The world of the dead was in all respects a replica of this world, but it was happier.  In existing Breton and Irish belief—­a survival of the older conception of the bodily state of the dead—­they resume their tools, crafts, and occupations, and they preserve their old feelings.  Hence, when they appear on earth, it is in bodily form and in their customary dress.  Like the pagan Gauls, the Breton remembers unpaid debts, and cannot rest till they are paid, and in Brittany, Ireland, and the Highlands the food and clothes given to the poor after a death, feed and clothe the dead in the other world.[1185] If the world of the dead was subterranean,—­a theory supported by current folk-belief,[1186]—­the Earth-goddess or the Earth-god, who had been first the earth itself, then a being living below its surface and causing fertility, could not have become the divinity of the dead until the multitude of single graves or barrows, in each of which the dead lived, had become a wide subterranean region of the dead.  This divinity was the source of life and growth; hence he or she was regarded as the progenitor of mankind, who had come forth from the underworld and would return there at death.  It is not impossible that the Breton conception of Ankou, death personified, is a reminiscence of the Celtic Dispater.  He watches over all things beyond the grave, and carries off the dead to his kingdom.  But if so he has been altered for the worse by mediaeval ideas of “Death the skeleton".[1187] He is a grisly god of death, whereas the Celtic Dis was a beneficent god of the dead who enjoyed a happy immortality.  They were not cold phantasms, but alive and endowed with corporeal form and able to enjoy the things of a better existence, and clad in the beautiful raiment and gaudy ornaments which were loved so much on earth.  Hence Celtic warriors did not fear death, and suicide was extremely common, while Spanish Celts sang hymns in praise of death, and others celebrated the birth of men with mourning, but their deaths with joy.[1188] Lucan’s words are thus the truest expression of Celtic eschatology—­“In another region the spirit animates the members; death, if your lore be true, is but the passage to enduring life.”

There is no decisive evidence pointing to any theory of moral retribution beyond the grave among the pagan Celts.  Perhaps, since the hope of immortality made warriors face death without a tremor, it may have been held, as many other races have believed, that cowards would miss the bliss of the future state.  Again, in some of the Irish Christian visions of the other-world and in existing folk-belief, certain characteristics of hell may not be derived from Christian eschatology, e.g. the sufferings of the dead from cold.[1189] This might point to an old belief in a cold region whither some of the dead were banished.  In the Adventures of S. Columba’s Clerics, hell is reached by a bridge over a glen of fire,[1190] and a narrow bridge leading to the other world is