Reduced to its simplest expression and popular meaning, this is of course fetish worship. Yet esoteric astrolatry was not at all the worship of idols, since under the names of “Councillors” and “Lictors,” present at the “Sun’s consistory,” it was not the planets in their material bodies that were meant, but their Regents or “Souls” (Spirits). If the prayer “Our Father in heaven,” or “Saint” so‐and‐so in “Heaven” is not an idolatrous invocation, then “Our Father in Mercury,” or “Our Lady in Venus,” “Queen of Heaven,” etc., is no more so; for it is precisely the same thing, the name making no difference in the act. The word used in the Christian prayers, “in heaven” cannot mean anything abstract. A dwelling—whether of Gods, angels or Saints (every one of these being anthropomorphic individualities and beings)—must necessarily mean a locality, some defined spot in that “heaven”; hence it is quite immaterial for purposes of worship whether that spot be considered as “heaven” in general, meaning nowhere in particular, or in the Sun, Moon or Jupiter. The argument is futile that there were Two deities, and two distinct hierarchies or _tsabas_ in heaven, in the ancient world as in our modern times ... the one, the living God and his host, and the other, _Satan_, Lucifer with his councillors and lictors, or the _fallen_ angels. Our opponents say that it is the latter which Plato with the whole of antiquity worshipped, and which two‐thirds of humanity worship to this day. “The whole question is to know how to discern between the two.” Protestant Christians fail to find any mention of angels in the Pentateuch, we may therefore leave them aside. The Roman Catholics and the Kabalists find such mention; the former, because they have accepted Jewish angelology, without suspecting that the “tsabæan Hosts” were colonists and settlers on Judæan territory from the lands of the Gentiles; the latter, because they accepted the bulk of the Secret Doctrine, keeping the kernel for themselves and leaving the husks to the unwary. Cornelius a Lapide points out and proves the meaning of the word _tsaba_ in the first verse of Chapter ii. of _Genesis_; and he does so correctly, guided, as he probably was, by learned Kabalists. The Protestants are certainly wrong in their contention, for angels _are_ mentioned in the Pentateuch under the word _tsaba_, which means “hosts” of angels. In the Vulgate the word is translated _ornatus_, meaning the “sidereal army,” the _ornament_ also of the sky—kabalistically. The biblical scholars of the Protestant Church, and the _savants_ among the materialists, who failed to find “angels” mentioned by Moses, have thus committed a serious error. For the verse reads: Thus the heaven and the earth were finished and all the host of them,