secretly

Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen.

And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.

And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king’s son in law.

And David knew that Saul secretly practised mischief against him; and he said to Abiathar the priest, Bring hither the ephod.

For thou didst it secretly: but I will do this thing before all Israel, and before the sun.

And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.

Now a thing was secretly brought to me, and mine ear received a little thereof.

He will surely reprove you, if ye do secretly accept persons.

And my heart hath been secretly enticed, or my mouth hath kissed my hand:

He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net.

Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.

Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon.

So Zedekiah the king sware secretly unto Jeremiah, saying, As the LORD liveth, that made us this soul, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life.

Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he slay thee, that all the Jews which are gathered unto thee should be scattered, and the remnant in Judah perish?

Thou didst strike through with his staves the head of his villages: they came out as a whirlwind to scatter me: their rejoicing was as to devour the poor secretly.

And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

For the righteous children of good men did sacrifice secretly, and with one consent made a holy law, that the saints should be like partakers of the same good and evil, the fathers now singing out the songs of praise.

It is much better to reprove, than to be angry secretly: and he that confesseth his fault shall be preserved from hurt.

And others, that had run together into caves near by, to keep the sabbath day secretly, being discovered by Philip, were all burnt together, because they made a conscience to help themselves for the honour of the most sacred day.

And when thou hast done, some things shalt thou publish, and some things shalt thou shew secretly to the wise: to morrow this hour shalt thou begin to write.

Some of the neighbors, friends, and business associates of the Jews even called them secretly to an interview, pledged them their assistance, and promised to do their very utmost for them.

“You have governed badly, and have exceeded tyrants in cruelty. You have labored to deprive me, your benefactor, at once of my dominion and my life, by secretly devising measures injurious to the kingdom.

For some there are who carry about the name of Christ in deceitfulness, but do things unworthy of God; whom ye must flee, as ye would do so many wild beasts. For they are ravening dogs, who bite secretly: against whom ye must guard yourselves, as men hardly to be cured.

And they divided (it) secretly amongst themselves, and told it to Noah.

And Pilate called the elders and the priests and Levites unto him and said to them secretly: Do not so: for there is nothing worthy of death whereof ye have accused him, for your accusation is concerning healing and profaning of the sabbath. The elders and the priests and Levites say: If a man blaspheme against Caesar, is he worthy of death or no? Pilate saith: He is worthy of death. The Jews say unto Pilate: If a man be worthy of death if he blaspheme against Caesar, this man hath blasphemed against God.

Nero said: Are you not afraid, Peter, of Simon, who confirms his godhead by deeds? Peter said: Godhead is in Him who searches the hidden things of the heart. Now then, tell me what I am thinking about, or what I am doing. I disclose to your servants who are here what my thought is, before he tells lies about it, in order that he may not dare to lie as to what I am thinking about. Nero said: Come hither, and tell me what you are thinking about. Peter said: Order a barley loaf to be brought, and to be given to me secretly. And when he ordered it to be brought, and secretly given to Peter, Peter said: Now tell us, Simon, what has been thought about, or what said, or what done.

Nero said: Are you not afraid, Peter, of Simon, who confirms his godhead by deeds? Peter said: Godhead is in Him who searches the hidden things of the heart. Now then, tell me what I am thinking about, or what I am doing. I disclose to your servants who are here what my thought is, before he tells lies about it, in order that he may not dare to lie as to what I am thinking about. Nero said: Come hither, and tell me what you are thinking about. Peter said: Order a barley loaf to be brought, and to be given to me secretly. And when he ordered it to be brought, and secretly given to Peter, Peter said: Now tell us, Simon, what has been thought about, or what said, or what done.

And immediately there appeared men glorious and strange in appearance; and they said: We are here, on account of the holy and chief apostles, from Jerusalem. And they, along with Marcellus, an illustrious man, who, having left Simon, had believed in Peter, took up his body secretly, and put it under the terebinth near the place for the exhibition of sea-fights in the place called the Vatican.

And the three soldiers who had cut off the head of Saint Paul, when after three hours they came on the same day with the Bulla bringing it to Nero, having met Perpetua, they said to her: What is it, woman? Behold, by your confidence you have lost your handkerchief. But she said to them: I have both got my handkerchief, and my eye has recovered its sight. And as the Lord, the God of Paul, lives, I also have entreated him that I may be deemed worthy to become the slave of his Lord. Then the soldiers who had the Bulla, recognising the handkerchief, and seeing that her eye had been opened, cried out with a loud voice, as if from one mouth, and said: We too are the slaves of Paul's master. Perpetua therefore having gone away, reported in the palace of the Emperor Nero that the soldiers who had beheaded Paul said: We shall no longer go into the city, for we believe in Christ whom Paul preached, and we are Christians. Then Nero, filled with rage, ordered Perpetua, who had informed him of the soldiers, to be kept fast in irons; and as to the soldiers, he ordered one to be beheaded outside of the gate about one mile from the city, another to be cut in two, and the third to be stoned. And Perpetua was in the prison; and in this prison there was kept Potentiana, a noble maiden, because she had said: I forsake my parents and all the substance of my father, and I wish to become a Christian. She therefore joined herself to Perpetua, and ascertained from her everything about Paul, and was in much anxiety about the faith in Christ. And the wife of Nero was Potentiana's sister; and she secretly informed her about Christ, that those who believe in Him see everlasting joy, and that everything here is temporary, but there eternal: so that also she fled out of the palace, and some of the senators' wives with her. Then Nero, having inflicted many tortures upon Perpetua, at last tied a great stone to her neck, and ordered her to be thrown over a precipice. And her remains lie at the Momentan gate. And Potentiana also underwent many torments; and at last, having made a furnace one day, they burned her.

But unto you the multitudes that stand by and look to see these that are cast down raised up, I say, believe in the apostle of Jesus Christ: believe the teacher of truth, believe him that showeth you the truth, believe Jesus, believe on the Christ that was born, that the born may live by his life: who also was raised up through infancy, that perfection might appear by his manhood (man). He did teach his own disciples: for he is the teacher of the truth and maketh wise men wise. Who also offered the gift in the temple that he might show that all the (every) offering was sanctified. This is his apostle, the shewer-forth of truth: this is he that performeth the will of him that sent him. But there shall come false apostles and prophets of lawlessness, whose end shall be according to their deeds; preaching indeed and ordaining to flee from ungodliness, but themselves at all times detected in sins, clad indeed with sheep's clothing, but within, ravening wolves. Who suffice not themselves with one wife but corrupt many women; who, saying that they despise children, destroy many children (boys), for whom they will pay the penalty; that content not themselves with their own possessions, but desire that all useless things should minister unto them only; professing to be his disciples; and with their mouth they utter one thing, but in their heart they think another; charging other men to beware of evil, but they themselves perform nought that is good; who are accounted temperate, and charge other men to abstain from fornication theft, and covetousness, but in all these things do they themselves walk secretly, teaching other men not to do them.

And Charisius having thus spoken went to sleep: but she took ten denarii, and went secretly to give them to the gaolers that she might enter in to the apostle. But on the way Judas Thomas came and met her, and she saw him and was afraid, for she thought that he was one of the rulers: for a great light went before him. And she said to herself as she fled: have lost thee, O my unhappy soul! for thou wilt not again see Judas the apostle of (Jesus) the living (God), and not yet hast thou received the holy seal. And she fled and ran into a narrow place and there hid herself, saying: I would rather choose to be killed (taken) by the poorer, whom it is possible to persuade, than to fall into the hand of this mighty ruler, who will despise gifts.

And he said: This sword is the sword of the gluttonous: for into this pipe are sent they that through their gluttony devise all manner of sin; into the second pipe are sent the backbiters which backbite their neighbour secretly; into the third pipe are sent the hypocrites and the rest whom I overthrow by my contrivance.

And they laid him in a wooden coffin, to take up his bones to Hebron. And they took them up secretly during a war of the Egyptians. For the bones of Joseph the Egyptians guarded in the tombs of the kings.

And so my brothers secretly climbed up the wall on both sides by stakes, and entered the city, while the men knew it not.

I saw a man in distress through nakedness in wintertime, and had compassion upon him, and stole away a garment secretly from my father's house, and gave it to him who was in distress.

And Judah sold him secretly to the Ishmaelites.

Secretly is the righteous chastened, Lest the sinner rejoice over the righteous.

But secretly love others, and the bond

Poseidon also secretly away.

Kept secretly, whom Cronos and his wife

And the king himself beguiling secretly

And as they went on from the field toward his house, beside that way there stood a cypress tree, and by the command of the Lord the tree cried out with a human voice, saying, Holy, holy, holy is the Lord God that calls himself to those that love him; but Abraham hid the mystery, thinking that the chief-captain had not heard the voice of the tree. And coming near to the house they sat down in the court, and Isaac seeing the face of the angel said to Sarah his mother, My lady mother, behold, the man sitting with my father Abraham is not a son of the race of those that dwell on the earth. And Isaac ran, and saluted him, and fell at the feet of the Incorporeal, and the Incorporeal blessed him and said, The Lord God will grant you his promise that he made to your father Abraham and to his seed, and will also grant you the precious prayer of your father and your mother. Abraham said to Isaac his son, My son Isaac, draw water from the well, and bring it me in the vessel, that we may wash the feet of this stranger, for he is tired, having come to us from off a long journey. And Isaac ran to the well and drew water in the vessel and brought it to them, and Abraham went up and washed the feet of the chief captain Michael, and the heart of Abraham was moved, and he wept over the stranger. And Isaac, seeing his father weeping, wept also, and the chief captain, seeing them weeping, also wept with them, and the tears of the chief captain fell upon the vessel into the water of the basin and became precious stones. And Abraham seeing the marvel, and being astonished, took the stones secretly, and hid the mystery, keeping it by himself in his heart.

At early dawn let the bishop assemble the people, so that the service may be finished before the rising of the sun. When he saith the First Hymn of Praise, of the Dawn, the presbyters and deacons and the rest, the faithful also, [standing] close by, let him say thus: Praise to the Lord. And let the people say: It is meet and right. The bishop: It is meet and right that we should praise and laud and give thanks to Thee, who didst make all, ineffable God. Stretching forth our souls upward, we raise to Thee, O Lord, a hymn of praise for the morning,—to Thee who art all-wise, powerful, great in mercies, O God, the Confirmer and Raiser-up of our souls; we praise Thee, the Word who before the worlds wast begotten of the Father, and restest alone with Thy saints who art praised with the hymns of the archangels——Thee the Maker, who wast not made with hands, and who makest known holy things which are invisible, pure, and spotless——Thee who hast made known to us the hidden mysteries of wisdom, and didst promise to us immortal light; we lift up praise to Thee in pure holiness, we Thy servants, O Lord. And let the people say: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. Also [let] the bishop say: O God, the Begetter of light, the Principle of life, the Giver of knowledge, the Gift of grace, the Maker of souls, who makest things [that are] beautiful, the Giver of the Holy Ghost, the Treasure of Wisdom, and the Maker of good things, the Lord, the Teacher of holiness, who rulest the worlds by Thy will, the Receiver of pure prayers; we praise Thee, the Only-begotten Son, the First-born and Word of the Father, who didst bestow all Thy grace on us who call upon Thee, the Helper, and upon the Father who begat Thee; who hast an essence that cannot be injured, where neither moth nor worm doth corrupt; who givest to all that with all their heart trust in Thee those things which the angels have desired to behold; who art the Guardian of light eternal and [of] treasures incorruptible; who hast by the will of Thy Father shed light on the darkness which [is] in us; who from the depth hast raised us up to light; who hast given us life out of death, and bestowed upon us freedom out of slavery; who by the cross hast made us of the household of Thy Father, and by Thy gospel hast guided us to the heights of heaven, and hast comforted us by Thy prophets; who in Thine own Person hast made us of the household of God the Father of lights; grant us, O Lord, that we may praise Thee, our God, so that always with unceasing thanksgiving we may speak praises to Thee, we Thy servants, O Lord. The people: We praise Thee, we bless Thee, we give thanks to Thee, we beseech Thee, O our God. Let the bishop also say: We sing to Thee with our mouths this triple hymn of praise as a figure of Thy kingdom, O Son of God, who [art] by eternity; who [art] above all, with the Father; whom all creation praiseth, trembling with fear of Thy Spirit; at whom all nature trembleth in fear and [whom] every soul of the righteous blesseth; with whom all we have taken refuge; who hast made confusion, storms, [and] wind to cease from us; who hast been to us an haven of rest, and a place to flee unto from corruption; in whom we have hope of eternal salvation; who makest the peacefulness of fine weather for those who are buffeted on the seas and with the tempests; who in sicknesses art entreated and healest without price; who art with those that are shut up in prison; who hast loosed us from the bonds of death; [who art] the Comforter of the poor, and of those who mourn, and of those who have laboured and wearied themselves with the cross; who turnest away from us every menace; who for us hast reproved the craft of Satan; who drivest away his menaces, and givest us courage; who thrustest away all error from those that trust in Thee; whom the prophets and apostles praised secretly: we praise Thee, O Lord, we lift up to Thee a doxology, so that, having known Thee, we may rest in the habitations of life, doing Thy will alway. And grant to us, O Lord, to walk according to Thy commandments, and in mercy visit us all, both small and great, the prince and his people, the shepherd and his flock; for Thou, O Lord, art our God, and blessed and praised [is] Thy kingdom—Tthe kingdom] of the Father, and of the Son, and of the Holy Ghost, both before the worlds, and now and always, and for the ages, and for ever and ever without end. And let the people say: Amen. Let them sing psalms and four hymns of praise; one by Moses, and of Solomon, and of the other prophets. Thus: little singing-boys; two virgins; three deacons; three presbyters. And so let the hymn of praise be said by the bishop, or by one of the presbyters. Let wt be said thus: The grace of our Lord [be] with you all. And let the people say: And with thy spirit. And let the priest say: Also let us praise our Lord. And let the people say: Meetly and rightly. Let the priest say: Let your hearts be fixed. And let the people say: We have [them fixed] with the Lord. O Lord, the Father, the Giver of light, the Author of all power and of all spirits, the Sealer of eternal light, and the Guide of life, the Maker of felicity and immortality, who hast made us to pass through material darkness, and hast bestowed upon us immaterial light; who hast loosed the bonds of disobedience and crowned us with the faith which is Thine; who dost not keep far off from Thy servants, but art in them always; who dost not neglect those [souls] which with labour and in Thy fear beseech Thee; who knowest all things before they are thought, and searchest out all things before they are considered, and givest what Thou wilt give before we ask Thee; who art well pleased to hear those who with heart undoubting serve Thee, O King of the highest lights and the soldiery of heaven, who hearest the archangels when they praise Thee, and art pleased in them; Answer us, O Lord, we beseech Thee. Grant us with boldness [with] unceasing voice to praise Thee, to laud Thee, to lift up to Thee a doxology; so that being guarded by Thee and guided in light, we Thy servants, O Lord, may constantly praise Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; and we beseech Thee, O our God. The priest: O Lord Jesus, hear us, O Holy One, who wast the Voice of the dumb and the irrational, the Strength of the paralysed, the Giver of light to the blind, the Guide of the lame, the Cleanser of the lepers, the Curer of material fluxes, the Healer of the deaf and dumb, the Reprover of death, the Tormentor of darkness, the Ray of light, and the Lamp that is not quenched, the Sun that is not darkened [and] resteth [not]; but who always givest light unto Thy saints; who hast established all things together for the good likeness of comeliness; who art the well-tempered Reason; who hast plainly given light to all; who art the Saviour of the sons of men, and the Converter of souls; who art the Provider of all things as is right, the Maker of the angels, who adornest all; the Thought of the Father; who didst found the worlds in prudence and wisdom, and didst establish them together; and wast sent from Thy eternal Father unto us; the Intelligence of the Spirit who may not be apprehended or understood, the Maker-known of things invisible; Thou art glorious, and Thy Name is Wonderful. Therefore we also, Thy servants, O Lord, give praise to Thee. The people: We praise Thee, we bless Thee, we give thanks to Thee, O Lord; we beseech Thee, O our Lord. The priest: We sing, O holy Lord, this threefold hymn of praise to Thee, who didst give us a faith in Thee which cannot be loosed, whereby Thou didst make us to conquer the bonds of death; who didst create upright minds in them that trust in Thee, that they might be gods; who by the Spirit didst give unto us to tread under foot all the power of the enemy that we may not profane those things which may not be profaned; who by Thy mediation hast made friendship for us with Thy Father. Answer us Thy servants, O Lord, [Thou] whom without ceasing we entreat, who at our supplication givest [us] power against the adversary; whom alway we ask, as [it were], for the overthrow of the Evil one; Hear us, O King Eternal; comfort the widows, help the orphans; pity and cleanse those who are possessed with unclean spirits, give wisdom to the unwise; convert those who go astray; deliver those who are in prison; guard us all, for Thou, O Lord, art our God; blessed and glorious is Thy kingdom. The people: Amen.

Let a widow be appointed, being chosen, if for a long time past she have abided without a husband; if though often pressed by men to be married because of the faith she have not been married. But if not, it is not yet right that she should be chosen; but let her be proved for a time, if she be pious, if having children she have brought them up in holiness, if she have not taught them worldly wisdom, if she have made them examples of the holy law and of the Church, if she have loved and honoured strangers, if she have been constant in prayers if she have lived meekly, if she have cheerfully aided those who are afflicted if it have been revealed to the saints about her, if she have not neglected the saints, if she have ministered with all her power, if she be fit to bear and endure the burden, being one who prayeth without ceasing, being perfect in all things, being fervent in spirit, having the eyes of her heart opened in everything, being alway kind, loving innocency, not possessing anything in this world, but alway taking and bearing about the cross, crucifying all evil, by night and by day abiding by the altar, working cheerfully and secretly. If she have one or two or three likeminded in my Name, I am among them. But let her be perfect in the Lord, as one who is visited by the Spirit. Let her do the things which are made known to her with fear and earnestness. Let her instruct those women who do not obey; let her teach those [women] who have not learnt; let her convert those who are foolish; let her instruct them to be grave; Jet her prove the deaconesses; let her make those who enter to know of what sort and who they are; also let her instruct them that they abide. To those who hear let her patiently counsel those things which are proper. To those who are disobedient after three instructions let her not speak. Let her love those who desire to be in virginity or in purity; those who oppose themselves let her correct modestly and quietly. With every one let her be peaceful. Let her privately shut the mouth of those who talk much and idly; but if they do not hear, let her take with her an aged woman, or let her take [it] up to the hearing of the bishop. But in the church let her be silent. In prayer let her be persistent. Let her visit those [women] who are sick; on each first day of the week let her take with her one deacon or two and help them? If she have any possession let her give it for the poor and the faithful. But if she have nothing, let her be helped by thé Church. Let her do no secular work, as it were for a trial. But let her have these works of the Spirit; let her continue in prayers and fasts; let her ask for nothing deep; let her receive those things which the Lord giveth; let her not be anxious for [her] children; let her deliver them to the Church, so that they living in the house of God may be fit for the service of the priesthood Her requests to God will be acceptable; they are the sacrifice and altar of God. For those who have ministered well shall be praised by the archangels. But as for them who are dissolute and raging and drunken, and babblers and curious and evil, that is, those who love pleasures much, the figures of their souls, which stand before the Father of light, perish and are carried to darkness to dwell. or their deeds which are visible, going up before the most High, drag them easily to the pit, so that after this world is changed and passeth away the figures of their souls may stand against them as witnesses, not allowing them to look up. For the figure and type of every soul standeth before God from the foundation of the world. Therefore let her be chosen who can go to meet the holy phials. Of them are the twelve presbyters who praise My Father who is in heaven. These who receive the prayers of every holy soul, offer [them] to the most High [as] a sweet savour.

And thou especially John, and Andrew and Peter, even now ye know all [the things] which I have spoken to you while I am with you, as also that which [is] in this Testament, in order that when ye deliver [them] to the nations the will of My Father may alway be accomplished, abiding firm in carefulness, so that there may be good fruits in them that hear. Ye know that I have spoken with you that a good tree cannot bring forth evil fruit. All [things], then, that I have commanded you openly and secretly, do. And the God of tranquillity be with you.

And Terah took Abram his son secretly, together with his mother and nurse, and he concealed them in a cave, and he brought them their provisions monthly.

And Abram was concealed in Noah's house for one month, until the king had forgotten this matter, but Abram was still afraid of the king; and Terah came to see Abram his son secretly in the house of Noah, and Terah was very great in the eyes of the king.

And her soul was filled with pity on account of the man, and she fed him secretly with bread for many days, and the soul of this man was revived.

And when Jacob went away to go to Haran Esau called unto his son Eliphaz, and secretly spoke unto him, saying, Now hasten, take thy sword in thy hand and pursue Jacob and pass before him in the road, and lurk for him, and slay him with thy sword in one of the mountains, and take all belonging to him and come back.

And on that day, being the seventh day, Japhia king of Hebron sent secretly to the king of Ai, and to the king of Gibeon, and to the king of Shalem, and to the king of Adulam, and to the king of Lachish, and to the king of Chazar, and to all the Canaanitish kings who were under their subjection, saying,

And the servants of Jacob went secretly to these kings, and did as the sons of Jacob had commanded them, and on that day they came back to the sons of Jacob, and said unto them, We came unto those kings, and they are but few in number, and we numbered them all, and behold, they were two hundred and eighty-eight, kings and men.

And all the women and her friends came daily to see her, and they spoke with her, and she said unto them, This can only be through the love of Joseph; and they said unto her, Entice him and seize him secretly, perhaps he may hearken to thee, and put off this death from thee.

And on a certain day Joseph was doing his master's work in the house, and Zelicah came secretly and fell suddenly upon him, and Joseph rose up against her, and he was more powerful than she, and he brought her down to the ground.

And the children of Esau sent secretly to Angeas king of Africa, the same is Dinhabah, saying,

And at the end of the month, all the servants of Pharaoh began to withdraw secretly from the people of Israel daily.

And Moses the son of Amram was still confined in the dungeon in those days, in the house of Reuel the Midianite, and Zipporah the daughter of Reuel did support him with food secretly day by day.

And they cursed the King secretly and reviled him because he had seized their sons against their will.

And the King said unto him, "Go now and bring them hither secretly so that we may find out whether they agree with thy words; [and if they do] we will cut off the head of Karmin."

And the two women came back, and made the dead body ready for burial, and they buried it secretly.

And God will make Israel to choose the chariot, and he shall reign secretly and he shall not be visible, and He will send him to all those who have transgressed the commandment of God.

Hereupon king Herod distinguished the multitude that was in the city; and for those that were of his side, he made them still more his friends by the honors he conferred on them; but for those of Antigonus's party, he slew them; and as his money ran low, he turned all the ornaments he had into money, and sent it to Antony, and to those about him. Yet could he not hereby purchase an exemption from all sufferings; for Antony was now bewitched by his love to Cleopatra, and was entirely conquered by her charms. Now Cleopatra had put to death all her kindred, till no one near her in blood remained alive, and after that she fell a slaying those no way related to her. So she calumniated the principal men among the Syrians to Antony, and persuaded him to have them slain, that so she might easily gain to be mistress of what they had; nay, she extended her avaricious humor to the Jews and Arabians, and secretly labored to have Herod and Malichus, the kings of both those nations, slain by his order.

But the storm of the whole family was removed to Alexander, and all of it rested upon his head. There were three eunuchs who were in the highest esteem with the king, as was plain by the offices they were in about him; for one of them was appointed to be his butler, another of them got his supper ready for him, and the third put him into bed, and lay down by him. Now Alexander had prevailed with these men, by large gifts, to let him use them after an obscene manner; which, when it was told to the king, they were tortured, and found guilty, and presently confessed the criminal conversation he had with them. They also discovered the promises by which they were induced so to do, and how they were deluded by Alexander, who had told them that they ought not to fix their hopes upon Herod, an old man, and one so shameless as to color his hair, unless they thought that would make him young again; but that they ought to fix their attention to him who was to be his successor in the kingdom, whether he would or not; and who in no long time would avenge himself on his enemies, and make his friends happy and blessed, and themselves in the first place; that the men of power did already pay respects to Alexander privately, and that the captains of the soldiery, and the officers, did secretly come to him.

But now this John, as if his oath had been made to the zealots, and for confirmation of his good-will to them, and not against them, went into the temple, and stood in the midst of them, and spake as follows: That he had run many hazards on their accounts, and in order to let them know of every thing that was secretly contrived against them by Ananus and his party; but that both he and they should be cast into the most imminent danger, unless some providential assistance were afforded them; for that Ananus made no longer delay, but had prevailed with the people to send ambassadors to Vespasian, to invite him to come presently and take the city; and that he had appointed a fast for the next day against them, that they might obtain admission into the temple on a religious account, or gain it by force, and fight with them there; that he did not see how long they could either endure a siege, or how they could fight against so many enemies. He added further, that it was by the providence of God he was himself sent as an ambassador to them for an accommodation; for that Artanus did therefore offer them such proposals, that he might come upon them when they were unarmed; that they ought to choose one of these two methods, either to intercede with those that guarded them, to save their lives, or to provide some foreign assistance for themselves; that if they fostered themselves with the hopes of pardon, in case they were subdued, they had forgotten what desperate things they had done, or could suppose, that as soon as the actors repented, those that had suffered by them must be presently reconciled to them; while those that have done injuries, though they pretend to repent of them, are frequently hated by the others for that sort of repentance; and that the sufferers, when they get the power into their hands, are usually still more severe upon the actors; that the friends and kindred of those that had been destroyed would always be laying plots against them; and that a large body of people were very angry on account of their gross breaches of their laws, and [illegal] judicatures, insomuch that although some part might commiserate them, those would be quite overborne by the majority.

So they secretly went out of the temple to the wall of the city, and made use of their saws, and opened that gate which was over against the Idumeans. Now at first there came a fear upon the Idumeans themselves, which disturbed them, as imagining that Ananus and his party were coming to attack them, so that every one of them had his right hand upon his sword, in order to defend himself; but they soon came to know who they were that came to them, and were entered the city. And had the Idumeans then fallen upon the city, nothing could have hindered them from destroying the people every man of them, such was the rage they were in at that time; but as they first of all made haste to get the zealots out of custody, which those that brought them in earnestly desired them to do, and not to overlook those for whose sakes they were come, in the midst of their distresses, nor to bring them into a still greater danger; for that when they had once seized upon the guards, it would be easy for them to fall upon the city; but that if the city were once alarmed, they would not then be able to overcome those guards, because as soon as they should perceive they were there, they would put themselves in order to fight them, and would hinder their coming into the temple.

This too, I think, should next be inquired into, viz. what are the reasons why a human soul is acted on at one time by good [spirits], and at another by bad: the grounds of which I suspect to be older than the bodily birth of the individual, as John [the Baptist] showed by his leaping and exulting in his mother’s womb, when the voice of the salutation of Mary reached the ears of his mother Elisabeth; and as Jeremiah the prophet declares, who was known to God before he was formed in his mother’s womb, and before he was born was sanctified by Him, and while yet a boy received the grace of prophecy. And again, on the other hand, it is shown beyond a doubt, that some have been possessed by hostile spirits from the very beginning of their lives: i.e., some were born with an evil spirit; and others, according to credible histories, have practised divination from childhood. Others have been under the influence of the demon called Python, i.e. the ventriloquial spirit, from the commencement of their existence. To all which instances, those who maintain that everything in the world is under the administration of divine providence (as is also our own belief), can, as it appears to me, give no other answer, so as to show that no shadow of injustice rests upon the divine government, than by holding that there were certain causes of prior existence, in consequence of which the souls, before their birth in the body, contracted a certain amount of guilt in their sensitive nature, or in their movements, on account of which they have been judged worthy by Divine Providence of being placed in this condition. For a soul is always in possession of free-will, as well when it is in the body as when it is without it; and freedom of will is always directed either to good or evil. Nor can any rational and sentient being, i.e. a mind or soul, exist without some movement either good or bad. And it is probable that these movements furnish grounds for merit even before they do anything in this world; so that on account of these merits or grounds they are, immediately on their birth, and even before it, so to speak, assorted by Divine Providence for the endurance either of good or evil. Let such, then, be our views respecting those events which appear to befall men, either immediately after birth, or even before they enter upon the light. But as regards the suggestions which are made to the soul, i.e. to the faculty of human thought, by different spirits, and which arouse men to good actions or the contrary, even in such a case we must suppose that there sometimes existed certain causes anterior to bodily birth. For occasionally the mind, when watchful, and casting away from it what is evil, calls to itself the aid of the good; or if it be, on the contrary, negligent and slothful, it makes room through insufficient caution for these spirits, which, lying in wait secretly like robbers, contrive to rush into the minds of men when they see a lodgment made for them by sloth; as the Apostle Peter says, “that our adversary the devil goes about like a roaring lion, seeking whom he may devour.” On which account our heart must be kept with all carefulness both by day and night, and no place be given to the devil; but every effort must be used that the ministers of God—those spirits, viz., who were sent to minister to them who are called to be heirs of salvation—may find a place within us, and be delighted to enter into the guest-chamber of our soul, and dwelling within us may guide us by their counsels; if, indeed, they shall find the habitation of our heart adorned by the practice of virtue and holiness. But let that be sufficient which we have said, as we best could, regarding those powers which are hostile to the human race.

This point, indeed, is not to be passed by without notice, viz. that there are certain passages of Scripture where this “body,” as we termed it, i.e. this inferential historical sense, is not always found, as we shall prove to be the case in the following pages, but where that which we termed “soul” or “spirit” can only be understood. And this, I think, is indicated in the Gospels, where there are said to be placed, according to the manner of purification among the Jews, six water-vessels, containing two or three firkins a-piece; by which, as I have said, the language of the Gospel seems to indicate, with respect to those who are secretly called by the apostle “Jews,” that they are purified by the word of Scripture,—receiving indeed sometimes two firkins, i.e. the understanding of the “soul” or “spirit,” according to our statement as above; sometimes even three [firkins], when in the reading [of Scripture] the “bodily” sense, which is the “historical,” may be preserved for the edification of the people. Now six water-vessels are appropriately spoken of, with regard to those persons who are purified by being placed in the world; for we read that in six days—which is the perfect number—this world and all things in it were finished. How great, then, is the utility of this first “historical” sense which we have mentioned, is attested by the multitude of all believers, who believe with adequate faith and simplicity, and does not need much argument, because it is openly manifest to all; whereas of that sense which we have called above the “soul,” as it were, of Scripture, the Apostle Paul has given us numerous examples in the first Epistle to the Corinthians. For we find the expression, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn.” And afterwards, when explaining what precept ought to be understood by this, he adds the words: “Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written; that he who plougheth should plough in hope, and he that thresheth, in hope of partaking.” Very many other passages also of this nature, which are in this way explained of the law, contribute extensive information to the hearers.

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.

Let us see how he continues after this: “These events,” he says, “he predicted as being a God, and the prediction must by all means come to pass. God, therefore, who above all others ought to do good to men, and especially to those of his own household, led on his own disciples and prophets, with whom he was in the habit of eating and drinking, to such a degree of wickedness, that they became impious and unholy men. Now, of a truth, he who shared a man’s table would not be guilty of conspiring against him; but after banqueting with God, he became a conspirator. And, what is still more absurd, God himself plotted against the members of his own table, by converting them into traitors and villains!” Now, since you wish me to answer even those charges of Celsus which seem to me frivolous, the following is our reply to such statements. Celsus imagines that an event, predicted through foreknowledge, comes to pass because it was predicted; but we do not grant this, maintaining that he who foretold it was not the cause of its happening, because he foretold it would happen; but the future event itself, which would have taken place though not predicted, afforded the occasion to him, who was endowed with foreknowledge, of foretelling its occurrence. Now, certainly this result is present to the foreknowledge of him who predicts an event, when it is possible that it may or may not happen, viz. that one or other of these things will take place. For we do not assert that he who foreknows an event, by secretly taking away the possibility of its happening or not, makes any such declaration as this: “This shall infallibly happen, and it is impossible that it can be otherwise.” And this remark applies to all the foreknowledge of events dependent upon ourselves, whether contained in the sacred Scriptures or in the histories of the Greeks. Now, what is called by logicians an “idle argument,” which is a sophism, will be no sophism as far as Celsus can help, but according to sound reasoning it is a sophism. And that this may be seen, I shall take from the Scriptures the predictions regarding Judas, or the foreknowledge of our Saviour regarding him as the traitor; and from the Greek histories the oracle that was given to Laius, conceding for the present its truth, since it does not affect the argument. Now, in Ps. cix., Judas is spoken of by the mouth of the Saviour, in words beginning thus: “Hold not Thy peace, O God of my praise; for the mouth of the wicked and the mouth of the deceitful are opened against me.” Now, if you carefully observe the contents of the psalm, you will find that, as it was foreknown that he would betray the Saviour, so also was he considered to be himself the cause of the betrayal, and deserving, on account of his wickedness, of the imprecations contained in the prophecy. For let him suffer these things, “because,” says the psalmist, “he remembered not to show mercy, but persecuted the poor and needy man.” Wherefore it was possible for him to show mercy, and not to persecute him whom he did persecute. But although he might have done these things, he did not do them, but carried out the act of treason, so as to merit the curses pronounced against him in the prophecy.

But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions, maintaining that these heroes disappeared for a certain time, and secretly withdrew themselves from the sight of all men, and gave themselves out afterwards as having returned from Hades,—for such is the meaning which his words seem to convey respecting the Odrysian Orpheus, and the Thessalian Protesilaus, and the Tænarian Hercules, and Theseus also,—let us endeavour to show that the account of Jesus being raised from the dead cannot possibly be compared to these. For each one of the heroes respectively mentioned might, had he wished, have secretly withdrawn himself from the sight of men, and returned again, if so determined, to those whom he had left; but seeing that Jesus was crucified before all the Jews, and His body slain in the presence of His nation, how can they bring themselves to say that He practised a similar deception with those heroes who are related to have gone down to Hades, and to have returned thence? But we say that the following consideration might be adduced, perhaps, as a defence of the public crucifixion of Jesus, especially in connection with the existence of those stories of heroes who are supposed to have been compelled to descend to Hades: that if we were to suppose Jesus to have died an obscure death, so that the fact of His decease was not patent to the whole nation of the Jews, and afterwards to have actually risen from the dead, there would, in such a case, have been ground for the same suspicion entertained regarding the heroes being also entertained regarding Himself. Probably, then, in addition to other causes for the crucifixion of Jesus, this also may have contributed to His dying a conspicuous death upon the cross, that no one might have it in his power to say that He voluntarily withdrew from the sight of men, and seemed only to die, without really doing so; but, appearing again, made a juggler’s trick of the resurrection from the dead. But a clear and unmistakeable proof of the fact I hold to be the undertaking of His disciples, who devoted themselves to the teaching of a doctrine which was attended with danger to human life,—a doctrine which they would not have taught with such courage had they invented the resurrection of Jesus from the dead; and who also, at the same time, not only prepared others to despise death, but were themselves the first to manifest their disregard for its terrors.

But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions, maintaining that these heroes disappeared for a certain time, and secretly withdrew themselves from the sight of all men, and gave themselves out afterwards as having returned from Hades,—for such is the meaning which his words seem to convey respecting the Odrysian Orpheus, and the Thessalian Protesilaus, and the Tænarian Hercules, and Theseus also,—let us endeavour to show that the account of Jesus being raised from the dead cannot possibly be compared to these. For each one of the heroes respectively mentioned might, had he wished, have secretly withdrawn himself from the sight of men, and returned again, if so determined, to those whom he had left; but seeing that Jesus was crucified before all the Jews, and His body slain in the presence of His nation, how can they bring themselves to say that He practised a similar deception with those heroes who are related to have gone down to Hades, and to have returned thence? But we say that the following consideration might be adduced, perhaps, as a defence of the public crucifixion of Jesus, especially in connection with the existence of those stories of heroes who are supposed to have been compelled to descend to Hades: that if we were to suppose Jesus to have died an obscure death, so that the fact of His decease was not patent to the whole nation of the Jews, and afterwards to have actually risen from the dead, there would, in such a case, have been ground for the same suspicion entertained regarding the heroes being also entertained regarding Himself. Probably, then, in addition to other causes for the crucifixion of Jesus, this also may have contributed to His dying a conspicuous death upon the cross, that no one might have it in his power to say that He voluntarily withdrew from the sight of men, and seemed only to die, without really doing so; but, appearing again, made a juggler’s trick of the resurrection from the dead. But a clear and unmistakeable proof of the fact I hold to be the undertaking of His disciples, who devoted themselves to the teaching of a doctrine which was attended with danger to human life,—a doctrine which they would not have taught with such courage had they invented the resurrection of Jesus from the dead; and who also, at the same time, not only prepared others to despise death, but were themselves the first to manifest their disregard for its terrors.

But how is it that this Jew of Celsus could say that Jesus concealed Himself? For his words regarding Him are these: “And who that is sent as a messenger ever conceals himself when he ought to make known his message?” Now, He did not conceal Himself, who said to those who sought to apprehend Him, “I was daily teaching openly in the temple, and ye laid no hold upon me.” But having once already answered this charge of Celsus, now again repeated, we shall content ourselves with what we have formerly said. We have answered, also, in the preceding pages, this objection, that “while he was in the body, and no one believed upon him, he preached to all without intermission; but when he might have produced a powerful belief in himself after rising from the dead, he showed himself secretly only to one woman, and to his own boon companions.” Now it is not true that He showed Himself only to one woman; for it is stated in the Gospel according to Matthew, that “in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there had been a great earthquake: for the angel of the Lord had descended from heaven, and come and rolled back the stone.” And, shortly after, Matthew adds: “And, behold, Jesus met them”—clearly meaning the afore-mentioned Marys—“saying, All hail. And they came and held Him by the feet, and worshipped Him.” And we answered, too, the charge, that “while undergoing his punishment he was seen by all, but after his resurrection only by one,” when we offered our defence of the fact that “He was not seen by all.” And now we might say that His merely human attributes were visible to all men, but those which were divine in their nature—I speak of the attributes not as related, but as distinct—were not capable of being received by all. But observe here the manifest contradiction into which Celsus falls. For having said, a little before, that Jesus had appeared secretly to one woman and His own boon companions, he immediately subjoins: “While undergoing his punishment he was seen by all men, but after his resurrection by one, whereas the opposite ought to have happened.” And let us hear what he means by “ought to have happened.” The being seen by all men while undergoing His punishment, but after His resurrection only by one individual, are opposites. Now, so far as his language conveys a meaning, he would have that to take place which is both impossible and absurd, viz., that while undergoing His punishment He should be seen only by one individual, but after His resurrection by all men! or else how will you explain his words, “The opposite ought to have happened?”

But how is it that this Jew of Celsus could say that Jesus concealed Himself? For his words regarding Him are these: “And who that is sent as a messenger ever conceals himself when he ought to make known his message?” Now, He did not conceal Himself, who said to those who sought to apprehend Him, “I was daily teaching openly in the temple, and ye laid no hold upon me.” But having once already answered this charge of Celsus, now again repeated, we shall content ourselves with what we have formerly said. We have answered, also, in the preceding pages, this objection, that “while he was in the body, and no one believed upon him, he preached to all without intermission; but when he might have produced a powerful belief in himself after rising from the dead, he showed himself secretly only to one woman, and to his own boon companions.” Now it is not true that He showed Himself only to one woman; for it is stated in the Gospel according to Matthew, that “in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there had been a great earthquake: for the angel of the Lord had descended from heaven, and come and rolled back the stone.” And, shortly after, Matthew adds: “And, behold, Jesus met them”—clearly meaning the afore-mentioned Marys—“saying, All hail. And they came and held Him by the feet, and worshipped Him.” And we answered, too, the charge, that “while undergoing his punishment he was seen by all, but after his resurrection only by one,” when we offered our defence of the fact that “He was not seen by all.” And now we might say that His merely human attributes were visible to all men, but those which were divine in their nature—I speak of the attributes not as related, but as distinct—were not capable of being received by all. But observe here the manifest contradiction into which Celsus falls. For having said, a little before, that Jesus had appeared secretly to one woman and His own boon companions, he immediately subjoins: “While undergoing his punishment he was seen by all men, but after his resurrection by one, whereas the opposite ought to have happened.” And let us hear what he means by “ought to have happened.” The being seen by all men while undergoing His punishment, but after His resurrection only by one individual, are opposites. Now, so far as his language conveys a meaning, he would have that to take place which is both impossible and absurd, viz., that while undergoing His punishment He should be seen only by one individual, but after His resurrection by all men! or else how will you explain his words, “The opposite ought to have happened?”

Now, in order to grant that there did exist a healing spirit named Æsculapius, who used to cure the bodies of men, I would say to those who are astonished at such an occurrence, or at the prophetic knowledge of Apollo, that since the cure of bodies is a thing indifferent, and a matter within the reach not merely of the good, but also of the bad; and as the foreknowledge of the future is also a thing indifferent—for the possessor of foreknowledge does not necessarily manifest the possession of virtue—you must show that they who practise healing or who foretell the future are in no respect wicked, but exhibit a perfect pattern of virtue, and are not far from being regarded as gods. But they will not be able to show that they are virtuous who practise the art of healing, or who are gifted with foreknowledge, seeing many who are not fit to live are related to have been healed; and these, too, persons whom, as leading improper lives, no wise physician would wish to heal. And in the responses of the Pythian oracle also you may find some injunctions which are not in accordance with reason, two of which we will adduce on the present occasion; viz. when it gave commandment that Cleomedes—the boxer, I suppose—should be honoured with divine honours, seeing some great importance or other attaching to his pugilistic skill, but did not confer either upon Pythagoras or upon Socrates the honours which it awarded to pugilism; and also when it called Archilochus “the servant of the Muses”—a man who employed his poetic powers upon topics of the most wicked and licentious nature, and whose public character was dissolute and impure—and entitled him “pious,” in respect of his being the servant of the Muses, who are deemed to be goddesses! Now I am inclined to think that no one would assert that he was a “pious” man who was not adorned with all moderation and virtue, or that a decorous man would utter such expressions as are contained in the unseemly iambics of Archilochus. And if nothing that is divine in itself is shown to belong either to the healing skill of Æsculapius or the prophetic power of Apollo, how could any one, even were I to grant that the facts are as alleged, reasonably worship them as pure divinities?—and especially when the prophetic spirit of Apollo, pure from any body of earth, secretly enters through the private parts the person of her who is called the priestess, as she is seated at the mouth of the Pythian cave! Whereas regarding Jesus and His power we have no such notion; for the body which was born of the Virgin was composed of human material, and capable of receiving human wounds and death.

For with what purpose in view did Providence accomplish the marvels related of Aristeas? And to confer what benefit upon the human race did such remarkable events, as you regard them, take place? You cannot answer. But we, when we relate the events of the history of Jesus, have no ordinary defence to offer for their occurrence;—this, viz., that God desired to commend the doctrine of Jesus as a doctrine which was to save mankind, and which was based, indeed, upon the apostles as foundations of the rising edifice of Christianity, but which increased in magnitude also in the succeeding ages, in which not a few cures are wrought in the name of Jesus, and certain other manifestations of no small moment have taken place. Now what sort of person is Apollo, who enjoined the Metapontines to treat Aristeas as a god? And with what object does he do this? And what advantage was he procuring to the Metapontines from this divine worship, if they were to regard him as a god, who a little ago was a mortal? And yet the recommendations of Apollo (viewed by us as a demon who has obtained the honour of libation and sacrificial odours) regarding this Aristeas appear to you to be worthy of consideration; while those of the God of all things, and of His holy angels, made known beforehand through the prophets—not after the birth of Jesus, but before He appeared among men—do not stir you up to admiration, not merely of the prophets who received the Divine Spirit, but of Him also who was the object of their predictions, whose entrance into life was so clearly predicted many years beforehand by numerous prophets, that the whole Jewish people who were hanging in expectation of the coming of Him who was looked for, did, after the advent of Jesus, fall into a keen dispute with each other; and that a great multitude of them acknowledged Christ, and believed Him to be the object of prophecy, while others did not believe in Him, but, despising the meekness of those who, on account of the teaching of Jesus, were unwilling to cause even the most trifling sedition, dared to inflict on Jesus those cruelties which His disciples have so truthfully and candidly recorded, without secretly omitting from their marvellous history of Him what seems to the multitude to bring disgrace upon the doctrine of Christianity. But both Jesus Himself and His disciples desired that His followers should believe not merely in His Godhead and miracles, as if He had not also been a partaker of human nature, and had assumed the human flesh which “lusteth against the Spirit;” but they saw also that the power which had descended into human nature, and into the midst of human miseries, and which had assumed a human soul and body, contributed through faith, along with its divine elements, to the salvation of believers, when they see that from Him there began the union of the divine with the human nature, in order that the human, by communion with the divine, might rise to be divine, not in Jesus alone, but in all those who not only believe, but enter upon the life which Jesus taught, and which elevates to friendship with God and communion with Him every one who lives according to the precepts of Jesus.

In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and amongst birds and serpents, and even foxes and wolves. For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, which exists in these animals.

In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings forward the objections which we raised against Marcion. And, probably, having heard them from some paltry and ignorant individuals, he assails the very arguments which combat them, but not in a way that shows much intelligence. Quoting then our arguments against Marcion, and not observing that it is against Marcion that he is speaking, he asks: “Why does he send secretly, and destroy the works which he has created? Why does he secretly employ force, and persuasion, and deceit? Why does he allure those who, as ye assert, have been condemned or accused by him, and carry them away like a slave-dealer? Why does he teach them to steal away from their Lord? Why to flee from their father? Why does he claim them for himself against the father’s will? Why does he profess to be the father of strange children?” To these questions he subjoins the following remark, as if by way of expressing his surprise: “Venerable, indeed, is the god who desires to be the father of those sinners who are condemned by another [god], and of the needy, and, as themselves say, of the very offscourings [of men], and who is unable to capture and punish his messenger, who escaped from him!” After this, as if addressing us who acknowledge that this world is not the work of a different and strange god, he continues in the following strain: “If these are his works, how is it that God created evil? And how is it that he cannot persuade and admonish [men]? And how is it that he repents on account of the ingratitude and wickedness of men? He finds fault, moreover, with his own handwork, and hates, and threatens, and destroys his own offspring? Whither can he transport them out of this world, which he himself has made?” Now it does not appear to me that by these remarks he makes clear what “evil” is; and although there have been among the Greeks many sects who differ as to the nature of good and evil, he hastily concludes, as if it were a consequence of our maintaining that this world also is a work of the universal God, that in our judgment God is the author of evil. Let it be, however, regarding evil as it may—whether created by God or not—it nevertheless follows only as a result when you compare the principal design. And I am greatly surprised if the inference regarding God’s authorship of evil, which he thinks follows from our maintaining that this world also is the work of the universal God, does not follow too from his own statements. For one might say to Celsus: “If these are His works, how is it that God created evil? and how is it that He cannot persuade and admonish men?” It is indeed the greatest error in reasoning to accuse those who are of different opinions of holding unsound doctrines, when the accuser himself is much more liable to the same charge with regard to his own.

In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings forward the objections which we raised against Marcion. And, probably, having heard them from some paltry and ignorant individuals, he assails the very arguments which combat them, but not in a way that shows much intelligence. Quoting then our arguments against Marcion, and not observing that it is against Marcion that he is speaking, he asks: “Why does he send secretly, and destroy the works which he has created? Why does he secretly employ force, and persuasion, and deceit? Why does he allure those who, as ye assert, have been condemned or accused by him, and carry them away like a slave-dealer? Why does he teach them to steal away from their Lord? Why to flee from their father? Why does he claim them for himself against the father’s will? Why does he profess to be the father of strange children?” To these questions he subjoins the following remark, as if by way of expressing his surprise: “Venerable, indeed, is the god who desires to be the father of those sinners who are condemned by another [god], and of the needy, and, as themselves say, of the very offscourings [of men], and who is unable to capture and punish his messenger, who escaped from him!” After this, as if addressing us who acknowledge that this world is not the work of a different and strange god, he continues in the following strain: “If these are his works, how is it that God created evil? And how is it that he cannot persuade and admonish [men]? And how is it that he repents on account of the ingratitude and wickedness of men? He finds fault, moreover, with his own handwork, and hates, and threatens, and destroys his own offspring? Whither can he transport them out of this world, which he himself has made?” Now it does not appear to me that by these remarks he makes clear what “evil” is; and although there have been among the Greeks many sects who differ as to the nature of good and evil, he hastily concludes, as if it were a consequence of our maintaining that this world also is a work of the universal God, that in our judgment God is the author of evil. Let it be, however, regarding evil as it may—whether created by God or not—it nevertheless follows only as a result when you compare the principal design. And I am greatly surprised if the inference regarding God’s authorship of evil, which he thinks follows from our maintaining that this world also is the work of the universal God, does not follow too from his own statements. For one might say to Celsus: “If these are His works, how is it that God created evil? and how is it that He cannot persuade and admonish men?” It is indeed the greatest error in reasoning to accuse those who are of different opinions of holding unsound doctrines, when the accuser himself is much more liable to the same charge with regard to his own.