Chapter XLVIII.—Invention of the Lyre; Allegorizing the Appearance and Position of the Stars; Origin of the Phœnicians; The Logos Identified by Aratus with the Constellation Canis; Influence of Canis on Fertility and Life Generally.

And (Aratus) says that (the constellations) Lyra and Corona have been placed on both sides near him,—now I mean Engonasis,—but that he bends the knee, and stretches forth both hands, as if making a confession of sin. And that the lyre is a musical instrument fashioned by Logos while still altogether an infant, and that Logos is the same as he who is denominated Mercury among the Greeks. And Aratus, with regard to the construction of the lyre, observes:—

“Then, further, also near the cradle,278    “Pierced it through,” i.e., bored the holes for the strings, or, in other words, constructed the instrument. The Latin version in Buhle’s edition of Aratus is ad cunam (cunabulam) compegit, i.e., he fastened the strings into the shell of the tortoise near his bed. The tortoise is mentioned by Aratus in the first part of the line, which fact removes the obscurity of the passage as quoted by Hippolytus. The general tradition corresponds with this, in representing Mercury on the shores of the Nile forming a lyre out of a dried tortoise. The word translated bed might be also rendered fan, which was used as a cradle, its size and construction being suitable. [See note, p. 46, infra.]

Hermes pierced it through, and said, Call it Lyre.”279    Arat., Phænom., v. 268.

It consists of seven strings, signifying by these seven strings 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, obey 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 foot280    Or, “son of” (see Arat., Phænom., v. 70). 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, which is reserved for the man. But “The Great Bear” is, he says, Helice,281    The Abbe Cruice considers that these interpretations, as well as what follows, are taken not from a Greek writer, but a Jewish heretic.  No Greek, he supposes, would write, as is stated lower down, that the Greeks were a Phœnician colony. The Jewish heresies were impregnated by these silly doctrines about the stars (see Epiphan., Adv. Hæres., lib. i. De Pharisæis). symbol of a mighty 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.282    Reference is here made to Matt. vii. 14. But they assert that Cynosuris is narrow, towards which Aratus283    Arat., Phænom., v. 44. 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.284    Herod., Hist., i. 1. 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,285    Or, “for creation is the Logos” (see Arat., Phænom., v. 332 et seq.). 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, frequently, though not having struck root, are yet covered with a profusion of leaves, and afford indications to spectators that they will be productive, and that they appear full of life, (though in reality) not having vitality in themselves from the root. But when the rising of Canis takes place, the living are separated from the dead by Canis; for whatsoever plants have not taken root, really undergo putrefaction. This Canis, therefore, he says, as being a certain divine Logos, has been appointed judge of quick and dead. And as (the influence of) Canis is observable in the vegetable productions of this world, so in plants of celestial growth—in men—is beheld the (power of the) Logos. From some such cause, then, Cynosura, the second creation, is set in the firmament as an image of a creation by the Logos. The Dragon, however, in the centre reclines between the two creations, preventing a transition of whatever things are from the great creation to the small creation; and in guarding those that are fixed in the (great) creation, as for instance Engonasis, observing (at the same time) how and in what manner each is constituted in the small creation. And (the Dragon) himself is watched at the head, he says, by Anguitenens. This image, he affirms, is fixed in heaven, being a certain wisdom to those capable of discerning it. If, however, this is obscure, by means of some other image, he says the creation teaches (men) to philosophize, in regard to which Aratus has expressed himself thus:—

“Neither of Cepheus Iasidas are we the wretched brood.”286    Arat., Phænom., v. 179.

[48] Παρατ(ε)τάχθαι δέ φησιν αὐτῷ ἑκατέρωθεν_λέγω δὴ τῷ Ἐν γόνασι _Λύραν καὶ Στέφανον, αὐτὸν δὲ γόνυ κλίνειν [καὶ] ἐκτετακότα ἀμφοτέρας τὰς χεῖρας, οἱονεὶ περὶ ἁμαρτίας ἐξομολογούμενον. εἶναι δὲ τὴν Λύραν μουσικὸν ὄργανον, ὑπὸ νηπίου ἔτι παντελῶς κατεσκευασμένον τοῦ Λόγου: Λόγον δὲ εἶναι παρὰ τοῖς Ἕλλησιν ἀκούομεν τὸν Ἑρμῆν. φησὶ γὰρ ὁ Ἄρατος περὶ τῆς κατασκευῆς τῆς Λύρας: τὴν δ' ἆρ' ἔτι καὶ παρὰ λίκνῳ Ἑρμείης ἐτόρησε, Λύρην δ' εἶπε[ν] καλέεσθαι. ἑπτάχορδος [δέ] ἐστι, διὰ τῶν ἑπτὰ χορδῶν τὴν πᾶσαν ἁρμονίαν καὶ κατασκευὴν ἐμμελῶς ἔχουσαν τοῦ κόσμου : ἐν ἓξ ἡμέραις γὰρ ἐγένετο ὁ κόσμος, καὶ τῇ ἑβδόμῃ καταπέπαυται. εἰ οὖν, φησίν, ἐξομολογούμενος ὁ Ἀδὰμ καὶ τὴν κεφαλὴν φυλάσσων τοῦ θηρίου κατὰ τὸ πρόσταγμα τοῦ θεοῦ ἐκμιμήσεται τὴν Λύραν, τουτέστι κατακολουθήσει τοῖς τοῦ θεοῦ [τουτέστι πειθόμενος τῷ νόμῳ], παρακείμενον αὐτῷ τὸν Στέφανον λήψεται: ἐὰν δὲ ἀμελήσῃ, συγκατενεχθήσεται τῷ ὑποκειμένῳ θηρίῳ καὶ τὸ μέρος ἕξει, φησί, μετὰ τοῦ θηρίου. ἔοικε δὲ ὁ Ἐν γόνασιν ἑκατέρωθεν ἐπιβάλ[λ]ειν τὰς χεῖρας καὶ τοῦτο μὲν τῆς Λύρας, τοῦτο δὲ [τοῦ] Στεφάνου ἐφάπτεσθαι [τοῦτο δὲ ἐξομολογεῖσθαι], ὡς ἔστιν ἰδεῖν δι' αὐτοῦ τοῦ σχήματος. ἐπιβουλεύεται δὲ ὁμῶς καὶ ἀποσπᾶται ὁ Στέφανος αὐτοῦ ὑπ' ἄλλου θ(η)ρίου, [τοῦ] μικροτέρου δράκοντος, ὅ ἐστι γέννημα τοῦ φυλασσομένου ὑπὸ τοῦ Ἐν γ(ό)νασι τῷ ποδί. ἄνθρωπος δὲ ἕστηκεν, ἑκατέραις ταῖς χερσὶ (κ)αρτερῶς κατασφίγγων καὶ εἰς τὰ ὀπίσω ἕλκων (ἀπὸ) τοῦ Στεφάνου τὸν Ὄφιν καὶ οὐκ ἐῶ[ν] ἐφάπτεσθαι βιαζόμενον τοῦ Στεφάν(ου) τὸ θηρίον: Ὀφιοῦχον δὲ αὐτὸν ὁ Ἄρατος καλεῖ, ὅτι κατέχει τὴν ὁρμὴν τοῦ Ὄφεως, ἐπὶ τὸν Στέφανον ἐλθεῖν πειρωμένου. Λόγος δέ, φησίν, ἐστὶ[ν οὗτος ὁ ἐν] σχήματι ἀνθρώπου, ὁ κωλύων ἐπὶ τὸν Στέφανον ἐλθεῖν τὸ θηρίον, οἰκτείρων τὸν ἐπιβουλευόμενον ὑπὸ τοῦ Δράκοντος, ὁμοῦ καὶ τοῦ γεννήματος ἐκείνου. Αὐταὶ δὲ αἱ Ἄρκτοι, φησίν, ἑβδομάδες εἰσὶ δύο, ἐξ ἑπτὰ ἀστέρων συγκείμεναι, δισσῶν κτίσεων εἰκόνες: πρώτη γάρ, φησίν, [ἐστὶ] [ἡ] κτίσις ἡ κατὰ τὸν Ἀδὰμ ἐν πόνοις, [ὅ ἐστιν] ὁ Ἐν γόνασιν ὁρώμενος: δευτέρα δὲ κτίσις ἐστὶν ἡ κατὰ Χριστόν, δι' ἧς ἀναγεννώμεθα, ὅ ἐστιν ὁ Ὀφιοῦχος [ὁρώμενος], ἀνταγωνιζόμενος τῷ θηρίῳ καὶ κωλύων ἐπὶ τὸν Στέφανον ἐλθεῖν, τὸν ἡτοιμασμένον τῷ Ἀνθρώπῳ. μεγάλη δέ ἐστιν Ἄρκτος ἡ Ἑλίκη, φησίν, [τῆς] μεγάλης κτίσεως σύμβολον, πρὸς ἣν πλέουσιν Ἕλληνες_τουτέστι πρὸς ἣν παιδεύονται_καὶ [ᾗ] διὰ τῶν τοῦ βίου φερόμενοι κυμάτων ἐπακολουθοῦσιν: ἑλίκην τινὰ οὖσαν τὴν τοιαύτην κτίσιν_ἢ διδασκαλίαν ἢ σοφίαν_, εἰς τὰ ὀπίσω ἄγουσαν τοὺς ἑπομένους τῇ τοιαύτῃ κτίσει: στροφὴ γάρ τις [ἡ] τῆς Ἑλίκης προσηγορία, καὶ ἀνακύκλωσις ἐπὶ τὰ αὐτὰ εἶναι δοκεῖ. μικρὰ δέ [ἐσ]τιν ἡ ἑτέρα Ἄρκτος, οἱονεί τις εἰκὼν τῆς δευτέρας κτίσεως, τῆς κατὰ θεὸν κτισθείσης: ὀλίγοι γάρ, φησίν, εἰσὶν οἱ διὰ τῆς στενῆς ὁδοῦ πορευόμενοι. στενὴ[ν] δὲ [ὁδὸν] λέγουσιν εἶναι τὴν Κυνοσουρίδα, πρὸς ἣν ὁ Ἄρατός φησιν ὅτι οἱ Σιδόνιοι ναυτί(λ)λονται. Σιδονίους δὲ ἀπὸ μέρους εἴρηκεν ὁ Ἄρατος [τοὺς] Φοίνικας, διὰ τὸ εἶναι τὴν Φοινίκων σοφίαν θαυμαστήν, Φοίνικας δὲ εἶναι Ἕλληνες λέγουσι τοὺς ἀπὸ τῆς Ἐρυθρᾶς θαλάσσης μετοικήσαντας εἰς τοῦτον τὸν χῶρον, οὗ καὶ νῦν οἰκοῦσι: τοῦτο γὰρ Ἡροδότῳ δοκεῖ. Κυνόσουρα δέ, φησίν, [ἐστὶν] αὕτη ἡ Ἄρκτος, ἡ κτίσις ἡ δευτέρα, ἡ μικρά, ἡ στενὴ ὁδός, καὶ οὐχὶ ἡ Ἑλίκη: οὐ γὰρ εἰς τὰ ὀπίσω ἄγει, ἀλλ' εἰς τὰ ἔμπροσθεν ἐπ' εὐθείας τοὺς ἑπομένους [αὐτῇ] ὁδηγεῖ, κ[ύων] τις οὖσα. κύων γὰρ ὁ Λόγος, τοῦτο μὲν φρουρῶν καὶ φυλάσσων τὸ ἐπιβουλευόμενον ὑπὸ τῶν λύκων ποίμνιον, τοῦτο δὲ ἀπὸ τῆς κτίσεως τὰ θηρία κυνηγῶν καὶ διαφθείρων, τοῦτο δὲ γεννῶν τὰ πάντα καί, ὡ[ς] δή φασι, κύων_τουτέστι γεννῶν. _ἐντεῦθεν, φησίν, ὁ Ἄρατος περὶ τῆς τοῦ Κυνὸς ἀνατολῆς λέγων εἴρηκεν οὕτως: Κυνὸς δὲ ἀνατείλαντος οὐκέτι φυταλιαὶ ἐψεύσαντο. τοῦτο [δέ] ἐστιν ὃ λέγει: τὰ φυτευόμενα φυτὰ εἰς τὴν γῆν μέχρι τῆς τοῦ Κυνὸς ἀνατολῆς πολλάκις μὴ ῥιζοβολήσαντα ὅμως τέθηλε φύλλοις καὶ ἐνδείκνυται τοῖς βλέπουσιν ὅτι ἔσται τελεσφόρα καὶ φαίνεται ζῶντα, οὐκ ἔχοντα [δὲ] ζωὴν ἀπὸ τῆς ῥίζης ἐν αὑτοῖς: ἐπειδὰν δὲ [ἡ] τοῦ Κυνὸς ἀνατολὴ γένηται, ὑπὸ τοῦ Κυνὸς τὰ ζῶντα ἀπὸ τῶν νεκρῶν διακρίνεται: μαραίνεται γὰρ ὄντως ὅσα οὐκ ἐρ[ρ]ιζοβόλησεν. οὗτος οὖν, φησίν, ὁ Κύων, Λόγος τις ὢν θεῖος, «ζώντων καὶ νεκρῶν κριτὴς» καθέστηκε, [καὶ] καθάπερ [ἐπὶ] τῶ[ν] φυτῶν ὁ Κύων τὸ ἄστρον ἐπι[στάτης] τῆς κτίσεως θεωρεῖται, οὕτως ἐπὶ τῶν οὐρανίω(ν) φυτῶν, φησί, [τουτέστι] τῶν ἀνθρώπων, ὁ Λόγος. διὰ τὴν τοιαύτην οὖν αἰτίαν ἡ δευτέρα κτίσις, [ἡ] Κυνόσουρα, λογικῆς κτίσεως (εἰκ)ὼ(ν) ἕστηκεν ἐν οὐρανῷ. μέσος δὲ ὁ Δράκων τῶν δύο κτίσεων ὑπ(ο)τ(είν)εται, τὰ ἀπὸ τῆς μεγάλης κτίσεως κωλύων ἐπὶ τὴν μικρὰν κτίσιν μετελθεῖν, τά τε ἐν τῇ [μεγάλῃ] κτίσει καθεστηκότα_ καθάπερ τὸν Ἐν γόνασι_παραφυλάσσων [καὶ] τηρῶν πῶς καὶ τίνα τρόπον ἕκαστον [τῶν] ἐν τῇ μικρᾷ κτίσει καθέστηκε. τηρεῖται δὲ καὶ αὐτὸς κατὰ τὴν κεφαλήν, φησίν, ὑπὸ τοῦ Ὀφιούχου. αὕτη, φησίν, [τῆς κτίσεως] εἰκὼν ἕστηκεν ἐν οὐρανῷ, σοφία τις οὖσα τοῖς ἰδεῖν δυναμένοις. Εἰ δέ ἐστιν ἀσαφὲς κατα[νοήσει] τοῦτο, δι' ἄλλης εἰκόνος, φησίν, ἡ κτίσις διδάσκει φιλοσοφεῖν, περὶ ἧς ὁ Ἄρατος εἴρηκεν οὕτως: Οὐδ' ἄρα Κηφῆος μογερὸν γένος Ἰασίδαο.