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118 world towards which the Greeks steer their course, that is, for which they are being disciplined. And, wafted by the waves of life, they follow onwards, [having in prospect] some such revolving world or discipline or wisdom which conducts those back that follow in pursuit of such a world. For the term Helice seems to signify a certain circling and revolution towards the same points. There is likewise a certain other "Small Bear" [Cynosuris], as it were some image of the second creation—that formed according to God. For few, he says, there are that journey by the narrow path. But they assert that Cynosuris is narrow, towards which Aratus says that the Sidonians navigate. But Aratus has spoken partly of the Sidonians, [but means] the Phœnicians, on account of the existence of the admirable wisdom of the Phœnicians. The Greeks, however, assert that they are Phœnicians, who have migrated from [the shores of] the Red Sea into this country where they even at present dwell, for this is the opinion of Herodotus. Now Cynosura, he says, is this [lesser] Bear, the second creation; the one of limited dimensions, the narrow way, and not Helice. For he does not lead them back, but guides forward by a straight path, those that follow him being [the tail] of Canis. For Canis is the Logos, partly guarding and preserving the flock, that is plotted against by the wolves; and partly like a dog, hunting the beasts from the creation, and destroying them; and partly producing all things, and being what they express by the name "Cyon" [Canis], that is, generator. Hence it is said, Aratus has spoken of the rising of Canis, expressing himself thus; "When, however, Canis has risen no longer do the crops miss." This is what he says: Plants that have been put into the earth up to the period of Canis' rising,