History
Roman axe in an ancient Roman relief in Brescia, Italy
A bronze axe from the Chinese Shang Dynasty, 12th to 11th centuries BC
Initially axes were probably not hafted. The first true hafted axes are known from the Mesolithic period (ca. 6000 BC). Axes made from ground stone are known since the Neolithic. Few wooden hafts have been found from this period, but it seems that the axe was normally hafted by wedging. Birch-tar and raw-hide lashings were used to fix the blade.
Sometimes a short section of deer antler (an "antler sleeve") was used, which prevented the splitting of the haft and softened the impact on the stone blade itself, helping absorb the impact of each axe blow and lessening the chances of breaking the handle. The antler was hollowed out at one end to create a socket for the axehead. The antler sheath was then either perforated and a handle inserted into it or set in a hole made in the handle instead.
The distribution of stone axes is an important indication of prehistoric trade. thin sectioning is used to determine the provenance of the stone blades. In Europe, Neolithic 'axe factories', where thousands of ground stone axes were roughed out are known from many places, such as:
Great Langdale, Great Britain (tuff)
Rathlin Island, Ireland (porcellanite)
Krzemionki, Poland (flint)
Plancher-les-Mines, France (pelite)
Val de'Aoste, Italy (omphacite).
Stone axes are still produced and in use today in parts of Irian Jaya, New Guinea. The Mount Hagen area was an important production centre.
From the late Neolithic/Chalcolithic onwards, axes were made of copper or copper mixed with arsenic. These axes were flat and hafted much like their stone predecessors. Axes continued to be made in this manner with the introduction of Bronze metallurgy. Eventually the hafting method changed and the flat axe developed into the ‘flanged axe,’ then palstaves, and later winged and socketed axes.
The Proto-Indo-European word for "axe" may have been pelek'u- (Greek pelekus πέλεκυς, Sanskrit parashu, see also Parashurama), but the word was probably a loan, or a Neolithic wanderwort, ultimately related to Sumerian balag, Akkadian pilaku- Symbolism, ritual, and folklore
Minoan symbolic labrys of gold, 2nd millennium BC: many Arkalochori Axes have been found in the Arkalochori cave
At least since the late Neolithic, elaborate axes (battle-axes, T-axes, etc.) had a religious significance and probably indicated the exalted status of their owner. Certain types almost never show traces of wear; deposits of unshafted axe blades from the middle Neolithic (such as at the Somerset Levels in Britain) may have been gifts to the deities.
In Minoan Crete, the double axe (labrys) had a special significance, used by women priests in religious ceremonies. In 1998 a labrys, complete with an elaborately embellished haft, was found at Cham-Eslen, Canton of Zug, Switzerland. The haft was 120 cm long and wrapped in ornamented birch-bark. The axe blade is 17,4 cm long and made of antigorite, mined in the Gotthard-area. The haft goes through a biconical drilled hole and is fastened by wedges of antler and by birch-tar. It belongs to the early Cortaillod culture.
In the Roman fasces, the axe symbolized the authority to execute and were often used as symbols for Fascist Italy under Mussolini.
In folklore, stone axes were sometimes believed to be thunderbolts and were used to guard buildings against lightning, as it was believed (mythically) that lightning never struck the same place twice. This has caused some skewing of axe distributions.
Steel axes were important in superstition as well. A thrown axe could keep off a hailstorm, sometimes an axe was placed in the crops, with the cutting edge to the skies to protect the harvest against bad weather. An upright axe buried under the sill of a house would keep off witches, while an axe under the bed would assure male offspring.
A collection of old Australian axes
Basques, Australians and New Zealanders have developed variants of rural sports that perpetuate the traditions of log cutting with axe. The Basque variants, splitting horizontally or vertically disposed logs, are generically called aizkolaritza (from aizkora: axe).
In Yorùbá mythology, the oshe (double-headed axe) symbolizes Shango, Orisha (god) of thunder and lightning. It is said to represent swift and balanced justice. Shango altars often contain a carved figure of a woman holding a gift to the god with a double-bladed axe sticking up from her head.
Parts of the axe
A diagram showing the main points on an axe.
The axe is comprised of two primary components, the axe head, and the haft.
The axe head is typically bounded by the bit (or blade) at one end, and the poll (or butt) at the other, though some designs feature two bits opposite each other. The top corner of the bit where the cutting edge begins is called the toe, and the bottom corner is known as the heel. Either side of the head is called the cheek, which is sometimes supplemented by lugs where the head meets the haft, and the hole where the haft is mounted is called the eye. The part of the bit that descends below the rest of the axe-head is called the beard, and a bearded axe is an antiquated axe head with an exaggerated beard that can sometimes extend the cutting edge twice the height of the rest of the head.
The axe haft is sometimes called the handle. Traditionally, it was made of a resilient hardwood like hickory or ash, but modern axes often have hafts made of durable synthetic materials. Antique axes and their modern reproductions, like the tomahawk, often had a simple, straight haft with a circular cross-section that wedged onto the axe-head without the aid of wedges or pins. Modern hafts are curved for better grip and to aid in the swinging motion, and are mounted securely to the head. The shoulder is where the head mounts onto the haft, and this is either a long oval or rectangular cross-section of the haft that's secured to the axe head with small metal or wooden wedges. The belly of the haft is the longest part, where it bows in gently, and the throat
Roman axe in an ancient Roman relief in Brescia, Italy
A bronze axe from the Chinese Shang Dynasty, 12th to 11th centuries BC
Initially axes were probably not hafted. The first true hafted axes are known from the Mesolithic period (ca. 6000 BC). Axes made from ground stone are known since the Neolithic. Few wooden hafts have been found from this period, but it seems that the axe was normally hafted by wedging. Birch-tar and raw-hide lashings were used to fix the blade.
Sometimes a short section of deer antler (an "antler sleeve") was used, which prevented the splitting of the haft and softened the impact on the stone blade itself, helping absorb the impact of each axe blow and lessening the chances of breaking the handle. The antler was hollowed out at one end to create a socket for the axehead. The antler sheath was then either perforated and a handle inserted into it or set in a hole made in the handle instead.
The distribution of stone axes is an important indication of prehistoric trade. thin sectioning is used to determine the provenance of the stone blades. In Europe, Neolithic 'axe factories', where thousands of ground stone axes were roughed out are known from many places, such as:
Great Langdale, Great Britain (tuff)
Rathlin Island, Ireland (porcellanite)
Krzemionki, Poland (flint)
Plancher-les-Mines, France (pelite)
Val de'Aoste, Italy (omphacite).
Stone axes are still produced and in use today in parts of Irian Jaya, New Guinea. The Mount Hagen area was an important production centre.
From the late Neolithic/Chalcolithic onwards, axes were made of copper or copper mixed with arsenic. These axes were flat and hafted much like their stone predecessors. Axes continued to be made in this manner with the introduction of Bronze metallurgy. Eventually the hafting method changed and the flat axe developed into the ‘flanged axe,’ then palstaves, and later winged and socketed axes.
The Proto-Indo-European word for "axe" may have been pelek'u- (Greek pelekus πέλεκυς, Sanskrit parashu, see also Parashurama), but the word was probably a loan, or a Neolithic wanderwort, ultimately related to Sumerian balag, Akkadian pilaku- Symbolism, ritual, and folklore
Minoan symbolic labrys of gold, 2nd millennium BC: many Arkalochori Axes have been found in the Arkalochori cave
At least since the late Neolithic, elaborate axes (battle-axes, T-axes, etc.) had a religious significance and probably indicated the exalted status of their owner. Certain types almost never show traces of wear; deposits of unshafted axe blades from the middle Neolithic (such as at the Somerset Levels in Britain) may have been gifts to the deities.
In Minoan Crete, the double axe (labrys) had a special significance, used by women priests in religious ceremonies. In 1998 a labrys, complete with an elaborately embellished haft, was found at Cham-Eslen, Canton of Zug, Switzerland. The haft was 120 cm long and wrapped in ornamented birch-bark. The axe blade is 17,4 cm long and made of antigorite, mined in the Gotthard-area. The haft goes through a biconical drilled hole and is fastened by wedges of antler and by birch-tar. It belongs to the early Cortaillod culture.
In the Roman fasces, the axe symbolized the authority to execute and were often used as symbols for Fascist Italy under Mussolini.
In folklore, stone axes were sometimes believed to be thunderbolts and were used to guard buildings against lightning, as it was believed (mythically) that lightning never struck the same place twice. This has caused some skewing of axe distributions.
Steel axes were important in superstition as well. A thrown axe could keep off a hailstorm, sometimes an axe was placed in the crops, with the cutting edge to the skies to protect the harvest against bad weather. An upright axe buried under the sill of a house would keep off witches, while an axe under the bed would assure male offspring.
A collection of old Australian axes
Basques, Australians and New Zealanders have developed variants of rural sports that perpetuate the traditions of log cutting with axe. The Basque variants, splitting horizontally or vertically disposed logs, are generically called aizkolaritza (from aizkora: axe).
In Yorùbá mythology, the oshe (double-headed axe) symbolizes Shango, Orisha (god) of thunder and lightning. It is said to represent swift and balanced justice. Shango altars often contain a carved figure of a woman holding a gift to the god with a double-bladed axe sticking up from her head.
Parts of the axe
A diagram showing the main points on an axe.
The axe is comprised of two primary components, the axe head, and the haft.
The axe head is typically bounded by the bit (or blade) at one end, and the poll (or butt) at the other, though some designs feature two bits opposite each other. The top corner of the bit where the cutting edge begins is called the toe, and the bottom corner is known as the heel. Either side of the head is called the cheek, which is sometimes supplemented by lugs where the head meets the haft, and the hole where the haft is mounted is called the eye. The part of the bit that descends below the rest of the axe-head is called the beard, and a bearded axe is an antiquated axe head with an exaggerated beard that can sometimes extend the cutting edge twice the height of the rest of the head.
The axe haft is sometimes called the handle. Traditionally, it was made of a resilient hardwood like hickory or ash, but modern axes often have hafts made of durable synthetic materials. Antique axes and their modern reproductions, like the tomahawk, often had a simple, straight haft with a circular cross-section that wedged onto the axe-head without the aid of wedges or pins. Modern hafts are curved for better grip and to aid in the swinging motion, and are mounted securely to the head. The shoulder is where the head mounts onto the haft, and this is either a long oval or rectangular cross-section of the haft that's secured to the axe head with small metal or wooden wedges. The belly of the haft is the longest part, where it bows in gently, and the throat
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