and wonders, ought we to consider such persons as wicked, rather than Moses, because he calumniates some of them in respect of their signs and wonders?” And urging more to the same effect, that he may appear to strengthen his attempt, he says: “He himself acknowledged that these were not the works of a divine nature, but were the inventions of certain deceivers, and of very wicked men.” Who, then, is “himself?” You, O Jew, say that it is Jesus; but he who accuses you as liable to the same charges, will transfer this “himself” to the person of Moses. Footnote 148: ὥστε μηδὲν διαφέρειν παραπλήσιον εἶναι λέγειν γοητείαν τὴν Ἰησοῦ τῇ Μωϋσέως. Footnote 149: Deut. xiii. 1-3. Chapter LIV. After this, forsooth, the Jew of Celsus, to keep up the character assigned to the Jew from the beginning, in his address to those of his countrymen who had become believers, says: “By what, then, were you induced [to become his followers]? Was it because he foretold that after his death he would rise again?” Now this question, like the others, can be retorted upon Moses. For we might say to the Jew: “By what, then, were _you_ induced [to become the follower of Moses]? Was it because he put on record the following statement about his own death: ‘And Moses, the servant of the Lord, died there, in the land of Moab, according to the word of the Lord; and they buried him in Moab, near the house of Phogor: and no one knoweth his sepulchre until this day?’”[150] For as the Jew casts discredit upon the statement, that “Jesus foretold that after His death He would rise again,” another person might make a similar assertion about Moses, and would say in reply, that Moses also put on record (for the book of Deuteronomy is his composition) the statement, that “no one knoweth his sepulchre until this day,” in order to magnify and enhance the importance of his place of burial, as being unknown to mankind. Footnote 150: Cf. Deut. xxxiv. 5, 6. Chapter LV.