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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter L

Chapter L.
Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, “Open Thou mine eyes, and I will behold wondrous things out of Thy law;” whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, “Open Thou mine eyes, and I will behold wondrous things out of Thy law.” And who is there that, on reading of the dragon that lives in the Egyptian river, and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, “The rivers are mine, and I have made them;” and who the dragon is, and the fishes in its scales,—and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: “Who is wise, and he shall understand these things? or who is prudent, and he shall know them?” Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that “the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions.” Much rather are the stories of the Greeks not only very silly, but very impious inventions.  For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking.
* ↑ Cf. Ps. cxix. 18.
* ↑ ἐπὰν ἐπακούσῃ τοῦ παρ᾽ ἑαυτοῦ πάντα ποιήσαντος.
* ↑ Cf. Ezek. xxix. 3.
* ↑ Cf. Ezek. xxxii. 5, 6.
* ↑ Cf. Ezek. xxix. 3.
* ↑ Cf. Hos. xiv. 9.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter XXXVIII

Chapter XXXVIII.
The belief, then, in Antinous, or any other such person, whether among the Egyptians or the Greeks, is, so to speak, unfortunate; while the belief in Jesus would seem to be either a fortunate one, or the result of thorough investigation, having the appearance of the former to the multitude, and of the latter to exceedingly few. And when I speak of a certain belief being, as the multitude would call it, unfortunate, I in such a case refer the cause to God, who knows the reasons of the various fates allotted to each one who enters human life. The Greeks, moreover, will admit that even amongst those who are considered to be most largely endowed with wisdom, good fortune has had much to do, as in the choice of teachers of one kind rather than another, and in meeting with a better class of instructors (there being teachers who taught the most opposite doctrines), and in being brought up in better circumstances; for the bringing up of many has been amid surroundings of such a kind, that they were prevented from ever receiving any idea of better things, but constantly passed their life, from their earliest youth, either as the favourites of licentious men or of tyrants, or in some other wretched condition which forbade the soul to look upwards. And the causes of these varied fortunes, according to all probability, are to be found in the reasons of providence, though it is not easy for men to ascertain these; but I have said what I have done by way of digression from the main body of my subject, on account of the proverb, that “such is the power of faith, because it seizes that which first presents itself.” For it was necessary, owing to the different methods of education, to speak of the differences of belief among men, some of whom are more, others less fortunate in their belief; and from this to proceed to show that what is termed good or bad fortune would appear to contribute even in the case of the most talented, to their appearing to be more fully endowed with reason and to give their assent on grounds of reason to the majority of human opinions. But enough on these points.
* ↑ [See vol. ii. p. 185, and the stinging reference of Justin, vol. i. p. 172, this series.]
* ↑ περι δὲ τοῦ ᾽Ιησοῦ ἤτοι δόξασα ἂν εἶναι εὐτυχὴς, ἢ καὶ βεβασανισμένως ἐξητασμένη, δοκοῦσα μὲν εὐτυχὴς παρὰ τοῖς πολλοῖς, βεβασανισμένως δὲ ἐξητασμένη παρὰ πάνυ ὀλιγωτάτοιβ.
* ↑ τοσοῦτον ποιεῖ πίστις, ὁποία δὴ προκατασχοῦσα.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter IV

Chapter IV.
The argument which Celsus employs against us and the Jews will be turned against himself thus: My good sir, does the God who is over all things know what takes place among men, or does He not know? Now if you admit the existence of a God and of providence, as your treatise indicates, He must of necessity know. And if He does know, why does He not make (men) better? Is it obligatory, then, on us to defend God’s procedure in not making men better, although He knows their state, but not equally binding on you, who do not distinctly show by your treatise that you are an Epicurean, but pretend to recognise a providence, to explain why God, although knowing all that takes place among men, does not make them better, nor by divine power liberate all men from evil? We are not ashamed, however, to say that God is constantly sending (instructors) in order to make men better; for there are to be found amongst men reasons given by God which exhort them to enter on a better life. But there are many diversities amongst those who serve God, and they are few in number who are perfect and pure ambassadors of the truth, and who produce a complete reformation, as did Moses and the prophets. But above all these, great was the reformation effected by Jesus, who desired to heal not only those who lived in one corner of the world, but as far as in Him lay, men in every country, for He came as the Saviour of all men.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter LI

Chapter LI.
Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: “The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize.” He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean—a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras—in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of “Numbers” and of “Place.” And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus—without, however, mentioning His name—and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter I

Book IV.
Chapter I.
Having, in the three preceding books, fully stated what occurred to us by way of answer to the treatise of Celsus, we now, reverend Ambrosius, with prayer to God through Christ, offer this fourth book as a reply to what follows. And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet:  “Behold, I have put My words in thy mouth as fire. See, I have set thee this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant.” For we need words now which will root out of every wounded soul the reproaches uttered against the truth by this treatise of Celsus, or which proceed from opinions like his. And we need also thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work which resembles the building of those who said, “Come, let us build us a city, and a tower whose top shall reach to heaven.” Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God, and especially that height of arrogance which Celsus displays against us. And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of “God’s husbandry;” and in place of what has been pulled down, rear up the building of God, and the temple of His glory,—we must for that reason pray also to the Lord, who bestowed the gifts named in the book of Jeremiah, that He may grant even to us words adapted both for building up the (temple) of Christ, and for planting the spiritual law, and the prophetic words referring to the same. And above all is it necessary to show, as against the assertions of Celsus which follow those he has already made, that the prophecies regarding Christ are true predictions. For, arraying himself at the same time against both parties—against the Jews on the one hand, who deny that the advent of Christ has taken place, but who expect it as future, and against Christians on the other, who acknowledge that Jesus is the Christ spoken of in prophecy—he makes the following statement:—
* ↑ Cf. Jer. i. 9, 10.
* ↑ Cf. Gen. xi. 4.
* ↑ Cf. 2 Cor. x. 5.
* ↑ Cf. 1 Cor. iii. 9.
* ↑ τοὺς ἀνάλογον αὐτῷ προφητικοὺς λόγους.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter II

Chapter II.
“But that certain Christians and (all) Jews should maintain, the former that there has already descended, the latter that there will descend, upon the earth a certain God, or Son of a God, who will make the inhabitants of the earth righteous, is a most shameless assertion, and one the refutation of which does not need many words.” Now here he appears to pronounce correctly regarding not “certain” of the Jews, but all of them, that they imagine that there is a certain (God) who will descend upon the earth; and with regard to Christians, that certain of them say that He has already come down. For he means those who prove from the Jewish Scriptures that the advent of Christ has already taken place, and he seems to know that there are certain heretical sects which deny that Christ Jesus was predicted by the prophets. In the preceding pages, however, we have already discussed, to the best of our ability, the question of Christ having been the subject of prophecy, and therefore, to avoid tautology, we do not repeat much that might be advanced upon this head. Observe, now, that if he had wished with a kind of apparent force to subvert faith in the prophetic writings, either with regard to the future or past advent of Christ, he ought to have set forth the prophecies themselves which we Christians and Jews quote in our discussions with each other. For in this way he would have appeared to turn aside those who are carried away by the plausible character of the prophetic statements, as he regards it, from assenting to their truth, and from believing, on account of these prophecies, that Jesus is the Christ; whereas now, being unable to answer the prophecies relating to Christ, or else not knowing at all what are the prophecies relating to Him, he brings forward no prophetic declaration, although there are countless numbers which refer to Christ; but he thinks that he prefers an accusation against the prophetic Scriptures, while he does not even state what he himself would call their “plausible character!” He is not, however, aware that it is not at all the Jews who say that Christ will descend as a God, or the Son of a God, as we have shown in the foregoing pages. And when he asserts that “he is said by us to have already come, but by the Jews that his advent as Messiah is still future,” he appears by the very charge to censure our statement as one that is most shameless, and which needs no lengthened refutation.
* ↑ δικαιωτής.
* ↑ ἀκολουθίας.
* ↑ πιθανότητος.
* ↑ Δικαιωτής not Δικαστής.
# An Etymological Dictionary of the German Language/wegen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wegen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wegen, prep., ‘on account of, with regard to,’ from the equiv. MidHG. von...wëgen (with intervening genit.); see laut and kraft. —
wegen, vb., in bewegen, ‘to move,’ from MidHG. wëgen, OHG. wëgan, str. vb., ‘to move,’ with which the corresponding causative, OHG. węgen, węcken (from *wagjan), ‘to cause to move,’ was confused; corresponding to Goth. gawigan, ‘to move.’ The primary meaning of the widely diffused Aryan root wegh, preserved in Wagen and Weg, was ‘to move on, march, drive, ride,’ from which the signification ‘to carry, move,’ was afterwards developed in Teut. Comp. Sans. root vah ‘to proceed, drive, ride,’ and the equiv. Lat. vehere, OSlov. vesti.
# An Etymological Dictionary of the German Language/wehen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wehen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wehen, vb., ‘to blow,’ from the equiv. MidHG. wœjen (wœn), OHG. wâjan (wâen), wk. vb.; corresponding to Du. waaijen, AS. wâwan, Goth. waian, ‘to blow.’ The originally strong (as in Goth. and AS.) verbal root wê, ‘to blow,’ is found in other Aryan languages; comp. Gr. ἄημι, ‘to blow’ (root ϝη), OSlov. vějati, ‘to blow,’ Sans. root vâ, ‘to blow.’ Allied to Wind.
# An Etymological Dictionary of the German Language/weifen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weifen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weifen, vb., ‘to wind, reel,’ from MidHG. weifen, wk. vb., ‘to swing, wind on a reel,’ a factitive of MidHG. wîfen, str. vb., ‘to swing, wind.’ It is based on a Teut. root wī̆p, ‘to turn,’ which appears also in Goth. weipan, ‘to wreathe’ (waips, ‘wreath’); with this root Lat. vibrare, ‘to brandish, vibrate,’ is primit. cognate. Allied to Wipfel and Wimpel.
# An Etymological Dictionary of the German Language/weihen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weihen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weihen, vb., ‘to consecrate, dedicate,’ from MidHG. and OHG. wîhen (from *wîhjan), wk. vb., ‘to sanctify’; a derivative of the OTeut. adj. wîho-, ‘sacred, holy’; comp. MidHG. wîch (nom. wîher), OHG. and OSax. wîh, Goth. weihs. The adj. has also been preserved in Weihnachten, from MidHG. wîhen-nahten, which is properly a fusion of MidHG. ze wîhen nahten (comp. Mitternacht). Nacht (which see) has preserved in this compound of the heathen period the meaning ‘day’ (the old Teutons celebrated their winter feast from December 26 to January 6); among the Anglo-Saxons Beda transmitted the term môdra niht, ‘the mothers' nights.’ For the adoption of the old word in the service of Christianity, comp. Ostern (also taufen?). Moreover, E. Yule preserves another OTeut. designation of the same festival; comp. AS. giuli (*gŷle), Goth. jiuleis (OIc. ýler), ‘January,’ OIc. jól, AS. geól, ‘Christmas.’
# An Etymological Dictionary of the German Language/weichen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weichen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weichen, vb., ‘to yield, give away, waver,’ from the equiv. MidHG. wîchen, OHG. wîhhan, str. vb.; corresponding to the equiv. OIc. ýkva, víkja, OSax. wîkan, Du. wijken. The Teut. root wī̆q, ‘to yield,’ lit. ‘to make room for some one, give way,’ appears also in Wechsel and weich. Its earlier form wī̆g (in Sans. vij, ‘to yield, flee’) is a variant of wī̆k, which is indicated by Lat. vices, ‘change,’ and espec. by Gr. εἴκω, ‘to yield.’ Comp. also Woche.
# An Etymological Dictionary of the German Language/weil

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weil | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weil, conj., ‘because,’ from late MidHG. (rare) wîle; in classical MidHG. die wîle, conj., ‘so long as, during, while, since, because’ (hence ModHG. dieweil); OHG. dia wîla unz, ‘so long as’; properly accus. of Weile. —
# An Etymological Dictionary of the German Language/weh

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weh | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weh, interj., ‘woe! alas!’ from the equiv. MidHG. and OHG. wê; corresponding to Goth. wai, AS. wâ, E. woe. From the Teut. interj. wai is derived the equiv. Ital. and Span. guai (Fr. ouais). As in the case of Lat. vae (Gr. οἷ), weh is to be regarded as an instinctive sound. The subst. Weh, n., ‘plaint, misery, woe,’ seems to be based on the interj.; comp. OSax., OHG., and MidHG. wê (gen. wêwes), and OHG. wêwo, m., wêva, f., ‘woe, pain, sorrow,’ and the borrowed Ital. guajo, ‘sorrow.’ See weinen and wenig.
# An Etymological Dictionary of the German Language/weich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weich, adj., ‘soft, tender, impressible,’ from the equiv. MidHG. weich, OHG. weih (hh); corresponding to OSax. wêk, Du. week, AS. wâc, OIc. veikr, veykr (whence E. weak), ‘soft, tender.’ A derivative of the root of weichen (hence weich, lit. ‘yielding, giving way’).
# An Etymological Dictionary of the German Language/weigern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weigern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weigern, vb., ‘to refuse, deny,’ from MidHG. weigern, OHG. weigarôn, ‘to oppose, refuse’; allied to OHG. weigar, ‘foolhardy,’ lit. perhaps ‘obstinate, resisting.’ ​This is connected with the Teut. root wī̆g, ‘to fight,’ mentioned under the preceding word.
# An Etymological Dictionary of the German Language/weidlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/weidlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ weidlich, adj., ‘brave, stout, vigorous,’ from MidHG. weidelī̆ch, weidenī̆ch, ‘lively, pert, distinguished, grand’; lit. ‘befitting the chase,’ from Weide (2); see the latter also for Weidmann.
# An Etymological Dictionary of the German Language/Annotated/Pick

| This annotated version expands the abbreviations in the original entry Pick. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pick, Piek, masculine, ‘grudge, pique,’ Modern High German only; formed from Low German and Dutch pik, ‘grudge, anger, hate,’ which is derived from French pique, ‘pike; grudge, pique’ (compare Italian picca, ‘pike, pique’). The High German word may, however, be borrowed directly from French. See Pike.
# An Etymological Dictionary of the German Language/Annotated/Pilot

| This annotated version expands the abbreviations in the original entry Pilot. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pilot, masculine, ‘pilot,’ from French pilote, probably through the medium of Dutch piloot; the ultimate source is said to be Greek πηδόν, ‘rudder.’
# An Etymological Dictionary of the German Language/Annotated/Pilz

| This annotated version expands the abbreviations in the original entry Pilz. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pilz, masculine, ‘mushroom, fungus,’ from the equivalent Middle High German büleȥ (bülȥ), Old High German buliȥ (Modern High German i for ü is Upper German and Middle German, as in Kitt); a specifically German loan-word (compare Low German bülte) from Latin bôlêtus (Greek βωλίτης), ‘mushroom’; probably naturalised in German before the 7th century, as may be inferred from the permutation of t to z (for Latin ê, represented by Old High German î and ĭ compare Kette and Münze). Its rare occurrence in Romance (Grisons bulieu, French bolet, Vosges bulo) supports the very early adoption of the word in High German (compare Pfühl).
# An Etymological Dictionary of the German Language/Annotated/Pimpernelle

| This annotated version expands the abbreviations in the original entry Pimpernelle. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pimpernelle, feminine, ‘pimpernel,’ Modern High German only, formed from French pimprenelle (Latin pimpinella); Middle High German has the corrupt forms bibenelle, bibernelle.
# An Etymological Dictionary of the German Language/Annotated/Pickelhering

| This annotated version expands the abbreviations in the original entry Pickelhering. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pickelhering, masculine, ‘merry-andrew, buffoon,’ borrowed in the beginning of the 17th century from English pickle-herring, a term introduced by the English comedians into Germany.
# An Etymological Dictionary of the German Language/Annotated/Pickelhaube

| This annotated version expands the abbreviations in the original entry Pickelhaube. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pickelhaube, feminine, ‘peaked helmet’; Middle High German (13th century) beckenhûbe (also beckelhûbe), feminine, ‘peaked helmet,’ allied to Becken; Middle Latin bacinetum, bacilletum, ‘helmet,’ whence also Italian bacinetto, ‘flat helmet, morion,’ is named from the originally basin shape of the helmet.
# An Etymological Dictionary of the German Language/Annotated/Pille

| This annotated version expands the abbreviations in the original entry Pille. | Random word Special:RandomInCategory/Annotated entries in Kluge's Etymological Dictionary of the German Language |
​ Pille, feminine, from the equivalent Middle High German pillele, feminine, ‘pill’; formed from French pilule, Latin pilula (Italian pillola).