inquiry, from the Greeks. Thus it happens that our celestial globes are just as queer menageries as any globes could be that were illustrated by Australians or American Indians, by Bushmen or Peruvian aborigines, or Eskimo. It was savages, we may be tolerably certain, who first handed to science the names of the constellations, and provided Greece with the raw material of her astronomical myths--as Bacon prettily says, that we listen to the harsh ideas of earlier peoples 'blown softly through the flutes of the Grecians.' This position has been disputed by Mr. Brown, in a work called _The Law of Kosmic Order_. Mr. Brown's theory is that the early Accadians named the zodiacal signs after certain myths and festivals connected with the months. Thus the crab is a figure of 'the darkness power' which seized the Accadian solar hero, Dumuzi, and 'which is constantly represented in monstrous and drakontic form.' The bull, again, is connected with night and darkness, 'in relation to the horned moon,' and is, for other reasons, 'a nocturnal potency.' Few stars, to tell the truth, are diurnal potencies. Mr. Brown's explanations appear to me far-fetched and unconvincing. But, granting that the zodiacal signs reached Greece from Chaldæa, Mr. Brown will hardly maintain that Australians, Melanesians, Iowas, Amazon Indians, Eskimo, and the rest, borrowed their human and animal stars from 'Akkadia.' The belief in animal and human stars is practically universal among savages who have not attained the 'Akkadian' degree of culture. The belief, as Mr. Tylor has shown,[154] is a natural result of savage ideas. We therefore infer that the 'Akkadians,' too, probably fell back for star-names on what they inherited from the savage past. If the Greeks borrowed certain star-names from the 'Akkadians,' they also, like the Aryans of India, retained plenty of savage star-myths of their own, fables derived from the earliest astronomical guesses of early thought.