Aside from the tombs themselves, there are other arrangements of great stones which must have once possessed great significance to their builders, but their meaning is now lost. Of this nature are the blocks of rough stone set up in the ground generally in the vicinity of tombs. These are the standing stones, or menhirs, which, as we have stated, are arranged in various forms. When arranged in circles, they are generally regarded as tombs. When placed in long parallel rows, as at Carnac, in France, we are not sure of their meaning. We are told that the Hill tribes of India to this day erect combinations of gigantic stones into all the shapes we have here described.33
The peculiar shape of the burial mounds, with a passage way conducting us to an interior chamber, or series of chambers, probably arose from the belief entertained by many savage people, that the dead continue to live an existence much like that when alive, and consequently the same surroundings were deemed necessary for their comfort. So the tomb was made similar to the house of the living. The ordinary Winter huts of the Laplander are very similar in shape and size to the burial tumuli, and amongst some people, as the inhabitants of New Zealand, the house itself is made the grave. It was closed up and painted red, and afterward considered sacred.
So it may quite well be that the Neolithic inhabitants of Denmark, “unable to imagine a future altogether different from the present, or a world quite unlike our own, showed their respect and affection for the dead by burying with them those things which in life they had valued most; with women, their ornaments, with warriors, their weapons. They buried the house with its owner, and the grave was literally the dwelling of the dead. When a great man died he was placed on his favorite seat, food and drink was arranged before him, his weapons were placed by his side, his house was closed, and the door covered up, sometimes, however, to be opened again when his wife or children joined him in the land of spirits.”
That they believed in a life beyond the grave is shown by the objects they buried with the individuals. These are implements of various kinds, flakes, arrow-heads, scrapers, celts, and pottery, doubtless intended to be of service to the deceased. We know this to be a very common proceeding amongst all barbarous people. In some cases it would appear as if they realized that the material things themselves could be of no service to the departed, but imagined that in some vague way the spirits of things might be of service to the spirits of men, and so they would purposely break the flints and throw the fragments into the grave. Sometimes they may have buried only models of the objects they wished to give to the dead, imagining that in this way the spirits of the objects represented would accompany and be of service to the spirits of the departed. To this day the Eskimos bury small models of boats, spears, etc., rather than the objects themselves. The ancient Etruscans buried jewelry, but made it so thin and fragile that it could not have been of service to the living. In China this is carried still further, and paper cuttings or drawings of horses, money, etc., are burned at the grave.
These remarks may explain the absence of remains so often noticed in Neolithic burials in England. But other evidence can be given to show this belief in future life. The mounds were of course often erected over noted chiefs, and we are not without evidence that he was not allowed to go unattended into the other world. It has been noted that often skeletons have been met with having the skull, cleft, and in one case, at least, all but one presented that appearance. It is but reasonable to suppose that these skeletons were those of captives or slaves sacrificed to be the attendants of the chief in the spirit world. Funeral feasts were also held in honor of the dead. Thus we may gather from burial mounds something of the religious belief of their occupants.
It is not improbable that ancestor worship, or the worship of the dead, was part of their faith, so that the mounds became temples. On this point we are told “it is impossible not to believe then that the people who made these great, and in some cases elaborately constructed, tombs would continue ever after to regard them as in some sort consecrated to the great chiefs who were buried under them. Each tribe would have its own specially sacred tombs, and perhaps we may here see a germ of that ancestor-worship which may be traced in every variety of religions belief.”34