do not proceed from God, but cleave to matter; and that, as the cause of mortal events never varies, the same things must always return, according to the appointed cycles: Answers—chaps. lxv.-lxix. Assertion of Celsus that a thing which seems to be evil may not necessarily be so: Examined—chap. lxx. Celsus misunderstands the anthropopathic language of Scripture: Explanation—chaps. lxxi.-lxxiii. Celsus finds fault with Christians for asserting that God made all things for the sake of man, whereas they were made as much for the sake of the irrational animals: Answer—chap. lxxiv. Celsus holds that thunders, and lightnings, and rains are not the works of God; that even if they were, they were brought into existence as much for the sake of plants, and trees, and herbs, as for that of human beings: Answer—chaps. lxxv., lxxvi. Celsus maintains that the verse of Euripides, viz. “The sun and night are to mortals slaves,” is untrue, as these luminaries may be said to be created for the use of ants and flies as much as of man: Answer—chap. lxxvii. Asserts that we may be said to be created as much on account of irrational animals as they on our account: Answer—chaps. lxxviii.-lxxx. Celsus maintains that the superiority of man over irrational animals in building cities and founding political communities is only apparent: Examination of this assertion—chaps. lxxxi.-lxxxiv. No great difference, according to Celsus, between the actions of men, and those of ants and bees—chap. lxxxv. Certain irrational animals, according to Celsus, possess the power of sorcery; instances: Examination of these—chaps. lxxxvi., lxxxvii. Assertion that the thoughts entertained of God by irrational animals are not inferior to those of men; illustrations: Answer—chaps. lxxxviii., lxxxix. Degrading views of Celsus—chaps. xc.-xcix. BOOK V., 268-335