Contra Celsus

Book I, Chap. 16:

And again, when making a list of ancient and learned men who have conferred benefits upon their contemporaries (by their deeds), and upon posterity by their writings, he excluded Moses from the number; while of Linus, to whom Celsus assigns a foremost place in his list, there exists neither laws nor discourses which produced a change for the better among any tribes; whereas a whole nation, dispersed throughout the entire world, obey the laws of Moses. Consider, then, whether it is not from open malevolence that he has expelled Moses from his catalogue of learned men, while asserting that Linus, and Musaeus, and Orpheus, and Pherecydes, and the Persian Zoroaster, and Pythagoras, discussed these topics, and that their opinions were deposited in books, and have thus been preserved down to the present time. And it is intentionally also that he has omitted to take notice of the myth, embellished chiefly by Orpheus, in which the gods are described as affected by human weaknesses and passions.

Book 6, Chap. 22:

These truths are obscurely represented by the teaching of the Persians and by the mystery of Mithras which is of Persian origin. For in the latter there is a symbol of the two orbits in heaven, the one being that of the fixed stars and the other that assigned to the planets, and of the soul's passage through these. The symbol is this. There is a ladder with the seven gates and at its top an eighth gate. The first of the gates is of lead, the second of tin, the third of bronze, the fourth of iron, the fifth of an alloy, the sixth of silver, and the seventh of gold. They associate the first with Kronos (Jupiter), taking lead to refer to the slowness of the star; the second with Aphrodite (Venus), comparing her with the brightness and softness of tin; the third Zeus (Jupiter), as the gate that has a bronze base which is firm; the fourth with Hermes (Mercury), for both iron and Hermes are reliable for all works and make money and are hard-working; the fifth with Ares (Mars), the gate which as a result of t he mixture is uneven and varied in quality; the sixth with the Moon as the silver gate; and the seventh with the Sun as the golden gate, these metals resembling their colors.

He next examines the reason for this particular arrangement of the stars which is indicated by means of symbols in the names of the various kinds of matter. And he expounds further the doctrines of harmony in which the Persian theology is set forth. In addition to these he is so ambitious as to publish a second treatise dealing with principles of music.