Chapter XXI.
But I do not understand how he can imagine the overturning of the tower (of Babel) to have happened with a similar object to that of the deluge, which effected a purification of the earth, according to the accounts both of Jews and Christians. For, in order that the narrative contained in Genesis respecting the tower may be held to convey no secret meaning, but, as Celsus supposes, may be taken as true to the letter, [3758] the event does not on such a view appear to have taken place for the purpose of purifying the earth; unless, indeed, he imagines that the so-called confusion of tongues is such a purificatory process. But on this point, he who has the opportunity will treat more seasonably when his object is to show not only what is the meaning of the narrative in its historical connection, but what metaphorical meaning may be deduced from it. [3759] Seeing that he imagines, however, that Moses, who wrote the account of the tower, and the confusion of tongues, has perverted the story of the sons of Aloeus, [3760] and referred it to the tower, we must remark that I do not think any one prior to the time of Homer [3761] has mentioned the sons of Aloeus, while I am persuaded that what is related about the tower has been recorded by Moses as being much older not only than Homer, but even than the invention of letters among the Greeks. Who, then, are the perverters of each other's narratives? Whether do they who relate the story of the Aloadæ pervert the history of the time, or he who wrote the account of the tower and the confusion of tongues the story of the Aloadæ? Now to impartial hearers Moses appears to be more ancient than Homer. The destruction by fire, moreover, of Sodom and Gomorrah on account of their sins, related by Moses in Genesis, is compared by Celsus to the story of Phæthon,--all these statements of his resulting from one blunder, viz., his not attending to the (greater) antiquity of Moses. [3762] For they who relate the story of Phæthon seem to be younger even than Homer, who, again, is much younger than Moses. We do not deny, then, that the purificatory fire and the destruction of the world took place in order that evil might be swept away, and all things be renewed; for we assert that we have learned these things from the sacred books of the prophets. But since, as we have said in the preceding pages, the prophets, in uttering many predictions regarding future events, show that they have spoken the truth concerning many things that are past, and thus give evidence of the indwelling of the Divine Spirit, it is manifest that, with respect to things still future, we should repose faith in them, or rather in the Divine Spirit that is in them.
[3758] saphes.
[3759] 'Epan to prokeimenon e parastesai kai ta tes kata ton topon hisnorias tina echoi logon, kai ta tes peri autou anagoges.
[3760] Otus and Ephialtes. Cf. Smith's Dict. of Myth. and Biog., s.v.
[3761] Cf. Hom., Odyss., xi. 305.
[3762] [Demonstrated by Justin, vol. i. pp. 277, 278, this series.]
Chapter XXII.
But, according to Celsus, "the Christians, making certain additional statements to those of the Jews, assert that the Son of God has been already sent on account of the sins of the Jews; and that the Jews having chastised Jesus, and given him gall to drink, have brought upon themselves the divine wrath." And any one who likes may convict this statement of falsehood, if it be not the case that the whole Jewish nation was overthrown within one single generation after Jesus had undergone these sufferings at their hands. For forty and two years, I think, after the date of the crucifixion of Jesus, did the destruction of Jerusalem take place. Now it has never been recorded, since the Jewish nation began to exist, that they have been expelled for so long a period from their venerable temple-worship [3763] and service, and enslaved by more powerful nations; for if at any time they appeared to be abandoned because of their sins, they were notwithstanding visited (by God), [3764] and returned to their own country, and recovered their possessions, and performed unhindered the observances of their law. One fact, then, which proves that Jesus was something divine and sacred, [3765] is this, that Jews should have suffered on His account now for a lengthened time calamities of such severity. And we say with confidence that they will never be restored to their former condition. [3766] For they committed a crime of the most unhallowed kind, in conspiring against the Saviour of the human race in that city where they offered up to God a worship containing the symbols of mighty mysteries. It accordingly behoved that city where Jesus underwent these sufferings to perish utterly, and the Jewish nation to be overthrown, and the invitation to happiness offered them by God to pass to others,--the Christians, I mean, to whom has come the doctrine of a pure and holy worship, and who have obtained new laws, in harmony with the established constitution in all countries; [3767] seeing those which were formerly imposed, as on a single nation which was ruled by princes of its own race and of similar manners, [3768] could not now be observed in all their entireness.
[3763] hagisteias.
[3764] epeskopethesan.
[3765] Theion ti kai hieron chrema gegonenai ton 'Iesoun.
[3766] oud' apokatastathesontai. [A very bold and confident assertion this must have seemed sixteen hundred years ago.]
[3767] kai harmozontas te pantachou kathestose politeia.
[3768] hupo oikeion kai homoethon.