conduct as very wicked; and have said that two accursed nations—Moab and Ammon—have sprung from that unhallowed intercourse. And yet truly sacred Scripture is nowhere found distinctly approving of their conduct as good, nor yet passing sentence upon it as blameworthy. Nevertheless, whatever be the real state of the case, it admits not only of a figurative meaning, but also of being defended on its own merits.[685] Footnote 679: τὰ ἀπεμφαίνοντα. Footnote 680: Gen. xix. 17. Footnote 681: οἱ ἐπιτυγχάνοντες γε αὐτῶν. Footnote 682: οὐκ εὐκαταφρόνητος αὐτοῖς. Footnote 683: ζώπυρον. Footnote 684: βουλήματι. Footnote 685: ἔχει δέ τινα καὶ καθ’ αὑτὸ ἀπολογίαν. Chapter XLVI. Celsus, moreover, sneers at the “hatred” of Esau (to which, I suppose, he refers) against Jacob, although he was a man who, according to the Scriptures, is acknowledged to have been wicked; and not clearly stating the story of Simeon and Levi, who sallied out [on the Shechemites] on account of the insult offered to their sister, who had been violated by the son of the Shechemite king, he inveighs against their conduct. And passing on, he speaks of “brothers selling [one another],” alluding to the sons of Jacob; and of “a brother sold,” Joseph to wit; and of “a father deceived,” viz. Jacob, because he entertained no suspicion of his sons when they showed him Joseph’s coat of many colours, but believed their statement, and mourned for his son, who was a slave in Egypt, as if he were dead. And observe in what a spirit of hatred and falsehood Celsus collects together the statements of the sacred history; so that wherever it appeared to him to contain a ground of accusation he produces the passage, but wherever there is any exhibition of virtue worthy of mention—as when Joseph would not gratify the lust of his mistress, refusing alike her allurements and her threats—he does not even mention the circumstance! He should see, indeed, that the conduct of Joseph was far superior to what is related of Bellerophon,[686] since the former chose rather to be shut up in prison than do violence to his virtue. For although he might have offered a just defence against his accuser, he magnanimously remained silent, entrusting his cause to God. Footnote 686: Cf. Homer, _Iliad_, vi. 160. Chapter XLVII.