was occasionally immolated. The purity of their religion was soon stained
by their Celtic neighborhood. In the course of the Roman dominion it
became contaminated, and at last profoundly depraved. The fantastic
intermixture of Roman mythology with the gloomy but modified superstition
of Romanized Celts was not favorable to the simple character of German
theology. The entire extirpation, thus brought about, of any conceivable
system of religion, prepared the way for a true revelation. Within that
little river territory, amid those obscure morasses of the Rhine and
Scheld, three great forms of religion--the sanguinary superstition of the
Druid, the sensuous polytheism of the Roman, the elevated but dimly
groping creed of the German, stood for centuries, face to face, until,
having mutually debased and destroyed each other, they all faded away in
the pure light of Christianity.

Thus contrasted were Gaul and German in religious and political systems.
The difference was no less remarkable in their social characteristics.
The Gaul was singularly unchaste. The marriage state was almost unknown.
Many tribes lived in most revolting and incestuous concubinage; brethren,
parents, and children, having wives in common. The German was loyal as
the Celt was dissolute. Alone among barbarians, he contented himself with
a single wife, save that a few dignitaries, from motives of policy, were
permitted a larger number. On the marriage day the German offered
presents to his bride--not the bracelets and golden necklaces with which
the Gaul adorned his fair-haired concubine, but oxen and a bridled horse,
a sword, a shield, and a spear-symbols that thenceforward she was to
share his labors and to become a portion of himself.

They differed, too, in the honors paid to the dead. The funerals of the
Gauls were pompous. Both burned the corpse, but the Celt cast into the
flames the favorite animals, and even the most cherished slaves and