The order in which the objections of Celsus are ar- ranged in Origen*8 reply to him is different from that above given in some respects, and it is therefore here subjoined: **The first half of book i is prefatory (ch. i-xl); the second half| together with book ii, contains the attack by the Jew on Christianity given in lect. ii. The early part of book iii (1-9) contains Origen*s ref- utation of the Jew. The subsequent parts and remain- ing books give Origen*s ref^itation of Celsus^s own at- tack on Christianity. First, Celsus attacks the char- acter of Christians in the remainder of book iii. In book iv he returns to his attack on Judaism, and on the Scriptures of the Old Testament, especially on many of the narratives, either regarding them as false or as borrowed, and objecting to ti^eir anthropomorphic character ; also objecting to the account of man's place in creation, and of divine interference. -In book v he continues his attack on the doctrines of both religions, chiefly so fiir as he considers them to be untrue ; and in book vi so fiar as he considers them to be borrowed, dragging to light the difference which existed between Judaism and Christianity. In book vii the subject of prophecy and some other doctrines, as well 9s the eth- ics of Christianity, are examined; and in book viii, "when the attack on Christianity is mainly over, a de- fence of paganism is offered by Celsus. Such is the type of a philosophical objector against Christianity a little hiter than the middle of the second century. We meet here for the first time a remarkable effort of pa^ gan thought, endeavoring to extinguish the new relig- ion; the definite statements of a mind that investigated its claims and rejected it. Most of the ol^ections of Celsus are sophistical, a few are admitted difficulties, hat the philosophical class of them will be seen to be the corolhiry from his general principle before ex- plained" (Farrar, 1. c).
LUerature. — Besides the worip already cited, see Cave, History of Literature, i, 96 ; Pond, in IMerary and Tkeohgical Review, iv, 219, 584; Cudworth, InteU lectucU System, 11, 840 sq. (American edition); Shedd, History of Doctrines, bk. ii, ch. ii; Bindemann, in TUgen's Zeitschrift, etc. 1842, Heft 2 ; Schaff, Church History, i, § 60 ; Jachmann, De CeLso, etc (Regiom. 1836, 4to) ; Hase, Churdi History, § 51 ; Fenger, de Celso Epicwrio (1828, 8vo ; maintains that Celsus was not a Phfctonist); Gieseler, Ch, History, 1, § 89 (note); Mos- heim. Commentaries, cent, ii, § 19 (argues that Celsus was an Alexandrian Platonist). See also Apoloobt- IGS; Apologibs; Obiobh.
Celtic Churoh or ChzlfltiaiiB. See Culdbbb ; Galatians.
Celtic ReUgion. Unless preceded by the Ibe- rians, the Celts formed the first of those vast waves of Indo-European immigration that, first fVom the Hima- layas and then fh>m the Caspian Sea, spread them- selves over Europe. This people, of unknown antiq- uity, not only at <me time held all of Western and Central, but also an important part of Southern and Eastern Europe, and their armies threatened Borne and Asia Minor. Pressed back by the German tribes, and then conquered by the Romans and Saxons, the Celts have now ceased to be active agents in history as distinct national bodies, and have, indeed, a clear descent, as an unmixed race, .only in Brittany, in France, Ireland, Wales, and part of Scotland and the smaller British Isles.
The Celts occupied a low stage of culture. They despised agriculture, were skilful traders and miners, and passionately fond of war, piracy, ornaments, and wine. They were cruel to tiieir ^ves and children on the death of chiefe, practised polygamy, had few roads, but built many fbrtified cities and villages. They had no compact national union, but were divided into dans and districts, having but a slight federative union. Their society gradually became more and more aristocratic, so that feudalism seems, firom its many points of resemblance, to be but the development of the Celtic social order.
The Celts had, however, a powerful bond -of union in their religion and priesthood. In many features the priests resembled those of the ancient Egyptians. The numerous and powerful body of priests called Drvids not only fulfilled all the offices of religion, but they were also the judges, the expounders of -civil law, the physicians, the astrologers, the instructors of the youth, and had, in short, in their hands all the spiritual life of the entire people. They were not held to military service, paid no taxes, and bore none of the burdens of the state. With such privileges attached to their order, the children of rich and noble fiimilies often were placed in the priesthood, or sought it of their own wills. These novices were placed under a training wliich often lasted twenty years, being compelled to commit to memory an immense number of verses con- taining the secrets of the religion. As it was never permitted to commit these verses to writing, most of the particulan of the Celtic religion havl bten lost The Druids were a secret or close corporation, wore a peculiar costume, had various grades of priesthood, and were presided over by a high-priest elected by the whole body. To the ordinary priests were intrusted the preservation of the sacred legends, and the teach- ing of them to the young priests. They usually had their places of residence and instruction in retired places, as in deep fbrests, dark valleys, or in islands. The votes (seers) dwelt in cities and villages, and there conducted the prayen, sacrifices, and other religious rites, and foretold the future and the counsel of the gods from the flight of birds and othei* phenomena of Nature. The horde preserved, developed, and sang to the people lyrics of the religion and of the glorious traditions of heroes among their ancestors. They often