No More Learning

And truth indeed subsists with essence, but error with generation*.
Science, therefore, is conversant with truth, but opinion with
generation. Intelligence also pertains to, or has the intelligible for
its object; but what is visible is the object of sight. And intellect
indeed knows the intelligible; but the eye knows that which is visible.
What the sun therefore is in the visible region,--being neither the eye,
nor sight, but the cause to the eye of seeing, and to the sight of its
visive power, to all sensibles of their being generated, and to
himself of being perceived;--this the supreme God [or _the good_] is
in intelligibles: since he is neither intellect, nor intelligence, nor
science, but is the cause, to intellect, of intellectual perception;

. . . those heretics who are equally erroneous with yourselves,
and who do not lament a dead body in the same manner as you
do. For neither Jesus nor Paul exhorted you to act in this
manner. But the reason is, that they did not expect you
would arrive at the power which you have obtained. For they
were satisfied if they could deceive maid-servants and
slaves, and through these married women, and such men as
Cornelius and Sergius; among whom, if you can mention one
that was at that time an illustrious character, (and these
things were transacted under the reign of Tiberius or
Claudius,) believe that I am a liar in all things. "

* Generation signifies the whole of that which is visible.

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to intelligence, of its subsistence on account of him; to science, for
its possession of knowledge for his sake, and to all intelligibles for
their existence as such. He is likewise the cause to truth itself and
to essence itself, of their existence, being himself beyond all
intelligibles, by a certain ineffable power*. And these are the
assertions of men who possess intellect.
But if you understand any thing
of what is here said, you are indebted to us for it. If, likewise, you
think that a certain spirit descending from God announced to you things
of a divine nature, this will be the spirit which proclaimed what I have
above said, and with which ancient men being replete, have unfolded so
many things of a most beneficial nature. If, therefore, you are unable
to understand these assertions, be silent, and conceal your ignorance,
and do not say that those are blind who see, and that those are lame who
run,

* This sentence in the original is as follows: [--------].
But it is requisite to read, conformably to the above
translation, [--------]. Celsus has derived what he here
says from the Sixth Book of Plato's Republic, and what he
says previous to this from the Timæeus of Plato. --See
Taylor's translation of these Dialogues.

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you at the same time possessing souls that are in every respect lame and
mutilated, and living in body, viz. in that which is dead.

"How much better would it be for you, since you are desirous of
innovation, to direct your attention to some one of the illustrious
dead, and concerning whom a divine fable may be properly admitted! And
if Hercules and Esculapius do not please you, and other renowned men of
great antiquity, you may have Orpheus, a man confessedly inspired by a
sacred spirit, and who suffered a violent death. But he perhaps has been
adopted as a leader formerly by others. Consider Anaxarchus, therefore,
who being thrown into a mortar, and bruised in the cruellest manner,
most courageously despised the punishment, exclaiming, 'Bruise, bruise
the sack of Anaxarchus, for you cannot bruise him. ' This, indeed,
was uttered by a certain truly divine spirit. Him, however, some
physiologists have already vindicated to themselves. In the next place,
consider Epictetus, who when his master twisted his leg violently, said,
smiling gently and without being terrified, 'You will break my leg;' and
when his master had broken his leg, only observed, 'Did I not tell you
that you would break it? What thing of this kind did your God utter when

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he was punished*?