The ancients were firm believers in signs and portents from the heavens which were supposed to serve both for the instruction and warning of mankind. Stars, meteors, the aurora, comets and sudden lights of any kind were regarded as presaging events like the birth of Gods, heroes, etc. Great lights were supposed to have appeared both at the conception and birth of Buddha, and of Crishna. The sacred writings of China tell of like events in the history of the founder of her first dynasty, Yu, and of her inspired sages. The Greeks and Romans had similar traditions regarding the birth of Aesculapius and several of the Caesars. In Jewish history we read that a star appeared at the birth of Moses, and of Abraham--for whom an unusual one appeared in the East. The prominence which a similar star in the East played in the legends of the Founder of Christianity and the effect which, as also in the case of Moses it had upon Magi, needs here no rehearsing. A very different significance was attached to eclipse or to any phenomena by which unexpected darkness is produced. The Greeks held that at the deaths of Prometheus, Hercules, Aesculapius and Alexander, a great darkness overspread the earth. In Roman history the earth was shadowed in darkness for six hours when Romulus died. Much the same thing is reported to have occurred when Julius Caesar died. So also one of the most conspicuous features attending the crucifixion of Jesus was a similar phenomenon which is made to play a most conspicuous part, for we read in three of the gospels that "darkness spread over the earth from the sixth to the ninth hour;" although the only evangelist who claims to have been present says nothing about it, nor do historians of that time, like Seneca and Pliny, make note of any such event in Judea. In view of all this, however, to deny the star in the East, and the hours of darkness following the crucifixion, is regarded by many pious people as rank blasphemy or heresy of the deepest dye. The parables in which Jesus taught so unmistakably were similes adapted to the simple comprehension of his people, who likewise often made use of such figurative language. Those who followed him used this form of speech much more freely, and quickly erected his personality into the dignity of a God, magnified him and his mission, and soon saw him generally accepted as the equivalent of the Messiah, for whom Greeks and Jews alike had longed. His alleged miracles were unnecessary, in addition to being contradictory to all known natural sequences, because the simple and sublime truths which he preached could not be made more expressive by any such help. In the light of to-day they seem unnecessary juggleries, quite unworthy of so grand a character. They probably represent the effort of his followers, who portrayed his life and personality in colors which would make them more generally acceptable.