And these Bears, he says, are two hebdomads, being made up of seven stars each, and are images of the two creations. For the First Creation, he says, is that according to Adam in his labours who is seen as the Kneeler. But the Second Creation is that according to Christ whereby we are born [Sidenote: p. 126.] again. He is the Serpent-holder fighting the Beast and preventing him from coming at the Crown prepared for man. But Helica[188] is the Great Bear, he says, the symbol of the great creation, whereby Greeks sail, that is by which they are taught, and borne onwards by the waves of life they follow it, such a creation being a certain revolution[189] or schooling or wisdom, leading back again those who follow such (to the point whence they started). For the name Helica seems to be a certain turning and circling back to the same position. But there is also another Lesser Bear, as it were an image of the Second Creation created by God. For few, he says, are they who travel by this narrow way. For they say that Cynosura is narrow, by which, Aratus says, the Sidonians navigate.[190] But Aratus in turn says the Sidonians are Phœnicians on account of the wisdom of the Phœnicians being wonderful. But they say that the Greeks are Phœnicians who removed from the Red Sea to the land [Sidenote: p. 127.] where they now dwell. For thus it seemed to Herodotus.[191] But this Bear he says is Cynosura, the Second Creation, the small, the narrow way and not Helica. For she leads not backwards, but guides those who follow her forwards to the straight way, being the (tail) of the dog. For the Logos is the Dog (Cyon) who at the same time guards and protects the sheep against the plans of the wolves, and also chases the wild beasts from creation and slays them, and who begets all things. For Cyon, they say, indeed means the begetter.[192] Hence, they say, Aratus, speaking of the rising of Canis, says thus:-- “But when the Dog rises, no longer do the crops play false.”-- (_Phæn._ v. 332.)