That the Christian dogma of the immaculate conception and birth of Christ, was originally an astronomical allegory of the Sun, "the day-spring from on high," can be proved by a hundred corroborating facts, which, are irresistibly convincing, except where interest, or the most inveterate prejudice, stands in the way. These facts have been elucidated by Albert, Alphonso, Volney, Boulanger, Dupuis, Taylor, and by all astronomers, who have not been deterred from speaking the truth by their interests, their fears, or their prejudices. On the 19th of August, the constellation of the Virgin disappears in the sun's rays; and hence the figurative expression in Luke i., 35, "The Holy Ghost shall come upon thee, _and the power of the Highest shall OVERSHADOW thee_." On the same day the ancients celebrated the assumption of Astrea,* (another name of the Virgin,) and about the same time, the Christians celebrate the assumption of the blessed Virgin. On the 9th of September, this constellation emerges out of the Sun's rays, at which time the Catholics celebrate the nativity of the mother of the Sun, or Christ. * That is, the starry goddess. She was also the Miriam (the same as Mary, Eve, Ac.,) of Numbers xii., 14, and the seven days' leprosy of her face was allegorical of the same number of days exactly, when the brightness of the zodiacal virgin is wholly absorbed, or obscured, by the effulgence of the solar rays. The "star in the east," (a sign containing more than a hundred stars,) mentioned in Matthew, was no other than this zodiacal sign of the celestial Virgin, which arose on the eastern horizon precisely at the time at which we fix the birth of Jesus Christ, viz., the 25th of December, when the sun has risen one degree above the solstitial point: which answers to a moment to the births of the Egyptian Osiris, the Grecian Bacchus, and the Mithra of the Persians. These mystic births are manifestly identical, being metaphorical of the Sun's annual birth at the winter solstice, after which he gradually becomes, not only figuratively, but positively, the Savior of the world. The resemblance, or rather the sameness of every circumstance relating to Mithras, the Mediator of the Persians, and those connected with the Savior, or Mediator of the Christians, is so apparent, that no rational man can doubt, or hesitate a moment, in pronouncing the latter to be a counterpart of the former.