escription of the monuments in the
Museum of Saint-Germain-en-Laye, under the general title of _Antiquites
nationales_, declines to recognize the _race celtique_; in accord with
the science of anthropology he distinguishes various Gaulish types and
is aware that they nowhere present themselves in a pure state. Professor
Bertrand "superposes" upon his _Megalithiques_, whose distinguishing
trait in Europe is their use of polished stone, another race,
numerically inferior and much less ancient; these are the "_tribus
celtiques_ or _celtisees_ of the Aryan race." When they arrived in Gaul,
they were already familiar with the use of metals, especially bronze,
beginning to be acquainted with iron; they were pastoral and
agricultural, and burned their dead. About the sixth century B.C.
appeared a third group, the _tribus galatiques_, Helvetians, Kymrians,
Belgians; they were wandering bands of warriors, who used iron
implements only and buried their dead. "From the superposition, rather
than from the fusion, of these divers elements has resulted that which
is called _la nation gauloise_ or _celtique_."

Naturally, the religions of these varied nations were as diversified as
their origins. The Druids, according to Professor Bertrand, so far from
forming the priesthood of a practically homogeneous race, can be said to
have had no influence upon the religion of the people, who were alien to
them and who remained faithful to their own worship of the spirits or
powers in nature and to their superstitious practices. "Druidism was,
then, neither a dogma, nor a religion, nor a particular theogony, but a
social institution with an organization analogous to that of the great
abbeys of Ireland in the fifth and sixth centuries, or to the Lamaism of
Thibet. The Druids lived in communism, like the Lamas." Moreover, M.
Bertrand refuses the Druids all their fine old qualities,--human
sacrifices; worship of stones; solstitial ceremonies, such as the
Yule-log and fires on the eve of Saint John; the herbs of Saint John;
the worship of fountains; the worship of trees, and medical
prescriptions. Even more, what Guizot calls their "noblest
characteristic, a general and strong, but vague and incoherent, belief
in the immortality of the soul," was less a particular doctrine of their
own than a sentiment innate in the race; "they had only to develop ideas
the germ of which had not been imported by them." Nevertheless, so well
organized was their commu