* Mr. Blair, doctor of divinity, and Mr. Black, doctor in chemistry, met at the coffee house in Edinburg: a new theological pamphlet written by doctor Priestly was thrown upon the table, "Really," said Dr. Blair, "this man had better confine himself to chemistry, for he is absolutely ignorant in theology:"—"I beg your pardon," answered Dr. Black, "he is in the right, he is a minister of the gospel, he ought to adhere to his profession, for in truth he knows nothing of chemistry."

You say, p. 15, "What is manifestly contrary to natural reason cannot be received by it;"—and p. 62, "With respect to intellect, men and brute animals are born in the same state, having the same external senses, which are the only inlets to all ideas, and consequently the source of all the knowledge and of all the mental habits they ever acquire."

Now if you admit, with Locke, and with us infidels, that every one has the right of rejecting whatever is contrary to his natural reason, and that all our ideas and all our knowledge are acquired only by the inlets of our external senses; What becomes of the system of revelation, and of that order of things in times past, which is so contradictory to that of the time present? unless we consider it as a dream of the human brain during the state of superstitious ignorance.

With these two single phrases, I could overturn the whole edifice of your faith. Dread not, however, sir, in me such overflowing zeal. For the same reason that I have not the frenzy of martyrdom, I have not that of making proselytes. It becomes those ardent, or rather acrimonious tempers, who mistake the violence of their sentiments for the enthusiasm of truth; the ambition of noise and rumor, for the love of glory; and for the love of their neighbor, the detestation of his opinions, and the secret desire of dominion.

As for me, who have not received from nature the turbulent qualities of an apostle, and never sustained in Europe the character of a dissenter, I am come to America neither to agitate the conscience of men, nor to form a sect, nor to establish a colony, in which, under the pretext of religion, I might erect a little empire to myself. I have never been seen evangelizing my ideas, either in temples or in public meetings. I have never likewise practiced that quackery of beneficence, by which a certain divine, imposing a tax upon the generosity of the public, procures for himself the honors of a more numerous audience, and the merit of distributing at his pleasure a bounty which costs him nothing, and for which he receives grateful thanks dexterously stolen from the original donors.

Either in the capacity of a stranger, or in that of a citizen, a sincere friend to peace, I carry into society neither the spirit of dissension, nor the desire of commotion; and because I respect in every one what I wish him to respect in me, the name of liberty is in my mind nothing else but the synonyma of justice.

As a man, whether from moderation or indolence, a spectator of the world rather than an actor in it, I am every day less tempted to take on me the management of the minds or bodies of men: it is sufficient for an individual to govern his own passions and caprices.

If by one of these caprices, I am induced to think it may be useful, sometimes, to publish my reflections, I do it without obstinacy or pretension to that implicit faith, the ridicule of which you desire to impart to me, p. 123. My whole book of the Ruins which you treat so ungratefully, since you thought it amusing, p. 122, evidently bears this character. By means of the contrasted opinions I have scattered through it, it breathes that spirit of doubt and uncertainty which appears to me the best suited to the weakness of the human mind, and the most adapted to its improvement, inasmuch as it always leaves a door open to new truths; while the spirit of dogmatism and immovable belief, limiting our progress to a first received opinion, binds us at hazard, and without resource, to the yoke of error or falsehood, and occasions the most serious mischiefs to society; since by combining with the passions, it engenders fanaticism, which, sometimes misled and sometimes misleading, though always intolerant and despotic, attacks whatever is not of its own nature; drawing upon itself persecution when it is weak, and practising persecution when it is powerful; establishing a religion of terror, which annihilates the faculties, and vitiates the conscience: so that, whether under a political or a religious aspect, the spirit of doubt is friendly to all ideas of liberty, truth, or genius, while a spirit of confidence is connected with the ideas of tyranny, servility, and ignorance.

If, as is the fact, our own experience and that of others daily teaches us that what at one time appeared true, afterwards appeared demonstrably false, how can we connect with our judgments that blind and presumptuous confidence which pursues those of others with so much hatred?

No doubt it is reasonable, and even honest, to act according to our present feelings and conviction: but if these feelings and their causes do vary by the very nature of things, how dare we impose upon ourselves or others an invariable conviction? How, above all, dare we require this conviction in cases where there is really no sensation, as happens in purely speculative questions, in which no palpable fact can be presented?

Therefore, when opening the book of nature, (a more authentic one and more easy to be read than leaves of paper blackened over with Greek or Hebrew,) and when I reflected that the slightest change in the material world has not been in times past, nor is at present effected by the difference of so many religions and sects which have appeared and still exist on the globe, and that the course of the seasons, the path of the sun, the return of rain and drought, are the same for the inhabitants of each country, whether Christians, Mussulmans, Idolaters, Catholics, Protestants, etc., I am induced to believe that the universe is governed by laws of wisdom and justice, very different from those which human ignorance and intolerance would enact.

And as in living with men of very opposite religious persuasions, I have had occasion to remark that their manners were, nevertheless, very analogous; that is to say, among the different Christian sects, among the Mahometans, and even among those people who were of no sect, I have found men who practise all the virtues, public and private, and that too without affectation; while others, who were incessantly declaiming of God and religion, abandoned themselves to every vicious habit which their belief condemned, I thereby became convinced that Ethics, the doctrines of morality, are the only essential, as they are only demonstrable, part of religion. And as, by your own avowal, the only end of religion is to render men better, in order to add to their happiness, p. 62, I have concluded that there are but two great systems of religion in the world, that of good sense and beneficence, and that of malice and hypocrisy.

In closing this letter, I find myself embarrassed by the nature of the sentiment which I ought to express to you, for in declaring as you have done, p. 123, that you do not care for the contempt of such as me* (ignorant as you were of my opinion), you tell me plainly that you do not care for their esteem. I leave, therefore, to your discernment and taste to determine the sentiment most congenial to my situation and your desert.

* "And what does it do for me here, except, perhaps, expose me to the contempt of such men as Mr. Volney, which, however, I feel myself pretty well able to bear?" p. 124. This language is the more surprising, as Dr. Priestly never received anything from me but civilities. In the year 1791 I sent him a dissertation of mine on the Chronology of the Ancients, in consequence of some charts which he had himself published. His only answer was to abuse me in a pamphlet in 1792. After this first abuse, on meeting me here last winter, he procured me an invitation to dine with his friend Mr. Russell, at whose house he lodged; after having shown me polite attention at that dinner, he abuses me in his new pamphlet. After this second abuse he meets me in Spruce Street, and takes me by the hand as a friend, and speaks of me in a large company under that denomination. Now I ask the public, what kind of a man is Dr. Priestly?

C. F. VOLNEY.

Philadelphia, March 10, 1797.

P. S. I do not accompany this public letter with a private note to Dr. Priestly, because communications of that nature carry an appearance of bravado, which, even in exercising the right of a necessary defence, appear to me imcompatible with decency and politeness.



THE ZODIACAL SIGNS AND CONSTELLATIONS.

(Compiled by the publisher from recognized authorities.)

The Zodiac is an imaginary girdle or belt in the celestial sphere, which extends about eight degrees on each side of the Ecliptic. It is divided into twelve portions, called the signs of the Zodiac, within which all the planets make their revolutions. The Zodiac is so called from the animals represented upon it, and is supposed to have originated in remote ages and in latitudes where the camel and elephant were comparatively unknown. This pictorial representation of the zodiac was probably the origin, as M. Dupuis suggests, of the Arabian and Egyptian adoration of animals and birds, and has led in the natural progress of events to the adoration of images by both Christians and pagans.

"The Signs of the Zodiac, (says Godfrey Higgins in The Anacalypsis) with the exception of the Scorpion, which was exchanged by Dan for the Eagle, were carried by the different tribes of the Israelites on their standards; and Taurus, Leo, Aquarius, and Scorpio or the Eagle—the four signs of Reuben, Judah, Ephriam, and Dan—were placed at the four corners, (the four cardinal points), of their encampment, evidently in allusion to the cardinal points of the sphere, the equinoxes and solstices, when the equinox was in Taurus. (See Parkhurst's Lexicon.) These coincidences prove that this religious system had its origin before the bull ceased to be an equinoctial sign, and prove also, that the religion of Moses was originally the same in its secret mysteries as that of the Heathen, or, if my reader likes it better, that the Heathen secret mysteries were the same as those of Moses."

The Ecliptic, a great circle of the sphere, (shown on the preceding map by two parallel lines), is supposed to be drawn through the middle of the Zodiac, cutting the Equator at two points, (called the Equinoctial points), at an angle with the equinoctial of 23 degrees 28 minutes, (the sun's greatest declination), and is the path which the earth is supposed to describe amidst the fixed stars in performing its annual circuit around the sun. It is called the Ecliptic because the eclipses of the sun and moon always occur under it.

The Signs are each the twelfth part of the Ecliptic or Zodiac, (30 degrees,) and are reckoned from the point of intersection of the ecliptic and equator at the vernal equinox. They are named respectively Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, Pisces. These names are borrowed from the constellations of the zodiac of the same denomination, which corresponded when these divisions were originally made; but in consequence of the precession, recession, or retrocession of the equinoxes, (about 50 1/10" yearly, at the rate of about 72 years to a degree, displacing an entire sign in about 2152 years, and making an entire revolution of the equinoctial in about 25,868 years), the positions of these constellations in the heavens no longer correspond with the divisions of the ecliptic of the same name, but are in advance of them. Thus, the constellation Aries is now in that part of the ecliptic called Taurus, and the stars of Taurus are in Gemini, those of Gemini in Cancer, and so on throughout the ecliptic.

The relative positions of the signs and constellations in the zodiac and ecliptic seem thus to have gradually changed with the revolving years; and the worship of the three constellations, Taurus, Aries, and Pisces, with which Christianity is so intimately connected, seems to have changed in a corresponding degree. The worship of the bull of Egypt—the celestial Taurus—has given place to that of the lamb of Palestine—the celestial Aries; and under the astronomical emblem Pisces—the twelfth sign of the zodiac—the dominant faith of to-day was appropriately taught by the twelve apostolic fishermen.

It is from one of these chosen fishermen, St. Peter, that the Pope of Rome claims to have derived his arbitrary power for binding and loosing on earth those who are to be bound and loosed in heaven. (Matt. xvi, 19.) The grave responsibility of wielding with justice and equity this tremendous power over the future destiny of mankind, seems never to have disconcerted any of the successors of St. Peter. They have all proved to be equally arrogant and intolerant, zealous for both temporal and spiritual domination, and merciless to those who have opposed their pretensions. The present incumbent of the papal chair, who modestly claims the attribute of infallibility, seems proud of his inherited title, The Great Fisherman! and hopes in the progress of time, with the assistance of his monks, bishops, and cardinals, to entangle all nations in his net of faith, and to dictate with unquestioned authority the religious worship of the entire human race.

As the precession of the equinoxes still continues as of yore, and as the masses still continue credulous and devout, they may in succeeding ages be again called upon to worship the god Apis, when the sign of Taurus shall again coincide in the zodiac and the ecliptic; and Aries, "the lamb of God," may again be offered in the "fullness of time" as a sacrifice for mankind, again be crucified, and again shed his redeeming blood to wash away the sins of a believing world.

M. Dupuis has satisfactorily shown in The History of all Religions that the twelve labors of the god and saviour Hercules were astronomical allegories—the history of the passage of the sun through the twelve signs of the zodiac—and these labors are so similar to the sufferings of Jesus, that the Rev. Mr. Parkhurst has been obliged, much against his inclination, to acknowledge that they "were types of what the real Saviour was to do and suffer." (Parkhurst, p.47.) An intimate connection, if not identity, is thus shown between ancient and modern belief—between the paganism of the past and the orthodoxy of the present.



THE ZODIACAL SIGNS.

ARIES, the Ram: (marked [symbol for ARIES])—A northern constellation, usually named as the first sign in the zodiac, into which, when the sun enters at the vernal equinox in March, the days and nights are of equal length. Aries has been regarded by the devout during many ages as the celestial representative, visible in the heavens, of "the Lamb of God that taketh away the sins of the world."

TAURUS, the Bull:(marked thus, [symbol for TAURUS])—The second sign in the zodiac, which by the Arabians is called Ataur. This constellation was worshipped for ages by the idolatrous Egyptians as the heavenly representative of their god Osiris; and derives its name, according to Grecian fable, from the bull into which Jupiter transformed himself in order to carry Europa over into Crete; but the constellation was probably so named by the Egyptians to designate that period of the year, (April), in which cows mostly bring forth their young.

"The Rev. Mr. Maurice in his work on the antiquities of India, has shown that the May-day festival and the May-pole of Great Britain with its garlands, etc., are the remains of an ancient festival of Egypt and India, and probably of Phoenicia, when these nations, in countries very distant, and from times very remote, have all, with one consent, celebrated the entrance of the sun into the sign of Taurus at the vernal equinox."

GEMINI, the Twins: (marked thus, [symbol for GEMINI])—A zodiacal constellation, visible in May, containing the two bright stars Castor and Pollux, the fabled sons of Leda and Jupiter, who during their lives had cleared the Hellespont and neighboring seas of pirates, and were therefore deemed the protectors of navigators and sailors.

CANCER, the Crab: (marked thus, [symbol for CANCER])—Is the fourth sign of the zodiac, which the sun enters on the 21st day of June, and is thence called the summer solstice. According to Grecian fable, the crab was transported to heaven at the request of Juno, after it had been slain by Hercules during his battle with the serpent Python, but the evident design of the name is to represent the apparent backward motion of the sun in June, which is said to resemble the motions of a crab.

LEO, the Lion: ([symbol for LEO]).—Is the fifth sign in the zodiac, and contains one star of the first magnitude, called Regulus, or Cor Leonis—the Lion's Heart. The fervid heat of July, when the sun has attained its greatest power, is now symbolized in our almanacs by the figure of an enraged lion; and the feasts or sacrifices formerly celebrated among the ancients during this month, in honor of the sun, (which they also represented under the form of a lion,) were called Leonitica. The priests who performed the sacred rites were called Leones. This feast was sometimes called Mithriaca, because Mithra was the name of the sun among the Persians. The sacred writings abound with references to the "king of beasts;" among the most interesting of which is the story of the battle between the lion and Samson, the Jewish Herculus; while the most wonderful example of animal evolution on record is found in the sixty-fifth chapter of Isaiah, where we are gravely informed that "the lion shall eat straw like the bullock."

VIRGO, Virgin Mother, Venus, Eve, Isis, &c.—([symbol for VIRGO]).—Is the sixth sign of the zodiac, which the sun enters about the 21st of August. The myths and fables regarding the virgin which abound among all nations and all religions, are both various and voluminous, and we may add somewhat improbable. They all agree, however, in this, that the female, shown on the preceding diagram, holding in her right hand a branch of ripened fruit,—the apples of Paradise,—was intended to represent the reproductive powers of nature,—the abundance, satisfaction and contentment which mortals enjoy during the happy period of harvest.

LIBRA, the Balance.—The seventh sign of the zodiac, directly opposite to Aries, from which it is distant 180 degrees. It is marked thus [symbol for LIBRA], after the manner of a pair of scales; to denote, probably, that when the sun arrives at this part of the ecliptic, the days and nights are equal, as if weighed in a balance. Hence the period when the sun enters Libra, (about September 21st,) is called the Autumnal equinox. On the 25th of September was born John the Baptist, the forerunner of his cousin Jesus, who came to his exaltation of glory on the 25th of March, the Vernal equinox. "The equinoxes and solstices," says Higgins, "equally marked the births and deaths of John and Jesus." The one preceded and prepared the way for the other, who receded. One advanced, the other declined. Jesus ascended, John descended. Astrologically speaking, "He must increase, but I must decrease." (John iii, 30.)

SCORPIO, the Scorpion.—The eighth sign of the zodiac, which the sun enters on the 23d of October, is marked thus [symbol for SCORPIO]. Scorpio is fabled to have killed the great hunter Orion, and for that exploit to have been placed among the constellations. For this reason it is also said that when Scorpio rises Orion sets.

SAGITTARIUS, the Archer: (marked thus, [symbol for SAGITTARIUS]) is the ninth zodiacal sign, and corresponds with the month of November. This sign is represented like a centaur and was fabled to be Crotus, the son of Eupheme, the nurse of the Muses.

CAPRICORNUS, the Goat.([symbol for CAPRICORNUS])—The tenth sign of the zodiac, which the sun enters the 21st of December, (the longest night in the year,) called the winter solstice. This sign is drawn to represent the horns of a goat, and is fabled to have been Pan, who in the war of the giants was taken to heaven in the shape of a goat. Others claim that it was the goat of Amalthaea, which fed Jupiter with her milk. Macrobius, who calls Cancer and Capricorn the gates of the sun, makes the latter sign to represent his motion, after the manner of a goat climbing the mountains.

AQUARIUS, the Water Bearer.—A constellation in the heavens so called, because during its rising there is usually an abundance of rain. It is the eleventh sign in the zodiac, reckoned from Aries, and is marked thus, [symbol for AQUARIUS]. It rises in January and sets in February, and is supposed by the poets to be Ganymede.

PISCES, the Fishes, [symbol for PISCES].—The twelfth sign of the zodiac, rises in February and is represented by two fishes tied together by the tails. These fishes are fabled by the Greeks to be those into which Venus and Cupid were changed to escape from the giant Typhon. This fable may not be true, but that wonderful miracles were once performed with two small fishes is stated in the ninth chapter of the Gospel of St. Luke, where it is said that 5000 hungry mortals were cheaply, if not sumptuously regaled with two small fishes and five loaves of bread; while a large surplus of this piscatory diet, larger indeed than the original stock, still remained intact.

In the vestibule or approaches to catholic churches is usually found a vase filled with water, (called Piscina,) and this water is considered holy. The Fish-days are observed as holy days, or fast days, in which Fish may be eaten and meat is forbidden; and learned writers have asserted that in the worship of Pisces may be found the true secret of the origin of the rite of baptism. The Fish-god Oannes, is said to have come out of the Erythraean Sea and taught the Babylonians all kinds of useful knowledge. Ionnes or Jonas went headlong into the sea and into a fish, and has kindly recorded for our instruction his remarkable adventures. The miraculous draughts of fishes in the apostolic age still excite the emulation of modern fishermen, who cannot even hope to rival the wonders that have been recorded. St. Peter is said to have secured ready money from the mouth of a fish that he caught with a hook and line in the sea of Galilee. (Matthew xvii, 27.) His success was justly rewarded, and to him was delegated the power of ruling the infant church. Pisces thus displaced Aries. The fisherman succeeded the shepherd. The precession of the equinoxes produced a new avatar; a new sign arose in the heavens; and a new saviour was born to save mankind.

THE CONSTELLATIONS.

SIRIUS, the Dog Star.—A bright star of the first magnitude in the mouth of the constellation Canis Major. This is the brightest star that appears in our firmament, and is supposed by some to be the nearest.

LEPUS.—One of the southern constellations, placed near Orion, according to Grecian fable, because it was one of the animals which he hunted.

ERIDANUS.—A winding southern constellation, near the Cetus, containing the bright star Achemar.

CETUS, the Whale.—A southern constellation, and one of the forty-eight old asterisms. It is fabled to have been the sea monster sent by Neptune to devour Andromeda, which was killed by Perseus.

CRATER, the Cup.—A southern constellation, near Hydra. This is supposed by Hyainus to be the cup which Apollo gave to the Corvus, or Raven.

CORVUS.—One of the old constellations in the southern hemisphere, near Sagittarius. This bird is fabled to have been translated to heaven by Apollo for discovering to him the infidelity of the nymph Coronis.

ARGO NAVIS, the Ship.—A constellation near to the Canis Major, and the name of the ship which carried Jason and his fifty-four companions to Colchis in quest of the golden fleece, and was said to have been translated into the heavens.

CANOPUS.—The name formerly given to a star in the second bend of Eridanus. A bright star of the first magnitude in the rudder of the ship Argo, which, according to Pliny, was visible at Alexandria in Egypt.

CENTAURUS.—One of the forty-eight old constellations in the southern hemisphere, represented in the form of half man and half horse, who was fabled by the Greeks to have been Chiron, the tutor of Achilles.

AVA, or ALTAR.—One of the old constellations, and fabled to have been that at which the giants entered into their conspiracy against the gods; wherefore Jupiter, in commemoration of the event, transplanted the altar into the heavens.

PEGASUS.—One of the forty-eight old constellations of the northern hemisphere, figured in the form of a flying horse.

DELPHINUS, or DOLPHIN.—A northern constellation, near Pegasus. The Dolphin is fabled to have been translated to heaven by Neptune.

AQUILA, the Eagle.—In the Arabic Altair, but in the Persian tables the Flying Vulture. This is one of the old constellations, situated near Delphinus in the northern hemisphere. According to Grecian fable, Aquila represented Ganymede or Hebe, who was transported to heaven and made cup-bearer to Jupiter.

SAGITTA—the Dart or Arrow, called by the Arabians Schahan. One of the old constellations in the northern hemisphere, near Aquila and Delphinus. It is fabled to have been the arrow with which Hercules slew the vulture that was devouring the liver of Prometheus who was, like Jesus, crucified for loving mankind.

CYGNUS, the Swan.—An old constellation in the milky-way, between Equus and the Dragon. This is fabled to be the swan into which Jupiter transformed himself in order to deceive the virtuous Leda, wife of Tyndareus, king of Sparta. The Grecian matron, like the Jewish virgin, thus became the mother of a God.

LYRA.—A northern constellation between Hercules and Cygnus, containing a white star of the first magnitude.

MILKY-WAY.—Galaxy, or Via Lactia.—A broad luminous path or circle encompassing the heavens, which is easily discernible by its white appearance, from which it derives its name. It is supposed to be the blended light of innumerable fixed stars, which are not distinguishable with ordinary telescopes.

HYDRA, the Serpent.—A southern constellation of great length, which is drawn to represent a serpent. The Hydra is fabled to have been placed in the heavens by Apollo, to frighten the Raven from drinking.

ORION, the hunter.—A constellation of the southern hemisphere with respect to the ecliptic, but half southern and half northern with respect to the equinoctial. It is placed near the feet of the bull, and is composed of seventeen stars in the form of a sword, which has given occasion to the poets to speak of Orion's sword. He was described by the Greeks as a "mighty hunter," who for his exploits was placed in the heavens by Jupiter, between the Canis and the Lepus. He is believed by many to have been the "mighty hunter" spoken of in the bible, under the name of Nimrod. (See Gen. x: 8, 9; 1 Chron. i: 10; Micha v: 6, Job ix, 9; Amos v, 8.)

PERSEUS.—This constellation is named from Perseus, the son of Jupiter by Danae, who was translated into the heavens by the assistance of Minerva, for having released Andromeda from her confinement on the rock to which she was chained. He is represented in the preceding illustration holding a drawn sword in his right hand and in his left the head of Medusa, the Gorgon, whose terrifying appearance changed all who beheld her into stone, and whom he had destroyed with the assistance of the wings he had borrowed from Mercury, the helmet from Pluto, the sword from Vulcan, and the shield from Minerva.

JOSEPH'S STABLE; AURIGA, the Wagoner:—A northern constellation between Perseus and Gemini, represented by the figure of an old man supporting a goat. He is said to have been taken to heaven by Jupiter after the invention of wagons.

URSA MAJOR, the Bear.—One of the prominent northern constellations, situated near the north pole. It contains the stars called the Dipper. Ursa Minor contains the pole-star, which is shown in the extremity of the tail of the bear.

ANDROMEDA.—A northern constellation, represented by a woman chained; as, according to Grecian fable, Andromeda, the daughter of Cassiopia, was bound to a rock by the Nereides, and afterwards released by Perseus. Minerva changed her into a constellation after her death, and placed her in the heavens.

DRACO OR DRAGON.—A northern constellation, supposed to represent the Dragon that guarded the Hesperian fruit, and was killed by Hercules. It is said that Juno took it up to heaven and placed it among the constellations.

BOOTIS, the Ox driver: so called because this constellation seems to follow the Great Bear as the driver follows his oxen. Bootis is represented as grasping in his right hand a sickle and in his left a club, and is fabled to have been Icarius, who was transported to heaven because he was a great cultivator of the vine; for when Bootes rises the works of ploughing and cultivation go forward.

CORONA BOREALIS. Northern Crown.—One of the old northern constellations, between Hercules and Bootes.

CORONA AUSTRALIS—Southern Crown.—One of the old constellations in the southern hemisphere, between Sagittarius and Scorpio. The Corona were fabled to be Menippe and Metioche, two daughters of Orion, who sacrificed themselves at the suggestion of an oracle, to protect Boeotia, their native country, from the ravages of a pestilence: it being the belief of idolatrous nations that an angry god could be propitiated by human sacrifices, and that the death of the innocent might atone for the sins of the guilty. The deities of Hades were astonished, it is said, at the patriotism and devotion of these Grecian maidens, who had so generously and uselessly sacrificed their lives. After their death two stars were seen to issue from the altars that still smoked with their blood, and these stars were placed in the heavens in the form of a crown or coronet.

CEPHEUS AND CASSIOPIA.—One of the old asterism in the northern hemisphere, near the pole. According to Grecian fables, Cassiopia and her husband Cepheus, king of Etheopia, were placed among the constellations to witness the punishment inflicted on their daughter, Andromeda.

TRIANGULARIUM.—A name for both one of the old and new constellations in the northern hemisphere, between Andromeda and Aries.

SERPENTARIUS, called Ophiucus, is a constellation in the northern hemisphere, between Scorpio and Hercules.

HERCULES, one of the old northern constellations. In Grecian mythology it was taught and believed that Hercules, the Theban, was born of a human mother and an immortal father, like other so-called saviours of mankind. His mother, the fair Alcmena, wife of Amphitryon, having found favor in the eyes of the god Jupiter, soon fell an unwilling victim to his celestial wiles. The life of the infant Hercules, born of this unnatural union, was threatened by the jealous Juno, the same as the life of the infant Jesus was threatened by the tyrant Herod. Like Jesus, Hercules devoted his life to the benefit of the human race, and like Jesus he was also worshipped after his death as a God in heaven. He is shown in the astrological chart, enveloped in the skin of the lion he has slain, with his club upraised, and his foot placed threateningly above the head of the Dragon, as if about to fulfill the scriptural prophecy, that "the seed of the woman shall bruise the serpent's head."

THE END