the entire harmony and construction of the world as it is melodiously constituted. For in six days the world was made, and [the Creator] rested on the seventh. If, then, says [Aratus], Adam, acknowledging [his guilt] and guarding the head of the Beast, according to the commandment of the Deity, will imitate Lyra, that is, ohey the Logos of God, that is, submit to the law, he will receive Corona that is situated near him. If, however, he neglect his duty, he shall be hurled downwards in company with the Beast that lies underneath, and shall have, he says, his portion with the Beast. And Engonasis seems on both sides to extend his hands, and on one to touch Lyra, and on the other Corona (and this is his confession); so that it is possible to distinguish him by means of this [sidereal] configuration itself. But Corona nevertheless is plotted against, and forcibly drawn away by another beast, a smaller Dragon, which is the offspring of him who is guarded by the foot[1] of Engonasis. A man also stands firmly grasping with both hands, and dragging towards the space behind the Serpent from Corona; and he does not permit the Beast to touch Corona, though making a violent effort to do so. And Aratus styles him Anguitenens, because he restrains the impetuosity of the Serpent in his attempt to reach Corona. But Logos, he says, is he who, in the figure of a man, hinders the Beast from reaching Corona, commiserating him who is being plotted against by the Dragon and his offspring simultaneously.
These [constellations], "The Bears," however, he says, are two hebdomads, composed of seven stars, images of two creations. For the first creation, he affirms, is that according to Adam in labours, this is he who is seen "on his knees" [Engonasis]. The second creation, however, is that according to Christ, by which we are regenerated; and this is Anguitenens, who struggles against the Beast, and hinders him from reaching Corona, wdiich is reserved for the man. But "The Great Bear" is, he says, Helice,[2] symbol of a mighty
