5. In the first place, because he wrongfully transferred the appellation to a pretence, as though the Greek speech belonged to religious worship exclusively, and not to the tongue; and for this reason he debarred us from the use of words as though we were stealing other people's goods----just as if he would have excluded us from the practice of the arts that are found in use amongst Greeks,³ and thought it made any difference to him on account of the identity of name; and in the next place, because he fancied he should escape our notice, not in his attempt to rob us of a benefit of the first class----we who so utterly despise these mere words----but in his apprehensions of our refutation of his impious doctrine, just as though our force lay in the elegance of diction, and not in the knowledge of the truth, and in arguments or syllogisms, from which it is more impossible to preclude us than to hinder us from acknowledging God as long as we have a tongue. For we offer in sacrifice this thing along with the rest, that is to say, our speech, in the same way as we do our bodies, whensoever it may be necessary to contend for the Truth's sake: so that when he issued this order, he did indeed prevent us from talking Celtic, but did not stop our speaking Truth, and he exposed his own rottenness, but did not escape our refutations; because he did not perceive that he was laying himself so much the more open to them.

Εʹ. Πρῶτον μὲν, ὅτι κακούργως τὴν προσηγορίαν μετέθηκεν ἐπὶ τὸ δοκοῦν, ὥσπερ τῆς θρησκείας ὄντα τὸν Ἕλληνα λόγον, ἀλλ' οὐ τῆς γλώσσης: καὶ διὰ τοῦτο, ὡς ἀλλοτρίου καλοῦ φῶρας, τῶν λόγων ἡμᾶς ἀπήλασεν: ὥσπερ ἂν εἰ καὶ τεχνῶν εἶρξεν ἡμᾶς, ὅσαι παρ' Ἕλλησιν εὕρηνται, καὶ τοῦτο διαφέρειν αὐτῷ διὰ τὴν ὁμωνυμίαν ἐνόμισεν: ἔπειτα, ὅτι λανθάνειν ἡμᾶς ὑπέλαβεν, οὐκ ἀγαθοῦ τινος τῶν πρώτων ἀποστερήσειν μέλλων, οἵ γε καὶ σφόδρα τούτους περιφρονοῦμεν τοὺς λόγους: ἀλλὰ τοὺς ἐλέγχους τῆς ἀσεβείας φοβούμενος, ὥσπερ ἐν τῇ κομψείᾳ τῆς λέξεως τὴν ἰσχὺν ἔχοντας, ἀλλ' οὐκ ἐν τῇ γνώσει τῆς ἀληθείας καὶ τοῖς ἐνθυμήμασιν, ὧν ἐπισχεῖν ἡμᾶς ἀδυνατώτερον ἢ τὸν Θεὸν ὁμολογεῖν γλῶσσαν ἔχοντας: ἐπεὶ καὶ τοῦτο μετὰ τῶν ἄλλων ἱερουργοῦμεν τὸν λόγον, ὥσπερ τὰ σώματα, ἡνίκα ἂν καὶ τούτοις ἀγωνίζεσθαι δέῃ περὶ τῆς ἀληθείας: ὥστε ὁ τοῦτο προστάξας Ἀττικίζειν μὲν ἐκώλυσε, τὸ δὲ ἀληθεύειν οὐκ ἔπαυσε: καὶ τὸ μὲν ἑαυτοῦ σαθρὸν ἤλεγξε, τοὺς ἐλέγχους δὲ οὐ διέφυγεν: ὅτι μὴ καὶ μᾶλλον τούτοις ἑαυτὸν ὑποθεὶς ἠγνόησεν.