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Christ also feigns that
a certain being, whom he denominates Satan, will be the source of these
nefarious characters: so that Christ himself does not deny that these
arts possess nothing divine, and acknowledges that they are the works
of depraved men. At the same time likewise, being compelled by truth, he
discloses both the arts of others and his own. Is it not, therefore, a
miserable thing, to consider, from the performance of the same deeds,
this man to be a God, but others to be nothing more than enchanters? For
why, employing his testimony, should we rather think those other workers
of miracles to be more depraved than himself? Indeed Christ confesses
that these arts are not indications of a divine nature, but of certain
impostors, and perfectly wicked characters. "

After this, the Jew in Celsus says to his fellow-citizens who believed
in Jesus, as follows: "Let us grant you that Jesus predicted his
resurrection: but how many others have employed such-like prodigies,
in order by a fabulous narration to effect what they wished; persuading
stupid auditors to believe in these miracles? Zamolxis among the

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Scythians, who was a slave of Pythagoras, used this artifice; Pythagoras
also himself, in Italy; and in Egypt, Rhampsinitus. For it is related
of the latter that he played at dice with Ceres in Hades, and that
he brought back with him as a gift from her a golden towel. Similar
artifices were likewise employed by Orpheus among the Odryssians;
by Protesilaus among the Thessalians; and by Hercules and Theseus in
Tænarus. This, however, is to be considered,--whether any one who in
reality died, ever rose again in the same body: unless you think that
the narrations of others are fables,but that your catastrophe of the
drama will be found to be either elegant or probable, respecting what
was said by him who expired on the cross, and the earthquake, and the
darkness, which then according to you ensued. To which may be added,
that he who when living could not help himself, arose, as you say, after
he was dead, and exhibited the marks of his punishment, and his hands
which had been perforated on the cross. But who was it that saw this?
A furious woman, as you acknowledge, or some other of the same magical
sect; or one who was under the delusion of dreams, and who voluntarily
subjected himself to fallacious phantasms,--a thing which happens
to myriads of the human race. Or, which is more probable, those who
pretended to see this were such as wished to astonish others by

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this prodigy, and, through a false narration of this kind, to give
assistance to the frauds of other impostors.

"Is it to be believed that Christ, when he was alive, openly announced
to all men what he was; but when it became requisite that he should
procure a strong belief of his resurrection from the dead, he should
only show himself secretly to one woman and to his associates?
"If also Christ wished to be concealed, why was a voice heard from
heaven, proclaiming him to be the son of God? Or, if he did not wish
to be concealed, why did he suffer punishment, and why did, he
[ignominiously] die? "

The Jew in Celsus likewise adds, "These things therefore we have adduced
to you from your own writings, than which we have employed no other
testimony, for you yourselves are by them confuted. Besides, what God
that ever appeared to men, did not procure belief that he was a God,
particularly when he appeared to those who expected his advent? Or why
was he not acknowledged by those, by whom he had been for a long time
expected? We certainly hope for a resurrection in the body, and that we
shall have eternal life. We

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also believe that the paradigm and primary leader of this, will be he
who is to be sent to us; and who will show that it is not impossible for
God to raise _any one_ with his body that he pleases. "

After this, Celsus in his own person says, "The Christians and Jews most
stupidly contend with each other, and this controversy of theirs about
Christ differs in nothing from the proverb about the contention for the
shadow of an ass*. There is also nothing venerable in the investigation
of the Jews and Christians with each other; both of them believing that
there was a certain prophecy from a divine spirit, that a saviour of the
human race would appear on the earth, but disagreeing in their opinion
whether he who was predicted had appeared or not.

"The Jews originating from the Egyptians deserted Egypt through
sedition, at the same time despising the religion of the Egyptians.
Hence the

* This proverb is mentioned by Apuleius at the end of the
Ninth Book of his Metamorphosis. There is also another Greek
proverb mentioned by Menander, Plato, and many others,
[--------], concerning the shadow of an ass, which is said of
those who are anxious to know things futile, frivolous, and
entirely useless. These two proverbs Apuleius has merged
into one.

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same thing happened to the Christians afterwards, who abandoned the
religion of the Jews, as to the Jews who revolted from the Egyptians;
for the cause to both of their innovation was a seditious opposition to
the common* and established rites of their country.

"The Christians at first, when they were few, had but one opinion; but
when they became scattered through their multitude, they were again and
again divided into sects, and each sect wished to have an establishment
of its own. For this was what they desired to effect from the beginning.