He next, in many words, blames us for asserting that God made all things
for the sake of man. Because from the history of animals, and from the
sagacity manifested by them, he would show that all things came into
existence not more for the sake of man than of the irrational animals.
And here he seems to me to speak in a similar manner to those who,
through dislike of their enemies, accuse them of the same things for
which their own friends are commended. For as, in the instance referred
to, hatred blinds these persons from seeing that they are accusing their
very dearest friends by the means through which they think they are
slandering their enemies; so in the same way, Celsus also, becoming
confused in his argument, does not see that he is bringing a charge
against the philosophers of the Porch, who, not amiss, place man in the
foremost rank, and rational nature in general before irrational animals,
and who maintain that Providence created all things mainly on account of
rational nature. Rational beings, then, as being the principal ones,
occupy the place, as it were, of children in the womb, while irrational
and soulless beings hold that of the envelope which is created along
with the child.[769] I think, too, that as in cities the superintendents
of the goods and market discharge their duties for the sake of no other
than human beings, while dogs and other irrational animals have the
benefit of the superabundance; so Providence provides _in a special
manner_ for rational creatures; while this also follows, that irrational
creatures likewise enjoy the benefit of what is done for the sake of
man. And as he is in error who alleges that the superintendents of the
markets[770] make provision in no greater degree for men than for dogs,
because dogs also get their share of the goods; so in a far greater
degree are Celsus and they who think with him guilty of impiety towards
the God who makes provision for rational beings, in asserting that His
arrangements are made in no greater degree for the sustenance of human
beings than for that of plants, and trees, and herbs, and thorns.
Footnote 769:
καὶ λόγον μὲν ἔχει τὰ λογικὰ, ἅπερ ἐστὶ προηγούμενα, παίδων
γεννωμένων· τὰ δ’ ἄλογα καὶ τὰ ἄψυχα χωρίου συγκτιζομένου τῷ παιδίῳ.
Footnote 770:
ἀγορανόμοι.