Let it be granted, however, that there are other prophylactics against
poisons known to animals: what does that avail to prove that it is not
nature, but reason, which leads to the discovery of such things among
them? For if reason were the discoverer, this one thing (or, if you
will, one or two more things) would not be (exclusive[804] of all
others) the sole discovery made by serpents, and some other thing the
sole discovery of the eagle, and so on with the rest of the animals; but
as many discoveries would have been made amongst them as among men. But
now it is manifest from the determinate inclination of the nature of
each animal towards certain kinds of help, that they possess neither
wisdom nor reason, but a natural constitutional tendency implanted by
the Logos[805] towards such things in order to ensure the preservation
of the animal. And, indeed, if I wished to join issue with Celsus in
these matters, I might quote the words of Solomon from the book of
Proverbs, which run thus: “There be four things which are little upon
the earth, but these are wiser than the wise: The ants are a people not
strong, yet they prepare their meat in the summer; the conies[806] are
but a feeble folk, yet make they their houses in the rocks; the locusts
have no king, yet go they forth in order at one command; and the spotted
lizard,[807] though leaning upon its hands, and being easily captured,
dwelleth in kings’ fortresses.”[808] I do not quote these words,
however, as taking them in their literal signification, but, agreeably
to the title of the book (for it is inscribed “Proverbs”), I investigate
them as containing a secret meaning. For it is the custom of these
writers [of Scripture] to distribute into many classes those writings
which express one sense when taken literally,[809] but which convey a
different signification as their hidden meaning; and one of these kinds
of writing is “Proverbs.” And for this reason, in our Gospels too, is
our Saviour described as saying: “These things have I spoken to you in
proverbs, but the time cometh when I shall no more speak unto you in
proverbs.”[810] It is not, then, the _visible_ ants which are “wiser
even than the wise,” but they who are indicated as such under the
“proverbial” style of expression. And such must be our conclusion
regarding the rest of the animal creation, although Celsus regards the
books of the Jews and Christians as exceedingly simple and
commonplace,[811] and imagines that those who give them an allegorical
interpretation do violence to the meaning of the writers. By what we
have said, then, let it appear that Celsus calumniates us in vain, and
let his assertions that serpents and eagles are wiser than men also
receive their refutation.
Footnote 804:
ἀποτεταγμένως.
Footnote 805:
ὑπὸ τοῦ λόγου γεγενημένη.
Footnote 806:
χοιρογρύλλιοι. Heb. שְׁפַנִּים.
Footnote 807:
ἀσκαλαβώτης.
Footnote 808:
Cf. Prov. xxx. 24-28.
Footnote 809:
αὐτόθεν.
Footnote 810:
John xvi. 25.
Footnote 811:
ἰδιωτικά.