‘an ass.’  The goddess Epona, also, whose worship was widely spread, was probably at one time an animal goddess in the form of a mare, and the name of another goddess, Damona, either from the root dam=Ir. dam, (ox); or Welsh daf-ad (sheep), may similarly be that of an ancient totem sheep or cow.  Nor was it in the animal world alone that the Celts saw indications of the divine.  While the chase and the pastoral life concentrated the mind’s attention on the life of animals, the growth of agriculture fixed man’s thoughts on the life of the earth, and all that grew upon it, while at the same time he was led to think more and more of the mysterious world beneath the earth, from which all things came and to which all things returned.  Nor could he forget the trees of the forest, especially those which, like the oak, had provided him with their fruit as food in time of need.  The name Druid, as well as that of the centre of worship of the Gauls of Asia Minor, Drunemeton (the oak-grove), the statement of Maximus of Tyre that the representation of Zeus to the Celts was a high oak, Pliny’s account of Druidism (Nat.  Hist., xvi. 95), the numerous inscriptions to Silvanus and Silvana, the mention of Dervones or Dervonnae on an inscription at Cavalzesio near Brescia, and the abundant evidence of survivals in folk-lore as collected by Dr. J. G. Frazer and others, all point to the fact that tree-worship, and especially that of the oak, had contributed its full share to the development of Celtic religion, at any rate in some districts and in some epochs.  The development of martial and commercial civilisation in later times tended to restrict its typical and more primitive developments to the more conservative parts of the Celtic world.  The fact that in Caesar’s time its main centre in Gaul was in the territory of the Carnutes, the tribe which has given its name to Chartres, suggests that its chief votaries were mainly in that part of the country.  This, too, was the district of the god Esus (the eponymous god of the Essuvii), and in some degree of Teutates, the cruelty of whose rites is mentioned by Lucan.  It had occurred to the present writer, before finding the same view expressed by M. Salomon Reinach, that the worship of Esus in Gaul was almost entirely local in character.  With regard to the rites of the Druids, Caesar tells us that it was customary to make huge images of wickerwork, into which human beings, usually criminals, were placed and burnt.  The use of wickerwork, and the suggestion that the rite was for purifying the land, indicates a combination of the ideas of tree-worship with those of early agricultural life.  When the Emperor Claudius is said by Suetonius to have suppressed Druidism, what is meant is, in all probability, that the more inhuman rites were suppressed, leading, as the Scholiasts on Lucan seem to suggest, to a substitution of animal victims for men.  On the side of civil administration and