Chapter XLII.
In order to show that he had read the book of Genesis, Celsus rejects the story of the dove, although unable to adduce any reason which might prove it to be a fiction. In the next place, as his habit is, in order to put the narrative in a more ridiculous light, he converts the "raven" into a "crow," and imagines that Moses so wrote, having recklessly altered the accounts related of the Grecian Deucalion; unless perhaps he regards the narrative as not having proceeded from Moses, but from several individuals, as appears from his employing the plural number in the expressions, "falsifying and recklessly altering the story of Deucalion," [3880] as well as from the words, "For they did not expect, I suppose, that these things would come to light." But how should they, who gave their Scriptures to the whole nation, not expect that they would come to light, and who predicted, moreover, that this religion should be proclaimed to all nations? Jesus declared, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof;" [3881] and in uttering these words to the Jews, what other meaning did He intend to convey than this, viz., that He Himself should, through his divine power, bring forth into light the whole of the Jewish Scriptures, which contain the mysteries of the kingdom of God? If, then, they peruse the Theogonies of the Greeks, and the stories about the twelve gods, they impart to them an air of dignity, by investing them with an allegorical signification; but when they wish to throw contempt upon our biblical narratives, they assert that they are fables, clumsily invented for infant children!
[3880] paracharattontes kai rhadiourgountes.
[3881] Cf. Matt. xxi. 43.
Chapter XLIII.
"Altogether absurd, and out of season," [3882] he continues, "is the (account of the) begetting of children," where, although he has mentioned no names, it is evident that he is referring to the history of Abraham and Sarah. Cavilling also at the "conspiracies of the brothers," he allies either to the story of Cain plotting against Abel, [3883] or, in addition, to that of Esau against Jacob; [3884] and (speaking) of "a father's sorrow," he probably refers to that of Isaac on account of the absence of Jacob, and perhaps also to that of Jacob because of Joseph having been sold into Egypt. And when relating the "crafty procedure of mothers," I suppose he means the conduct of Rebecca, who contrived that the blessing of Isaac should descend, not upon Esau, but upon Jacob. Now if we assert that in all these cases God interposed in a very marked degree, [3885] what absurdity do we commit, seeing we are persuaded that He never withdraws His providence [3886] from those who devote themselves to Him in an honourable and vigorous [3887] life? He ridicules, moreover, the acquisition of property made by Jacob while living with Laban, not understanding to what these words refer: "And those which had no spots were Laban's, and those which were spotted were Jacob's;" [3888] and he says that "God presented his sons with asses, and sheep, and camels," [3889] and did not see that "all these things happened unto them for ensamples, and were written for our sake, upon whom the ends of the world are come." [3890] The varying customs (prevailing among the different nations) becoming famous, [3891] are regulated by the word of God, being given as a possession to him who is figuratively termed Jacob. For those who become converts to Christ from among the heathen, are indicated by the history of Laban and Jacob.
[3882] exoron.
[3883] Cf. Gen. iv. 8.
[3884] Cf. Gen. xxvii. 41.
[3885] anchista de toutois pasi sumpoliteuomenon.
[3886] theioteta.
[3887] errhomenos.
[3888] Cf. Gen. xxx. 42 (LXX.). "The feebler were Laban's, and the stronger Jacob's" (Auth. Vers.).
[3889] Cf. Gen. xxx. 43.
[3890] Cf. 1 Cor. x. 11.
[3891] par' hois ta poikila ethe episema genomena, to logo tou Theou politeuetai, dothenta ktesis to tropikos kaloumeno 'Iakob: episema is the term employed to denote the "spotted" cattle of Laban, and is here used by Origen in its figurative sense of "distinguished," thus playing on the double meaning of the word.