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But as there are certain passages of Scripture which do not at all contain the “corporeal” sense, as we shall show in the following [paragraphs], there are also places where we must seek only for the “soul,” as it were, and “spirit” of Scripture. And perhaps on this account the water-vessels containing two or three firkins a-piece are said to lie for the purification of the Jews, as we read in the Gospel according to John: the expression darkly intimating, with respect to those who [are called] by the apostle “Jews” secretly, that they are purified by the word of Scripture, receiving sometimes two firkins, i.e., so to speak, the “psychical” and “spiritual” sense; and sometimes three firkins, since some have, in addition to those already mentioned, also the “corporeal” sense, which is capable of [producing] edification. And six water-vessels are reasonably [appropriate] to those who are purified in the world, which was made in six days—the perfect number. That the first “sense,” then, is profitable in this respect, that it is capable of imparting edification, is testified by the multitudes of genuine and simple believers; while of that interpretation which is referred back to the “soul,” there is an illustration in Paul’s first Epistle to the Corinthians. The expression is, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn;” to which he adds, “Doth God take care of oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this was written: that he that plougheth should plough in hope, and that he who thresheth, in hope of partaking.” And there are numerous interpretations adapted to the multitude which are in circulation, and which edify those who are unable to understand profounder meanings, and which have somewhat the same character.

But, that we may not pass without notice what Celsus has said between these and the preceding paragraphs, let us quote his words: “We might adduce Herodotus as a witness on this point, for he expresses himself as follows: ‘For the people of the cities Marea and Apis, who inhabit those parts of Egypt that are adjacent to Libya, and who look upon themselves as Libyans, and not as Egyptians, finding their sacrificial worship oppressive, and wishing not to be excluded from the use of cows’ flesh, sent to the oracle of Jupiter Ammon, saying that there was no relationship between them and the Egyptians, that they dwelt outside the Delta, that there was no community of sentiment between them and the Egyptians, and that they wished to be allowed to partake of all kinds of food. But the god would not allow them to do as they desired, saying that that country was a part of Egypt, which was watered by the inundation of the Nile, and that those were Egyptians who dwell to the south of the city of Elephantine, and drink of the river Nile.’ Such is the narrative of Herodotus. But,” continues Celsus, “Ammon in divine things would not make a worse ambassador than the angels of the Jews, so that there is nothing wrong in each nation observing its established method of worship. Of a truth, we shall find very great differences prevailing among the nations, and yet each seems to deem its own by far the best. Those inhabitants of Ethiopia who dwell in Meroe worship Jupiter and Bacchus alone; the Arabians, Urania and Bacchus only; all the Egyptians, Osiris and Isis; the Saïtes, Minerva; while the Naucratites have recently classed Serapis among their deities, and the rest according to their respective laws. And some abstain from the flesh of sheep, and others from that of crocodiles; others, again, from that of cows, while they regard swine’s flesh with loathing. The Scythians, indeed, regard it as a noble act to banquet upon human beings. Among the Indians, too, there are some who deem themselves discharging a holy duty in eating their fathers, and this is mentioned in a certain passage by Herodotus. For the sake of credibility, I shall again quote his very words, for he writes as follows: ‘For if any one were to make this proposal to all men, viz. to bid him select out of all existing laws the best, each would choose, after examination, those of his own country. Men each consider their own laws much the best, and therefore it is not likely that any other than a madman would make these things a subject of ridicule. But that such are the conclusions of all men regarding the laws, may be determined by many other evidences, and especially by the following illustration. Darius, during his reign, having summoned before him those Greeks who happened to be present at the time, inquired of them for how much they would be willing to eat their deceased fathers; their answer was, that for no consideration would they do such a thing. After this, Darius summoned those Indians who are called Callatians, who are in the habit of eating their parents, and asked of them in the presence of these Greeks, who learned what passed through an interpreter, for what amount of money they would undertake to burn their deceased fathers with fire; on which they raised a loud shout, and bade the king say no more.’ Such is the way, then, in which these matters are regarded. And Pindar appears to me to be right in saying that ‘law’ is the king of all things.”