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as the only influence would certainly be a mistake。 Other causes undoubtedly contributed。 But it was a main and important influence。 The origins of the Zodiac are obscure； we do not know with any certainty the reasons why the various names were given to its component sections； nor can we measure the exact antiquity of these names； but pre…supposing the names of the signs as once givenit is not difficult to imagine the growth of legends connected with the Sun's course among them。
Of all the ancient divinities perhaps Hercules is the one whose role as a Sungod is most generally admitted。 The helper of gods and men； a mighty Traveller； and invoked everywhere as the Saviour； his labors for the good of the world became ultimately defined and systematized as twelve and corresponding in number to the signs of the Zodiac。 It is true that this systematization only took place at a late period； probably in Alexandria； also that the identification of some of the Labors with the actual signs as we have them at present is not always clear。 But considering the wide prevalence of the Hercules myth over the ancient world and the very various astronomical systems it must have been connected with in its origin； this lack of exact correspondence is hardly to be wondered at。
The Labors of Hercules which chiefly interest us are： （1） The capture of the Bull； （2） the slaughter of the Lion； （3） the destruction of the Hydra； （4） of the Boar； （5） the cleansing of the stables of Augeas； （6） the descent into Hades and the taming of Cerberus。 The first of these is in line with the Mithraic conquest of the Bull； the Lion is of course one of the most prominent constellations of the Zodiac； and its conquest is obviously the work of a Saviour of mankind； while the last four labors connect themselves very naturally with the Solar conflict in winter against the powers of darkness。 The Boar （4） we have seen already as the image of Typhon； the prince of darkness； the Hydra （3） was said to be the offspring of Typhon； the descent into Hades （6）generally associated with Hercules' struggle with and victory over Deathlinks on to the descent of the Sun into the underworld； and its long and doubtful strife with the forces of winter； and the cleansing of the stables of Augeas （5） has the same signification。 It appears in fact that the stables of Augeas was another name for the sign of Capricorn through which the Sun passes at the Winter solstice＇1＇the stable of course being an underground chamberand the myth was that there； in this lowest tract and backwater of the Ecliptic all the malarious and evil influences of the sky were collected； and the Sungod came to wash them away （December was the height of the rainy season in Judaea） and cleanse the year towards its rebirth。
＇1＇ See diagram of Zodiac。
It should not be forgotten too that even as a child in the cradle Hercules slew two serpents sent for his destruction the serpent and the scorpion as autumnal constellations figuring always as enemies of the Sungodto which may be compared the power given to his disciples by Jesus＇1＇ 〃to tread on serpents and scorpions。〃 Hercules also as a Sungod compares curiously with Samson （mentioned above； ii）； but we need not dwell on all the elaborate analogies that have been traced＇2＇ between these two heroes。
＇1＇ Luke x。 19。
＇2＇ See Doane's Bible Myths； ch。 viii； （New York； 1882。）
The Jesus…story； it will now be seen； has a great number of correspondences with the stories of former Sungods and with the actual career of the Sun through the heavensso many indeed that they cannot well be attributed to mere coincidence or even to the blasphemous wiles of the Devil！ Let us enumerate some of these。 There are （1）
the birth from a Virgin mother； （2） the birth in a stable （cave or underground chamber）； and （3） on the 25th December （just after the winter solstice）。 There is （4） the Star in the East （Sirius） and （5） the arrival of the Magi （the 〃Three Kings〃）； there is （6） the threatened Massacre of the Innocents； and the consequent flight into a distant country （told also of Krishna and other Sungods）。 There are the Church festivals of （7） Candlemas （2nd February）； with processions of candles to symbolize the growing light； of （8） Lent； or the arrival of Spring； of （9） Easter Day （normally on the 25th March） to celebrate the crossing of the Equator by the Sun； and （10） simultaneously the outburst of lights at the Holy Sepulchre at Jerusalem。 There is （11） the Crucifixion and death of the Lamb…God； on Good Friday； three days before Easter； there are （12） the nailing to a tree； （13） the empty grave； （14） the glad Resurrection （as in the cases of Osiris； Attis and others）； there are （15） the twelve disciples （the Zodiacal signs）； and （16） the betrayal by one of the twelve。 Then later there is （17） Midsummer Day； the 24th June； dedicated to the Nativity of John the Baptist； and corresponding to Christmas Day； there are the festivals of （18） the Assumption of the Virgin （15th August） and of （19） the Nativity of the Virgin （8th September）； corresponding to the movement of the god through Virgo； there is the conflict of Christ and his disciples with the autumnal asterisms； （20） the Serpent and the Scorpion； and finally there is the curious fact that the Church （21） dedicates the very day of the winter solstice （when any one may very naturally doubt the rebirth of the Sun） to St。 Thomas； who doubted the truth of the Resurrection！
These are some of； and by no means all； the coincidences in question。 But they are sufficient； I think； to prove even allowing for possible margins of errorthe truth of our general contention。 To go into the parallelism of the careers of Krishna； the Indian Sungod； and Jesus would take too long； because indeed the correspondence is so extraordinarily close and elaborate。＇1＇ I propose； however； at the close of this chapter； to dwell now for a moment on the Christian festival of the Eucharist； partly on account of its connection with the derivation from the astronomical rites and Nature…celebrations already alluded to； and partly on account of the light which the festival generally； whether Christian or Pagan； throws on the origins of Religious Magica subject I shall have to deal with in the next chapter。
＇1＇ See Robertson's Christianity and Mythology； Part II； pp。 129…302； also Doane's Bible Myths； ch。 xxviii； p。 278。
I have already （Ch。 II） mentioned the Eucharistic rite held in commemoration of Mithra； and the indignant ascription of this by Justin Martyr to the wiles of the Devil。 Justin Martyr clearly had no doubt about the resemblance of the Mithraic to the Christian ceremony。 A Sacramental meal； as mentioned a few pages back； seems to have been held by the worshipers of Attis＇1＇ in commemoration of their god； and the 'mysteries' of the Pagan cults generally appear to have included rites sometimes half…savage； sometimes more aestheticin which a dismembered animal was eaten； or bread and wine （the spirits of the Corn and the Vine） were consumed； as representing the body of the god whom his devotees desired to honor。 But the best example of this practice is afforded by the rites of Dionysus； to which I will devote a few lines。 Dionysus； like o