On the second is seen the symbol of the year between the south (represented by the sun [symbol: sun]) and the north (represented by the Northern Bear). In the third the calendar (or course of the year) between the sun [symbol: sun] and the moon [symbol: 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 Gueret, 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.