Title Page

Preface.

Chapter I. The first point which Celsus brings forward, in his desire to throw discredit upon Christianityà

Chapter II. Celsus next proceeds to say, that the system of doctrineà

Chapter III. After this, Celsus proceeding to speak of the Christians teaching and practising their favourite doctrinesà

Chapter IV. Let us notice also how he thinks to cast discredit upon our system of moralsà

Chapter V. Treating of the regulations respecting idolatry as being peculiar to Christianityà

Chapter VI. After this, through the influence of some motive which is unknown to meà

Chapter VII. Moreover, since he frequently calls the Christian doctrine a secret system of beliefà

Chapter VIII. It is with a certain eloquence, indeed, that he appears to advocate the cause ofà

Chapter IX. He next proceeds to recommend, that in adopting opinions we should follow reason and aà

Chapter X. In the next place, since our opponents keep repeating those statements about faithà

Chapter XI. Since, then, as reason teaches, we must repose faith in some one of those whoà

Chapter XII. In the next place, when Celsus says in express wordsà

Chapter XIII. But since Celsus has declared it to be a saying of many Christiansà

Chapter XIV. Celsus, being of opinion that there is to be found among many nations a generalà

Chapter XV. How much more impartial than Celsus is Numenius the Pythagoreanà

Chapter XVI. I must express my surprise that Celsus should class the Odrysiansà

Chapter XVII. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give ità

Chapter XVIII. And challenging a comparison of book with book, I would sayà

Chapter XIX. After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic accountà

Chapter XX. And yet, against his will, Celsus is entangled into testifying that the world is comparativelyà

Chapter XXI. The following is the view of Celsus and the Epicureansà

Chapter XXII. After this, Celsus, without condemning circumcision as practised by the Jewsà

Chapter XXIII. After this, Celsus next asserts that |Those herdsmen and shepherds who followed Moses as theirà

Chapter XXIV. After this he continues: |These herdsmen and shepherds concluded that there was but one Godà

Chapter XXV. And perhaps there is a danger as great as that which degrades the name ofà

Chapter XXVI. But let us see the manner in which this Celsusà

Chapter XXVII. Any one who examines the subject will see that Jesus attempted and successfully accomplished worksà

Chapter XXVIII. And since, in imitation of a rhetorician training a pupilà

Chapter XXIX. For birth is an aid towards an individual's becoming famousà

Chapter XXX. Now, would not any one who investigated with ordinary care the nature of these factsà

Chapter XXXI. And besides this, one may well wonder how it happened that the disciples -- ifà

Chapter XXXII. But let us now return to where the Jew is introducedà

Chapter XXXIII. Now if a particular soul, for certain mysterious reasonsà

Chapter XXXIV. But it was, as the prophets also predicted, from a virgin that there was toà

Chapter XXXV. But that we may not seem, because of a Hebrew wordà

Chapter XXXVI. And now, since we have touched upon the subject of the prophetsà

Chapter XXXVII. I think, then, that it has been pretty well established not only that our Saviourà

Chapter XXXVIII. But, moreover, taking the history, contained in the Gospel according to Matthewà

Chapter XXXIX. I do not think it necessary to grapple with an argument advanced not in aà

Chapter XL. After these assertions, he takes from the Gospel of Matthewà

Chapter XLI. But, that we may not have the appearance of intentionally passing by his charges throughà

Chapter XLII. Before we begin our reply, we have to remark that the endeavour to showà

Chapter XLIII. We shall therefore say, in the first place, that if he who disbelieves the appearanceà

Chapter XLIV. And with these arguments I answer the Jew, not disbelievingà

Chapter XLV. And I remember on one occasion, at a disputation held with certain Jews who wereà

Chapter XLVI. For the law and the prophets are full of marvels similar to those recorded ofà

Chapter XLVII. I would like to say to Celsus, who represents the Jew as accepting somehow Johnà

Chapter XLVIII. Although the Jew, then, may offer no defence for himself in the instances of Ezekielà

Chapter XLIX. After this he wilfully sets aside, I know not whyà

Chapter L. In the next place, as if the only event predicted were thisà

Chapter LI. Now the Scripture speaks, respecting the place of the Saviour's birth -- that the Rulerà

Chapter LII. Strife and prejudice are powerful instruments in leading men to disregard even those things whichà

Chapter LIII. And if we should ask for a second prophecyà

Chapter LIV. And since Celsus, although professing to know all about the Gospelà

Chapter LV. Now I remember that, on one occasion, at a disputation held with certain Jewsà

Chapter LVI. Now it escaped the notice of Celsus, and of the Jew whom he has introducedà

Chapter LVII. The Jew, moreover, in the treatise, addresses the Saviour thusà

Chapter LVIII. After these matters this Jew of Celsus, instead of the Magi mentioned in the Gospelà

Chapter LIX. It has been observed that, on the occurrence of great eventsà

Chapter LX. To the Greeks, then, I have to say that the Magià

Chapter LXI. That Herod conspired against the Child although the Jew of Celsus does not believe thatà

Chapter LXII. And after such statements, showing his ignorance even of the number of the apostlesà

Chapter LXIII. And since Celsus has termed the apostles of Jesus men of infamous notorietyà

Chapter LXIV. But if we were to reproach those who have been converted with their former livesà

Chapter LXV. And since Jesus, in teaching His disciples not to be guilty of rashnessà

Chapter LXVI. And in addition to the above, this Jew of Celsus afterwards addresses Jesusà

Chapter LXVII. After the above, this Jew of Celsus, as if he were a Greek who lovedà

Chapter LXVIII. But after this, Celsus, having a suspicion that the great works performed by Jesusà

Chapter LXIX. After this, Celsus, confusing together the Christian doctrine and the opinions of some heretical sectà

Chapter LXX. He asserts, moreover, that |the body of a god is not nourished with such foodà

Chapter LXXI. Continuing to pour abuse upon Jesus as one whoà

Chapter I. The first book of our answer to the treatise of Celsusà

Chapter II. Now, since we are upon the subject of Peterà

Chapter III. Our present object, however, is to expose the ignorance of Celsusà

Chapter IV. The Jew, then, continues his address to converts from his own nation thusà

Chapter V. After these matters, although Celsus becomes tautological in his statements about Jesusà

Chapter VI. But let it be granted that Jesus observed all the Jewish usagesà

Chapter VII. Moreover, let them show where there is to be found even the appearance of languageà

Chapter VIII. He says, further, that |many other persons would appear such as Jesus wasà

Chapter IX. The Jew continues his discourse thus: |How should we deem him to be a Godà

Chapter X. But what promise did Jesus make which He did not perform? Let Celsus produce anyà

Chapter XI. In the next place, that He was betrayed by those whom He called His disciplesà

Chapter XII. And the following appear to me to be childish assertionsà

Chapter XIII. This Jew of Celsus continues, after the above, in the following fashionà

Chapter XIV. Celsus, however, accepting or granting that Jesus foreknew what would befall Himà

Chapter XV. Celsus continues: |The disciples of Jesus, having no undoubted fact on which to relyà

Chapter XVI. Exceedingly weak is his assertion, that |the disciples of Jesus wrote such accounts regarding himà

Chapter XVII. Extremely foolish also is his remark, |What god, or spirità

Chapter XVIII. After this the Jew makes another silly remark, sayingà

Chapter XIX. Superficial also is his objection, that |it is always the case when a man againstà

Chapter XX. Let us see how he continues after this: |These eventsà

Chapter XXI. Observe also the superficiality and manifest falsity of such a statement of Celsusà

Chapter XXII. He adds to this, as if he had brought together an argument with conclusive demonstrationsà

Chapter XXIII. He continues in this strain: |If he had determined upon these thingsà

Chapter XXIV. After this, wishing to prove that the occurrences which befell Him were painful and distressingà

Chapter XXV. We have mentioned in the preceding pages that there are some of the declarations ofà

Chapter XXVI. This Jew of Celsus still accuses the disciples of Jesus of having invented these statementsà

Chapter XXVII. After this he says, that certain of the Christian believersà

Chapter XXVIII. And since this Jew of Celsus makes it a subject of reproach that Christians shouldà

Chapter XXIX. In the preceding pages we have already spoken of this pointà

Chapter XXX. This objection also is cast in our teeth by Celsusà

Chapter XXXI. He next charges the Christians with being |guilty of sophistical reasoningà

Chapter XXXII. We have already shown that Jesus can be regarded neither as an arrogant manà

Chapter XXXIII. |But,| continues Celsus, |what great deeds did Jesus perform as being a God? Did heà

Chapter XXXIV. This Jew of Celsus, ridiculing Jesus, as he imaginesà

Chapter XXXV. But in answer to this objection, |If not beforeà

Chapter XXXVI. Celsus next says: |What is the nature of the ichor in the body of theà

Chapter XXXVII. After this, he who extracts from the Gospel narrative those statements on which he thinksà

Chapter XXXVIII. The few next remarks: |You, O sincere believers, find fault with usà

Chapter XXXIX. And how can the following assertion of this Jew of Celsus appear anything else thanà

Chapter XL. It is, moreover, in a very unphilosophical spirit that Celsus imagines our Lord's pre-eminence amongà

Chapter XLI. In the person of the Jew, Celsus continues to find fault with Jesusà

Chapter XLII. But further, since Celsus will have it that |Jesus was not irreproachableà

Chapter XLIII. Celsus next addresses to us the following remark: |You will notà

Chapter XLIV. Celsus in the next place says, with indescribable sillinessà

Chapter XLV. But observe the superficial nature of his argument respecting the former disciples of Jesusà

Chapter XLVI. But how can this Jew of Celsus escape the charge of falsehoodà

Chapter XLVII. He represents, moreover, a statement of his own as if it were an answer toà

Chapter XLVIII. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performedà

Chapter XLIX. Jesus, accordingly, in turning away the minds of His disciplesà

Chapter LI. Celsus, indeed, evinced a slight knowledge of Scripture when he made Jesus sayà

Chapter LII. But since it is a Jew who makes these assertions in the treatise of Celsusà

Chapter LIII. All the arguments, indeed, which this Jew of Celsus advances against those who believe onà

Chapter LIV. After this, forsooth, the Jew of Celsus, to keep up the character assigned to theà

Chapter LV. The Jew continues his address to those of his countrymen who are convertsà

Chapter LVI. But since the Jew says that these histories of the alleged descent of heroes toà

Chapter LVII. But observe whether this Jew of Celsus does not talk very blindlyà

Chapter LVIII. Further, after these Greek stories which the Jew adduced respecting those who were guilty ofà

Chapter LIX. He imagines also that both the earthquake and the darkness were an inventionà

Chapter LX. In the next place, as if this were possibleà

Chapter LXI. Jesus accordingly, as Celsus imagines, exhibited after His death only the appearance of wounds receivedà

Chapter LXII. Now it followed from all the predictions which were uttered regarding Him -- amongst whichà

Chapter LXIII. After these points, Celsus proceeds to bring against the Gospel narrative a charge which isà

Chapter LXIV. Although Jesus was only a single individual, He was nevertheless more things than oneà

Chapter LXV. And why do I say |to all?| For even with His own apostles and disciplesà

Chapter LXVI. And be not surprised if all the multitudes who have believed on Jesus do notà

Chapter LXVII. To the best of our ability, therefore, as in a treatise of this natureà

Chapter LXVIII. But let us observe how this Jew of Celsus asserts thatà

Chapter LXIX. But we wish to show that His instantaneous bodily disappearance from the cross was notà

Chapter LXX. But how is it that this Jew of Celsus could say that Jesus concealed Himself?à

Chapter LXXI. Jesus taught us who it was that sent Himà

Chapter LXXII. After the above statements, he continues: |If he wished to remain hidà

Chapter LXXIII. The Jew proceeds, after this, to state as a consequence what does not follow fromà

Chapter LXXIV. In addition to all this, the Jew further saysà

Chapter LXXV. I think what has been stated is enough to convince any one that the unbeliefà

Chapter LXXVI. Celsus, in adopting the character of a Jew, could not discover any objections to beà

Chapter LXXVII. After this the Jew remarks, manifestly in accordance with the Jewish beliefà

Chapter LXXVIII. The Jew continues: |Did Jesus come into the world for this purposeà

Chapter LXXIX. The conclusion of all these arguments regarding Jesus is thus stated by the Jewà

Chapter I. In the first book of our answer to the work of Celsusà

Chapter II. But let Celsus, and those who assent to his chargesà

Chapter III. In the next place, miracles were performed in all countriesà

Chapter IV. And if the above be the state of the caseà

Chapter V. Immediately after these points, Celsus, imagining that the Jews are Egyptians by descentà

Chapter VI. Celsus, therefore, not investigating in a spirit of impartiality the factsà

Chapter VII. In like manner, as the statement is FALSE |that the Hebrewsà

Chapter VIII. In the following way, also, we may conclude that they who came out of Egyptà

Chapter IX. But since he is manifestly guilty of falsehood in the statements which followà

Chapter X. But observe what he alleges as a proof of his statementà

Chapter XI. He says, in addition, that |all the Christians were of one mindà

Chapter XII. In the next place, since he reproaches us with the existence of heresies in Christianityà

Chapter XIII. Now, if these arguments hold good, why should we not defendà

Chapter XIV. After this he continues: |Their union is the more wonderfulà

Chapter XV. But again, that it is not the fear of external enemies which strengthens our unionà

Chapter XVI. |But what the legends are of every kind which we gather togetherà

Chapter XVII. He wishes, indeed, to compare the articles of our faith to those of the Egyptiansà

Chapter XVIII. In the next place, referring to the statements of the Egyptiansà

Chapter XIX. He says, indeed, that |we ridicule the Egyptians, although they present many by no meansà

Chapter XX. And we say to those who hold similar opinions to those of Celsusà

Chapter XXI. And I have not yet spoken of the observance of all that is written inà

Chapter XXII. But this low jester Celsus, omitting no species of mockery and ridicule which can beà

Chapter XXIII. But we, in proving the facts related of our Jesus from the prophetic Scripturesà

Chapter XXIV. And again, when it is said of Æsculapius that a great multitude both of Greeksà

Chapter XXV. Now, in order to grant that there did exist a healing spirit named Æsculapiusà

Chapter XXVI. Let us see what Celsus says next, when he adduces from history marvellous occurrencesà

Chapter XXVII. Now, in answer to this account of Aristeas, we have to sayà

Chapter XXVIII. For with what purpose in view did Providence accomplish the marvels related of Aristeas? Andà

Chapter XXIX. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god.à

Chapter XXX. For the Church of God, e.à

Chapter XXXI. Now if these things be so, why should it not be consistent with reason toà

Chapter XXXII. But as Celsus next mentions the case of the Clazomenianà

Chapter XXXIII. Celsus, however, shows that he has read a good many Grecian historiesà

Chapter XXXIV. I am, however, of opinion that these individuals are the only instances with which Celsusà

Chapter XXXV. But I should like, in answer to him who for some unknown reason advances suchà

Chapter XXXVI. But as he next introduces the case of the favourite of Adrian I refer toà

Chapter XXXVII. The Egyptians, then, having been taught to worship Antinousà

Chapter XXXVIII. The belief, then, in Antinous, or any other such personà

Chapter XXXIX. We must notice the remarks which Celsus next makesà

Chapter XL. But observe whether the principles of our faith, harmonizing with the general ideas implanted inà

Chapter XLI. But since he has charged us, I know not how often alreadyà

Chapter XLII. Celsus, then, does not speak as a good reasonerà

Chapter XLIII. He next says of us, that |we ridicule those who worship Jupiterà

Chapter XLIV. After these points Celsus quotes some objections against the doctrine of Jesusà

Chapter XLV. But that the object of Christianity is that we should become wiseà

Chapter XLVI. And if you come to the books written after the time of Jesusà

Chapter XLVII. But it is probable that what is written by Paul in the first Epistle toà

Chapter XLVIII. And perhaps also from the words, |For ye see your callingà

Chapter XLIX. This statement also is untrue, that it is |only foolish and low individualsà

Chapter L. But let us see what those statements of his are which follow next in theseà

Chapter LI. And if they are not to be blamed for so doingà

Chapter LII. Observe now with regard to the following statement of Celsusà

Chapter LIII. For the word is used by our Paul in writing to the Corinthiansà

Chapter LIV. We acknowledge, however, although Celsus will not have it soà

Chapter LV. But as Celsus delights to heap up calumnies against usà

Chapter LVI. Observe now how by such statements he depreciates those amongst us who are teachers ofà

Chapter LVII. But who are the teachers whom we call triflers and foolsà

Chapter LVIII. But those who, in the opinion of Celsus, resemble the workers in wool in privateà

Chapter LIX. Immediately after this, Celsus, perceiving that he has slandered us with too great bitternessà

Chapter LX. And as we teach, moreover, that |wisdom will not enter into the soul of aà

Chapter LXI. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in aà

Chapter LXII. In the next place, throwing a slur upon the exhortations spoken and written to thoseà

Chapter LXIII. After this, not understanding how it has been said that |every one who exalted himselfà

Chapter LXIV. But since he says, in addition to this, |What is this preference of sinners overà

Chapter LXV. He imagines, however, that we utter these exhortations for the conversion of sinnersà

Chapter LXVI. Now here Celsus appears to me to have committed a great errorà

Chapter LXVII. It is probable, however, that he meant to convey some such meaning as thisà

Chapter LXVIII. That philosophical discourses, however, distinguished by orderly arrangement and elegant expressionà

Chapter LXIX. Celsus continues in his usual manner, asserting that |to change a nature entirely is exceedinglyà

Chapter LXX. In the next place, he objects to the statementà

Chapter LXXI. He next assumes what is not granted by the more rational class of believersà

Chapter LXXII. In the next place, speaking as in the person of a teacher of our doctrineà

Chapter LXXIII. After this he again slanders the ambassador of Christianityà

Chapter LXXIV. He accuses the Christian teacher, moreover of |seeking after the unintelligent.à

Chapter LXXV. But as he afterwards says that |the teacher of Christianity acts like a person whoà

Chapter LXXVI. And he produces a second illustration to our disadvantageà

Chapter LXXVII. He next likens our teacher to one suffering from ophthalmiaà

Chapter LXXVIII. After having brought against us charges of so serious a kindà

Chapter LXXIX. But if in these matters any one were to imagine that it is superstition ratherà

Chapter LXXX. Seeing, however, that Celsus alleges that |Christians are won over by us through vain hopesà

Chapter LXXXI. And do not suppose that it is not in keeping with the Christian religion forà

Chapter I. Having, in the three preceding books, fully stated what occurred to us by way ofà

Chapter II. |But that certain Christians and all Jews should maintainà

Chapter III. And he continues: |What is the meaning of such a descent upon the part ofà

Chapter IV. The argument which Celsus employs against us and the Jews will be turned against himselfà

Chapter V. The illustrious Celsus, taking occasion I know not from whatà

Chapter VI. But if you will have us to meet the most ridiculous among the charges ofà

Chapter VII. I do not know how it is, that after the foolish remarks which he hasà

Chapter VIII. And it is not matter of surprise that in certain generations there have existed prophetsà

Chapter IX. There came, then, although Celsus may not wish to admit ità

Chapter X. In the next place, Celsus, as is his customà

Chapter XI. After this, being desirous to show that it is nothing either wonderful or new whichà

Chapter XII. Whether, then, there are cycles of time, and floodsà

Chapter XIII. But as it is in mockery that Celsus says we speak of |God coming downà

Chapter XIV. But let us look at what Celsus next with great ostentation announces in the followingà

Chapter XV. And with respect to His having descended among menà

Chapter XVI. For there are different appearances, as it were, of the Wordà

Chapter XVII. But will not those narratives, especially when they are understood in their proper senseà

Chapter XVIII. But Celsus, lingering over matters which he does not understandà

Chapter XIX. Others, then, may concede to Celsus that God does not undergo a changeà

Chapter XX. In the next place, as he represents the Jews accounting in a way peculiar toà

Chapter XXI. But I do not understand how he can imagine the overturning of the tower ofà

Chapter XXII. But, according to Celsus, |the Christians, making certain additional statements to those of the Jewsà

Chapter XXIII. In the next place, ridiculing after his usual style the race of Jews and Christiansà

Chapter XXIV. In reply to these, we ask of those who accept such aspersions as are scatteredà

Chapter XXV. But if you depreciate the littleness of man, not on account of his bodyà

Chapter XXVI. But if it is on account of those opinions of the Christians and Jews whichà

Chapter XXVII. And I have not yet spoken of the other evils which prevail amongst menà

Chapter XXVIII. But since he has represented those whom he regards as wormsà

Chapter XXIX. But Celsus perhaps has misunderstood certain of those whom he has termed |wormsà

Chapter XXX. It appears to me that Celsus has also misunderstood this statementà

Chapter XXXI. After this, wishing to prove that there is no difference between Jews and Christiansà

Chapter XXXII. But since nothing belonging to human nature is permanentà

Chapter XXXIII. Immediately after this, Celsus, assailing the contents of the first book of Mosesà

Chapter XXXIV. For we inquire of all those who employ such invocations of Godà

Chapter XXXV. And let any one who peruses the treatise of Celsus observe whether it does notà

Chapter XXXVI. Celsus in the next place, producing from history other than that of the divine recordà

Chapter XXXVII. He charges us, moreover, with introducing |a man formed by the hands of Godà

Chapter XXXVIII. In the next place, as it is his object to slander our Scripturesà

Chapter XXXIX. But as Celsus makes a jest also of the serpentà

Chapter XL. But as he asserts that |the Mosaic narrative most impiously represents God as in aà

Chapter XLI. After this he continues as follows: |They speak, in the next placeà

Chapter XLII. In order to show that he had read the book of Genesisà

Chapter XLIII. |Altogether absurd, and out of season,| he continues, |is the account of the begetting ofà

Chapter XLIV. And erring widely from the meaning of Scripture, he says that |God gave wells alsoà

Chapter XLV. And whereas Celsus ought to have recognised the love of truth displayed by the writersà

Chapter XLVI. Celsus, moreover, sneers at the |hatred| of Esau to whichà

Chapter XLVII. Celsus next, for form's sake, and with great want of precisionà

Chapter XLVIII. In the next place, as if he had devoted himself solely to the manifestation ofà

Chapter XLIX. If Celsus had read the Scriptures in an impartial spirità

Chapter L. Moreover, if the law of Moses had contained nothing which was to be understood asà

Chapter LI. Celsus appears to me to have heard that there are treatises in existence which containà

Chapter LII. After this, selecting from all the treatises which contain allegorical explanations and interpretationsà

Chapter LIII. I do not know, indeed, how he could conjoin things that do not admit ofà

Chapter LIV. But as in the words which I quoted from Celsusà

Chapter LV. But I maintain that, if he had the patience to use his own expression toà

Chapter LVI. Moreover, since Celsus asserts that |the soul is the work of Godà

Chapter LVII. See, then, whether we ought to yield to one whoà

Chapter LVIII. But we have something more to say to Celsusà

Chapter LIX. For it would, indeed, be absurd that certain stones and buildings should be regarded asà

Chapter LX. He next proceeds to say, that |a common nature pervades all the previously mentioned bodiesà

Chapter LXI. He maintains, moreover, that |no product of matter is immortal.à

Chapter LXII. After these matters, then, he thinks that he can make us acquainted in a fewà

Chapter LXIII. I do not understand how Celsus, while admitting the existence of Providenceà

Chapter LXIV. And now, after these arguments, and others of a similar kindà

Chapter LXV. After this Celsus continues: |It is not easy, indeedà

Chapter LXVI. Celsus in the next place, as if he were able to tell certain secrets regardingà

Chapter LXVII. I do not understand how Celsus should deem it of advantageà

Chapter LXVIII. Celsus, however, says that it is only |the course of mortal things whichà

Chapter LXIX. He continues to say that |neither have visible things been given to man by Godà

Chapter LXX. Celsus has made a statement regarding evils of the following natureà

Chapter LXXI. But as, in what follows, Celsus, not understanding that the language of Scripture regarding Godà

Chapter LXXII. We speak, indeed, of the |wrath| of God.à

Chapter LXXIII. And as a sequel to his non-understanding of the statements regarding the |wrath| of Godà

Chapter LXXIV. He next, in many words, blames us for asserting that God made all things forà

Chapter LXXV. For, in the first place, he is of opinion that |thundersà

Chapter LXXVI. After this, Celsus, desirous of maintaining that Providence created the products of the earthà

Chapter LXXVII. In the next place, forgetting that his object is to accuse both Jews and Christiansà

Chapter LXXVIII. He next proceeds further to object against himself what is said on behalf of manà

Chapter LXXIX. In the next place, in answer to the human raceà

Chapter LXXX. Those holy Scriptures, moreover, which bear the name of Mosesà

Chapter LXXXI. Our noble opponent, however, not observing how many philosophers there are who admit the existenceà

Chapter LXXXII. Perhaps also the so-called wars among the bees convey instruction as to the manner inà

Chapter LXXXIII. After Celsus has finished speaking of the bees, in order to depreciate as far asà

Chapter LXXXIV. And since he asserts that, |when ants die, the survivors set apart a special placeà

Chapter LXXXV. He is not ashamed, moreover, to say, in addition to these statements that the unseemlyà

Chapter LXXXVI. Immediately after this, as if doing his utmost to reduce the human race to aà

Chapter LXXXVII. Let it be granted, however, that there are other prophylactics against poisons known to animalsà

Chapter LXXXVIII. And wishing to show at greater length that even the thoughts of God entertained byà

Chapter LXXXIX. Celsus, however, seeing he wished to prove by the foregoing statements that the irrational animalsà

Chapter XC. But we have a few remarks to make, out of a larger numberà

Chapter XCI. But besides, if birds of augury converse with one anotherà

Chapter XCII. In my opinion, however, it is certain wicked demonsà

Chapter XCIII. For which reason, whatever else there may be in the writings of Moses which excitesà

Chapter XCIV. But if the soul of birds is to be esteemed divine because future events areà

Chapter XCV. The TRUE God, however, neither employs irrational animals, nor any individuals whom chance may offerà

Chapter XCVI. We ought to take note, however, that the power of foreknowing the future is byà

Chapter XCVII. How impious, indeed, is the assertion of this manà

Chapter XCVIII. I do not know, moreover, how Celsus could hear of the elephants' fidelity to oathsà

Chapter XCIX. In addition to all that he has already saidà

Elucidation. Stated in obscure terms, with advantageà

Chapter I. It is not, my reverend Ambrosius, because we seek after many words -- a thingà

Chapter II. We have now, then, to refute that statement of his which runs as followsà

Chapter III. But observe how, in his desire to subvert our opinionsà

Chapter IV. But since he says, in the next place, as if the Jews or Christians hadà

Chapter V. For to invoke angels without having obtained a knowledge of their nature greater than isà

Chapter VI. He next proceeds to make the following statement about the Jewsà

Chapter VII. Having, moreover, assumed that the Jews consider the heaven to be Godà

Chapter VIII. As we allege, however, that he has fallen into confusion in consequence of FALSE notionsà

Chapter IX. And still continuing a little confused, and not taking care to see what was relevantà

Chapter X. And if it be necessary for us to offer a defence of our refusal toà

Chapter XI. But even this rational light itself ought not to be worshipped by him who beholdsà

Chapter XII. God accordingly, in His kindness, condescends to mankind, not in any local senseà

Chapter XIII. Celsus, moreover, assumes that sun, and moon, and stars are regarded by us as ofà

Chapter XIV. The following, then, are his words: |It is folly on their part to suppose thatà

Chapter XV. Observe, now, here at the very beginning, how, in ridiculing the doctrine of a conflagrationà

Chapter XVI. From what has been said, it will be manifest to intelligent hearers how we haveà

Chapter XVII. Then, in the next place, having either himself misunderstood the sacred Scripturesà

Chapter XVIII. But since he has ridiculed at great length the doctrine of the resurrection of theà

Chapter XIX. God, then, gives to each thing its own body as He pleasesà

Chapter XX. But since our views regarding the resurrection have, as far as time would permità

Chapter XXI. The disciples of Pythagoras, too, and of Plato, although they appear to hold the incorruptibilityà

Chapter XXII. Let no one, however, suspect that, in speaking as we doà

Chapter XXIII. We, therefore, do not maintain that the body which has undergone corruption resumes its originalà

Chapter XXIV. Moreover, as we have already said that for God to desire anything unbecoming Himself wouldà

Chapter XXV. Let us next notice the statements of Celsus, which follow the precedingà

Chapter XXVI. |We must,| he says, |observe the laws, not only because it has occurred to theà

Chapter XXVII. Any one, indeed, who chooses, may relate how the various quarters of the earthà

Chapter XXVIII. It is probable, however, that to such remarks as the aboveà

Chapter XXIX. It appears to me, indeed, that Celsus has misunderstood some of the deeper reasons relatingà

Chapter XXX. All the people upon the earth are to be regarded as having used one divineà

Chapter XXXI. Now, in the next place, if any one has the capacityà

Chapter XXXII. And by this means let those who have the capacity of comprehending truths so profoundà

Chapter XXXIII. The remarks which we have made not only answer the statements of Celsus regarding theà

Chapter XXXIV. But, that we may not pass without notice what Celsus has said between these andà

Chapter XXXV. The argument of Celsus appears to point by these illustrations to this conclusionà

Chapter XXXVI. But what sort of being is this Ammon of Herodotusà

Chapter XXXVII. As there are, then, generally two laws presented to usà

Chapter XXXVIII. I wish, however, to show how Celsus asserts without any good reasonà

Chapter XXXIX. We must therefore inquire what may be fittingly eaten or not by the rational andà

Chapter XL. But since, after Celsus had spoken to the above effect of the different kinds ofà

Chapter XLI. Let us notice the charges which are next advanced by Celsusà

Chapter XLII. It is evident that, by the preceding remarks, Celsus charges the Jews with falsely givingà

Chapter XLIII. But what need is there to point out how agreeable to sound reasonà

Chapter XLIV. But as Celsus would compare the venerable customs of the Jews with the laws ofà

Chapter XLV. As Celsus, however, is of opinion that it matters nothing whether the highest being beà

Chapter XLVI. It was for these and similar mysterious reasons, with which Moses and the prophets wereà

Chapter XLVII. Now the reason why circumcision is practised among the Jews is not the same asà

Chapter XLVIII. Although the Jews, then, pride themselves on circumcision, they will separate it not only fromà

Chapter XLIX. But neither do the Jews pride themselves upon abstaining from swine's fleshà

Chapter L. Celsus, still expressing his opinion regarding the Jews, saysà

Chapter LI. But seeing that we have answered to the best of our ability the charges broughtà

Chapter LII. But the statement of Celsus which we wish to examine at present is the followingà

Chapter LIII. The preceding remarks might suffice as an answer to the charges of Celsusà

Chapter LIV. In the next place, he proceeds to answer himself as he thinks fit in theà

Chapter LV. But, that we may grant to him in a spirit of candour what he hasà

Chapter LVI. Proceeding immediately after to mix up and compare with one another things that are dissimilarà

Chapter LVII. Now, that miraculous appearances have sometimes been witnessed by human beingsà

Chapter LVIII. But Celsus challenges the account also that an angel rolled away the stone from theà

Chapter LIX. Celsus then continues: |The Jews accordingly, and these clearly meaning the Christiansà

Chapter LX. If, however, it be necessary to express ourselves with precision in our answer to Celsusà

Chapter LXI. After the above remarks he proceeds as follows: |Let no one suppose that I amà

Chapter LXII. He next pours down upon us a heap of namesà

Chapter LXIII. In the next place, that he may have the appearance of knowing still more thanà

Chapter LXIV. Celsus appears to me to have misunderstood the statement of the apostleà

Chapter LXV. But since he asserts that |you may hear all those who differ so widely sayingà

Chapter I. In beginning this our sixth book, we desire, my reverend Ambrosiusà

Chapter II. I have made these remarks in reply to the charges which Celsus and others bringà

Chapter III. Let the ancient sages, then, make known their sayings to those who are capable ofà

Chapter IV. Notwithstanding, those who have written in this manner regarding the |chief good| will go downà

Chapter V. But that a light is suddenly kindled in the soulà

Chapter VI. Seeing, however, that Celsus quotes from an epistle of Plato another statement to the followingà

Chapter VII. There might also be found in the writings of Moses and of the prophetsà

Chapter VIII. In the next place, after other Platonic declarations, which demonstrate that |the good| can beà

Chapter IX. Celsus quotes another saying of Plato to the following effectà

Chapter X. He next continues: |You see how Plato, although maintaining that the chief good cannot beà

Chapter XI. After this Celsus continues: |If these meaning the Christians bring forward this personà

Chapter XII. Accordingly, let us pass on to another charge made by Celsusà

Chapter XIII. According to the foregoing, then, the one kind of wisdom is humanà

Chapter XIV. In designating others by the epithets of |uninstructed, and servileà

Chapter XV. Celsus, in the next place, as one who has heard the subject of humility greatlyà

Chapter XVI. In the next place, with regard to the declaration of Jesus against rich menà

Chapter XVII. Since Celsus, moreover, from a desire to depreciate the accounts which our Scriptures give ofà

Chapter XVIII. I thought it right to quote these few instances from a much larger number ofà

Chapter XIX. Celsus in the next place alleges, that |certain Christiansà

Chapter XX. Now, to those who are capable of understanding himà

Chapter XXI. The Scriptures which are current in the Churches of God do not speak of |seven|à

Chapter XXII. After this, Celsus, desiring to exhibit his learning in his treatise against usà

Chapter XXIII. If one wished to obtain means for a profounder contemplation of the entrance of soulsà

Chapter XXIV. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigateà

Chapter XXV. In this diagram were described ten circles, distinct from each otherà

Chapter XXVI. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon thoseà

Chapter XXVII. After the matter of the diagram, he brings forward certain monstrous statementsà

Chapter XXVIII. With some such object as this in view does Celsus seem to have been actuatedà

Chapter XXIX. In the next place, as if it were the Christians whom he was calumniatingà

Chapter XXX. He next returns to the subject of the Seven ruling Demonsà

Chapter XXXI. Moreover, if any one would wish to become acquainted with the artifices of those sorcerersà

Chapter XXXII. The supposed great learning of Celsus, which is composedà

Chapter XXXIII. Celsus next relates other fables, to the effect that |certain persons return to the shapesà

Chapter XXXIV. After finishing the foregoing, and those analogous matters which we ourselves have addedà

Chapter XXXV. It is our practice, indeed, to make use of the words of the prophetsà

Chapter XXXVI. We would say, moreover, that death ceases in the world when the sin of theà

Chapter XXXVII. Celsus, moreover, thinks that we have invented this |tree of life| to give an allegoricalà

Chapter XXXVIII. Our noble friend, moreover, not satisfied with the objections which he has drawn from theà

Chapter XXXIX. In the next place, speaking of those who employ the arts of magic and sorceryà

Chapter XL. After these things, Celsus appears to me to act like those whoà

Chapter XLI. In the next place, as if he had forgotten that it was his object toà

Chapter XLII. After these matters, Celsus brings the following charges against us from another quarterà

Chapter XLIII. Mark now, whether he who charges us with having committed errors of the most impiousà

Chapter XLIV. For it is impossible that the good which is the result of accidentà

Chapter XLV. But since Celsus rejects the statements concerning Antichrist, as it is termedà

Chapter XLVI. It is thus that the apostle expresses himself: |We beseech youà

Chapter XLVII. Celsus, after what has been said, goes on as followsà

Chapter XLVIII. In the next place, when the philosophers of the Porchà

Chapter XLIX. Let us notice now what follows, where, expressing in a single word his opinion regardingà

Chapter L. In the next place, Celsus, after heaping together, simply as mere assertionsà

Chapter LI. On the present occasion, however, it is not our object to enter into an explanationà

Chapter LII. Celsus proceeds as follows: |With regard to the origin of the world and its destructionà

Chapter LIII. In the next place, mixing up together various heresiesà

Chapter LIV. Let us see, then, briefly what holy Scripture has to say regarding good and evilà

Chapter LV. Passages, indeed, might be found where corporeal and external benefits are improperly called |goodà

Chapter LVI. If we speak, however, of what are called |corporeal| and |external| evilsà

Chapter LVII. With respect to the question, |How is he incapable of persuading and admonishing men?| ità

Chapter LVIII. There is next to be answered the following queryà

Chapter LIX. Celsus, in the next place, suspecting, or perhaps seeing clearly enoughà

Chapter LX. But after this investigation of his assertions, as if his object were to swell hisà

Chapter LXI. Again, not understanding the meaning of the words, |And God ended on the sixth dayà

Chapter LXII. Celsus, again, having perhaps misunderstood the words, |For the mouth of the Lord hath spokenà

Chapter LXIII. Celsus, not observing the difference between |after the image of God| and |God's imageà

Chapter LXIV. Celsus, again, brings together a number of statements, which he gives as admissions on ourà

Chapter LXV. Celsus proceeds to say of God that |of Him are all thingsà

Chapter LXVI. Let us look also at his next statement, in which he introducesà

Chapter LXVII. The remark, indeed, was TRUE which Celsus made, that any oneà

Chapter LXVIII. Accordingly, if Celsus were to ask us how we think we know Godà

Chapter LXIX. Celsus, however, asserts that the answer which we give is based upon a probable conjectureà

Chapter LXX. If Celsus, indeed, had understood our teaching regarding the Spirit of Godà

Chapter LXXI. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God |for theà

Chapter LXXII. It is therefore in vain that Celsus asserts, as one who knows not the natureà

Chapter LXXIII. He proceeds to repeat himself, and after saying a great deal which he had saidà

Chapter LXXIV. After this he returns to the subject of Marcion's opinions having already spoken frequently ofà

Chapter LXXV. To the preceding remarks he adds the following: |Since a divine Spirit inhabited the bodyà

Chapter LXXVI. Let it be supposed, however, that he had not read the prophecyà

Chapter LXXVII. But again, how did he who said, |Since a divine Spirit inhabited the body ofà

Chapter LXXVIII. Celsus next makes certain observations of the following natureà

Chapter LXXIX. And therefore there was no need that there should everywhere exist many bodiesà

Chapter LXXX. After this, it seemed proper to Celsus to term the Chaldeans a most divinely-inspired nationà

Chapter LXXXI. I do not understand, however, how he should say of Godà

Chapter I. In the six former books we have endeavoured, reverend brother Ambrosiusà

Chapter II. Celsus now sets himself to combat the views of those who say that the Jewishà

Chapter III. Celsus goes on to say of us: |They set no value on the oracles ofà

Chapter IV. Accordingly, we can show from an examination of the sacred Scripturesà

Chapter V. Moreover, if it is believed not only among Christians and Jewsà

Chapter VI. But no; the Pythian, so much admired among the Greeksà

Chapter VII. In regard to the prophets among the Jews, some of them were wise men beforeà

Chapter VIII. I do not know what led Celsus, when sayingà

Chapter IX. But as Celsus promises to give an account of the manner in which prophecies areà

Chapter X. But if he were dealing honestly in his accusationsà

Chapter XI. I am convinced, indeed, that much better arguments could be adduced than any I haveà

Chapter XII. He thinks, besides, that those who support the cause of Christ by a reference toà

Chapter XIII. And there is no truth in the statement of Celsusà

Chapter XIV. In the next place, wishing to shake the faith of those who believe in Jesusà

Chapter XV. After assuming that some things were foretold which are impossible in themselvesà

Chapter XVI. But besides, the prophecies which he introduces into his argument are very different from whatà

Chapter XVII. In one point alone is Celsus correct in his statements on this subject.à

Chapter XVIII. Celsus adds: |Will they not besides make this reflection? If the prophets of the Godà

Chapter XIX. Now if these words in the law, |Thou shalt have dominion over many nationsà

Chapter XX. Celsus adds, that it was foretold to the Jewsà

Chapter XXI. When, then, the letter of the law promises riches to the justà

Chapter XXII. If I must now explain how the just man |slays his enemiesà

Chapter XXIII. From what has been said, it is clear then that Jesusà

Chapter XXIV. The pursuit of human glory, we maintain, is forbidden not only by the teaching ofà

Chapter XXV. Celsus then extracts from the Gospel the precept, |To him who strikes thee onceà

Chapter XXVI. However, if we must refer briefly to the difference between the constitution which was givenà

Chapter XXVII. After this Celsus relates at length opinions which he ascribes to usà

Chapter XXVIII. After thus misrepresenting our views of the nature of Godà

Chapter XXIX. If, then, the whole earth has been cursed in the deeds of Adam and ofà

Chapter XXX. It seems to me also that the fancy of Platoà

Chapter XXXI. Referring to the passage in the Phædon of Platoà

Chapter XXXII. Celsus next assails the doctrine of the resurrection, which is a high and difficult doctrineà

Chapter XXXIII. As Celsus supposes that we uphold the doctrine of the resurrection in order that weà

Chapter XXXIV. And we do not ask the question, |How shall we go to God?| as thoughà

Chapter XXXV. Seeking God, then, in this way, we have no need to visit the oracles ofà

Chapter XXXVI. After these remarks of Celsus, which we have endeavoured to answer as we couldà

Chapter XXXVII. Now if this is a TRUE account of what constitutes the right and the wrongà

Chapter XXXVIII. Since we hold that the great God is in essence simpleà

Chapter XXXIX. Now let us hear what it is that he invites us to learnà

Chapter XL. Next to the remarks of Celsus on which we have already commentedà

Chapter XLI. But let us consider who those persons are whose guidance Celsus would have us toà

Chapter XLII. Celsus next refers us to Plato as to a more effective teacher of theological truthà

Chapter XLIII. Observe that when Plato says, that |after having found out the Creator and Father ofà

Chapter XLIV. Celsus supposes that we may arrive at a knowledge of God either by combining orà

Chapter XLV. But let us see further what the things are which he proposes to teach usà

Chapter XLVI. We are careful not to oppose fair arguments even if they proceed from those whoà

Chapter XLVII. For Scripture testifies, in regard to those who have a knowledge of those things ofà

Chapter XLVIII. But those who are despised for their ignorance, and set down as fools and abjectà

Chapter XLIX. What I have now said, then, is offered not for the purpose of cavilling withà

Chapter L. Celsus has not explained how error accompanies the |becomingà

Chapter LI. But what need is there to quote any more passages against Celsusà

Chapter LII. And let not Celsus be angry if we describe as lame and mutilated in soulà

Chapter LIII. After these remarks of Celsus, which we have done our best to refuteà

Chapter LIV. But since he sends us to Hercules, let him repeat to us any of hisà

Chapter LV. When, to his enumeration of those to whom he would send usà

Chapter LVI. Celsus then adds, for what reason I know notà

Chapter LVII. After this, as though his object was to swell the size of his bookà

Chapter LVIII. Let us now consider what follows.à

Chapter LIX. When Celsus here or elsewhere finds himself unable to dispute the truth of what weà

Chapter LX. Now, after understanding this illustration, we have to apply it to the qualities of spiritualà

Chapter LXI. From these remarks it is evident, that when Jesus said |coarselyà

Chapter LXII. Let us now see what follows.à

Chapter LXIII. To this our answer is, that if the Scythiansà

Chapter LXIV. As, then, this act of self-restraint, which in appearance is one and the sameà

Chapter LXV. In regard to the Persians, we have already said that though they do not buildà

Chapter LXVI. And the charge of folly applies not only to those who offer prayers to imagesà

Chapter LXVII. His next remark upon the Christians is: |They will admit that these imagesà

Chapter LXVIII. After all that we have already said concerning Jesusà

Chapter LXIX. And it is not we alone who speak of wicked demonsà

Chapter LXX. His next remark was, |Have not these inferior powers had assigned to them by Godà

Chapter I. Having completed seven books, I now propose to begin the eighth.à

Chapter II. In a passage previously quoted Celsus asks us why we do not worship demonsà

Chapter III. Before proceeding to the next point, it may be well for us to see whetherà

Chapter IV. The sacred Scriptures teach us to think, in like mannerà

Chapter V. Whilst there are thus many gods and lords, whereof some are such in realityà

Chapter VI. But when we refuse to serve any other than God through His word and wisdomà

Chapter VII. But when Celsus speaks of heroes and demons, he starts a deeper question than heà

Chapter VIII. For if he answers, as one who is unlearned and ignorant of philosophyà

Chapter IX. And observe the recklessness of that expression, |For if thou worship any other of theà

Chapter X. But that the honour which we pay to the Son of Godà

Chapter XI. He adds, |And indeed he who, when speaking of Godà

Chapter XII. In what follows, some may imagine that he says something plausible against us.à

Chapter XIII. He further supposes, that |because we join along with the worship of God the worshipà

Chapter XIV. Again Celsus proceeds: |If you should tell them that Jesus is not the Son ofà

Chapter XV. Celsus goes on to say: |That I may give a TRUE representation of their faithà

Chapter XVI. The remaining part of the extract given by Celsus seems to have been taken fromà

Chapter XVII. Celsus then proceeds to say that |we shrink from raising altarsà

Chapter XVIII. And every one who imitates Him according to his abilityà

Chapter XIX. And if, further, temples are to be compared with templesà

Chapter XX. There are, then, among the righteous some who are carbunclesà

Chapter XXI. Let us see what Celsus further says of Godà

Chapter XXII. If it be objected to us on this subject that we ourselves are accustomed toà

Chapter XXIII. But the majority of those who are accounted believers are not of this advanced classà

Chapter XXIV. Let us now see on what grounds Celsus urges us to make use of theà

Chapter XXV. Celsus says that |the demons belong to God, and are therefore to be believedà

Chapter XXVI. And we are not to believe in demons, although Celsus urges us to do soà

Chapter XXVII. And Christians have nothing to fear, even if demons should not be well-disposed to themà

Chapter XXVIII. We shall now proceed to the next statement of Celsusà

Chapter XXIX. But it is to be observed that the Jewsà

Chapter XXX. For that which is offered to idols is sacrificed to demonsà

Chapter XXXI. Celsus afterwards states what is adduced by Jews and Christians alike in defence of abstinenceà

Chapter XXXII. The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities uponà

Chapter XXXIII. From this it is evident that we have already met the next statement of Celsusà

Chapter XXXIV. Celsus would also have us to offer first-fruits to demons.à

Chapter XXXV. Now let us consider another saying of Celsus, which is as followsà

Chapter XXXVI. But the angels, who are the TRUE rulers and generals and ministers of Godà

Chapter XXXVII. In the next place, Celsus forgets that he is addressing Christiansà

Chapter XXXVIII. He next represents Christians as saying what he never heard from any Christianà

Chapter XXXIX. After putting such words into our mouth, and maliciously charging Christians with sentiments which theyà

Chapter XL. Such is our doctrine of punishment; and the inculcation of this doctrine turns many fromà

Chapter XLI. He then goes on to rail against us after the manner of old wives.à

Chapter XLII. There is an inconsistency into which, strangely enough, Celsus has fallen unawares.à

Chapter XLIII. Some new thing, then, has come to pass since the time that Jesus sufferedà

Chapter XLIV. But when the souls of those who die for the Christian faith depart from theà

Chapter XLV. Let us see what Celsus next goes on to say.à

Chapter XLVI. It is related of the priestess of Apollo, that she at times allowed herself toà

Chapter XLVII. But the Greeks will say that these accounts are fabulousà

Chapter XLVIII. In the next place, Celsus, after referring to the enthusiasm with which men will contendà

Chapter XLIX. Let us see in what terms Celsus next addresses usà

Chapter L. But since he reproaches us with too great an anxiety about the bodyà

Chapter LI. In the next place, he expresses his approval of those who |hope that eternal lifeà

Chapter LII. For we who have been persuaded by many, yea by innumerableà

Chapter LIII. Having said so much on this subject, let us proceed to another statement of Celsusà

Chapter LIV. When Celsus adds, |We must therefore believe that men are entrusted to certain beings whoà

Chapter LV. Celsus goes on to say: |They must make their choice between two alternatives.à

Chapter LVI. Although, therefore, Celsus would, in his own words, |drive us with all haste out ofà

Chapter LVII. Celsus supposes that men |discharge the duties of life until they are loosened from itsà

Chapter LVIII. Celsus goes on to say: |Let any one inquire of the Egyptiansà

Chapter LIX. Probably those who embrace the views of Celsus will smile at us when we sayà

Chapter LX. Celsus, however, suspecting that the tendency of such teaching as he here gives is toà

Chapter LXI. For consider with yourself which disposition of mind will be more acceptable to the Mostà

Chapter LXII. In a former passage, Celsus had spoken at length on the subject of oraclesà

Chapter LXIII. After having said so much of the demons, and of their fondness for blood andà

Chapter LXIV. There is therefore One whose favour we should seekà

Chapter LXV. Moreover, we are to despise ingratiating ourselves with kings or any other menà

Chapter LXVI. Then Celsus, following the example of those who are under the influence of demons --à

Chapter LXVII. And to regard these myths in a figurative senseà

Chapter LXVIII. Celsus goes on to say: |We must not disobey the ancient writerà

Chapter LXIX. Celsus, then, as if not observing that he was saying anything inconsistent with the wordsà

Chapter LXX. But if all the Romans, according to the supposition of Celsusà

Chapter LXXI. Celsus again, as is usual with him, gets confusedà

Chapter LXXII. Afterwards he says: |If it were possible,| implying at the same time that he thoughtà

Chapter LXXIII. In the next place, Celsus urges us |to help the king with all our mightà

Chapter LXXIV. And if Celsus would have us to lead armies in defence of our countryà

Chapter LXXV. Celsus also urges us to |take office in the government of the countryà

Chapter LXXVI. You have here, reverend Ambrosius, the conclusion of what we have been enabled to accomplishà

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