Chapter LXXXIV.
And since he asserts that, "when ants die, the survivors set apart a special place (for their interment), and that their ancestral sepulchres such a place is," we have to answer, that the greater the laudations which he heaps upon irrational animals, so much the more does he magnify (although against his will) the work of that reason which arranged all things in order, and points out the skill [4017] which exists among men, and which is capable of adorning by its reason even the gifts which are bestowed by nature on the irrational creation. But why do I say "irrational," since Celsus is of opinion that these animals, which, agreeably to the common ideas of all men, are termed irrational, are not really so? Nor does he regard the ants as devoid of reason, who professed to speak of "universal nature," and who boasted of his truthfulness in the inscription of his book. For, speaking of the ants conversing with one another, he uses the following language: "And when they meet one another they enter into conversation, for which reason they never mistake their way; consequently they possess a full endowment of reason, and some common ideas on certain general subjects, and a voice by which they express themselves regarding accidental things." [4018] Now conversation between one man and another is carried on by means of a voice, which gives expression to the meaning intended, and which also gives utterances concerning what are called "accidental things;" but to say that this was the case with ants would be a most ridiculous assertion.
[4017] entrecheian.
[4018] oukoun kai logou sumplerosis esti par' autois, kai koinai ennoiai katholikon tinon, kai phone, kai tunchanonta semainomena.
Chapter LXXXV.
He is not ashamed, moreover, to say, in addition to these statements (that the unseemly character [4019] of his opinions may be manifest to those who will live after him): "Come now, if one were to look down from heaven upon earth, in what respect would our actions appear to differ from those of ants and bees?" Now does he who, according to his own supposition, looks from heaven upon the proceedings of men and ants, look upon their bodies alone, and not rather have regard to the controlling reason which is called into action by reflection; [4020] while, on the other hand, the guiding principle of the latter is irrational, and set in motion irrationally by impulse and fancy, in conjunction with a certain natural apparatus? [4021] But it is absurd to suppose that he who looks from heaven upon earthly things would desire to look from such a distance upon the bodies of men and ants, and would not rather consider the nature of the guiding principles, and the source of impulses, whether that be rational or irrational. And if he once look upon the source of all impulses, it is manifest that he would behold also the difference which exists, and the superiority of man, not only over ants, but even over elephants. For he who looks from heaven will see among irrational creatures, however large their bodies, no other principle [4022] than, so to speak, irrationality; [4023] while amongst rational beings he will discover reason, the common possession of men, and of divine and heavenly beings, and perhaps of the Supreme God Himself, on account of which man is said to have been created in the image of God, for the image of the Supreme God is his reason. [4024]
[4019] aschemosunen.
[4020] ou katanoei de to logikon hegemonikon kai logismo kinoumenon;
[4021] meta tinos phusikes hupokataskeues;
[4022] archen.
[4023] ten alogian.
[4024] logos.
Chapter LXXXVI.
Immediately after this, as if doing his utmost to reduce the human race to a still lower position, and to bring them to the level of the irrational animals, and desiring to omit not a single circumstance related of the latter which manifests their greatness, he declares that "in certain individuals among the irrational creation there exists the power of sorcery;" so that even in this particular men cannot specially pride themselves, nor wish to arrogate a superiority over irrational creatures. And the following are his words: "If, however, men entertain lofty notions because of their possessing the power of sorcery, yet even in that respect are serpents and eagles their superiors in wisdom; for they are acquainted with many prophylactics against persons and diseases, and also with the virtues of certain stones which help to preserve their young. If men, however, fall in with these, they think that they have gained a wonderful possession." Now, in the first place, I know not why he should designate as sorcery the knowledge of natural prophylactics displayed by animals,--whether that knowledge be the result of experience, or of some natural power of apprehension; [4025] for the term "sorcery" has by usage been assigned to something else. Perhaps, indeed, he wishes quietly, as an Epicurean, to censure the entire use of such arts, as resting only on the professions of sorcerers. However, let it be granted him that men do pride themselves greatly upon the knowledge of such arts, whether they are sorcerers or not: how can serpents be in this respect wiser than men, when they make use of the well-known fennel [4026] to sharpen their power of vision and to produce rapidity of movement, having obtained this natural power not from the exercise of reflection, but from the constitution of their body, [4027] while men do not, like serpents, arrive at such knowledge merely by nature, but partly by experiment, partly by reason, and sometimes by reflection and knowledge? So, if eagles, too, in order to preserve their young in the nest, carry thither the eagle-stone [4028] when they have discovered it, how does it appear that they are wise, and more intelligent than men, who find out by the exercise of their reflective powers and of their understanding what has been bestowed by nature upon eagles as a gift?
[4025] phusiken tina katalepsin.
[4026] to marathro.
[4027] all' ek kataskeues.
[4028] [The aetites. See Pliny, N. H., x. 4.]