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,[544] 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.[545]
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,[546] and referred it to the tower, we must remark that I
do not think any one prior to the time of Homer[547] 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
Gomorrha on account of their sins, related by Moses in Genesis, is
compared by Celsus to the story of Phaethon,—all these statements of his
resulting from one blunder, viz. his not attending to the [greater]
antiquity of Moses. For they who relate the story of Phaethon 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.
Footnote 544:
σαφὴς.
Footnote 545:
Ἐπὰν τὸ προκείμενον ᾖ παραστῆσαι καὶ τὰ τῆς κατὰ τὸν τόπον ἱστορίας
τίνα ἔχοι λόγον, καὶ τὰ τῆς περὶ αὐτοῦ ἀναγωγῆς.
Footnote 546:
Otus and Ephialtes. Cf. Smith’s _Dict. of Myth. and Biog._ _s.v._
Footnote 547:
Cf. Hom. _Odyss._ xi. 305.