Chapter XXXIX.

We must therefore inquire what may be fittingly eaten or not by the rational and gentle^42124212    ἡμέρῳ. animal, which acts always in conformity with reason; and not worship at random, sheep, or goats, or kine; to abstain from which is an act of moderation,^42134213    μέτριον. for much advantage is derived by men from these animals.  Whereas, is it not the most foolish of all things to spare crocodiles, and to treat them as sacred to some fabulous divinity or other?  For it is a mark of exceeding stupidity to spare those animals which do not spare us, and to bestow care on those which make a prey of human beings.  But Celsus approves of those who, in keeping with the laws of their country, worship and tend crocodiles, and not a word does he say against them, while the Christians appear deserving of censure, who have been taught to loath evil, and to turn away from wicked works, and to reverence and honour virtue as being generated by God, and as being His Son.  For we must not, on account of their feminine name and nature, regard wisdom and righteousness as females;^42144214    οὐ γὰρ παρὰ τὸ θηλυκὸν ὄνομα, καὶ τῇ οὐσίᾳ θήλειαν νομιστέον εἶναι τὴν σοφίαν, καὶ τὴν δικαιοσύνην. for these things are in our view the Son of God, as His genuine disciple has shown, when he said of Him, “Who of God is made to us wisdom, and righteousness, and sanctification, and redemption.”^42154215    Cf. 1 Cor. i. 30.  And although we may call Him a “second” God, let men know that by the term “second God” we mean nothing else than a virtue capable of including all other virtues, and a reason capable of containing all reason whatsoever which exists in all things, which have arisen naturally, directly, and for the general advantage, and which “reason,” we say, dwelt in the soul of Jesus, and was united to Him in a degree far above all other souls, seeing He alone was enabled completely to receive the highest share in the absolute reason, and the absolute wisdom, and the absolute righteousness.