By these various symbols connected with (sidereal) phenomena the totality of all the creatures which bind heaven with earth, are figured.... The chandelier represented the motion of the seven luminaries, describing their astral revolution. To the right and the left of that candelabrum projected the six branches, each of which had its lamp, because the Sun placed as a candelabrum in the middle of other planets distributes light to them.(601) ... As to the cherubs having twelve wings between the two, they represent to us the sensuous world in the twelve zodiacal signs.(602) And yet, in the face of all this evidence, sun, moon, planets, all are shown as being demoniacal before, and divine only after, the appearance of Christ. All know the Orphic verse: “It is Zeus, it is Adas, it is the Sun, it is Bacchus,” these names having been all synonymous for classic poets and writers. Thus for Democritus “Deity is but a soul in an orbicular fire,” and that fire is the Sun. For Iamblichus the sun was “the image of divine intelligence”; for Plato “an immortal living Being.” Hence the oracle of Claros when asked to say who was the Jehovah of the Jews, answered, “It is the Sun.” We may add the words in _Psalm_ xix. 4 In the sun hath he placed a tabernacle for himself(603) ... his going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. Jehovah then is the sun, and thence also the Christ of the Roman Church. And now the criticism of Dupuis on that verse becomes comprehensible, as also the despair of the Abbé Foucher. “Nothing is more favourable to Sabæism than this text of the Vulgate!” he exclaims. And, however disfigured may be the words and sense in the English authorised bible, the Vulgate and the Septuagint both give the correct text of the original, and translate the latter: “In the sun he established his abode”; while the Vulgate regards the “heat” as coming direct from God and not from the sun alone, since it is God who issues forth from, and dwells in the sun and performs the circuit: _in sole posuit ... et ipse exultavit_. From these facts it will be seen that the Protestants were right in charging St. Justin with saying that God has permitted us to worship the sun. And this, notwithstanding the lame excuses that what was really meant was that God permitted himself to be worshipped in, or within, the sun, which is all the same.