-footed most of the time. Although several leather shoes have been found from the Pictish era, bare legs and feet were a very common sight. Hairstyles among the Picts were often an outward way of showing one’s rank. Hair was worn long, typically to protect from the harsh Caledonian weather, and long mustaches and goatees were often sported, as was Celtic custom. Again, long hair and beards were not only fashionable, but a bit of a luxury to protect one’s self against snow and icy winds. Hair was often braided in order to weigh it down in battle or strong gusts of wind and weather, so it did not become a cumbersome hindrance, but instead, a useful asset.

Perhaps the most unique aspect of Pictish culture was the famous tattooing. In 600 AD Isidore of Seville wrote, “The race of Picts have a name derived from their bodies. These are played upon by a needle working with small pricks and by the squeezed out sap of a native plant, so that they bear the resultant marks according to the personal rank of the individual…” Obviously, Seville wouldn’t have a word for ‘tattooing’, but it is all too clear that is what he’s referring to here, and is one of the most direct written references we have to the ancient Pictish practice. Animals were often a favorite tattoo design amoung the Picts; the bear, the boar, the wolf, the horse, the cat, the ox, and the stag were all favorites among warriors The majority of these animal have been found on Pictish stone carvings, so we have a strong idea of what these fierce animal tattoos might have looked like. Other Celtic-knot work and motifs were of course utilized in the tattooing process, things along the lines of the trinity-knot or triskelion. But, why did the Picts tattoo themselves? What was its purpose? In a word, it was to honour personal achievement. They provide tribal significance and serve as a warrior’s well earned totem; where individuals might have revered particular beasts for their speed, strength, fierceness, or cunning. And if a warrior managed to prove himself to be any of these, on or off the battle-field, he may have earned that animals power and essence to be marked on his body. Obviously, tattooing amoung the Picts was a practice that was sacred, tribal, and a part of a warrior tradition, all of which, in Celtic society, are revered parts of life and existence

Now, one question that comes up time and time again regarding the Picts’ battlefield appearance is, ‘did they fight naked?’ To keep the answer simple, yes, they did. Herodian of Sicily wrote of the earlier Britons and Caledonians, “They are ignorant in the use of clothes (on the battle-field)… they paint their bodies not only with the likness of animals of all kinds, but with all sorts of drawings. And this is the reason why they do not wear clothes, to avoid hiding the drawings on their bodies.” The Celtic tradition of fighting naked, along with tattooing one’s body, was obviously one that had been passed down to the Pictish tribes from their predecessors. The Picts even depict their warriors fighting naked on numerous rune-stones found in Eassie, Shandwick, and St. Andrews. To the Roman, however, a Celt presenting himself naked on the battle-field would have appeared to be nothing more than a wanton act of bravery. But to the Pict, it was a divine invocation of spiritual armour and protection, using the tattoos on one’s body as a holy medium to the sacred Celtic ‘Other-World’, or ‘Antumnos’. We have to keep in mind however, that fighting naked was the exception, but not the rule for combat. General public nakedness was frowned upon in Celtic society, as it was in the majority of Western Europe at this time. The act of fighting naked was a spiritual one; a ritual that unleashed a warrior’s potential through the fiery baptism of combat and the alignment of one’s immortal soul. It is worth noting, also, that psychological war-fare was very important to the Celts, and the effect of a bare, startling, impressive physical appearance was well understood. Naked warriors were intimidating; and an army of naked, heavily tattooed Picts would certainly drive home the shock-and-awe factor into an enemy’s heart.

-The Hunt and The Feast!: The everyday life of the Pictish warrior was one of relative luxury and leisure. The elite warrior class enjoyed the company of the Lords and Chieftains, basing themselves around their hill-forts and feasting halls, where they trained, practiced, played, feasted and hunted together. While the bulk of the Pictish population was made up of the lower-class farmers, artisans, herders, and huntsmen who worked and tilled the land about the Chieftain’s estates to support their families and the warrior aristocracy, in return for military protection. These lower-class Celts might not have received the same formal training as the elite, but they were still warriors in their own right! Many Chieftains throughout Celtic society and history made weekly, even daily in times of war, training and drilling mandatory, even for the simpler classes. These Pictish herders, hunters, and farmers essentially could be called upon as military reserves, and made up a war-band not unlike the Anlgo-Saxon Fyrd. Essentially, it wasn’t uncommon for any Pict, regardless of class, to see more than one battle in his lifetime.

Hunting was an important pastime for the Picts, and hunting scenes are depicted on countless stones throughout Scotland. Hunting expeditions served significant social and political purposes for the Pictish nobles, and was a way for them to show off and exercise their horsemanship and tracking abilities. The nobles rode out in groups with spears in hand, accompanied by horn-blowing servants and packs of deer-hounds. Game included red deer, wolves, wild boar, bears, and the fierce and wild highland ox. The nobles would chase down, circle, and impale their game with spears. To the lower-class hunting was a means of occasional survival, but also proved to be a worthy and joyous experience. They would stalk their pray in small parties, peppering it with arrows or crossbow bolts, then, if a certain Pict was feeling exceptionally brave that day, would jump on the blindside of the animal and slit it’s throat with a dirk.

Other then hunting, it was the banquet that was the second most important social event. These were typically held after a great hunt on a day of spiritual significance, such as the Celtic festivals of Samhain, Imbloc, Beltane, and Lughnasad, or on one of the many Christian holidays. Feats were also commonly held on the day before a major battle, or after a successful hunt or raid. Ceremonially speaking, the feast was a very important occasion. Seating arrangements depended upon the warriors status or standing with the Lord, and a mistake in even seating could result in a deadly duel or even a inter-clan war. Traditionally, the ‘Champion’ of the evening, that is the warrior or great hunter who they were honoring that night, would be entitled to the ‘Hero’s’ portion of the meal, meat, and mead. But, it was not uncommon for said Champion to be challenged, where he would then have to prove himself worthy of feasting upon such fine dining in single combat. Gerald of Wales wrote that the Picts, much like the Welsh, were ‘immoderate in their love of food and intoxicating drink, and Pictish kings had access to the finest of wines across Europe imported into Caledonia!’

However, feasts were not necessarily the rough, wild, drunken affairs that are often imagined. Tradition and customs had to be followed, fairness and self-restraint were admired as virtues, and clever conversation and a grand sense of humor were highly valued. The Pictish Warrior was expected to be shrewd and quick-witted, not only on the battle-field, but also at the dinner table. They were skilled in word-play, and in sarcastic and satirical humour, as Diodorus wrote of the Celts in the 1st century BC: ‘When they meet together they converse in few words and in riddles, hinting darkly at things for the most part and using one word when they mean another; and they like to talk in superlatives, to the end that they may extol themselves and depreciate all other men. They are also boasters and threateners and are fond of pompous language, and they have sharp wits and are not without cleverness at learning.” Poetry, music, dancing, and storytelling were considered to be manly acts. During the feast the bards would sing and serenade about the halls, and young warriors would recite poetry or weave fantastic tales of the ancients. They were, essentially, celebrating and invoking the ancestry, courage, and generosity of their gods and ancestors. Music would be performed on instruments such as the harp, the flute, the hand-drum, the Pictish triple-pipes, and the crwth, which was a kind of ancient Celtic lyre. After the feasting, stories, and songs, the evening would typically conclude with dancing energetic Celtic jigs and reels… And battle would be met at the first sight of dawn the next morning.

The Raid and The Battle!: There are few detailed sources or descriptions of the Picts in battle, but a considerable amount of information on their fighting techniques can discerned simply from their weaponry and equipment. The choice of fighting unarmoured, with large, broad cutting swords and small buckler shields immediately suggests a preference for active, open skirmishing warfare rather than the ‘Shield-Wall’, preferred by the Anglo-Saxons and the Vikings. The Picts went to war for a variety of reasons, but cattle-rustling was a time-honoured tradition! To the Celts of Britain, Scotland, and Ireland cattle was wealth; the more cattle you had, the richer your land was, so raids were often conducted to thieve cattle. Ravaging and pillaging enemy territory for loot and other gain was well tried against the Roman Empire and continued in later centuries. Pictish politics also played a role; alliances between tribes and clans often shifted in the quest for new territory and the defense of their own.

The Picts did fight large scale battles, however, the most common military activity was the raid. The raid was a short-term expedition whose main goal was to capture cattle, wealth, and slaves. It was held a spiritual significance also, and could even be a legal requirement amoung warrior. The ‘first adventure’ of a young Celtic lord was an important occasion, where tradition demanded he raid cattle from an enemy to prove he was fit for command, and young untested warriors would accompany the young lord, to also prove themselves worthy to serve under their leader. Raids could have had several objectives, such as head-hunting, cattle-rustling, blackmail, kid-napping, collecting slaves, or good old looting and pillaging.

The choice for targets for the Picts was somewhat limited, occasionally clans would fight each other and civil war would erupt, but most raids were against foreigners, such as Rome, and later Saxons and Angles. Surprise was a vital element for a raid, so the party of warriors would often move at night. The would agree on signals and a plan of attack, often leaving a second group behind their trail to plan an ambush, in case or enemy pursuit. Against Rome, careful planning and a substantial centralized army would have been necessary to deal with the Legions. Unnecessary bloodshed was avoided where possible, to minimize revenge attacks. The most difficult was protecting the loot on the march back home, as even a successful raid could have been quickly reversed if enemy horsemen overtook the slow moving, wide-spread cattle train. If this was the case, the lightly armoured brigade of Celts could have been easily dispatched or would scatter, leaving the loot or cattle back in enemy hands. However, if the raid was profitable, that meant wealth for the Lord or Chieftain, who would then generously divide the spoils amoung his worthy participants. Often, the working-class Pict would look to join such a raiding party in order to make a pretty penny.

The size of armies during the Pictish Period was relatively small. For example, a force of 300 handpicked men would be considered a relatively effective force. However, if need be, the High Kings had the power to unite the whole of Calednoia. This made the two High Kings of the Picts the most powerful men in all of Britain, able to muster a force from seven kingdoms; consisting of over 10,000 warriors capable of raiding, pillaging, and open combat. But, before an army would set out on conquest, as stated earlier, there would be a feast for the warriors, consisting of fire-roasted meat off the bone and the finest ‘heather-ale’ in the seven kingdoms! But, this was done by the Lords and Chiefs to instill a sense of camaraderie amoung the war-band and also indebt each warrior to the king, thus spurring him on to greater and heroic feats in order to ‘earn his mead’. Pre-battle animal sacrifices and religious services to gain the blessings of the gods, or later, God, was an important part of Celtic Spirituality.

As battle approached, much like feasting, there was a great deal of ritual and tradition to be observed. For example, a common custom was the creation of a ‘Celtic Cairn’, commonly erected over Pictish graves or holy ground, each warrior would bring a fist sized stone with a rune carved on it. The stones were placed in a pile, and after each warrior returned from battle, they would take a single stone, leaving the rest behind as a grave-marker for those who have fallen in battle. The presiding king, lord, or chieftain would be in charge of the overall battle plan and the formation would depend on the enemy being faced. The Pictish army was no mere mob of wild ruffians, however, but a carefully deployed battle-force.
The place of the Pictish warrior within his or her unit would depend upon their status. The champions and heroes would fight on the front line, with lower status further back. As the lines formed up there would be a degree of psychological war-fare deployed by the Celts, attempting to intimidate the enemy at hand. Champions might present themselves bare-chested to the enemy, displaying his magical tattoos, swinging and whirling his weapons, and shouting challenges of single combat. Many Celtic warriors fought under the influence of ‘battle-madness’, similar to the Norse idea of ‘berserking’, also called the dasachtach or miri-cath made famous by the legendary Celtic hero Cú Chulainn. This could be achieved by extreme pre-battle stress, meditative techniques, or the use of narcotics such as henbane.

Bards also played an important role in battle, encouraging the warriors to emulate
glory of their ancestors, and also call upon doom to their enemies. Picitsh bards appear on numerous rune-stones accompanying warriors into combat; they played songs such as ‘The Chieftainship of Britain’ or ‘Incitement to Battle’, which were used to encourage and rally the Highland charge. The bards may have been armed, certainly, but did little fighting. They carefully watched the deeds of warriors and recorded their glorious triumphs and heroic deeds into verse and song. This encouraged champions to perform to their upmost ability; so they may receive praise from the Bards. Once battle was met, the line of Bards would play war-trumpets, similar to the ancient Celtic carnyx. Like the well known tunes of Highland bag-pipes, they would provide stimulus in battle, frightened and discouraged the foe, and provided a form of signaling and communication about the field of combat.

The purpose behind all these rituals was to ‘psych up’ the warriors for battle, which would result in the infamous Celtic charge. This devastating charge was almost always done in battle for two reasons; one, the Celts were already eager for a fight and pumped up from all the pre-battle rituals and two, neither the mounted Pictish horseman nor the unarmoured foot soldier was well equipped for defensive war-fare, being only protected by a buckler. So, the Picts would generally prefer an open brawling, aggressive mêlée where their speed, agility, and individual weapon skill could be used to the best advantage. The parallels between the aggressive charges of the ancient Celts, and their decadents, the 17th and 18th century Highland clans are clearly obvious.

There is evidence, of course, that the Picts simply did not blindly rush into battle, but were capable of fighting in disciplined formations, waiting patiently for the right moment to strike, and carrying out complex large-scale maneuvers. One of the best written examples comes from one of the Picitsh Aberlemno stone; in the upper strip we see a horseman with a sword in hand, chasing an enemy who has abandoned his weapons. In the center, we see Pictish infantry standing in three ranks, facing on-coming cavalry. The second rank presents a long, two-handed spear which protrudes to protect the front rank, with a shield strapped over his shoulder. The third rank stands in reserve, spear in hand, until needed to fill in for fallen allies. In the bottom section, two horsemen charge each other, exchanging javelins. This battle, whatever it was, ended in a Pictish victory, indicated by the mail-coated enemy who lay dead in the center of the stone who became ‘food for the ravens’ depicted around the embroidering of the stones.
The ‘Schiltron’ depicted on said rune-stone, was a spear formation and pike-block used by the Picts as a means of defense against cavalry. Truly, any war-lord or general of the time would tell you the best way to deal with these ‘naked savages’ would be to send in the heavy cavalry; the Schiltron was the effective answer to said cavalry. Most Dark-Ages armies like the Saxons and Vikings formed ‘Shield-Walls’, but the Pictish formation was superior against cavalry as it allowed sword-and-shield men in the front rank gave the spearmen some protection from skirmishers, but also fended off knife-men attempting to get in under the spears. The Schiltron remained in us for 800 years, and was famously used by William Wallace during the Scottish Wars of Independence, as well as Welsh Wars of Edward I.

Truly, war was a well planned, well prepared endeavor for the Picts. They knew how to wage war, train their warriors, and fight on their own terms. Once a battle concluded, and if successful, the Celts would pursue the defeated enemy with eagerness and scour the battlefield for booty. The foe’s baggage and cattle would be seized, camp followers enslaved, the dead stripped of jewelry and decapitated for trophies. Enemy leaders were captured and be ritually sacrificed by beheading or downed in a great barrel or cauldron, in a kind of ‘Celtic water-boarding.” If defeated, the Picts would disperse into a nearby forest or into the Highland mist… Regrouping later that evening. Although there are depictions of Celts bravely fighting to the death, an old Highland proverb said, ‘better a good retreat then a bad stand’, and there was only little shame in living to fight another day.
Dark Age Celtic medicine was surpassingly sophisticated in its methods, and even a badly wounded Pict had a chance at survival. The medics and medicine-men were part of the Druidic class, much like the bards, and were knowledgeable in herbal lore and were capable of surgery such as stitching, amputation, and trepanation. Tacitus even noted that the Celts carried their wounded off the field of battle, so that the women could tend to their wounds.

Win or lose, the deeds of the battle were recorded by the Bards; they praised the great warriors who had fallen and crossed into ‘Other-World’, and they likened the deeds of the survivors to those of great, ancient heroes. Once a warrior received direct praise from a bard, his status increased immensely… Nevertheless, the Picts proved themselves as warriors, and truly some of the deadliest history has ever known.

But, wait! What would a Pictish Raider carry into battle? Well, in the spirit of ‘Deadliest Warrior’, I’ve provided a set-up and weapon list for what a Pict would be armed with during a raid, open combat, or otherwise. This analysis was really more about the ethos, training, and rights of the Celtic warrior, but I’ve provided a weapon set because I know somebody or another would ask for one. Enjoy!

Name: Pictish Raider
Region: Caledonia
Era: 1st century AD to 7th Century AD
Brilliant guerrilla fighters, raiders, and shock troops; the Picts used these tactics to harass Roman rule for decades upon decades.

Short range- Pictish Buckler and Skean: A round buckler of about twenty-two inches in diameter, constructed from oak wood and covered in hide-leather. A central bronze boss encloses a hand grip mounted at the back of the shield. The ornamentation depicts animals sacred to Pistish battle-customs, some being mythological. It served as a sturdy shield to ward-off and parry blows, but also was used as an offensive striking ‘punch-shield’ weapon in close combat. The shield was often carried with the early Pictish dirk, called a 'Skean' in their ancient language. The Skean was a long, double sided fighting dagger that served as a functional tool as well. Meant to stab and slash, the Pictish Raider would close in on an opponent, and attack at vulnerable areas. Slashing at the throat and back of the legs, as well as stabbing into the liver or chest, in an effort to bleed an enemy out, was a common practice with this weapon.

Mid-range- Pictish longsword: Not unlike other Celtic long swords, this weapon was constructed out of cast iron, the handle being made out of hard-wood for a solid grip, and the curved cross-guard and pommel out of shaped bronze; to give the sword that classic anamorphic look, which was common amongst Celtic blades, but also closely resemble the swords used by the Anglo-Saxons. It was used to stab, but more often cut and slash, the Picts wielding this weapon wildly and fiercely. Archeological finds of Pictish blades have reached lengths of up to five feet, but a more practical blade would have been around three and a half.

Long range- Javelins: Long throwing spears of simple make were a main-stay of Celtic war-fare; they were thrown effectively into an enemy line to harass troops before engaging into close combat. For the Picts, these were often thrown out of their hiding place of the brush or forest, and thrown en-mass before engaging the close-range ambush. The javelin had a cast iron head with a long, narrow tip to pierce shields and armour. The head is attached to a willow shaft with rivets. They typically never reached lengths of over 5 feet, and were carried in pairs of twos.

Special weapon- Celtic Battle Axe: A single bladed, one handed battle axe that the Picts used to great effect. It was no more than two feet in length and wielded in a single hand, paired with the sheild. The axe-head its self was of a distinctive Pictish design and was bearded; used to cleave through armour, hook shields, and shop limbs. The reliable cast-iron head paired with the sturdy oak shaft made this a sturdy and reliable weapon, but also fairly light weight, as to not slow the warrior down during a raid.

Conclusion: As we all know, I love the Celts. They are my ancestors and I feel a cultural pull to them. I wanted to prove a point about them; they weren’t mindless, ignorant barbarians. In fact, they were well trained, well disciplined warriors that made up an elite fighting force of the ancient world. I constantly see on the boards reoccurring, ignorant points that are just misconceptions and half-truths about the Celtic Warrior. I wanted to put these points to rest. For example, I constantly hear that the Celts had no battle-field or professional training; and I proved that point to be VERY wrong. I chose to analysis the Picts because they are often viewed to be one of the more savage tribes of Celts, historically speaking, and I wanted to prove even the most savage tribes among us Celts were sophisticated warriors. When we watch ‘Deadliest Warrior’ we typically think that the ‘deadliest’ amonug the ancient pantheon are the Spartan, the Samurai, and the Knight. But, why is this? Well, the Spartan received hard physical training since his youth and held a brotherly bond with the men of his unit; so did the Celts. The Samurai was a scholar warrior well versed in both sword-play and the fine arts, poetry, and philosophy; so were the Celts. The Knight served his king and country, he held a code of battle-field conduct, and was a master in various weapon systems of his time; so were the Celts. See my point? I leave to pounder that…. Hope you enjoyed =) Albá/Érin/Gállia/Británnia Gu Brágh! (Scotland, Ireland, Gaul, and Britain Forever).