The same Christian Bishop to whom this fairy tale can be traced, in a letter to one of the Emperors that succeeded Constantine declared that on the seventh of May A.C. 351 he and all the inhabitants of Jerusalem saw a brilliant cross in the heavens, stretching from Mount Golgotha to the Mount of Olives, and _shining like the Sun for several hours_.[43] And this marvellous vision is vouched for by St. Jerome, Socrates, Matins, and the Alexandrine Chronicle, as well as by St. Cyril; and is still kept in memory by the Greek Church, a solemn festival being held upon anniversaries of the day in question. But which particular "salutary sign" thus shone in the sky like the Sun for hours, is uncertain. These painfully obvious inventions cannot but incline broad-minded Christians to the belief that our Church went to great lengths in order to induce people to believe that the cross was essentially a _Christian_ symbol; which tends to show that there was a danger of their thinking otherwise. It is also clear from the evidence already quoted concerning the adoption by Christians in the fourth century of a symbol they denounced in the third, that whether Jesus was executed upon a cross-shaped instrument or not, that was not the chief reason why the phallic symbol of Life became recognised as the symbol of the Christ. The striking fact that though, as will be shown, the cross of four equal arms (a cross which, as we have seen, preceded the Latin cross as a Christian symbol, and one form of which is still the favourite symbol of the Greek Church; while even in the other two great divisions of Christendom its numerous variations, wheel-like and otherwise, as a whole dispute the supremacy with the Latin cross) occurs many times upon the coins of Constantine, yet it was the so-called Monogram of Christ or adapted solar wheel of the Gauls which the Christians of the fourth century were most careful to claim as a Christian symbol, should also be noted. For though the cross of four equal arms was also put by Constantine upon his coins as a solar symbol, yet that, being then, as for ages previously, a symbol of the Sun-God of world-wide acceptation, and one which as we shall see had already appeared as such upon Roman coins, it was not so much a Gaulish symbol as the other; and it was evidently because that other was the symbol followed by the triumphant leader of the Gauls and his victorious army, that the Christians wished to specially identify it with the Christ. In any case, whether the so-called Monogram of Christ was more or less forced upon Christianity when Constantine made our faith the State Religion of his empire, or whether it was adopted by Christians of their own volition, it was a politic move (than which few possible moves could have done more to secure the triumph of our faith) to accept as the symbol of the Christian Church what was at one and the same time the symbol of Constantine, of the Roman State, and of the universally adored Sun-God.