Among the Greeks indeed, who had, so to speak, their gods ready made before they borrowed the idea of the zodiac, the process appears to have been the reverse, they made the signs to represent as far as they could their gods. In the more pastoral peoples, however, of the East, and in Egypt, this process can be very clearly traced. Among the Jews there seems to be some remarkable connection between their patriarchs and these signs, though the history of that connection may not well be made out. The twelve signs are mentioned as being worshipped, along with the sun and moon, in the Book of Kings. But what is more remarkable is the dream of Joseph, in which the sun and moon and the other eleven stars worshipped him, coupled with the various designations or descriptions given to each son in the blessing of Jacob. In Reuben we have the man who is said to be "unstable as water," in which we may recognise Aquarius. In Simeon and Levi "the brethren," we trace the Twins. Judah is the "Lion." Zebulun, "that dwells at the haven of the sea," represents Fishes. Issachar is the Bull, or "strong ass couching down between two burdens." Dan, "the serpent by the way, the adder in the path," represents the Scorpion. Gad is the Ram, the leader to a flock or troop of sheep. Asher the Balance, as the weigher of bread. Naphtali, "the hind let loose," is the Capricorn, Joseph the Archer, whose bow abode in strength. Brujanin the Crab, changing from morning to evening, and Dinah, the only daughter, represents the Virgin. There is doubtless something far-fetched in some of these comparisons, but when we consider the care with which the number twelve was retained, and that the four chief tribes carried on their sacred standards these very signs--namely, Judah a lion, Reuben a man, Ephraim a bull, and Dan a scorpion--and notice the numerous traces of astronomical culture in the Jewish ceremonies, the seven lights of the candlestick, the twelve stones of the High Priest, the feasts at the two equinoxes, the ceremonies connected with a ram and a bull, we cannot doubt that there is something more than chance in the matter, but rather conclude that we have an example of the process by which, in the hands of the Egyptians themselves, astronomical representations became at last actually deified.