Newton believed that Chiron was the first to define the constellations of the heavens, and this also was the opinion of the Greeks. But that is to give to the mythical centaur a personal reality. It is true that we may find him, along with his contemporary Hercules, by whose arrow he met his death, among the constellations, and if it be the fact that the Greeks exalted their heroes to the stars and shaped the constellations so as to record their fame for ever, then we can only conclude that Chiron did not define the constellations of either Sagittarius or Hercules, whatever may have been his part in the matter so far as the rest are concerned. It is further to be observed that long before the period ascribed to the famous centaur we have mention of the constellations in the Book of Job, where Arcturus, the Pleiades, Orion and the Mazzaroth are mentioned. Both Homer and Hesiod mention some of the constellations, but it is known that Hipparchus, about 150 B.C., defined the limits of forty-eight of the asterisms, while Ptolemy gave us a complete catalogue. Some constellations have since been added by Tycho, Helvetius and others. But from what has already been said on this subject it will be evident that the mythology and astronomy of the Greeks was closely connected, but this does not of necessity prove a Greek origin, for we have yet to determine the origin of the myths. That many of these are shared by the Assyfians, Aryans, Persians and Egyptians, seems to show that they had a Chaldean origin. The Chinese have an astronomy which appears to be unique and without parallel among other nations. If we go back to the earliest record, the Chinese, we shall find that they had no week of days, but a cycle of sixty days, and also one of sixty years. But the days of the month were reckoned from the Moon’s age, the day of the New Moon being called the first day. Thus we find in the earliest record such expressions as “the first day of the first moon he brought things to a conclusion in the temple of his ancestors,” and “on the first day of the twelfth moon,” etc. Even the great Confucius gives no hint of any week of seven days. In his Chun-Tsiu he makes such entries as the following: “In the fifty-eighth year of the cycle and the third year of the reign of Prince Yiu Kung, in the Spring, on the first day of the Second Moon, the day being the sixth of the cycle (of sixty days), the sun was eclipsed.” All his entries are of the same careful and explicit nature, and expressed in the same terms, that is to say, in reference to the Cyclic year, the number of the month, the year of the reigning Prince of Lu, and the day of the cycle of sixty days.