Again Strabo says: "The Tectosages adjoin the Pyrenees, and to a slight extent they likewise touch upon the northern side of the Cevennes ([Greek: Kemmena]), and they occupy a land rich in gold[1]." It is no doubt with reference to the same region that Strabo, whilst describing the Spanish gold-mines, remarks incidentally that "the Gauls advance the claims of the mines in their country, both those in the Cevenne mountain and at the foot of the Pyrenees, themselves[2]." Beyond doubt from those mines came "the gold of Tolosa," those vast treasures which were plundered by the Roman General Caepio. They were said to have amounted to fifteen thousand talents of unwrought gold and silver. There was a current story that, for laying sacrilegious hands on the consecrated treasure, misfortune dogged the steps of Caepio and his family, he himself dying in exile and his daughters, after lives of degradation, coming to a shameful end. This was the account given by one Timagenes, who also stated that the treasure of Toulouse was part of the spoil taken by the Gauls from the temple of Delphi in 279 B.C., the Tectosages as he alleged having formed part of the invading host. This story doubtless is due to the circumstance that one of the three tribes of Gauls who settled in Asia Minor (the "foolish Galatians" of St Paul's Epistle) was called by the same name as the Tectosages of Gaul (the other two being called Trocmi and Tolistobōgii). The treasures were partly stored in shrines or sacred enclosures, partly deposited in the sacred lakes. There can be little doubt that Posidonius was right (as Strabo also thought) in considering them ancient native offerings, not spoils of war. He put forward the good argument that at the time of the attack on Delphi the temple there was bare of treasure, as it had been plundered by the Phocians in the Sacred War some seventy years before, that any treasure that remained was distributed among many, and that it was not likely that any of the Gauls returned to their own land, since after their retreat from Greece they broke up and were scattered into various regions. This is confirmed by what Diodorus tells us in a remarkable chapter: "The Kelts of the interior have a singular peculiarity with respect to the sacred
