meat

And he formed a grove and he planted a vineyard therein, and he had always prepared in his tent meat and drink to those that passed through the land, that they might satisfy themselves in his house.

At that time Isaac called unto Esau his son, saying, Get I pray thee thy weapons, thy quiver and thy bow, rise up and go forth into the field and get me some venison, and make me savory meat and bring it to me, that I may eat in order that I may bless thee before my death, as I have now become old and gray-headed.

Rise up and go, I pray thee, to the flock and fetch me two fine kids of the goats, and I will get the savory meat for thy father, and thou shalt bring the savory meat that he may eat before thy brother shall have come from the chase, in order that thy father may bless thee.

Rise up and go, I pray thee, to the flock and fetch me two fine kids of the goats, and I will get the savory meat for thy father, and thou shalt bring the savory meat that he may eat before thy brother shall have come from the chase, in order that thy father may bless thee.

And Jacob hastened and did as his mother had commanded him, and he made the savory meat and brought it before his father before Esau had come from his chase.

And Isaac rose up and he ate and he drank, and his heart was comforted, and he blessed Jacob and Jacob went away from his father; and as soon as Isaac had blessed Jacob and he had gone away from him, behold Esau came from his hunt from the field, and he also made savory meat and brought it to his father to eat thereof and to bless him.

And all the offerings which they brought, each man in his day, one silver charger weighing one hundred and thirty shekels, one silver bowl of seventy shekels after the shekel of the sanctuary, both of them full of fine flour, mingled with oil for a meat offering.

At that time the children of Israel continued their journey from the wilderness of Sinai, and they took a journey of three days, and the cloud rested upon the wilderness of Paran; there the anger of the Lord was kindled against Israel, for they had provoked the Lord in asking him for meat, that they might eat.

And the Lord hearkened to their voice, and gave them meat which they ate for one month.

And Adonibezek said, Three score and ten kings having their thumbs and great toes cut off, gathered their meat under my table, as I have done, so God has requited me, and they brought him to Jerusalem and he died there.

And Solomon the King sent the commander of his army, on whose hand he was wont to lean, with gifts and meat and drink to entertain that traveller.

"And withdraw ye yourselves from meat that dieth of itself, and from blood, and from bodies torn by wild animals, and from fornication, and from everything that God hateth, so that we may rejoice in you when we see you fearing God and trembling at His word; even as God commanded our fathers and said unto Moses, `Give them commands about everything, and tell them to keep My Law and My Ordinance.81` And turn ye not aside, neither to the right hand nor to the left, from that which we command you this day; and now [we command] you that ye worship God, the Holy One of Israel, and do His good pleasure; for He hath rejected our nation even as our prophets prophesied, and hath chosen you.

Thus David prophesied and said, "They cast gall into My meat, and they gave Me vinegar to drink to [quench] My thirst."

And as for their piety towards God, it is very extraordinary; for before sun-rising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; but a priest says grace before meat; and it is unlawful for any one to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted them, and that such as is abundantly sufficient for them.

And as for their piety towards God, it is very extraordinary; for before sun-rising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; but a priest says grace before meat; and it is unlawful for any one to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted them, and that such as is abundantly sufficient for them.

And as for their piety towards God, it is very extraordinary; for before sun-rising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; but a priest says grace before meat; and it is unlawful for any one to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted them, and that such as is abundantly sufficient for them.

There was a certain woman that dwelt beyond Jordan, her name was Mary; her father was Eleazar, of the village Bethezob, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time. The other effects of this woman had been already seized upon, such I mean as she had brought with her out of Perea, and removed to the city. What she had treasured up besides, as also what food she had contrived to save, had been also carried off by the rapacious guards, who came every day running into her house for that purpose. This put the poor woman into a very great passion, and by the frequent reproaches and imprecations she cast at these rapacious villains, she had provoked them to anger against her; but none of them, either out of the indignation she had raised against herself, or out of commiseration of her case, would take away her life; and if she found any food, she perceived her labors were for others, and not for herself; and it was now become impossible for her any way to find any more food, while the famine pierced through her very bowels and marrow, when also her passion was fired to a degree beyond the famine itself; nor did she consult with any thing but with her passion and the necessity she was in. She then attempted a most unnatural thing; and snatching up her son, who was a child sucking at her breast, she said, "O thou miserable infant! for whom shall I preserve thee in this war, this famine, and this sedition? As to the war with the Romans, if they preserve our lives, we must be slaves. This famine also will destroy us, even before that slavery comes upon us. Yet are these seditious rogues more terrible than both the other. Come on; be thou my food, and be thou a fury to these seditious varlets, and a by-word to the world, which is all that is now wanting to complete the calamities of us Jews." As soon as she had said this, she slew her son, and then roasted him, and eat the one half of him, and kept the other half by her concealed. Upon this the seditious came in presently, and smelling the horrid scent of this food, they threatened her that they would cut her throat immediately if she did not show them what food she had gotten ready. She replied that she had saved a very fine portion of it for them, and withal uncovered what was left of her son. Hereupon they were seized with a horror and amazement of mind, and stood astonished at the sight, when she said to them, "This is mine own son, and what hath been done was mine own doing! Come, eat of this food; for I have eaten of it myself! Do not you pretend to be either more tender than a woman, or more compassionate than a mother; but if you be so scrupulous, and do abominate this my sacrifice, as I have eaten the one half, let the rest be reserved for me also." After which those men went out trembling, being never so much affrighted at any thing as they were at this, and with some difficulty they left the rest of that meat to the mother. Upon which the whole city was full of this horrid action immediately; and while every body laid this miserable case before their own eyes, they trembled, as if this unheard of action had been done by themselves. So those that were thus distressed by the famine were very desirous to die, and those already dead were esteemed happy, because they had not lived long enough either to hear or to see such miseries.

Now a “spiritual” interpretation is of this nature: when one is able to point out what are the heavenly things of which these serve as the patterns and shadow, who are Jews “according to the flesh,” and of what things future the law contains a shadow, and any other expressions of this kind that may be found in holy Scripture; or when it is a subject of inquiry, what is that wisdom hidden in a mystery which “God ordained before the world for our glory, which none of the princes of this world knew;” or the meaning of the apostle’s language, when, employing certain illustrations from Exodus or Numbers, he says: “These things happened to them in a figure, and they are written on our account, on whom the ends of the ages have come.” Now, an opportunity is afforded us of understanding of what those things which happened to them were figures, when he adds: “And they drank of that spiritual rock which followed them, and that rock was Christ.” In another epistle also, when referring to the tabernacle, he mentions the direction which was given to Moses: “Thou shalt make [all things] according to the pattern which was showed thee in the mount.” And writing to the Galatians, and upbraiding certain individuals who seem to themselves to read the law, and yet without understanding it, because of their ignorance of the fact that an allegorical meaning underlies what is written, he says to them in a certain tone of rebuke: “Tell me, ye who desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons; the one by a bond maid, the other by a free woman. But he who was of the bond woman was born according to the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants.” And here this point is to be attended to, viz. the caution with which the apostle employs the expression, “Ye who are under the law, do ye not hear the law?” Do ye not hear, i.e. do ye not understand and know? In the Epistle to the Colossians, again, briefly summing up and condensing the meaning of the whole law, he says: “Let no man therefore judge you in meat, or in drink, or in respect of holy days, or of the new moon, or of the Sabbath, which are a shadow of things to come.” Writing to the Hebrews also, and treating of those who belong to the circumcision, he says: “Those who serve to the example and shadow of heavenly things.” Now perhaps, through these illustrations, no doubt will be entertained regarding the five books of Moses, by those who hold the writings of the apostle, as divinely inspired. And if they require, with respect to the rest of the history, that those events which are contained in it should be considered as having happened for an ensample to those of whom they are written, we have observed that this also has been stated in the Epistle to the Romans, where the apostle adduces an instance from the third book of Kings, saying, “I have left me seven thousand men who have not bowed the knee to Baal;” which expression Paul understood as figuratively spoken of those who are called Israelites according to the election, in order to show that the advent of Christ had not only now been of advantage to the Gentiles, but that very many even of the race of Israel had been called to salvation.

But the interpretation is “spiritual,” when one is able to show of what heavenly things the Jews “according to the flesh” served as an example and a shadow, and of what future blessings the law contains a shadow. And, generally, we must investigate, according to the apostolic promise, “the wisdom in a mystery, the hidden wisdom which God ordained before the world for the glory” of the just, which “none of the princes of this world knew.” And the same apostle says somewhere, after referring to certain events mentioned as occurring in Exodus and Numbers, “that these things happened to them figuratively, but that they were written on our account, on whom the ends of the world are come.” And he gives an opportunity for ascertaining of what things these were patterns, when he says: “For they drank of the spiritual rock that followed them, and that rock was Christ.” And in another epistle, when sketching the various matters relating to the tabernacle, he used the words: “Thou shalt make everything according to the pattern showed thee in the mount.” Moreover, in the Epistle to the Galatians, as if upbraiding those who think that they read the law, and yet do not understand it, judging that those do not understand it who do not reflect that allegories are contained under what is written, he says: “Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, Abraham had two sons; the one by the bond maid, the other by the free woman. But he who was by the bond maid was born according to the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants,” and so on. Now we must carefully observe each word employed by him. He says: “Ye who desire to be under the law,” not “Ye that are under the law;” and, “Do ye not hear the law?”—“hearing” being understood to mean “comprehending” and “knowing.” And in the Epistle to the Colossians, briefly abridging the meaning of the whole legislation, he says: “Let no man therefore judge you in meat, and in drink, or in respect of a festival, or of a new moon, or of Sabbaths, which are a shadow of things to come.” Moreover, in the Epistle to the Hebrews, discoursing of those who belong to the circumcision, he writes: “who serve for an ensample and shadow of heavenly things.” Now it is probable that, from these illustrations, those will entertain no doubt with respect to the five books of Moses, who have once given in their adhesion to the apostle, as divinely inspired; but do you wish to know, with regard to the rest of the history, if it also happened as a pattern? We must note, then, the expression in the Epistle to the Romans, “I have left to myself seven thousand men, who have not bowed the knee to Baal,” quoted from the third book of Kings, which Paul has understood as equivalent [in meaning] to those who are Israelites according to election, because not only were the Gentiles benefited by the advent of Christ, but also certain of the race of God.

Moreover, let them show where there is to be found even the appearance of language dictated by arrogance, and proceeding from Jesus. For how could an arrogant man thus express himself, “Learn of me, for I am meek and lowly of heart, and you shall find rest for your souls?” or how can He be styled arrogant, who after supper laid aside His garments in the presence of His disciples, and, after girding Himself with a towel, and pouring water into a basin, proceeded to wash the feet of each disciple, and rebuked him who was unwilling to allow them to be washed, with the words, “Except I wash thee, thou hast no part with me?” Or how could He be called such who said, “I was amongst you, not as he that sitteth at meat, but as he that serveth?” And let any one show what were the falsehoods which He uttered, and let him point out what are great and what are small falsehoods, that he may prove Jesus to have been guilty of the former. And there is yet another way in which we may confute him. For as one falsehood is not less or more false than another, so one truth is not less or more true than another. And what charges of impiety he has to bring against Jesus, let the Jew of Celsus especially bring forward. Was it impious to abstain from corporeal circumcision, and from a literal Sabbath, and literal festivals, and literal new moons, and from clean and unclean meats, and to turn the mind to the good and true and spiritual law of God, while at the same time he who was an ambassador for Christ knew how to become to the Jews as a Jew, that he might gain the Jews, and to those who are under the law, as under the law, that he might gain those who are under the law?

After this, he who extracts from the Gospel narrative those statements on which he thinks he can found an accusation, makes the vinegar and the gall a subject of reproach to Jesus, saying that “he rushed with open mouth to drink of them, and could not endure his thirst as any ordinary man frequently endures it.” Now this matter admits of an explanation of a peculiar and figurative kind; but on the present occasion, the statement that the prophets predicted this very incident may be accepted as the more common answer to the objection. For in the sixty-ninth Psalm there is written, with reference to Christ: “And they gave me gall for my meat, and in my thirst they gave me vinegar to drink.” Now, let the Jews say who it is that the prophetic writing represents as uttering these words; and let them adduce from history one who received gall for his food, and to whom vinegar was given as drink. Would they venture to assert that the Christ whom they expect still to come might be placed in such circumstances? Then we would say, What prevents the prediction from having been already accomplished? For this very prediction was uttered many ages before, and is sufficient, along with the other prophetic utterances, to lead him who fairly examines the whole matter to the conclusion that Jesus is He who was prophesied of as Christ, and as the Son of God.

For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: “I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men?” Now the same writer, knowing that there was a certain kind of nourishment better adapted for the soul, and that the food of those young persons who were admitted was compared to milk, continues: “And ye are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.” Would then those who believe these words to be well spoken, suppose that the noble doctrines of our faith would never be mentioned in an assembly of wise men, but that wherever [our instructors] see young men, and a mob of slaves, and a collection of foolish individuals, they bring publicly forward divine and venerable truths, and before such persons make a display of themselves in treating of them? But it is clear to him who examines the whole spirit of our writings, that Celsus is animated with a hatred against the human race resembling that of the ignorant populace, and gives utterance to these falsehoods without examination.

For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: “I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men?” Now the same writer, knowing that there was a certain kind of nourishment better adapted for the soul, and that the food of those young persons who were admitted was compared to milk, continues: “And ye are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.” Would then those who believe these words to be well spoken, suppose that the noble doctrines of our faith would never be mentioned in an assembly of wise men, but that wherever [our instructors] see young men, and a mob of slaves, and a collection of foolish individuals, they bring publicly forward divine and venerable truths, and before such persons make a display of themselves in treating of them? But it is clear to him who examines the whole spirit of our writings, that Celsus is animated with a hatred against the human race resembling that of the ignorant populace, and gives utterance to these falsehoods without examination.

For the word is used by our Paul in writing to the Corinthians, who were Greeks, and not yet purified in their morals: “I have fed you with milk, not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal: for whereas there is among you envying and strife, are ye not carnal, and walk as men?” Now the same writer, knowing that there was a certain kind of nourishment better adapted for the soul, and that the food of those young persons who were admitted was compared to milk, continues: “And ye are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.” Would then those who believe these words to be well spoken, suppose that the noble doctrines of our faith would never be mentioned in an assembly of wise men, but that wherever [our instructors] see young men, and a mob of slaves, and a collection of foolish individuals, they bring publicly forward divine and venerable truths, and before such persons make a display of themselves in treating of them? But it is clear to him who examines the whole spirit of our writings, that Celsus is animated with a hatred against the human race resembling that of the ignorant populace, and gives utterance to these falsehoods without examination.

But Celsus, lingering over matters which he does not understand, leads us to be guilty of tautology, as we do not wish even in appearance to leave any one of his objections unexamined. He proceeds, accordingly, as follows: “God either really changes himself, as these assert, into a mortal body, and the impossibility of that has been already declared; or else he does not undergo a change, but only causes the beholders to imagine so, and thus deceives them, and is guilty of falsehood. Now deceit and falsehood are nothing but evils, and would only be employed as a medicine, either in the case of sick and lunatic friends, with a view to their cure, or in that of enemies when one is taking measures to escape danger. But no sick man or lunatic is a friend of God, nor does God fear any one to such a degree as to shun danger by leading him into error.” Now the answer to these statements might have respect partly to the nature of the Divine Word, who is God, and partly to the soul of Jesus. As respects the nature of the Word, in the same way as the quality of the food changes in the nurse into milk with reference to the nature of the child, or is arranged by the physician with a view to the good of his health in the case of a sick man, or [is specially] prepared for a stronger man, because he possesses greater vigour, so does God appropriately change, in the case of each individual, the power of the Word to which belongs the natural property of nourishing the human soul. And to one is given, as the Scripture terms it, “the sincere milk of the word;” and to another, who is weaker, as it were, “herbs;” and to another who is full-grown, “strong meat.” And the Word does not, I imagine, prove false to His own nature, in contributing nourishment to each one, according as he is capable of receiving Him. Nor does He mislead or prove false. But if one were to take the change as referring to the soul of Jesus after it had entered a body, we would inquire in what sense the term “change” is used. For if it be meant to apply to its essence, such a supposition is inadmissible, not only in relation to the soul of Jesus, but also to the rational soul of any other being. And if it be alleged that it suffers anything from the body when united with it, or from the place to which it has come, then what inconvenience can happen to the Word who, in great benevolence, brought down a Saviour to the human race?—seeing none of those who formerly professed to effect a cure could accomplish so much as that soul showed it could do, by what it performed, even by voluntarily descending to the level of human destinies for the benefit of our race. And the Divine Word, well knowing this, speaks to that effect in many passages of Scripture, although it is sufficient at present to quote one testimony of Paul to the following effect: “Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him, and given Him a name which is above every name.”

If Celsus had read the Scriptures in an impartial spirit, he would not have said that “our writings are incapable of admitting an allegorical meaning.” For from the prophetic Scriptures, in which historical events are recorded (not from the historical), it is possible to be convinced that the historical portions also were written with an allegorical purpose, and were most skilfully adapted not only to the multitude of the simpler believers, but also to the few who are able or willing to investigate matters in an intelligent spirit. If, indeed, those writers at the present day who are deemed by Celsus the “more modest of the Jews and Christians” were the [first] allegorical interpreters of our Scriptures, he would have the appearance, perhaps, of making a plausible allegation. But since the very fathers and authors of the doctrines themselves give them an allegorical signification, what other inference can be drawn than that they were composed so as to be allegorically understood in their chief signification? And we shall adduce a few instances out of very many to show that Celsus brings an empty charge against the Scriptures, when he says “that they are incapable of admitting an allegorical meaning.” Paul, the apostle of Jesus, says: “It is written in the law, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking.” And in another passage the same Paul says: “For it is written, For this cause shall a man leave his father and mother, and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the church.” And again, in another place: “We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea.” Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: “And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual rock that followed them, and that rock was Christ.” Asaph, moreover, who, in showing the histories in Exodus and Numbers to be full of difficulties and parables, begins in the following manner, as recorded in the book of Psalms, where he is about to make mention of these things: “Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us.”

Let it be granted, however, that there are other prophylactics against poisons known to animals: what does that avail to prove that it is not nature, but reason, which leads to the discovery of such things among them? For if reason were the discoverer, this one thing (or, if you will, one or two more things) would not be (exclusive of all others) the sole discovery made by serpents, and some other thing the sole discovery of the eagle, and so on with the rest of the animals; but as many discoveries would have been made amongst them as among men. But now it is manifest from the determinate inclination of the nature of each animal towards certain kinds of help, that they possess neither wisdom nor reason, but a natural constitutional tendency implanted by the Logos towards such things in order to ensure the preservation of the animal. And, indeed, if I wished to join issue with Celsus in these matters, I might quote the words of Solomon from the book of Proverbs, which run thus: “There be four things which are little upon the earth, but these are wiser than the wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth in order at one command; and the spotted lizard, though leaning upon its hands, and being easily captured, dwelleth in kings’ fortresses.” I do not quote these words, however, as taking them in their literal signification, but, agreeably to the title of the book (for it is inscribed “Proverbs”), I investigate them as containing a secret meaning. For it is the custom of these writers [of Scripture] to distribute into many classes those writings which express one sense when taken literally, but which convey a different signification as their hidden meaning; and one of these kinds of writing is “Proverbs.” And for this reason, in our Gospels too, is our Saviour described as saying: “These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs.” It is not, then, the visible ants which are “wiser even than the wise,” but they who are indicated as such under the “proverbial” style of expression. And such must be our conclusion regarding the rest of the animal creation, although Celsus regards the books of the Jews and Christians as exceedingly simple and commonplace, and imagines that those who give them an allegorical interpretation do violence to the meaning of the writers. By what we have said, then, let it appear that Celsus calumniates us in vain, and let his assertions that serpents and eagles are wiser than men also receive their refutation.

But neither do the Jews pride themselves upon abstaining from swine’s flesh, as if it were some great thing; but upon their having ascertained the nature of clean and unclean animals, and the cause of the distinction, and of swine being classed among the unclean. And these distinctions were signs of certain things until the advent of Jesus; after whose coming it was said to His disciple, who did not yet comprehend the doctrine concerning these matters, but who said, “Nothing that is common or unclean hath entered into my mouth,” “What God hath cleansed, call not thou common.” It therefore in no way affects either the Jews or us that the Egyptian priests abstain not only from the flesh of swine, but also from that of goats, and sheep, and oxen, and fish. But since it is not that “which entereth into the mouth that defiles a man,” and since “meat does not commend us to God,” we do not set great store on refraining from eating, nor yet are we induced to eat from a gluttonous appetite. And therefore, so far as we are concerned, the followers of Pythagoras, who abstain from all things that contain life, may do as they please; only observe the different reason for abstaining from things that have life on the part of the Pythagoreans and our ascetics. For the former abstain on account of the fable about the transmigration of souls, as the poet says:

According to the foregoing, then, the one kind of wisdom is human, and the other divine. Now the “human” wisdom is that which is termed by us the wisdom of the “world,” which is “foolishness with God;” whereas the “divine”—being different from the “human,” because it is “divine”—comes, through the grace of God who bestows it, to those who have evinced their capacity for receiving it, and especially to those who, from knowing the difference between either kind of wisdom, say, in their prayers to God, “Even if one among the sons of men be perfect, while the wisdom is wanting that comes from Thee, he shall be accounted as nothing.” We maintain, indeed, that “human” wisdom is an exercise for the soul, but that “divine” wisdom is the “end,” being also termed the “strong” meat of the soul by him who has said that “strong meat belongeth to them that are perfect, even those who by reason of use have their senses exercised to discern both good and evil.” This opinion, moreover, is truly an ancient one, its antiquity not being referred back, as Celsus thinks, merely to Heraclitus and Plato. For before these individuals lived, the prophets distinguished between the two kinds of wisdom. It is sufficient for the present to quote from the words of David what he says regarding the man who is wise, according to divine wisdom, that “he will not see corruption when he beholds wise men dying.” Divine wisdom, accordingly, being different from faith, is the “first” of the so-called “charismata” of God; and the “second” after it—in the estimation of those who know how to distinguish such things accurately—is what is called “knowledge;” and the “third”—seeing that even the more simple class of men who adhere to the service of God, so far as they can, must be saved—is faith. And therefore Paul says: “To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit.” And therefore it is no ordinary individuals whom you will find to have participated in the “divine” wisdom, but the more excellent and distinguished among those who have given in their adherence to Christianity; for it is not “to the most ignorant, or servile, or most uninstructed of mankind,” that one would discourse upon the topics relating to the divine wisdom.

According to the foregoing, then, the one kind of wisdom is human, and the other divine. Now the “human” wisdom is that which is termed by us the wisdom of the “world,” which is “foolishness with God;” whereas the “divine”—being different from the “human,” because it is “divine”—comes, through the grace of God who bestows it, to those who have evinced their capacity for receiving it, and especially to those who, from knowing the difference between either kind of wisdom, say, in their prayers to God, “Even if one among the sons of men be perfect, while the wisdom is wanting that comes from Thee, he shall be accounted as nothing.” We maintain, indeed, that “human” wisdom is an exercise for the soul, but that “divine” wisdom is the “end,” being also termed the “strong” meat of the soul by him who has said that “strong meat belongeth to them that are perfect, even those who by reason of use have their senses exercised to discern both good and evil.” This opinion, moreover, is truly an ancient one, its antiquity not being referred back, as Celsus thinks, merely to Heraclitus and Plato. For before these individuals lived, the prophets distinguished between the two kinds of wisdom. It is sufficient for the present to quote from the words of David what he says regarding the man who is wise, according to divine wisdom, that “he will not see corruption when he beholds wise men dying.” Divine wisdom, accordingly, being different from faith, is the “first” of the so-called “charismata” of God; and the “second” after it—in the estimation of those who know how to distinguish such things accurately—is what is called “knowledge;” and the “third”—seeing that even the more simple class of men who adhere to the service of God, so far as they can, must be saved—is faith. And therefore Paul says: “To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit.” And therefore it is no ordinary individuals whom you will find to have participated in the “divine” wisdom, but the more excellent and distinguished among those who have given in their adherence to Christianity; for it is not “to the most ignorant, or servile, or most uninstructed of mankind,” that one would discourse upon the topics relating to the divine wisdom.

And there is no truth in the statement of Celsus, that “God does the most shameless deeds, or suffers the most shameless sufferings,” or that “He favours the commission of evil;” for whatever he may say, no such things have ever been foretold. He ought to have cited from the prophets the passages in which God is represented as favouring evil, or as doing and enduring the most shameless deeds, and not have sought without foundation to prejudice the minds of his readers. The prophets, indeed, foretold what Christ should suffer, and set forth the reason why He should suffer. God therefore also knew what Christ would suffer; but where has he learnt that those things which the Christ of God should suffer were most base and dishonourable? He goes on to explain what those most shameful and degrading things were which Christ suffered, in these words: “For what better was it for God to eat the flesh of sheep, or to drink vinegar and gall, than to feed on filth?” But God, according to us, did not eat the flesh of sheep; and while it may seem that Jesus ate, He did so only as possessing a body. But in regard to the vinegar and gall mentioned in the prophecy, “They gave me also gall for my meat, and in my thirst they gave me vinegar to drink,” we have already referred to this point; and as Celsus compels us to recur to it again, we would only say further, that those who resist the word of truth do ever offer to Christ the Son of God the gall of their own wickedness, and the vinegar of their evil inclinations; but though He tastes of it, yet He will not drink it.

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”

We shall now proceed to the next statement of Celsus, and examine it with care: “If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature?” Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak;” and again, “Destroy not him with thy meat, for whom Christ died;” and again, “If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.”

But it is to be observed that the Jews, who claim for themselves a correct understanding of the law of Moses, carefully restrict their food to such things as are accounted clean, and abstain from those that are unclean. They also do not use in their food the blood of an animal nor the flesh of an animal torn by wild beasts, and some other things which it would take too long for us at present to detail. But Jesus, wishing to lead all men by His teaching to the pure worship and service of God, and anxious not to throw any hindrance in the way of many who might be benefited by Christianity, through the imposition of a burdensome code of rules in regard to food, has laid it down, that “not that which goeth into the mouth defileth a man, but that which cometh out of the mouth; for whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught. But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies.” Paul also says, “Meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.” Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch, and also, as they themselves say, to the Holy Spirit, to write a letter to the Gentile believers, forbidding them to partake of those things from which alone they say it is necessary to abstain, namely, “things offered to idols, things strangled, and blood.”