Chapter XLIX.
If Celsus had read the Scriptures in an impartial spirit, he would not have said that "our writings are incapable of admitting an allegorical meaning." For from the prophetic Scriptures, in which historical events are recorded (not from the historical), it is possible to be convinced that the historical portions also were written with an allegorical purpose, and were most skilfully adapted not only to the multitude of the simpler believers, but also to the few who are able or willing to investigate matters in an intelligent spirit. If, indeed, those writers at the present day who are deemed by Celsus the "more modest of the Jews and Christians" were the (first) allegorical interpreters of our Scriptures, he would have the appearance, perhaps, of making a plausible allegation. But since the very fathers and authors of the doctrines themselves give them an allegorical signification, what other inference can be drawn than that they were composed so as to be allegorically understood in their chief signification? [3910] And we shall adduce a few instances out of very many to show that Celsus brings an empty charge against the Scriptures, when he says "that they are incapable of admitting an allegorical meaning." Paul, the apostle of Jesus, says: "It is written in the law, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking." [3911] And in another passage the same Paul says: "For it is written, For this cause shall a man leave his father and mother and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church." [3912] And again, in another place: "We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea." [3913] Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: "And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ." [3914] Asaph, moreover, who, in showing the histories in Exodus and Numbers to be full of difficulties and parables, [3915] begins in the following manner, as recorded in the book of Psalms, where he is about to make mention of these things: "Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us." [3916]
[3910] kata ton proeoumenon noun.
[3911] Cf. 1 Cor. ix. 9, 10 and Deut. xxv. 4.
[3912] Cf. Eph. v. 31, 32. Cf. Gen. ii. 24.
[3913] Cf. 1 Cor. x. 1, 2.
[3914] Cf. 1 Cor. x. 3, 4.
[3915] problemata kai parabolai.
[3916] Cf. Ps. lxxviii. 1-3.
Chapter L.
Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, "Open Thou mine eyes, and I will behold wondrous things out of Thy law;" [3917] whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, [3918] and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, "Open Thou mine eyes, and I will behold wondrous things out of Thy law." And who is there that, on reading of the dragon that lives in the Egyptian river, [3919] and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, [3920] is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, "The rivers are mine, and I have made them;" [3921] and who the dragon is, and the fishes in its scales,--and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: "Who is wise, and he shall understand these things? or who is prudent, and he shall know them?" [3922] Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that "the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions." Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking.
[3917] Cf. Ps. cxix. 18.
[3918] epan epakouse tou par' heautou panta poiesantos.
[3919] Cf. Ezek. xxix. 3.
[3920] Cf. Ezek. xxxii. 5, 6.
[3921] Cf. Ezek. xxix. 3.
[3922] Cf. Hos. xiv. 9.