CHAP. XXII. ---- What is the dispersion on earth of rational, that is, human souls, indicated under a veil in the building of the tower, and the confusion of tongues thereat? Wherein we shall also treat of many lords set over the dispersed according to their condition. From Book v. against Celsus.

1. Now let us see what Celsus says next. It runs thus: "The Jews having become a separate nation, and having made laws to suit their country, in still maintaining the authority of their laws, and guarding the national religion with all its peculiarities, are only doing what other men do; for every community cherishes its ancestral customs, once they are established, no matter what they are. And it seems to be a good thing, not only because the different peoples have had different ideas of laws and customs, and because of the necessity of guarding public institutions, but also because it is probable that different parts of the earth were originally assigned to different superintending spirits,515 and having been made into separate realms are that way administered. And, in fact, correct practice in the several instances would depend on the pleasure of these spirits;516 and it would be profanity to relinquish the original local usages." What Celsus here really means to show is that the ancient Egyptians afterwards became a separate nation, the Jews, and that having made laws for themselves they observe them. And, not to repeat the exact words of Celsus already quoted, he says that it is best for them to keep to their ancestral religion, just as it is for the other nations which honour their own forms of worship. And he adduces a deeper reason to explain why it is best for the Jews to honour their own forms of worship, when he darkly hints that they whose lot it was to superintend the land of those for whom the laws were made, assisted the lawgivers in the several instances. He seems, then, to indicate that one or more beings watch over the country of the Jews and its inhabitants, and that the laws were made by Moses with their assistance.

2. "And they ought," he says, "to keep their laws not only because different peoples have had different ideas of laws and customs, and because of the necessity of guarding public institutions, but also because it is probable that different parts of the earth were originally assigned to different superintending spirits, and having been made into separate realms are that way administered." So, as if he had forgotten what he said against the Jews, he now gives them a share in the general distribution of praise to all who keep the ancestral usages; for he says, "And, in fact, in the several instances right practice would depend on the pleasure of the ruling spirits." And observe whether he does not distinctly mean, if he can bring it about, to make a Jew live in the observance of Jewish laws and not forsake them, inasmuch as he would be guilty of profanity if he did forsake them; for he says, "It is profanity to relinquish the original local usages." In reply, I should like to ask him and those who agree with him, who it was that originally assigned the different parts of the earth to the different guardian angels,517 in particular, the country of the Jews and its people, to the one or more angels whose charge they were. Did Zeus, as Celsus would say, assign the Jewish people and their country to one or more? And Did Zeus intend that the spirit to whom Judea was allotted should make the existing Jewish laws, or was this done against his will? That Celsus may answer, if he will, you see I am willing to put the whole thing in a nutshell. But if the parts of the earth have not been assigned to their guardian spirits by some one deity, it follows that each at random and with no one to direct him, took his share of the earth just as it happened; but this is absurd, and enough to overthrow belief in the providence of the Supreme God.

3. And let any one who chooses relate how the various parts of the earth, having been divided into certain realms, are administered by the spirits which have the oversight of them; but let him also tell us how it is that in the several communities the correct practice would depend on the pleasure of the ruling spirits; and whether, for instance, the laws of the Scythians, which allow the doing away with fathers, are right; or those of the Persians, which do not forbid marriages between mothers and their own sons, nor between fathers and their own daughters. And why need I take other instances from those who interested themselves in the laws of different nations, and go on to ask how, in the several communities, the laws are properly executed according to the pleasure of the ruling spirits? We shall be glad if Celsus will tell us how it is impiety to relinquish ancestral laws which allow the marriages 518 of mothers and daughters, or make suicide by hanging a happy end of life, or affirm the perfect purification of those who give their bodies to be burnt, and through fire seek their release from life; and how it can be impiety to abolish laws, those of the Tauri, for instance, which enjoin the offering of strangers as sacrifices to Artemis, or those of certain Libyan tribes regarding the sacrificing of their children to Saturn. Celsus must, moreover, accept the consequence, that it is impiety for the Jews to break their ancestral laws which prohibit the worship of any other God than the Creator of the universe. And piety, according to him, will not be essentially Divine, but a matter of arbitrary institution; for with some it is piety to worship a crocodile, and with others to eat a portion of the objects of their adoration; others deem it piety to worship a calf, and others to regard the goat as a god. The result will be that the same man will be pious in regard of one set of laws, and impious according to a different set, which is an utter absurdity.

4. But they will probably reply that the pious man is he who keeps the customs of his own country, and that he is by no means to be taxed with impiety when he does not observe those of other countries; and again, that a man who is deemed impious by certain races is not impious when, according to the customs of his own country, he worships his own gods, but fights against and feasts upon the gods of those who have opposite laws. Now, consider whether these arguments do not exhibit great confusion of thought in respect of righteousness, and piety, and religion; for religion has thus no organic unity, no distinctive character of its own, no power to impress a religious stamp on those who act in accordance with it. If, then, religion, piety, and righteousness are relative only, so that piety and impiety are the same thing, inasmuch as they depend on varying relations and on the established laws, consider whether it does not follow that temperance 519 will also be in the class of things relative, and courage, and prudence, and knowledge, and the rest of the virtues, which is the height of absurdity. 

5. Celsus seems to think that the argument leads to the conclusion that "all men ought to live according to the customs of their country, and that they should not be blamed for so doing; but that Christians having forsaken their ancestral usages, and not being one nation like the Jews, are to be blamed for following the teaching of Jesus." Let him then tell us whether men of a philosophic turn of mind, who have been taught to avoid superstition, are right in forsaking their ancestral usages and in going so far as to eat things forbidden in their own countries; or will they act unbecomingly in so doing? For if on account of their philosophy, and what they have learned in opposition to superstition, they do not keep their ancestral customs, but would eat of things traditionally forbidden, why should not Christians also, since reason persuades them not to concern themselves with images, and statues, or even with the works of God, but to rise above these and bring the soul near to the Creator, why should not they be free from blame when they are only doing what the philosophers do? If for the sake of defending his pet theory, Celsus or his supporters should say that even a philosopher will observe his country's customs, it is time for philosophers to make a laughing-stock of themselves, in Egypt, for instance, by refraining from eating onions that they may observe their country's customs, or certain parts of a carcase, head or shoulder, for example, that they may not transgress the traditions of their fathers. So then, also, if a man has been brought by the Word to worship the Supreme God, and out of regard for ancestral usage lingers somewhere down among the images and statues of men, and is not willing by deliberate choice to rise to the Creator, he would be like those who are acquainted with philosophy, but fear where no fear is, and count it impiety to partake of such food.

6. Enough has now been said to satisfy those who take their stand upon plain common-sense principles against the opinions of Celsus now before us; but as we think that some persons of a more critical temper will read what we write, let us venture to set forth a few of the deeper arguments, involving speculation of a mystical and esoteric nature, concerning the original distribution of various countries of the earth to various spirits who have the oversight of them; and, to the best of our ability, let us show that our argument is free from the absurdities recounted. Celsus really seems to me to have misunderstood some of the deeper reasoning concerning the distribution of the earth's inhabitants, upon which even Grecian history touches in a way, when it represents certain of those who are accounted gods as having contended with one another for Attica, and in the poetical writings makes some of those who are called gods acknowledge that certain places are in a special sense their own. The history of barbarous nations, too, particularly that of Egypt, also indicates something similar in treating of the division of Egypt into what are called nomes, for it says that Athene to whose lot Sais fell is the same goddess that has Achaia. And the learned Egyptians will tell countless similar stories; but I do not know whether they include the Jews and their country in the distribution, and assign them to some spirit. But enough for the present, concerning what is said on these topics outside the Divine Word.

7. We say that Moses, who with us is regarded as a Prophet of God and His true servant, in the song in Deuteronomy, speaks as follows concerning the division of the earth. He tells us that "when the Most High separated the nations, when he scattered abroad the sons of Adam, be set the bounds of the peoples, according to the number of the angels of God; and the Lord's portion became his people Jacob; Israel the lot of his inheritance." 520 And the same Moses, in the book called Genesis, gives an historical account of the distribution of the nations, to this effect: "And the whole earth was of one language, and of one speech. And it came to pass as they journeyed from the east, they found a plain in the land of Shinar; and they dwelt there." 521 And a little farther on he says, "The Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, they are one people, and they have all one language; and this is what they begin to do: and now nothing will be withholden from them, which they purpose to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city and the tower. Therefore was the name of it it called Confusion, because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth." And also in the book entitled "The Wisdom of Solomon," where wisdom and the confusion of languages, whereby the division of the inhabitants of the earth has arisen, are discussed, this is what is said concerning wisdom: "Moreover the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong in her tender compassion toward his son." 522

8. Much might be said, and that of a mystical nature, about these things: with which agrees the saying, "It is good to keep close the secret of the king";523 in order that the doctrine of the embodying of souls (not through transmigration) may not be wasted on everybody's ears, nor holy things be given to the dogs, nor pearls cast before swine.524 For this is impious, and involves a betrayal of the secret oracles of the wisdom of God, concerning which it is well said, "A malicious soul wisdom shall not enter, nor dwell in the body that is subject unto sin." 525 And it is sufficient to present as historical narrative the secret meaning of the seeming 526 historical statement, so that they who can; may for themselves thoroughly investigate the subject.

9. Let us then conceive of all the dwellers upon earth as using one Divine language, and, so long as they agree with one another, as being kept in the use of that Divine language; and let us suppose that they do not move from the east, so long as they mind the things of the light and the brightness of the everlasting light. And let them, whenever they move from the east, minding the things alien to the east, find a plain in the land of Shinar: which, being interpreted, is "the shaking of teeth," and symbolises their losing the means of their support; and there let them dwell. Then, inasmuch as they will to collect material things, and join to heaven things which have no such natural affinity, so that through the material things they may conspire against the immaterial, we will suppose them to say, "Go to, let us make brick, and burn them throughly." 527 When, accordingly, they harden and stiffen the clay and other materials, and determine to make brick into stone and clay into bitumen, and therewith build a city and a tower the top of which they expect to reach unto heaven,528 let them severally, in proportion as they have moved a greater or less distance from the east, and in proportion as they have made the bricks into stones, and the clay into bitumen, and have built with them, be delivered to angels of more or less severity, and of such and such dispositions, until they have paid the penalty for their audacity; and we will further suppose them to be severally led by the angels, who give them their own language, to various parts of the earth according as they deserve; some, let us say, to a scorching hot country, others to one so bitterly cold that it punishes its inhabitants, some to a land hard to cultivate, others to one not so hard, some to a land full of wild beasts, and others to one with not so many.

10. Next, if any one has the ability, let him, under the garb of history, in part literally true, in part conveying some secret meaning, see those also who have preserved their original language because they have not moved from the east, but have stayed in the east, and have kept to the eastern language; and let him understand that these alone become the portion of the Lord and His people called Jacob, and Israel the lot of His inheritance; 529 and let these alone be governed by a ruler who has not received his command that he may punish his subjects, like the other rulers. And let him who can, remembering that he is dealing with men, observe the sins committed in this commonwealth of those who constitute the special portion of the Lord, sins at first venial and such as do not make the offenders deserve to be quite forsaken, but becoming more abundant though still venial; and let our observer notice that this goes on for a long time, and that remedial measures are all the while applied, and that these same men at intervals turn again, and let him behold them, in proportion to tbeir sins, forsaken and given up to the appointed rulers of the other countries, and when they have been a little chastised and have suffered punishment, having been, as it were, trained, let him behold them returning to their own home; and afterwards, let him see them delivered to harsher rulers, to use Scripture names, the Assyrians and the Babylonians. Then, in spite of the care taken of them, let him see them none the less multiplying their offences, and for that reason made a spoil by the rulers of the other nations, and scattered over the other parts of the earth. Now let us suppose that their ruler advisedly takes no notice of them when they are made a spoil by the rulers over the other nations, so that, as it were, avenging Himself, having acquired the right to detach from the other nations whom He can, He may reasonably do so, and may make laws for them, and show them the sort of life they have to live, intending to raise them to the level to which He raised those belonging to the former people who did not sin. And let those who have eyes to see such wondrous truths, hereby learn that He, whose lot it was to govern those who did not sin at the first, is more powerful than the other rulers: for He has proved Himself able to choose His men from all sides, make them revolt from their tormentors, being then under His laws, and lead them to live such a life as helps towards their former sins being no longer remembered. But, as we said before, we must be supposed to have a secret meaning in saying all this, it being our purpose to show the mistakes of those who allege that "the various parts of the earth were originally assigned to various spirits who had the oversight of them, were divided into realms, and are administered on that principle." It was from these men Celsus borrowed the statements under discussion.

11. And whereas they who moved from the east were for the sins they committed given up unto a reprobate mind, and unto vile passions, and in the lusts of their hearts unto uncleanness,530 so that having taken their fill of sin they might hate it, we shall not agree with the opinion of Celsus, "that right practice in the several instances depends on the spirits who have the oversight of the various parts of the earth"; but we even wish not to do their will and pleasure. For we see that it is piety to abolish original local usages by laws which are better and more Divine, which Jesus in the plenitude of His power inspired, delivering us out of this present evil world,531 and from the rulers of this world which are coming to nought;532 and that it is impiety not to throw ourselves upon the mercy of Him Who is seen and proved to be more mighty than all rulers, to whom God said, as the prophets foretold many generations before, "Ask of me and I will give thee nations for thine inheritance, and the uttermost parts of the earth for thy possession." 533 For He has become the "expectation" of us who from among the peoples have believed on Him and on His Father, God over All.534

[1] Τίς ἡ τῶν ἐπὶ γῆς λογικῶν ἤτοι ἀνθρωπίνων ψυχῶν διασπορὰ ἐπικεκρυμμένως δηλουμένη ἐκ τῆς οἰκοδομῆς τοῦ πύργου καὶ τῆς κατ' αὐτὴν συγχύσεως τῶν γλωσσῶν. ἐν ᾧ καὶ περὶ πολλῶν κυρίων ἐπιτεταγμένων τοῖς διασπαρεῖσι κατὰ ἀναλογίαν τῆς καταστάσεως. τόμου εʹ κατὰ Κέλσου. Ἴδωμεν δὲ καὶ τὴν ἑξῆς τοῦ Κέλσου λέξιν, οὕτως ἔχουσαν: ‘Ἰουδαῖοι μὲν οὖν ἔθνος ἴδιον γενόμενοι, καὶ κατὰ τὸ ἐπιχώριον νόμους θέμενοι, καὶ τούτους ἐν σφίσιν ἔτι νῦν περιστέλλοντες, καὶ θρησκείαν ὁποίαν δὴ πάτριον δ' οὖν φυλάσσοντες, ὅμοια τοῖς ἄλλοις ἀνθρώποις δρῶσιν: ὅτι ἕκαστοι τὰ πάτρια ὁποῖά ποτ' ἂν τύχῃ καθεστηκότα περιέπουσι. δοκεῖ δ' οὕτω καὶ συμφέρειν, οὐ μόνον καθότι ἐπὶ νοῦν ἦλθεν ἄλλοις ἄλλως νομίσαι καὶ δεῖ φυλάττειν τὰ εἰς κοινὸν κεκυρωμένα, ἀλλὰ καὶ ὅτι ὡς εἰκὸς τὰ μέρη τῆς γῆς ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις νενεμημένα καὶ κατά τινας ἐπικρατείας διειλημμένα ταύτῃ καὶ διοικεῖται. καὶ δὴ τὰ παρ' ἑκάστοις ὀρθῶς ἂν πράττοιτο ταύτῃ δρώμενα ὅπη ἐκείνοις φίλον: παραλύειν δὲ οὐχ ὅσιον εἶναι τὰ ἐξ ἀρχῆς κατὰ τόπους νενομισμένα.’ ἐν τούτοις δὴ ὁ Κέλσος ἐμφαίνει ὅτι οἱ πάλαι Αἰγύπτιοι Ἰουδαῖοι ὕστερον ἔθνος ἐγίγνοντο ἴδιον, καὶ νόμους θέμενοι τούτους περιστέλλουσι. καὶ ἵνα μὴ ἐπαναλάβωμεν τὰς ἐκκειμένας τοῦ Κέλσου λέξεις, φησὶ καὶ συμφέρειν τούτοις τὰ πάτρια θρησκεύειν ὁμοίως τοῖς ἄλλοις ἔθνεσι τὰ ἴδια περιέπουσι. καὶ βαθυτέραν τινὰ ἐκτίθεται περὶ τοῦ συμφέρειν Ἰουδαίοις περιέπειν τὰ πάτρια αἰτίαν, αἰνισσόμενος ὅτι τοὺς ἑκάστων νόμους οἱ λαχόντες ἐπόπται εἶναι τῆς γῆς τῶν νομοθετουμένων συνεργοῦντες τοῖς νομοθέταις ἔθεντο. ἔοικεν οὖν δηλοῦν ὅτι καὶ τὴν Ἰουδαίων χώραν καὶ τὸ ἐπ' αὐτῆς ἔθνος ἐποπτεύει τις ἤ τινες, ὑφ' οὗ ἢ ὑφ' ὧν οἱ Ἰουδαίων νόμοι συνεργοῦντος ἢ συνεργούντων Μωσεῖ ἐτέθησαν.
[2] ‘Καὶ χρὴ,’ φησὶ, ‘τοὺς νόμους τηρεῖν, οὐ μόνον καθότι ἐπὶ νοῦν ἦλθεν ἄλλοις ἄλλως νομίσαι καὶ ὅτι δεῖ φυλάσσειν τὰ εἰς κοινὸν κεκυρωμένα, ἀλλὰ καὶ ὅτι ὡς εἰκὸς τὰ μέρη τῆς γῆς ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις νενεμημένα καὶ κατά τινας ἐπικρατείας διειλημμένα ταύτῃ καὶ διοικεῖται.’ Εἶθ' ὡσπερεὶ ἐπιλαθόμενος ὁ Κέλσος ὧν εἶπε κατὰ Ἰουδαίων, νῦν ἐν τῷ καθολικῷ περὶ πάντων τῶν τὰ πάτρια τηρούντων ἐπαίνῳ καὶ τούτους περιλαμβάνει λέγων: ‘Καὶ δὴ τὰ παρ' ἑκάστοις ὀρθῶς ἂν πράττοιτο ταύτῃ δρώμενα, ὅπη ἐκείνοις φίλον.’ καὶ ὅρα εἰ μὴ ἄντικρυς τὸ ὅσον ἐφ' ἑαυτῷ τὸν Ἰουδαῖον ἐν τοῖς ἰδίοις νόμοις βούλεται βιοῦντα μὴ ἀφίστασθαι αὐτῶν, ὡς οὐχ ὅσιον πράττοντα ἐὰν ἀποστῇ: λέγει γὰρ ὅτι ‘παραλύειν οὐχ ὅσιον εἶναι τὰ ἐξ ἀρχῆς κατὰ τόπους νενομισμένα.’ ἐβουλόμην δὲ πρὸς ταῦτα αὐτοῦ ἢ τῶν συμφρονούντων αὐτῷ πυθέσθαι, τίς ἄρα εἴη ὁ τὰ μέρη τῆς γῆς ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις διανείμας, καὶ δηλονότι τὴν Ἰουδαίων χώραν καὶ τοὺς Ἰουδαίους τῷ λαχόντι ἢ τοῖς λαχοῦσιν αὐτήν; ἆρα γὰρ, ὡς ὀνομάσαι ἂν ὁ Κέλσος, ὁ Ζεύς τινι ἤ τισι διένειμε τὸ Ἰουδαίων ἔθνος καὶ τὴν χώραν αὐτῶν; καὶ ἐβούλετο τὸν λαχόντα τὴν Ἰουδαίαν τοιούτους θέσθαι ἐν Ἰουδαίοις νόμους, ἢ παρὰ τὸ βούλημα αὐτοῦ τὸ τοιοῦτο γεγένηται; ὡς δ' ἂν ἀποκρίνηται, ὁρᾷς ὅτι ὁ λόγος στενοχωρηθήσεται. εἰ δὲ μὴ ἀπό τινος ἑνὸς διανενέμηται τὰ μέρη τῆς γῆς τοῖς ἐπόπταις αὐτῶν, ἄρα ἀποκληρωτικῶς καὶ χωρὶς ἐπιστάτου ἕκαστος ὡς ἔτυχε διενείματο τὴν γῆν: ἀλλὰ καὶ τοῦτ' ἄτοπον καὶ μετρίως τῆς τοῦ ἐπὶ πᾶσι θεοῦ προνοίας ἀναιρετικόν ἐστι.
[3] Πῶς δὲ καὶ κατὰ τίνας ἐπικρατείας διειλημμένα τὰ μέρη τῆς γῆς διοικεῖται ὑπὸ τῶν ἐποπτευόντων αὐτὰ, ὁ βουλόμενος διηγησάσθω: ἀπαγγειλάτω δὲ ἡμῖν καὶ πῶς ὀρθῶς πράττεται τὰ παρ' ἑκάστοις δρώμενα, ὅπη τοῖς ἐπόπταις ἐστὶ φίλον: καὶ εἰ ὀρθῶς ἔχουσι φέρ' εἰπεῖν οἱ Σκυθῶν περὶ ἀναιρέσεως πατέρων νόμοι: ἢ οἱ Περσῶν μὴ κωλύοντες γαμεῖσθαι τοῖς οἰκείοις παισὶ τὰς μητέρας μηδὲ ὑπὸ τῶν πατέρων τὰς ἑαυτῶν θυγατέρας. καὶ τί με δεῖ ἐπιλεγόμενον ἀπὸ τῶν πραγματευσαμένων περὶ τῶν ἐν τοῖς διαφόροις ἔθνεσι νόμων προσαπορεῖν, πῶς παρ' ἑκάστοις ὀρθῶς πράττονται καθὼς τοῖς ἐπόπταις φίλον οἱ νόμοι; λεγέτω δ' ἡμῖν ὁ Κέλσος πῶς οὐχ ὅσιον παραλύειν νόμους πατρίους περὶ τοῦ γαμεῖν μητέρας καὶ θυγατέρας, ἢ περὶ τοῦ μακάριον εἶναι ἀγχόνῃ τὸν βίον ἐξελθεῖν, ἢ πάντως καθαίρεσθαι τοὺς ἑαυτοὺς παραδιδόντας τῷ πυρὶ καὶ τῇ διὰ πυρὸς ἀπαλλαγῇ τῇ ἀπὸ τοῦ βίου: καὶ πῶς οὐχ ὅσιον παραλύειν νόμους τοὺς φέρ' εἰπεῖν παρὰ Ταύροις περὶ τοῦ ἱερεῖα τοὺς ξένους προσάγεσθαι τῇ Ἀρτέμιδι, ἢ παρὰ Λιβύων τισὶ περὶ τοῦ καταθύειν τὰ τέκνα τῷ Κρόνῳ. πλὴν ἀκολουθεῖ τῷ Κέλσῳ τὸ μὴ ὅσιον εἶναι Ἰουδαίοις παραλύειν νόμους πατρίους, τοὺς περὶ τοῦ μὴ δεῖν ἄλλον τινὰ σέβειν θεὸν παρὰ τὸν τῶν ὅλων δημιουργόν. καὶ ἔσται κατ' αὐτὸν οὐ φύσει τὸ ὅσιον, ἀλλά τινι θέσει καὶ νομίσει θεῖον: ὅσιον γὰρ παρὰ τοῖσδε μὲν σέβειν κροκόδειλον καὶ ἐσθίειν τῶν παρ' ἄλλοις τι προσκυνουμένων: καὶ ὅσιον ἑτέροις τὸ σέβειν τὸν μόσχον, καὶ παρ' ἄλλοις τὸν τράγον νομίζειν θεόν. οὕτω δ' ἔσται ὁ αὐτὸς ὅσια μὲν ποιῶν ὡς πρὸς τούσδε τοὺς νόμους, ἀνόσια δὲ ὡς πρὸς ἑτέρους: ὅπερ ἐστὶ πάντων ἀτοπώτατον.
[4] Ἀλλ' εἰκὸς ὅτι φήσουσι πρὸς ταῦτα, ὅσιον εἶναι τὸν τὰ πάτρια φυλάττοντα, καὶ μηδαμῶς ἀνόσιον ἐπεὶ μὴ καὶ τὰ ἑτέρων [οὐ] τηρεῖ: πάλιν τε αὖ τὸν νομισθέντα ἀνόσιον εἶναι παρὰ τοῖσδέ τισι μὴ εἶναι ἀνόσιον, ὅταν κατὰ τὰ πάτρια τὰ μὲν ἴδια σέβῃ τὰ δὲ παρὰ τοῖς ἐναντίους ἔχουσι νόμους προσπολεμῇ καὶ καταθοινᾶται. ταῦτα δὲ ὅρα εἰ μὴ πολλὴν ἐμφαίνει τὴν περὶ τοῦ δικαίου καὶ ὁσίου καὶ εὐσεβείας ταραχὴν, οὐ διαρθρουμένης οὐδὲ φύσιν τινὰ ἰδίαν ἐχούσης καὶ εὐσεβεῖς εἶναι χαρακτηριζούσης τοὺς τὰ κατ' αὐτὴν πράττοντας. εἴπερ οὖν ἡ εὐσέβεια καὶ ἡ ὁσιότης καὶ ἡ δικαιοσύνη τῶν πρός τί ἐστιν, ὡς τὸ αὐτὸ εἶναι ὅσιον καὶ ἀνόσιον παρὰ τὰς διαφόρους σχέσεις καὶ τοὺς νόμους: ὅρα εἰ μὴ καὶ ἡ σωφροσύνη τῶν πρός τι ἀκολούθως ἔσται, καὶ ἡ ἀνδρεία καὶ ἡ φρόνησις καὶ ἡ ἐπιστήμη καὶ αἱ λοιπαὶ ἀρεταί: ὧν οὐδὲν ἂν εἴη ἀτοπώτερον.
[5] Διὰ τούτων δὲ ὁδεύειν δοκεῖ τῷ Κέλσῳ ὁ λόγος ἐπὶ τὸ ‘δεῖν πάντας ἀνθρώπους κατὰ τὰ πάτρια ζῇν, οὐκ ἂν μεμφθέντας ἐπὶ τούτῳ: χριστιανοὺς δὲ τὰ πάτρια καταλιπόντας, καὶ οὐχ ἕν τι τυγχάνοντας ἔθνος ὡς Ἰουδαῖοι, ἐγκλήτως προστίθεσθαι τῇ τοῦ Ἰησοῦ διδασκαλίᾳ.’ λεγέτω οὖν ἡμῖν, πότερον καθηκόντως οἱ φιλοσοφοῦντες καὶ διδασκόμενοι μὴ δεισιδαιμονεῖν καταλείψουσι τὰ πάτρια, ὡς καὶ φαγεῖν τῶν ἀπηγορευμένων ἐν τοῖς πατρίσιν αὐτῶν: ἢ παρὰ τὸ καθῆκον τοῦτο πράξουσιν; εἰ μὲν γὰρ διὰ φιλοσοφίαν καὶ τὰ κατὰ δεισιδαιμονίας μαθήματα οὐ φυλάττοντες τὰ πάτρια καὶ φάγοιεν ἂν τῶν ἀπηγορευμένων αὐτοῖς ἐκ πατέρων, διὰ τί οὐχὶ καὶ χριστιανοὶ, λόγου αἱροῦντος μὴ τευτάζειν περὶ τὰ ἀγάλματα καὶ τὰ ἱδρύματα ἢ καὶ περὶ τὰ δημιουργήματα τοῦ θεοῦ, ἀλλ' ὑπεραναβαίνειν καὶ τὴν ψυχὴν παριστάνειν τῷ δημιουργῷ, τὸ ἀνάλογον ποιοῦντες τοῖς φιλοσοφοῦσιν ἀνεγκλήτως τοῦτο πράττοιεν; εἰ δ' ὑπὲρ τοῦ φυλάξαι τὴν προκειμένην αὐτῷ ὑπόθεσιν ὁ Κέλσος ἐρεῖ ἢ οἱ συνευδοκοῦντες τοῖς αὐτοῦ, ὅτι καὶ φιλοσοφήσας τις τηρήσει τὰ πάτρια: ὥρα φιλοσόφους γελοιοτάτους φέρ' εἰπεῖν ἐν Αἰγυπτίοις γενέσθαι φυλαττομένους ἐμφαγεῖν κρομύων, ἵνα τὰ πάτρια τηρῶσιν, ἢ μορίων τινῶν τοῦ σώματος οἷον κεφαλῆς καὶ ὤμου, ἵνα μὴ παραβαίνωσι τὰ ὑπὸ πατέρων αὐτοῖς παραδοθέντα. οὕτως οὖν καὶ ὁ ὑπὸ τοῦ λόγου προσαχθεὶς ἐπὶ τὸ σέβειν τὸν τῶν ὅλων θεὸν, καὶ διὰ τὰ πάτρια κάτω που μένων παρὰ τοῖς ἀγάλμασι καὶ τοῖς ἀνθρωπίνοις ἱδρύμασι καὶ μὴ βουλόμενος ἀναβῆναι τῇ προαιρέσει πρὸς τὸν δημιουργὸν, παραπλήσιος ἂν γένοιτο τοῖς μαθοῦσι μὲν τὰ φιλοσοφίας, φοβουμένοις δὲ τὰ μὴ φοβερὰ καὶ νομίζουσιν ἀσέβειαν εἶναι τὸ τοιῶνδε ἐμφαγεῖν.
[6] Ἁπλούστερον μὲν οὖν καὶ κοινότερον ἱσταμένοις πρὸς τὰς Κέλσου ἐκκειμένας λέξεις αὐτάρκη τὰ εἰρημένα: ἐπεὶ δὲ νομίζομεν καὶ τῶν ἐξεταστικωτέρων τινὰς ἐντεύξεσθαι τῇδε τῇ γραφῇ, φέρε ὀλίγα τῶν βαθυτέρων παρακινδυνεύοντες ἐκθώμεθα, ἔχοντά τινα μυστικὴν καὶ ἀπόρρητον θεωρίαν, περὶ τοῦ ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις νενεμῆσθαι χωρία τῶν ἐπὶ γῆς: καὶ τῶν κατειλεγμένων ἀτόπων φέρε, ὅση δύναμις, καθαρὸν παραστήσωμεν τὸν λόγον. δοκεῖ δή μοι παρακηκοέναι τινῶν ὁ Κέλσος περὶ τῆς διανεμήσεως τῶν ἐπὶ γῆς μυστικωτέρων λόγων, ὧν ἐφάπτεται μέν πως καὶ ἡ Ἑλληνικὴ ἱστορία, εἰσαγαγοῦσά τινας τῶν νομιζομένων θεῶν περὶ τῆς Ἀττικῆς πρὸς ἀλλήλους ἡμιλλῆσθαι, ποιοῦσα δὲ παρὰ τοῖς ποιηταῖς τινὰς τῶν λεγομένων θεῶν ὁμολογεῖν τινὰς τόπους οἰκειοτέρους αὐτοῖς. καὶ ἡ βαρβαρικὴ δὲ ἱστορία, καὶ μάλιστα ἡ Αἰγυπτίων, τοιαῦτά τινα ἐμφαίνει περὶ τοῦ μερισμοῦ τῶν τῆς Αἰγύπτου καλουμένων νομῶν, λέγουσα ὅτι ἡ λαχοῦσα τὴν Σάϊν Ἀθηνᾶ ἡ αὐτὴ ἔχει καὶ τὴν Ἀττικήν. Αἰγυπτίων δὲ οἱ λόγιοι μυρία ὅσα τοιαῦτα φήσουσιν: οὐκ οἶδα δ' εἰ καὶ Ἰουδαίους συμπαραλαμβάνοντες καὶ τὴν χώραν αὐτῶν τῇ πρός τινα διανεμήσει. ἀλλὰ περὶ μὲν τῶν ἔξω τοῦ θείου λόγου λεγομένων εἰς ταῦτα ἅλις ἐπὶ τοῦ παρόντος.
[7] Φαμὲν δ' ὅτι ὁ καθ' ἡμᾶς προφήτης τοῦ θεοῦ καὶ γνήσιος θεράπων αὐτοῦ Μωσῆς ἐν τῇ τοῦ Δευτερονομίου ᾠδῇ ἐκτίθεται περὶ τοῦ μερισμοῦ τῶν ἐπὶ γῆς τοιαῦτα, λέγων: Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ: καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακὼβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. τὰ δὲ περὶ τῆς διανεμήσεως τῶν ἐθνῶν ὁ αὐτὸς Μωσῆς ἐν τῷ ἐπιγεγραμμένῳ βιβλίῳ Γένεσις ἐν ἱστορίας τρόπῳ φησὶν οὕτως: Καὶ ἦν πᾶσα ἡ γῆ χεῖλος ἓν, καὶ φωνὴ μία πᾶσι. καὶ ἐγένετο ἐν τῷ κινῆσαι αὐτοὺς ἀπὸ ἀνατολῶν εὗρον πεδίον ἐν γῇ Σενναὰρ, καὶ κατῴκησαν ἐκεῖ. καὶ μετ' ὀλίγα: Κατέβη, φησὶ, κύριος ἰδεῖν τὴν πόλιν καὶ τὸν πύργον ὃν ᾠκοδόμησαν οἱ υἱοὶ τῶν ἀνθρώπων. καὶ εἶπε κύριος Ἰδοὺ γένος ἓν καὶ χεῖλος ἓν πάντων: καὶ τοῦτο ἤρξαντο ποιῆσαι, καὶ νῦν οὐκ ἐκλείψει ἀπ' αὐτῶν πάντα ὅσα ἂν ἐπιθῶνται ποιεῖν: δεῦτε καὶ καταβάντες συγχέωμεν ἐκεῖ τὴν γλῶσσαν αὐτῶν, ἵνα μὴ ἀκούσωσιν ἕκαστος τὴν φωνὴν τοῦ πλησίον αὐτοῦ. καὶ διέσπειρεν αὐτοὺς κύριος ἐκεῖθεν ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἐπαύσαντο οἰκοδομοῦντες τὴν πόλιν καὶ τὸν πύργον. διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτοῦ Σύγχυσις, ὅτι ἐκεῖ συνέχεε κύριος ὁ θεὸς τὰ χείλη πάσης τῆς γῆς, κἀκεῖθεν διέσπειρεν αὐτοὺς κύριος ὁ θεὸς ἐπὶ πρόσωπον πάσης τῆς γῆς. καὶ ἐν τῇ ἐπιγεγραμμένῃ δὲ Σολομῶντος σοφίᾳ περὶ τῆς σοφίας καὶ τῶν κατὰ τὴν σύγχυσιν τῶν διαλέκτων, ἐν ᾗ γεγένηται ὁ μερισμὸς τῶν ἐπὶ γῆς, τοιαῦτα περὶ τῆς σοφίας εἴρηται: Αὕτη καὶ ἐν ὁμονοίᾳ πονηρίας ἐθνῶν συγχυθέντων ἔγνω τὸν δίκαιον, καὶ ἐφύλαξεν αὐτὸν ἄμεμπτον τῷ θεῷ, καὶ ἐπὶ τέκνου σπλάγχνοις ἰσχυρὸν ἐφύλαξε.
[8] Πολὺς δ' ὁ λόγος καὶ μυστικὸς ὁ περὶ τούτων, ᾧ ἁρμόζει τό: Μυστήριον βασιλέως κρύπτειν καλόν: ἵνα μὴ εἰς τὰς τυχούσας ἀκοὰς ὁ περὶ ψυχῶν οὐκ ἐκ μετενσωματώσεως εἰς σῶμα ἐνδουμένων λόγος ῥιπτῆται, μηδὲ τὰ ἅγια διδῶται τοῖς κυσὶ, μηδ' οἱ μαργαρῖται παραβάλλωνται χοίροις. ἀσεβὲς γὰρ τὸ τοιοῦτον, προδοσίαν περιέχον τῶν ἀπορρήτων τῆς τοῦ θεοῦ σοφίας λογίων, περὶ ἧς καλῶς γέγραπται: Εἰς κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία, οὐδὲ κατοικήσει ἐν σώματι κατάχρεῳ ἁμαρτίας. ἀρκεῖ δὲ τὰ κεκρυμμένως ὡς ἐν ἱστορίας τρόπῳ εἰρημένα κατὰ τὸν τῆς ἱστορίας παραστῆσαι τρόπον, ἵν' οἱ δυνάμενοι ἑαυτοῖς ἐπεξεργάσωνται τὰ κατὰ τὸν τόπον.
[9] Νοείσθωσαν τοίνυν πάντες οἱ ἐπὶ γῆς μιᾷ τινὶ διαλέκτῳ θείᾳ χρώμενοι, καὶ ὅσον γε συμφωνοῦσι πρὸς ἀλλήλους τηρείσθωσαν ἐν τῇ θείᾳ διαλέκτῳ: καὶ ἔστωσαν ἀκίνητοι τῶν ἀνατολῶν, εἰς ὅσον εἰσὶ τὰ τοῦ φωτὸς καὶ τοῦ ἀπὸ τοῦ φωτὸς ἀϊδίου ἀπαυγάσματος φρονοῦντες. καὶ οὗτοι, ἐπὰν κινήσωσιν ἀπὸ τῶν ἀνατολῶν ἑαυτοὺς ἀλλότρια ἀνατολῶν φρονοῦντες, εὑρισκέτωσαν πεδίον ἐν γῇ Σενναὰρ, ὅπερ ἑρμηνεύεται Ὀδόντων ἐκτιναγμὸς κατὰ σύμβολον τοῦ ἀπολλύναι αὐτοὺς τὰ δι' ὧν τρέφονται, καὶ κατοικείτωσαν ἐκεῖ. εἶτα τὰ τῆς ὕλης συναγαγεῖν θέλοντες καὶ κολλᾷν τὰ μὴ πεφυκότα κολλᾶσθαι οὐρανῷ, ἵνα διὰ τῶν ὑλικῶν ἐπιβουλεύσωσι τοῖς ἀΰλοις, λεγέτωσαν: Δεῦτε, πλινθεύσωμεν πλίνθους καὶ ὀπτήσωμεν αὐτὰς πυρί. ὡς οὖν κρατύνοντες καὶ πηγνύντες τὰ πήλινα καὶ ὑλικὰ, καὶ τὴν πλίνθον λίθον ποιεῖν θέλοντες καὶ τὸν πηλὸν ἄσφαλτον, καὶ διὰ τούτων οἰκοδομεῖν πόλιν καὶ πύργον οὗ ὅσον ἐπὶ τῇ ὑπολήψει αὐτῶν ἔσται ἡ κεφαλὴ ἕως τοῦ οὐρανοῦ, παραδιδόσθωσαν ἕκαστος κατὰ τὴν ἀναλογίαν τῆς ἀπὸ ἀνατολῶν κινήσεως ἐπὶ πλεῖον ἢ ἐπ' ἔλαττον αὐτοῖς γεγενημένης, καὶ κατὰ τὴν ἀναλογίαν τῆς κατασκευῆς τῶν πλίνθων εἰς λίθους καὶ τοῦ πηλοῦ εἰς ἄσφαλτον καὶ τῆς ἐκ τούτων οἰκοδομῆς, ἀγγέλοις ἐπὶ πλεῖον ἢ ἐπ' ἔλαττον χαλεπωτέροις, καὶ τοιοῖσδε ἢ τοιοῖσδε, ἕως τίσωσι δίκας ἐφ' οἷς τετολμήκασι: καὶ ὑπὸ τῶν ἀγγέλων ἀγέσθωσαν ἕκαστος τῶν ἐμποιησάντων τὴν οἰκείαν ἑαυτοῖς διάλεκτον ἐπὶ τὰ μέρη τῆς γῆς κατὰ τὴν ἑαυτῶν ἀξίαν, οἵδε μὲν ἐπὶ τὴν φέρ' εἰπεῖν καυσώδη χώραν ἄλλοι δ' ἐπὶ τὴν διὰ τὸ κατεψύχθαι κολάζουσαν τοὺς ἐνοικοῦντας, καὶ οἱ μὲν ἐπὶ τὴν δυσγεωργητοτέραν ἄλλοι δὲ ἐπὶ τὴν ἔλαττον τοιαύτην, καὶ οἱ μὲν ἐπὶ τὴν πεπληρωμένην θηρίων οἱ δὲ ἐπὶ τὴν ἐπ' ἔλαττον ἔχουσαν αὐτά.
[10] Εἶτα εἴ τις δύναται ὡς ἐν ἱστορίας σχήματι, ἐχούσης μέν τι καὶ καθ' αὑτὴν ἀληθὲς, ἐμφαινούσης δέ τι καὶ ἀπόρρητον, ἰδέτω καὶ τοὺς τὴν ἐξ ἀρχῆς διάλεκτον τετηρηκότας τῷ μὴ κεκινηκέναι ἀπ' ἀνατολῶν μένοντας ἐν τῇ ἀνατολῇ καὶ τῇ ἀνατολικῇ διαλέκτῳ: καὶ νοείτω τούτους μόνους γεγονέναι μερίδα κυρίου καὶ λαὸν αὐτοῦ τὸν καλούμενον Ἰακὼβ, γεγονέναι δὲ καὶ σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ: καὶ οὗτοι μόνοι ἐπιστατείσθωσαν ὑπὸ ἄρχοντος οὐκ ἐπὶ κολάσει παρειληφότος τοὺς ὑπ' αὐτῷ, ὥσπερ οἱ ἄλλοι. βλεπέτω δ' ὁ δυνάμενος ὡς ἐν ἀνθρώποις ἐν τῇ τούτων πολιτείᾳ τῶν τεταγμένων κατὰ τὴν διαφέρουσαν μερίδα τῷ κυρίῳ γενομένας ἁμαρτίας, πρότερον μὲν ἀνεκτὰς καὶ τοιαύτας ὡς μὴ πάντη ἀξίους εἶναι αὐτοὺς τοῦ ἐγκαταλείπεσθαι, ὕστερον δὲ πλείονας μὲν ἀλλ' ἔτι ἀνεκτάς: καὶ τοῦτ' ἐπὶ πλείονα χρόνον νοῶν γινόμενον, καὶ ἀεὶ θεραπείαν προσαγομένην, καὶ ἐκ διαλειμμάτων τούτους ἐπιστρέφοντας, ὁράτω αὐτοὺς καταλειπομένους κατὰ τὴν ἀναλογίαν τῶν ἁμαρτανομένων τοῖς λαχοῦσι τὰς ἄλλας χώρας, πρότερον μὲν ἐπὶ τὸ ἔλαττον αὐτοὺς κολασθέντας καὶ τίσαντας δίκην, ὡσπερεὶ παιδευθέντας, ἐπανελθεῖν εἰς τὰ οἰκεῖα: ὕστερον δὲ βλεπέτω αὐτοὺς παραδιδομένους χαλεπωτέροις ἄρχουσιν, ὡς ἂν ὀνομάσαιεν αἱ γραφαὶ, Ἀσσυρίοις, εἶτα Βαβυλωνίοις. εἶτα προσαγομένων θεραπειῶν ὁράτω τούτους οὐδὲν ἧττον αὔξοντας τὰ ἁμαρτανόμενα, καὶ διὰ τοῦτ' ἐπισπειρομένους ὑπὸ τῶν διαρπαζόντων αὐτοὺς ἀρχόντων τῶν λοιπῶν ἐθνῶν ταῖς ἄλλαις μερίσιν. ὁ δ' ἄρχων αὐτῶν ἐπίτηδες παροράτω διαρπαζομένους αὐτοὺς ὑπὸ τῶν ἐν τοῖς λοιποῖς ἔθνεσιν ἀρχόντων: ἵνα καὶ αὐτὸς εὐλόγως, ὡσπερεὶ ἑαυτὸν ἐκδικῶν, λαβὼν ἐξουσίαν ἀποσπάσαι τῶν λοιπῶν ἐθνῶν οὓς ἂν δύνηται, τὸ τοιοῦτο ποιήσῃ καὶ νόμους τε αὐτοῖς θῆται καὶ βίον ὑποδείξῃ καθ' ὃν βιωτέον: ἵνα αὐτοὺς ἀναγάγῃ ἐπὶ τέλος, ἐφ' ὅπερ ἀνῆγε τοὺς μὴ ἁμαρτάνοντας ἀπὸ τοῦ προτέρου ἔθνους. καὶ διὰ τούτου μανθανέτωσαν οἱ δυνάμενοι τὰ τηλικαῦτα βλέπειν, ὅτι πολλῷ δυνατώτερος ὁ λαχὼν τοὺς πρότερον μὴ ἡμαρτηκότας τῶν λοιπῶν ἐστίν: ἐπεὶ δεδύνηται ἀπὸ τῆς πάντων μερίδος ἐπιλέκτους λαβὼν ἀποστῆσαι μὲν αὐτοὺς τῶν ἐπὶ κολάσει παρειληφότων, προσαγαγεῖν δὲ νόμοις καὶ βίῳ συμβαλλομένῳ εἰς ἀμνηστίαν τῶν προημαρτημένων αὐτοῖς. ἀλλ', ὡς προείπομεν, ταῦτα ἡμῖν ἐπικεκρυμμένως λελέχθω, παριστᾶσιν ὧν παρήκουσαν οἱ φήσαντες ‘τὰ μέρη τῆς γῆς ἐξ ἀρχῆς ἄλλα ἄλλοις ἐπόπταις νενεμημένα, κατά τινας ἐπικρατείας διειλημμένα, ταύτῃ διοικεῖσθαι:’ ἀφ' ὧν καὶ ὁ Κέλσος λαβὼν τὰς ἐκκειμένας εἶπε λέξεις.
[11] Ἐπεὶ δ' οἱ κινήσαντες ἀπὸ ἀνατολῶν δι' ἃ ἥμαρτον παρεδόθησαν εἰς ἀδόκιμον νοῦν καὶ εἰς πάθη ἀτιμίας καὶ ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν, ἵνα κορεσθέντες τῆς ἁμαρτίας μισήσωσιν αὐτήν: οὐχ ὑποκεισόμεθα τῷ Κέλσου ἀρέσκοντι φάσκοντος ‘διὰ τοὺς νενεμημένους ἐπόπτας τοῖς μέρεσι τῆς γῆς τὰ παρ' ἑκάστοις ὀρθῶς πράττεσθαι:’ ἀλλὰ καὶ βουλόμεθα οὐχ ‘ὅπη ᾖ ἐκείνοις φίλον’ ποιεῖν τὰ παρ' ἐκείνων. ὁρῶμεν γὰρ ὅτι ὅσιον μὲν τὰ ἐξ ἀρχῆς κατὰ τόπους νενομισμένα λύειν ἐστὶ νόμοις κρείττοσι καὶ θειοτέροις, οἷς ὡς δυνατώτατος ἔθετο Ἰησοῦς, ἐξελόμενος ἡμᾶς ἀπὸ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ, καὶ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων: ἀνόσιον δὲ τὸ μὴ ἐπιρρίψαι ἑαυτὸν τῷ πάντων ἀρχόντων φανέντι καὶ ἀποδειχθέντι δυνατωτέρῳ, πρὸς ὃν εἶπεν ὁ θεὸς, ὡς οἱ προφῆται πρὸ πολλῶν προεῖπον γενεῶν: Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. καὶ γὰρ αὐτὸς γέγονε προσδοκία ἡμῶν τῶν ἀπὸ ἐθνῶν πιστευσάντων εἰς αὐτὸν καὶ τὸν ἐπὶ πᾶσι θεὸν πατέρα αὐτοῦ.