This is what he means: Plants that have been planted in the earth up to the rising of the Dog-star take no root, but yet grow leaves and appear to beholders as if they will bear fruit and are alive, but have no life from the root in them. But when the rising of the Dog-star occurs, the living plants are distinguished by Canis from the dead, for [Sidenote: p. 128.] he withers entirely those which have not taken root. This Cyon, he says then, being a certain Divine Logos has been established judge of quick and dead, and as Cyon is seen to be the star of the plants, so the Logos, he says, is for the heavenly plants, that is for men. For some such cause as this, then, the Second Creation Cynosura stands in heaven as the image of the rational[193] creature. But between the two creations Draco is extended below, hindering the things of the great creation from coming to the lesser, and watching those things which are fixed in the great creation like the Kneeler lest they see how and in what way every one is fixed in the little creation. But Draco is himself watched as to the head, he says, by Ophiuchus. The same, he says, is fixed as an image in heaven, being a certain philosophy for those who can see. But if this is not clear, through another image, he says, creation teaches us to philosophize, about which Aratus speaks thus:-- “Nor of Ionian[194] Cepheus are we the miserable race.”-- (_Phæn._ v. 353.) [Sidenote: p. 129.] But near Draco, he says, are Cepheus and Cassiopeia and Andromeda and Perseus, great letters of[195] the creation to those who can see. For he says that Cepheus is Adam, Cassiopeia Eve, Andromeda the soul of both, Perseus the winged offspring of Zeus and Cetus the plotting Beast. Not to any other of these comes Perseus the slayer of the Beast, but to Andromeda alone. From which Beast, he says, the Logos Perseus, taking her to himself, delivers Andromeda who had been given in chains to the Beast. But Perseus is the winged axis which extends to both poles through the middle of the earth and makes the cosmos revolve. But the spirit which is in the Cosmos is Cycnus,[196] the bird which is near the Bears, a musical animal, symbol of the Divine Spirit, because only when it is near the limits of life, its nature is to sing, and, as one escaping with good hope from this evil creation it sends up songs of praise to God. But crabs and bulls and lions and rams and goats and kids [Sidenote: p. 130.] and all the other animals who are named in heaven on account of the stars are, he says, images and paradigms whence the changeable nature receives the patterns[197] and becomes full of such animals.[198]