The Celtic conquerors of the dolmen-builders took most of their religious ideas. When successful aid in mundane matters was what was chiefly sought in religion, a little thing might determine conversion _en masse_. If the divinities of one set of people seemed on some occasion powerless, it was natural to try the divinities of somebody else. When success crowned the experiment, the new worship was formally adopted. This is exactly what happened in the historic case of Clovis and “Clothilde’s God,” and it doubtless happened frequently before the dawn of history. Druidism is believed to have arisen in this way in a grafting of the new on the old. The Celts had the same views about the next world as the dolmen-builders. They are thought to have taken them from the conquered with the rest of their religious system, but to me it seems unlikely that they had not already similar views when they arrived from Asia. In the early Vedas goats and horses were sacrificed to go before and announce the coming of the dead; Vedic animals kept their forms, the renewed body was perfect and incorruptible, but it was the real body. A celebrated racehorse was deified after death. Such beliefs have a strong affinity to the theory that animals (or slaves) killed at the man’s funeral will be useful to him in the after-life. However derived, our European ancestors embraced that theory to the full. Only a few years ago a second Viking ship was found at Oseberg, in Norway, in which were the remains of ten horses, four dogs, a young ox, and the head of an old ox. Three more horses were found outside. The dogs had on their own collars with long chains. There were also sledges with elaborately carved animals’ heads. It was a queen’s grave; her distaff and spinning-wheel told of simple womanly tasks amidst so much sepulchral splendour. In those late times the law by which religious forms grow more sumptuous as the faith behind them grows less, may have come into operation. Lavish but meaningless tributes may have taken the place of a provision full of meaning for real wants. So the sacrifices to the gods may have been once intended to stock the pastures of heaven. It cannot be doubted that the victim was never _killed_ in the mind of the original sacrificer, it was merely transferred to another sphere. The worser barbarity comes in when the true significance of the act is lost and when it is repeated from habit. After animals were domesticated they were not killed at all for a long time—still less were they eaten. Of this there can be no shadow of doubt. The first domestic animals were far too valuable possessions for any one to think of killing them. As soon would a showman kill a performing bull which had cost him a great deal of trouble to train. Besides this, and more than this, the natural man, who is much better than he is painted, has a natural horror of slaying the creature that eats out of his hand and gives him milk and wool and willing service.