the fairies" in the popular myths of Ireland. The empyrean is thus divided between various heavenly spirits. Arthur had for residence the Great Bear, called by the Druids "Arthur's Chariot."
We are not, however, entirely limited to tradition and the reports of former travellers for our information as to the astronomy of the Druids, but we have also at our service numerous coins belonging to the old Gauls, who were of one family with those who cultivated Druidism in our island, which have been discovered buried in the soil of France. The importance which was given to astronomy in that race becomes immediately evident upon the discovery of the fact that these coins are marked with figures having reference to the heavenly bodies, in other words are astronomical coins. If we examine, from a general point of view, a large collection of Gaulish medals such as that preserved in the National Museum of Paris, we observe that among the essential symbols that occupy the fields are types of the Horse, the Bull, the Boar, the Eagle, the Lion, the Horseman, and the Bear. We remark next a great number of signs, most often astronomical, ordinarily accessory, but occasionally the chief, such as the sign ∾, globules surrounded by concentric circles, stars of five, six, or eight points, radiated and flaming bodies, crescents, triangles, wheels with four spokes, the sign ∞, the lunar crescent, the zigzag, &c. Lastly, we remark other accessory types represented by images of real objects or imaginary figures, such as the Lyre, the Diota, the Serpent, the Hatchet, the Human Eye, the Sword, the Bough, the Lamp, the Jewel, the Bird, the Arrow, the Ear of Corn, the Fishes, &c.
On a great number of medals, on the stateres of Vercingetorix, on the reverses of the coins of several epochs, we recognize principally the sign of the Waterer, which appears to symbolize for one part of antiquity the knowledge of the heavenly sphere. On the Gaulish types this sign (an amphora with two handles) bears the name of Diota, and represents amongst the Druids as amongst the Magi the sciences of astronomy and astrology.
Some of these coins are represented in the woodcut below.
The first of these represents the course of the Sun-Horse reaching the Tropic of Cancer (summer solstice), and brought back to the Tropic of Capricorn (winter solstice).
On the second is seen the symbol of the year between the south (represented by the sun ☉) and the north (represented by the Northern Bear). In the third the calendar (or course of the year) between the sun ☉ and the moon ☾. Time the Sun, and the Bear are visible on the fourth. The diurnal motion of the heavens is represented on the fifth; and lastly, on the sixth, appears the Watering-pot, the Sun-Horse, and the sign of the course of the heavenly bodies.
On other groups of money the presence of the zodiac may be made out.
These medals would seem to show that some part of the astronomical knowledge of the Druids was not invented by themselves, but borrowed from the Chaldeans or others who in other lands invented them in previous ages, and from whom they may have possibly derived them from the Phenicians.
We may certainly expect, however, from these pieces of money, if found in sufficient number and carefully studied, to discover a good many positive facts now wanting to us, of the religion, sciences, manners, language, commercial relation, &c. which belonged to the Celtic civilization. It was far from being so barbarous as is ordinarily supposed, and we shall do more justice to it when we know it better.
M. Fillioux, the curator of the museum of Guéret, who has studied these coins with care, after having sought for a long time for a clear and concise method of determining exactly the symbolic and religious character of the Gaulish money, has been able to give the following general statements.
The coins have for their ordinary field the heavens.
On the right side they present almost universally the ideal heads of gods or goddesses, or in default of these, the symbols that are representative of them.
On the reverse for the most part, they reproduce, either by direct types or by emblems artfully combined, the principal celestial bodies, the divers aspects of the constellations, and probably the laws, which, according to their ancient science, presided over their course; in a smaller proportion they denote the religious myths which form the base of the national belief of the Gauls. As we have seen above, for them the present life was but a transitory state of the soul, only a prodrome of the future life, which should develop itself in heaven and the astronomical worlds with which it is filled.
Borrowed from an elevated spiritualism, incessantly tending towards the celestial worlds, these ideas were singularly appropriate to a nation at once warlike and commercial. These circumstances explain the existence of these strange types, founded at the same time on those of other nations, and on the symbolism which was the soul of the Druidical religion. To this religious caste, indeed, we must give the merit of this ingenious and original conception, of turning the reverses of the coins into regular charts of the heavens. Nothing indeed could be better calculated to inspire the people with respect and confidence than these mysterious and learned symbols, representing the phenomena of the heavens.
Not making use of writing to teach their dogmas, which they wished to maintain as part of the mysteries of their caste, the Druids availed themselves of this method of placing on the money that celestial symbolism of which they alone possessed the key.
The religious ideas founded on astronomical observations were not peculiar to, or originated by, the Druids, any more than their zodiac. There seems reason to believe that they had come down from a remote antiquity, and been widely spread over many nations, as we shall see in the chapter on the Pleiades; but we can certainly trace them to the East, where they first prevailed in Persia and Egypt, and were afterwards brought to Greece, where they disappeared before the new creations of anthropomorphism, though they were not forgotten in the days of the poet Anacreon, who says, "Do not represent for me, around this vase" (a vase he had ordered of the worker in silver), "either the heavenly bodies, or the chariot, or the melancholy Orion; I have nothing to do with the Pleiades or the Herdsman." He only wanted mythological subjects which were more to his taste.
The characters which are made use of in these astronomical moneys of the Druids would appear to have a more ancient origin than we are able to trace directly, since they are most of them found on the arms and implements of the bronze age. Some of them, such as the concentric pointed circles, the crescent with a globule or a star, the line in zigzag, were used in Egypt; where they served to mark the sun, the month, the year, the fluid element; and they appear to have had among the Druids the same signification. The other signs, such as the ∿, and its multiple combinations, the centred circles, grouped in one or two, the little rings, the alphabetical characters recalling the form of a constellation, the wheel with rays, the radiating discs, &c. are all represented on the bronze arms found in the Celtic, Germanic, Breton, and Scandinavian lands. From this remote period, which was strongly impressed with the Oriental genius, we must date the origin of the Celtic symbolism. It has been supposed, and not without reason, that this epoch, besides being contemporaneous with the Phenician establishments on the borders of the ocean, was an age of civilization and progress in Gaul, and that the ideas of the Druids became modified at the same time that they acquired just notions in astronomy and in the art of casting metals. At a far later period, the Druidic theocracy having, with religious care, preserved the symbols of its ancient traditions, had them stamped on the coins which they caused to be struck.
This remarkable fact is shown in an incontestable manner in the rougher attempts in Gaulish money, and this same state of things was perpetuated even into the epoch of the high arts, since we find on the imitation statues of Macedonia the old Celtic symbols associated with emblems of a Grecian origin.
In Italy a different result was arrived at, because the warlike element of the nobles soon predominated over
