Now Phaeton or Phosphoros, the “luminous morning orb,” is carried away in his early youth by Aphrodite (Venus) who makes of him the night guardian of her sanctuary (_Theog:_ 987-991). He is the “beautiful morning star” (_Vide_ St. John’s _Revelation_ XXII. 16) loved for its radiant light by the Goddess of the Dawn, Aurora, who, while gradually eclipsing the light of her beloved, thus seeming to carry off the star, makes it reappear on the evening horizon where it watches the gates of heaven. In early morning, Phosphoros “issuing from the waters of the Ocean, raises in heaven his sacred head to announce the approach of divine light.” (_Iliad_, XXIII. 226; _Odyss:_ XIII. 93; Virg: _Æneid_, VIII. 589; _Mythol: de la Grèce Antique_. 247). He holds a torch in his hand and flies through space as he precedes the car of Aurora. In the evening he becomes Hesperos, “the most splendid of the stars that shine on the celestial vault” (_Iliad_, XXII. 317). He is the father of the Hesperides, the guardians of the golden apples together with the Dragon; the beautiful genius of the flowing golden curls, sung and glorified in all the ancient _epithalami_ (the bridal songs of the early Christians as of the pagan Greeks); he, who at the fall of the night, leads the nuptial _cortège_ and delivers the bride into the arms of the bridegroom. (_Carmen Nuptiale._ See _Mythol: de la Grèce Antique_. Decharme.) So far, there seems to be no possible _rapprochement_, no analogy to be discovered between this poetical personification of a star, a purely astronomical myth, and the _Satanism_ of Christian theology. True, the close connection between the planet as Hesperos, the evening star, and the Greek Garden of Eden with its Dragon and the golden apples may, with a certain stretch of imagination, suggest some painful comparisons with the third chapter of Genesis. But this is insufficient to justify the building of a theological wall of defence against paganism made up of slander and misrepresentations.