The survival of the belief in spells among modern Celtic peoples is a convincing proof of their use in pagan times, and throws light upon their nature.  In Brittany they are handed down in certain families, and are carefully guarded from the knowledge of others.  The names of saints instead of the old gods are found in them, but in some cases diseases are addressed as personal beings.  In the Highlands similar charms are found, and are often handed down from male to female, and from female to male.  They are also in common use in Ireland.  Besides healing diseases, such charms are supposed to cause fertility or bring good luck, or even to transfer the property of others to the reciter, or, in the case of darker magic, to cause death or disease.[1127] In Ireland, sorcerers could “rime either a man or beast to death,” and this recalls the power of satire in the mouth of File or Druid.  It raised blotches on the face of the victim, or even caused his death.[1128] Among primitive races powerful internal emotion affects the body in curious ways, and in this traditional power of the satire or “rime” we have probably an exaggerated reference to actual fact.  In other cases the “curse of satire” affected nature, causing seas and rivers to sink back.[1129] The satires made by the bards of Gaul, referred to by Diodorus, may have been believed to possess similar powers.[1130] Contrariwise, the Filid, on uttering an unjust judgment, found their faces covered with blotches.[1131]

A magical sleep is often caused by music in the sagas, e.g. by the harp of Dagda, or by the branch carried by visitants from Elysium.[1132] Many “fairy” lullabies for producing sleep are even now extant in Ireland and the Highlands.[1133] As music forms a part of all primitive religion, its soothing powers would easily be magnified.  In orgiastic rites it caused varying emotions until the singer and dancer fell into a deep slumber, and the tales of those who joined in a fairy dance and fell asleep, awaking to find that many years had passed, are mythic extensions of the power of music in such orgiastic cults.  The music of the Filid had similar powers to that of Dagda’s harp, producing laughter, tears, and a delicious slumber,[1134] and Celtic folk-tales abound in similar instances of the magic charm of music.

We now turn to the use of amulets among the Celts.  Some of these were symbolic and intended to bring the wearer under the protection of the god whom they symbolised.  As has been seen, a Celtic god had as his symbol a wheel, probably representing the sun, and numerous small wheel discs made of different materials have been found in Gaul and Britain.[1135] These were evidently worn as amulets, while in other cases they were offered to river divinities, since many are met with in river beds or fords.  Their use as protective amulets is shown by a stele representing a person wearing a necklace to which is attached one of these