But we must now consider what the figurative allusions are which are enigmatically expressed in the mention of the cherubim and of the flaming sword which turned every way. May we not say that Moses here introduces under a figure an intimation of the revolutions of the whole heaven? For the spheres in heaven received a motion in opposite directions to one another, the one sphere receiving a fixed motion towards the right hand, but the sphere of the other side receiving a wandering motion towards the left. But that outermost circle of what are called the fixed stars is one sphere, which also proceeds in a fixed periodical revolution from east to west. But the interior circle of the seven planets, whose course is at the same time compulsory and voluntary, has two motions, which are to a certain degree contrary to one another. And one of these motions is involuntary, like that of the planets. For they appear every day proceeding onwards from the east to the west. But their peculiar and voluntary motion is from west to east, according to which last motion we find that the periods of the seven planets have received their exact measure of time, moving on in an equal course, as the Sun, and Lucifer, and what is called Stilbon. For these three planets are of equal speed; but some of the others are unequal in point of
 
time, but preserve a certain sort of relative proportion to one another and to the other three which have been mentioned.
 Accordingly, by one of the cherubim is understood the extreme outermost circumference of the entire heaven, in which the fixed stars celebrate their truly divine dance, which always proceeds on similar principles and is always the same, without ever leaving the order which the Father, who created them, appointed for them in the world.
But the other of the cherubim is the inner sphere which is contained within that previously mentioned, which God originally divided in two parts, and created seven orbits, bearing a certain definite proportion to one another, and he adapted each of the planets to one of these; and then, having placed each of these stars in its proper orbit, like a driver in a chariot, he did not entrust the reins to any one of them, fearing that some inharmonious sort of management might be the result, but he made them all to depend upon himself, thinking that, by that arrangement, the character of their motion would be rendered most harmonious. For every thing which exists in combination with God is deserving of praise; but every thing which exists without him is faulty.
 This, then, is one of the systems, according to which what is said of the cherubim may be understood allegorically. But we must suppose that the sword, consisting of flame and always turning in every direction, intimates their motion and the everlasting agitation of the entire heaven. And may we not say, according to another way of understanding this allegory, that the two cherubim are meant as symbols of each of the hemispheres? For they say that they stand face to face, inclining towards the mercy-seat; since the two hemispheres are also exactly opposite to one another, and incline towards the earth which is the centre of the whole universe, by which, also, they are kept apart from one another.