ns yield their testimony to ancient belief and custom.

From these sources we try to rebuild Celtic paganism and to guess at its
inner spirit, though we are working in the twilight on a heap of
fragments. No Celt has left us a record of his faith and practice, and
the unwritten poems of the Druids died with them. Yet from these
fragments we see the Celt as the seeker after God, linking himself by
strong ties to the unseen, and eager to conquer the unknown by religious
rite or magic art. For the things of the spirit have never appealed in
vain to the Celtic soul, and long ago classical observers were struck
with the religiosity of the Celts. They neither forgot nor transgressed
the law of the gods, and they thought that no good befell men apart from
their will.[3] The submission of the Celts to the Druids shows how they
welcomed authority in matters of religion, and all Celtic regions have
been characterised by religious devotion, easily passing over to
superstition, and by loyalty to ideals and lost causes. The Celts were
born dreamers, as their exquisite Elysium belief will show, and much
that is spiritual and romantic in more than one European literature is
due to them.

The analogy of religious evolution in other faiths helps us in
reconstructing that of the Celts. Though no historic Celtic group was
racially pure, the profound influence of the Celtic temperament soon
"Celticised" the religious contributions of the non-Celtic element which
may already have had many Celtic parallels. Because a given Celtic rite
or belief seems to be "un-Aryan," it need not necessarily be borrowed.
The Celts had a savage past, and, conservative as they were, they kept
much of it alive. Our business, therefore, lies with Celtic religion as
a whole. These primitive elements were there before the Celts migrated
from the old "Aryan" home; yet since they appear in Celtic religion to
the end, we speak of them as Celtic. The earliest aspect of that
religion, before the Celts became a separate people, was a cult of
nature spirits, or of the life manifested in nature. But men and women
probably had separate cults, and, of the two, perhaps that of the latter
is more important. As hunters, men worshipped the animals they slew,
apologising to them for the slaughter. This apologetic attitude, found
with all primitive hunters, is of the nature of a cult. Other animals,
too sacred to be slain, would be preserved and worshipped, the cult
giving rise