The radical error in Jewish, and Christian thinking is that it is anthropocentric. They say that God made all things for man,[17] but this is not at all evident. What we know of the world suggests that it is not more for the sake of man than of the irrational animals that all things were made. Plants and trees and grass and thorns--do they grow for man a whit more than for the wildest animals? "'Sun and night serve mortals,' says Euripides--but why us more than the ants or the flies? For them, too, night comes for rest, and day for sight and work." If men hunt and eat animals, they in their turn hunt and eat men; and before towns and communities were formed, and tools and weapons made, man's supremacy was even more questionable. "In no way is man better in God's {244} sight than ants and bees" (iv. 81). The political instinct of man is shared by both these creatures--they have constitutions, cities, wars and victories, and trials at law--as the drones know. Ants have sense enough to secure their corn stores from sprouting: they have graveyards; they can tell one another which way to go--thus they have _logos_ and _ennoiai_ like men. If one looked from heaven, would there be any marked difference between the procedures of men and of ants?[18] But man has an intellectual affinity with God; the human mind conceives thoughts that are essentially divine (_theias ennoias_).[19] Many animals can make the same claim--"what could one call more divine than to foreknow and foretell the future? And this men learn from the other animals and most of all from birds;" and if this comes from God, "so much nearer divine intercourse do they seem by nature than we, wiser and more dear to God." Thus "all things were not made for man, just as they were not made for the lion, nor the eagle, nor the dolphin, but that the universe as a work of God might be complete and perfect in every part. It is for this cause that the proportions of all things are designed, not for one another (except incidentally) but for the whole. God's care is for the whole, and this Providence never neglects. The whole does not grow worse, nor does God periodically turn it to himself. He is not angry on account of men, just as he is not angry because of monkeys or flies; nor does he threaten the things, each of which in measure has its portion of himself."[20] [Sidenote: The God of the philosophers]