ambiguous words: Answer—chaps. xxxiii.-xxxv. Celsus adduces instances of alleged great antiquity put forth by other nations, and asserts that the Jews wove together some most incredible and stupid stories, regarding the creation of man, the formation of the woman, the issuing of certain commands by God, the opposition of the serpent, and the defeat of God, who is thus shown to have been weak at the very beginning of things, and unable to persuade a single individual to obey His will: Detailed answers to these misrepresentations—chaps. xxxvi.-xl. Celsus next ridicules the accounts of the Deluge and the Ark: Answers—chaps. xli., xlii. Goes on to carp at the histories of Abraham and Sarah, of Cain and Abel, of Esau and Jacob, of Laban and Jacob—chap. xliii. Explanation of the statement that “God gave wells to the righteous;” other matters, also, to be allegorically understood—chap. xliv. Celsus does not recognise the love of truth which characterizes the writers of Scripture; figurative signification of Sodom, and of Lot and his daughters; discussion on the nature of actions—chap. xlv. Spirit of hostility which characterizes Celsus, in selecting from the narratives of Scripture whatever may serve as ground of accusation against Christians, while passing without notice whatever may redound to their credit: Instances—chap. xlvi. Celsus refers vaguely to the dreams of the butler and baker in the history of Joseph, and endeavours to find ground of objection in the history of Joseph’s conduct towards his brethren—chap. xlvii. Asserts that the more modest among Jews and Christians endeavour to give these things an allegorical meaning, because they are ashamed of them: Answer—chap. xlviii. Falsity of his assertion that the scriptural writings are incapable of receiving an allegorical meaning—chaps. xlix., l. The treatises which give allegorical explanations of the law of Moses evidently unknown to Celsus, otherwise he could not have said that these allegorical explanations were more shameful than the fables themselves: Illustrations—chap. li. Celsus refers to the work entitled “Controversy between Papiscus and Jason,” in support of his assertions—chaps. lii., liii. Celsus conceals his real opinions, although he ought to have avowed them, when quoting from the _Timæus_ of Plato, to the effect that God made immortal things alone, while mortal things are the work of others; that the soul is the work of God, while the body is different; that there is no difference between the body of a man, and that of a bat: Examination of these statements—chaps. liv.-lix. Asserts that a common nature pervades all bodies, and that no product of matter is immortal: Answers—chaps. lx., lxi. Maintains that the amount of evil is a fixed quantity, which has never varied: Answers—chaps. lxii.-lxiv. That it is difficult for any but a philosopher to ascertain the origin of evils, but that it is sufficient for the multitude to say that they