follow the guidance of divinely inspired poets, wise men, and philosophers, without mentioning their names: Remarks on this—chap. xli. Proceeds to name Plato as an effective teacher of theological truth, quoting from the _Timæus_ to the effect that it is a hard matter to find out the Maker and Father of the universe, and an impossibility to make Him known to all after having found Him; and remarking that Christians cannot follow the example of Plato and others, who proceed by analysis and synthesis, because they are wedded to the flesh: Answers—chaps. xlii.-xlv. General remarks upon the tone in which Christians carry on controversy with their opponents—chap. xlvi. Actions of those who, although seeming to be wise, did not yield themselves to the divine teaching—chap. xlvii. Purity of life exhibited by Christians—chap. xlviii. Even by those who are unable to investigate the deeper questions of theology—chap. xlix. Explanation of certain scriptural expressions regarding “birth” or “generation”—chap. l. Difference between Christians and those who received a portion of the divine Spirit before the dispensation of Christianity—chap. li. Celsus proceeds to say to Christians that they would have done better to have selected as the object of their homage some one who had died a glorious death, whose divinity might have received the support of some myth to perpetuate his memory, and names Hercules, Æsculapius, Anaxarchus, and Epictetus, as instances, alleging that Jesus never uttered under suffering any words that could be compared to their utterances—chap. liii. Answers—chaps. liv.-lv. Sneering remark of Celsus that we might better have given the name of Son of God to the Sibyl than to Jesus—chap. lvi. Scoffing advice of Celsus, that we had better choose Jonah than Jesus for our God: Answer—chap. lvii. Celsus asserts that the Christian precept, “Whosoever shall strike thee on the one cheek, turn to him the other also,” is an ancient saying, admirably expressed long ago, and reported by Christians in a coarser way, and quotes from Plato in support of his statement: Answer—chaps. lviii.-lxi. Celsus goes on to say that Christians cannot tolerate temples, altars, or images, and that in this peculiarity they resemble Scythians and other barbarous nations, adducing quotations from Herodotus and Heraclitus in support of his opinion that none, save those who are utterly childish, can take these things for gods—chap. lxii. Detailed answer—chaps. lxiii.-lxvi. Celsus remarks that Christians will not admit that these images are erected in honour of certain beings who are gods, but maintain that these are demons, and ought not to be worshipped: Remarks in answer—chap. lxvii. Asks why demons are not to be worshipped, and asserts that everything, whether the work of angels, demons, or heroes, is part of the providential government of the Most High God: Answers—chaps. lxviii.-lxx. BOOK VIII., 492-559