Another distinguished writer, again, in commenting on the cave-drawings attributed to the neolithic men of the reindeer period, said that none of their pictures appeared to have any religious purpose; and he seemed almost to infer that they had no religion. I can hardly imagine a thinner thread of argument than this which reconstructs the very inmost moods of the prehistoric mind from the fact that somebody who has scrawled a few sketches on a rock, from what motive we do not know, for what purpose we do not know, acting under what customs or conventions we do not know, may possibly have found it easier to draw reindeers than to draw religion. He may have drawn it because it was his religious symbol. He may have drawn it because it was not his religious symbol. He may have drawn anything except his religious symbol. He may have drawn his real religious symbol somewhere else; or it may have been deliberately destroyed when it was drawn. He may have done or not done half a million things; but in any case it is an amazing leap of logic to infer that he had no religious symbol, or even to infer from his having no religious symbol that he had no religion. Now this particular case happens to illustrate the insecurity of these guesses very clearly. For a little while afterwards, people discovered not only paintings but sculptures of animals in the caves. Some of these were said to be damaged with dints or holes supposed to be the marks of arrows; and the damaged images were conjectured to be the remains of some magic rite of killing the beasts in effigy; while the undamaged images were explained in connection with another magic rite invoking fertility upon the herds. Here again there is something faintly humorous about the scientific habit of having it both ways. If the image is damaged it proves one superstition and if it is undamaged it proves another. Here again there is a rather reckless jumping to conclusions; it has hardly occurred to the speculators that a crowd of hunters imprisoned in winter in a cave might conceivably have aimed at a mark for fun, as a sort of primitive parlour game. But in any case, if it was done out of superstition, what has become of the thesis that it had nothing to do with religion? The truth is that all this guesswork has nothing to do with anything. It is not half such a good parlour game as shooting arrows at a carved reindeer, for it is shooting them into the air.