Celtic animal worship dates back to the primitive hunting and pastoral period, when men worshipped the animals which they hunted or reared. They may have apologised to the animal hunted and slain--a form of worship, or, where animals were not hunted or were reared and worshipped, one of them may have been slain annually and eaten to obtain its divine power. Care was taken to preserve certain sacred animals which were not hunted, and this led to domestication, the abstinence of earlier generations leading to an increased food supply at a later time, when domesticated animals were freely slain. But the earlier sacramental slaying of such animals survived in the religious aspect of their slaughter at the beginning of winter.[764] The cult of animals was also connected with totemic usage, though at a later stage this cult was replaced by that of anthropomorphic divinities, with the older divine animals as their symbols, sacrificial victims, and the like. This evolution now led to the removal of restrictions upon slaying and eating the animals. On the other hand, the more primitive animal cults may have remained here and there. Animal cults were, perhaps, largely confined to men. With the rise of agriculture mainly as an art in the hands of women, and the consequent cult of the Earth-mother, of fertility and corn-spirits probably regarded as female, the sacramental eating of the divine animal may have led to the slaying and eating of a human or animal victim supposed to embody such a spirit. Later the two cults were bound to coalesce, and the divine animal and the animal embodiment of the vegetation spirit would not be differentiated. On the other hand, when men began to take part in women's fertility cults, the fact that such spirits were female or were perhaps coming to be regarded as goddesses, may have led men to envisage certain of the anthropomorphic animal divinities as goddesses, since some of these, e.g. Epona and Damona, are female. But with the increasing participation of men in agriculture, the spirits or goddesses of fertility would tend to become male, or the consorts or mothers of gods of fertility, though the earlier aspect was never lost sight of, witness the Corn-Mother. The evolution of divine priest-kings would cause them to take the place of the earlier priestesses of these cults, one of whom may have been the divine victim. Yet in local survivals certain cults were still confined to women, and still had their priestesses.[765] FOOTNOTES: [696] Reinach, _BF_ 66, 244. The bull and three cranes may be a rebus on the name of the bull, _Tarvos Trikarenos_, "the three-headed," or perhaps _Trikeras_, "three-horned." [697] Plutarch, _Marius_, 23; Cæsar, vii. 65; D'Arbois, _Les Celtes_, 49. [698] Holder, _s.v._ _Tarba_, _Tarouanna_, _Tarvisium_, etc.; D'Arbois, _Les Druides_, 155; S. Greg. _In Glor. Conf._ 48. [699] _CIL_ xiii. 6017; _RC_ xxv. 47; Holder, ii. 528.