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| Chapter XXI
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Chapter XXI.
But I do not understand how he can imagine the
overturning of the tower (of Babel) to have happened with a similar
object to that of the deluge, which effected a purification of the
earth, according to the accounts both of Jews and Christians.
For, in order that the narrative contained in Genesis respecting the
tower may be held to convey no secret meaning, but, as Celsus supposes,
may be taken as true to the letter,3758
the event does
not on such a view appear to have taken place for the purpose of
purifying the earth; unless, indeed, he imagines that the so-called
confusion of tongues is such a purificatory process. But on this
point, he who has the opportunity will treat more seasonably when his
object is to show not only what is the meaning of the narrative in its
historical connection, but what metaphorical meaning may be deduced
from it.3759
| 3759 ᾽Επὰν τὸ
προκείμενον
ᾖ παραστῆσαι
καὶ τὰ τῆς
κατὰ τὸν
τόπον
ἱσνορίας
τίνα ἔχοι
λόγον, καὶ τὰ
τῆς περὶ
αὐτοῦ
ἀναγωγῆς. | Seeing that
he imagines, however, that Moses, who wrote the account of the tower,
and the confusion of tongues, has perverted the story of the sons of
Aloeus,3760
| 3760 Otus and
Ephialtes. Cf. Smith’s Dict. of Myth. and Biog.,
s.v. | and referred it to
the tower, we must remark that I do not think any one prior to the time
of Homer3761
| 3761 Cf. Hom.,
Odyss., xi. 305. | has mentioned the
sons of Aloeus, while I am persuaded that what is related about the
tower has been recorded by Moses as being much older not only than
Homer, but even than the invention of letters among the Greeks.
Who, then, are the perverters of each other’s narratives?
Whether do they who relate the story of the Aloadæ pervert the
history of the time, or he who wrote the account of the tower and the
confusion of tongues the story of the Aloadæ? Now to
impartial hearers Moses appears to be more ancient than Homer.
The destruction by fire, moreover, of Sodom and Gomorrah on account of
their sins, related by Moses in Genesis, is compared by Celsus to the
story of Phæthon,—all these statements of his resulting from
one blunder, viz., his not attending to the (greater) antiquity of
Moses.3762
| 3762 [Demonstrated by
Justin, vol. i. pp. 277, 278, this series.] | For they who
relate the story of Phæthon seem to be younger even than Homer,
who, again, is much younger than Moses. We do not deny, then,
that the purificatory fire and the destruction of the world took place
in order that evil might be swept away, and all things be renewed; for
we assert that we have learned these things from the sacred books of
the prophets. But since, as we have said in the preceding pages,
the prophets, in uttering many predictions regarding future events,
show that they have spoken the truth concerning many things that are
past, and thus give evidence of the indwelling of the Divine Spirit, it
is manifest that, with respect to things still future, we should repose
faith in them, or rather in the Divine Spirit that is in
them.E.C.F. INDEX & SEARCH
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