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

Chapter XXXVI.
Celsus in the next place, producing from history other than that of the divine record, those passages which bear upon the claims to great antiquity put forth by many nations, as the Athenians, and Egyptians, and Arcadians, and Phrygians, who assert that certain individuals have existed among them who sprang from the earth, and who each adduce proofs of these assertions, says: “The Jews, then, leading a grovelling life in some corner of Palestine, and being a wholly uneducated people, who had not heard that these matters had been committed to verse long ago by Hesiod and innumerable other inspired men, wove together some most incredible and insipid stories, viz., that a certain man was formed by the hands of God, and had breathed into him the breath of life, and that a woman was taken from his side, and that God issued certain commands, and that a serpent opposed these, and gained a victory over the commandments of God; thus relating certain old wives’ fables, and most impiously representing God as weak at the very beginning (of things), and unable to convince even a single human being whom He Himself had formed.” By these instances, indeed, this deeply read and learned Celsus, who accuses Jews and Christians of ignorance and want of instruction, clearly evinces the accuracy of his knowledge of the chronology of the respective historians, whether Greek or Barbarian, since he imagines that Hesiod and the “innumerable” others, whom he styles “inspired” men, are older than Moses and his writings—that very Moses who is shown to be much older than the time of the Trojan war! It is not the Jews, then, who have composed incredible and insipid stories regarding the birth of man from the earth, but these “inspired” men of Celsus, Hesiod and his other “innumerable” companions, who, having neither learned nor heard of the far older and most venerable accounts existing in Palestine, have written such histories as their Theogonies, attributing, so far as in their power, “generation” to their deities, and innumerable other absurdities. And these are the writers whom Plato expels from his “State” as being corrupters of the youth,—Homer, viz., and those who have composed poems of a similar description! Now it is evident that Plato did not regard as “inspired” those men who had left behind them such works. But perhaps it was from a desire to cast reproach upon us, that this Epicurean Celsus, who is better able to judge than Plato (if it be the same Celsus who composed two other books against the Christians), called those individuals “inspired” whom he did not in reality regard as such.
* ↑ συγκύψαντες.
* ↑ ἀμουσότατα.
* ↑ Cf. Plato, de Repub., book ii. etc.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book IV/Chapter XXXV

Chapter XXXV.
And let any one who peruses the treatise of Celsus observe whether it does not convey some such insinuation as the above, when he says: “And they attempted to derive their origin from the first race of jugglers and deceivers, appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity.” For these names are indeed obscure, and not within the comprehension and knowledge of many, though not in our opinion of doubtful meaning, even although assumed by those who are aliens to our religion; but as, according to Celsus, they do not convey any ambiguity, I am at a loss to know why he has rejected them. And yet, if he had wished honestly to overturn the genealogy which he deemed the Jews to have so shamelessly arrogated, in boasting of Abraham and his descendants (as their progenitors), he ought to have quoted all the passages bearing on the subject; and, in the first place, to have advocated his cause with such arguments as he thought likely to be convincing, and in the next to have bravely refuted, by means of what appeared to him to be the true meaning, and by arguments in its favour, the errors existing on the subject. But neither Celsus nor any one else will be able, by their discussions regarding the nature of names employed for miraculous purposes, to lay down the correct doctrine regarding them, and to demonstrate that those men were to be lightly esteemed whose names merely, not among their countrymen alone, but also amongst foreigners, could accomplish (such results). He ought to have shown, moreover, how we, in misinterpreting the passages in which these names are found, deceive our hearers, as he imagines, while he himself, who boasts that he is not ignorant or unintelligent, gives the true interpretation of them. And he hazarded the assertion, in speaking of those names, from which the Jews deduce their genealogies, that “never, during the long antecedent period, has there been any dispute about these names, but that at the present time the Jews dispute about them with certain others,” whom he does not mention. Now, let him who chooses show who these are that dispute with the Jews, and who adduce even probable arguments to show that Jews and Christians do not decide correctly on the points relating to these names, but that there are others who have discussed these questions with the greatest learning and accuracy. But we are well assured that none can establish anything of the sort, it being manifest that these names are derived from the Hebrew language, which is found only among the Jews.
* ↑ κατὰ δὲ Κέλσον, οὐ παριστάντα.  Libri editi ad oram ὡς παριστάντα.
* ↑ γενναίως.
* ↑ παρεξηγούμενοι.
* ↑ παρέῤῥιψε.
# Atharva-Veda Samhita/Book VI/Hymn 131

131. To win a man's love.
[Atharvān̄giras.—smaradevatākam. ānuṣṭubham.]
Not found in Pāipp. (like the preceding and the following hymn). Used by Kāug. only with the preceding and the following hymn (see under the former).
Translated: Weber, Ind. Stud. v. 244; Grill, 58, 175; Griffith, i. 318; Bloomfield, 104, 535.
1. Down from the head, down from the feet, thy longings (ādhī́) I draw down. Ye gods, send forth love; let yon [man] burn for me.
Again the comm. stupidly (see vs. 3) understands a woman to be addressed.
​2. O Anumati, assent to (anu-man) this; O design (ā́kūti), mayest thou constrain (sam-nam) this. Ye gods, send etc. etc.
'Design' (ā́kūti) is evidently here a personification (saṁkalpābhimāninī devatā, comm.), as is often ánumati 'assent.' No ms. reads namas, without accent, and SPP. accordingly prints námas in his text; ours emends to namas; the comm. takes the word as a noun; idam in a he explains by madabhilaṣitam. The Anukr. heeds not that the first pāda is triṣṭubh.
3. If (yát) thou runnest three leagues, five leagues, a horseman's day's journey, thence shalt thou come back; thou shalt be father of our sons.
The proper division of ā́yasi in c is doubtless ā́: ayasi, which is, however, read only by one of SPP's pada-mss.; the others give ā॰áyasi (cf. ā॰áyati at vi. 60. 2) or ā́॰ayasi, and this last is adopted by SPP.—quite unaccountably, since such accent and such division do not properly go together in any pada-text.
# Atharva-Veda Samhita/Book VI/Hymn 137

137. To fasten and increase the hair.
[Atharvan (⌊keçavardhanakāmaḥ⌋ vītahavyaḥ).—vānaspatyam. ānuṣṭubham.]
Of this hymn only the second verse is found in Pāipp. (i.). It is used by Kāuç. only with the preceding hymn, as there explained.
Translated: Ludwig, p. 512; Zimmer, p. 68; Grill, 50, 176; Griffith, i. 321; Bloomfield, 31, 537.
1. [The herb] which Jamadagni dug for his daughter, [as] hair-increaser, that one Vītahavya brought from Asita's houses.
Or vītahavya may be understood (with the Anukr.) as an epithet, 'after the gods had enjoyed his oblations.' The comm. takes it as a proper name, as also ásitasya (=kṛṣṇakeçasyāi ’tatsaṁjñasya muneḥ).
2. To be measured with a rein were they, to be after-measured with a fathom: let the black hairs grow out of thy head like reeds.
The Ppp. version, though corrupt, suggests no different reading. The comm., startled at the exaggeration implied in abhīçu, declares it to mean "finger." In d, asitā́s is read by all the mss., and consequently by both editions; it apparently calls for emendation to ásitās, and is so translated kṛṣṇavarṇāḥ, comm.). The Anukr. seems to admit the contraction naḍe ’va in 2 c, 3 c.
3. Fix thou the root, stretch the. end, make the middle stretch out, O herb; let the black hairs grow out of thy head like reeds.
Yāmaya, in b, is yamaya in pada-text, by Prāt. iv. 93.
# Atharva-Veda Samhita/Book VI/Hymn 138

138. To make a certain man impotent.
[Atharvan (klībakartukāmaḥ).—pañcarcam. vānaspatyam. ānuṣṭubham: 3. pathyāpan̄kti.]
Found (except vs. 5) also in Pāipp. i. Used by Kāuç. (48. 32) in a rite of sorcery, with wrapping, crushing, and burying urine and fæces.
Translated: Weber, Ind. Stud. v. 246; Ludwig, p. 470; Geldner, Ved. Stud. i. 131 (in part and with comment); Griffith, i. 322, 474; Bloomfield, 108, 537.
1. Thou art listened to, O herb, as the most best of plants; make thou now this man for me impotent (klībá), opaçá-wearing.
The opaçá is some head-ornament worn distinctively by women (comm. strīvyañjanam). Geldner holds that opaça, kurīra (vs. 2), and kumba (vs. 3) all mean alike 'horn.' Ppp. reads pāuruṣam in c. The comm. does not attempt to identify the plant addressed.
2. Do thou make him impotent, opaçá-wearing, likewise make him kurī́ra-wearing; then let Indra with the (two) pressing-stones split both his testicles.
Ppp. gives kṛtvā for kṛdhi in a (combining kṛtvo ’p-), and reads throughout klīva and opaçu; in c, d it has ubhābhyām asya gr. indro bhinaitv ā. The comm. explains kurīra as = keça, and quotes from TS. iv. 1. 5$^3$ the phrase sinīvālī́ sukapardā́ sukurīrā́ svāupaçā́; and also, from an unknown source, stanakeçavatī strī syāl lomaçaḥ puruṣaḥ smṛtaḥ.
3. Impotent one, I have made thee impotent; eunuch (vádhri), I have made thee eunuch; sapless one, I have made thee sapless; the kurī́ra and the kúmba we set down upon his head.
The comm. explains kurīra here as 'a net of hair' (keçajāla) and kumba as 'its ornament' (tadābharaṇam), and he quotes from ĀpÇS. x. 9. 5 the sentence atra patnīçirasi kumbakurīram adhy ūhate. Both words plainly signify some distinctively womanish head-dress or ornament. Ppp. reads (as also our P.s.m.) kumbham in e; and, for c, arasaṁ tvā ’karam arasā ’raso ’si.
4. The two god-made tubes that [are] thine, in which stands thy virility, those I split for thee with a peg, on yon woman's loins (muṣká).
Ppp. combines amuṣyā ’dhi in d (but perhaps the true saṁhitā-reading?). ⌊Ppp. has a gap in the place where our çamyayā stands.⌋
5. As women split reeds with a stone for a cushion, so do I split thy member, on yon woman's loins.
In this and the preceding verse, the comm. strangely connects muṣkáyos with the preceding noun (nāḍyāù, çépas) and supplies çilāyās with amúṣyās.
# Atharva-Veda Samhita/Book VI/Hymn 134

134. To crush an enemy with a thunderbolt.
[Cukra.—mantroktavajradevatyam. ānuṣṭubham: 1. parānuṣṭup triṣṭubh; [2.]* bhurih 3-p. gāyatrī.]
Found also in Pāipp. v. Used by Kāuç. (47. 14) in a rite of sorcery with the preceding hymn (which see); and also later in the same rite (47. 18), with smiting down the staff three times. *⌊The Anukr. text is here confused and defective. Its reading (with the probable omission supplied in brackets) is, antyā bhurik [anuṣṭub, dvitiyā bhurik] tripadā gāyatrī.⌋
Translated: Ludwig, p. 448; Griffith, i. 320.
1. Let this thunderbolt gratify itself with right (? ṛtásya), let it smite down his kingdom, away his life; let it crush [his] neck, crush up his nape, as Cachīpati of Vritra.
2. Beneath, beneath them that are above, hidden, may he not creep out of the earth; let him lie smitten down by the thunderbolt.
⌊The mark which should divide a from b is not noted in W's collation-book.⌋
3. Whoever scathes, him seek thou after; whoever scathes, him smite; the crown of the scather, O thunderbolt, do thou cause to fall following after.
The last pāda is very obscure; it is rendered as if it meant an involving of the offender's crown (sīmanta:=çiraso madhyadeça, comm.) in the fall of the thunderbolt (but the comm. explains anvañcam by anulomam!). Ppp. reads sāyakas for tvam in c. The Prāt, gives an obiter dictum (iii. 43) on the derivation of sīmánta (or sīmánt). The metrical definition ⌊bhurig anuṣṭup⌋ seems to be omitted in the Anukr.
# Atharva-Veda Samhita/Book VI/Hymn 135

135. To crush an enemy.
[Çukra.—mantroktavajradevatyam. ānuṣṭubham.]
Found also in Pāipp. v. Used by Kāuç. (47. 20) in the same rite of sorcery as the two preceding hymns, with the direction "do as stated in the text."
Translated: Griffith, i. 321.
1. When (yát) I eat, I make strength; thus do I take the thunderbolt, cutting to pieces (çat) the shoulders of him yonder, as Cachīpati of Vritra.
Skandhá 'shoulder' is always plural ⌊in AV.⌋, and so is not precisely equivalent to the word used to render it. Ppp. has for b, vajram anupātayati. Pāda b is deficient unless we read va-jṛ-am.
2. When I drink, I drink up, an up-drinker like the ocean; drinking up the breath of him yonder, we drink him up.
Ppp. combines samudrāi ’va in b, and reads, in c, d, saṁpivāṁ saṁpivāmy ahaṁ pivā.
3. When I swallow, I swallow up, a swallower-up like the ocean; swallowing up the breath of him yonder, we swallow him up.
Ppp. reads, for c, d, prāṇam amuṣya saṁgiraṁ saṁgirāmy ahaṁ giraṁ. The accent gírāmi in our text is doubtless wrong (read girā́mi), but it is read by all the authorities, and accordingly is adopted in both editions.
# Atharva-Veda Samhita/Book VI/Hymn 139

139. To compel a woman's love.
[Atharvan.—pañcarcam. vānaspatyam. ānuṣṭubham: 1. 3-av. 6-p. virāḍjagatī.]
The hymn is wanting in Pāipp. Kāuç. (36. 12) uses it in a women's rite, with vi. 129 and vii. 38: see under the former.
Translated: Weber, Ind. Stud. v. 247; Ludwig, p. 515; Griffith, i. 323; Bloomfield, 102, 539.
1. Nyastikā́ hast thou grown up, my good-fortune maker; a hundred [are] thy forth-stretchers, three and thirty thy down-stretchers. With this thousand-leafed [herb] I make dry thy heart.
The great majority of mss. (including of ours all but Bp.D.R.Kp.) read subhāgaṁk- in b, and this appears to be probably the true saṁhitā-reading, with -bhag- for pada-reading, although neither the Prāt. nor its commentary notes the case; SPP's edition, like ours, reads -bhag-. The comm. explains nyastikā as nitarām asyantī 'casting downward' (namely, any omen of ill-fortune). OB. takes it as a fem. of nyasta-ka 'stuck in'; perhaps rather diminutive of nyasta, as if 'something thrown down, cast away, insignificant.' The comm. understands the plant intended to be the çan̄khapuṣpikā (Andropogon aciculatus: "creeping; grows on barren moist pasture-ground. Of very coarse nature. I never found it touched by cattle." Roxburgh). The comm. ends vs. 1 with the fourth pāda, adding the other two to vs. 2.
2. Let thy heart dry up on me, then let [thy] mouth dry up; then dry thou up by loving me; then go thou about dry-mouthed.
Read perhaps rather māṁ-kāména. Two pādas count an extra syllable each.
3. A conciliator, a love-awakener (?), do thou, O brown, beauteous one, push together; push together both yon woman and me; make [our] heart the same.
The mss. hardly distinguish ṣy and ṣp, but ours, in general, seem, as distinctly as the case admits, to read samuṣyalā́ in a; yet SPP. has -uṣpa- (noting one ms. as reading -uṣya-), and, as he has living scholars among his authorities, the probability is that he is right. Save here and at xiv. 1. 60 (úṣyalāni or úṣpa-), the word appears to be unknown. The comm. gives a worthless mechanical etymology, samyak uptaphalā satī. ⌊is samubjalā́ (root ubj) intended, as a marginal note of Mr. Whitney's suggests?⌋ Our P.M.I. read amúm at beginning of c.
4. As the mouth of one who has not drunk water dries away, so dry thou up by loving me, then go thou about dry-mouthed.
The third pāda has a redundant syllable.
5. As a mongoos, having cut apart, puts together again a snake, so, O powerful [herb], put together the divided of love.
This capacity of the mongoos is unknown to naturalists, nor have any references to it been noted elsewhere.
# Atharva-Veda Samhita/Book VI/Hymn 136

136. To fasten and increase the hair.
[Atharvan (keçavardhanakāmaḥ ⌊vītahavyaḥ⌋).—vānaspatyam. ānuṣṭubham: 2. 1-av. 2-p. sāmni bṛhatī.]
Not found in Pāipp. Used by Kāuç. (31. 28), with the following hymn, in a remedial rite for the growth of the hair.
Translated: Zimmer, p. 68; Grill, 50, 176; Griffith, i. 321; Bloomfield, 31, 536.
1. Thou art born divine on the divine one, [namely] the earth, O herb; thee here, O down-stretcher, we dig in order to fix the hair.
The comm. explains the plant addressed to be the kācamācī etc.; nitatnī apparently not the name, but an epithet, "sending its roots far down" (nyakprasaraṇaçīlā, comm.).
2. Fix thou the old ones, generate those unborn, and make longer those born.
The comm. strangely divides vss. 2 and 3 differently, adding 3 a, b to 2, and leaving 3 c, d to form by themselves a verse. ⌊The Anukr. scans as 9 + 9. The "verse" seems to be prose.⌋
3. What hair of thine falls down, and what one is hewn off with its root, upon it I now pour with the all-healing plant.
The comm., as well as all the mss. (and both editions), has the false form vṛçcáte (for vṛçcyáte).
# Atharva-Veda Samhita/Book VI/Hymn 130

130. To win a man's love.
[Atharvān̄giras.—caturṛcam. smaradevatāham. ānuṣṭubham: 1. virāṭpurastādbṛhatī.]
Hymns 130-132 are not found in Pāipp. Hymn 130 and the next two are used by Kāug. (36. 13-14) in a women's rite (duṣṭastrīvaçīkaraṇakarmaṇi, comm. and Keç.), with strewing of beans (comm. and Keç. read māṣān, not māṣasmarān), burning of arrow-tips, and ⌊comm. and Keç.⌋ piercing of an effigy.
Translated: Weber, Ind. Stud. v. 244; Ludwig, p. 515; Grill, 58, 174; Griffith, i. 317; Bloomfield, 104, 534.
1. Of the Apsarases, chariot-conquering, belonging to the chariot-conquering, [is] this the love (smará): ye gods, send forth love; let yon [man] burn for (anu-çuc) me.
Our pada-mss. (and three of SPP's) make in a the absurd division rātha॰jite: yī́nām, for which the comm. reads rathājite dhīnām (= rathena jetavye māṣākhye oṣadhi; and dhyānajananīmām). The two terms (of which one is an evident derivative of the other) have so little applicability to the Apsarases that Grill resorts to the violent and unacceptable measure of substituting arthajítām ārthajitī́nām. Perhaps nothing more is meant than to mark strongly the all-conquering power postulated for the Apsarases in this spell. Ludwig renders smara by "love-charm." The comm., in spite of priyas in 2 b and amuṣya in 3 b, thinks it a woman whose love is sought.
2. Let yon [man] love (smṛ) me; being dear, let him love me: ye gods, send etc. etc.
At the end of pādas a and b is added íti, not translated; it appears to indicate an expression of the purpose for which the gods are to despatch love. The comm. combines vss. 2 and 3 into one verse, thus restoring the norm of the book; but the Anukr. calls the hymn one of four verses, and that is plainly its value in the present state of the text. ⌊Here the comm., alternatively, allows that it may be a man whose love is sought.⌋
3. That yon [man] may love me, not I him at any time, ye gods, send etc. etc.
SPP's pada-ttxt, probably by an oversight, leaves amuṣya unaccented; the comm. undauntedly explains it by amūṁ striyam.
4. Craze (un-māday-) [him], O Maruts; O atmosphere, craze [him]; O Agni, do thou craze [him]; let yon [man] burn for me.
# Atharva-Veda Samhita/Book VI/Hymn 132

132. To compel a man's love.
[Atharvān̄giras.—pan̄carcam. smaradevatākam. ānuṣṭubham: 1. 3-p. anuṣṭubh; 3. bhurij; 2, 4, 5. 3-p. mahābṛhatī; 2, 4. virāj.]
Like the two preceding hymns, not found in Pāipp. Used by Kāuç. only with its two predecessors (see under 130). The metrical definitions of the Anukr. are artificial and worthless.
Translated: Weber, Ind. Stud. v. 245; Griffith, i. 319; Bloomfield, 104, 535.
1. The love that the gods poured within the waters, greatly burning, together with longing—that I heat for thee by Varuṇa's ordinance (dhárman).
2. The love that all the gods poured etc. etc.
3. The love that Indrāṇī poured etc. etc.
4. The love that Indra-and-Agni poured etc. etc.,
5. The love that Mitra-and-Varuṇa poured etc. etc.
# Atharva-Veda Samhita/Book VI/Hymn 133

133. To a girdle: for long life etc.
[Agastya.—pañcarcam. mekhalādevatākam. trāiṣṭubham: 1. bhūrij; 2, 5. anuṣṭubh; 4. jagatī.]
Found also in Pāipp. v. Used by Kāuç. (47. 14-15) in a rite of sorcery, with the following hymn, for due preparation of girdle and staff; vs. 3 also alone in the same rite (47. 13), with laying fuel of bādhaka on the fire; and vss. 4 and 5 twice in the upanayana ceremony (56. 1; 57. 1), with tying on a girdle.
Translated: Ludwig, p. 432; Griffith, i. 319.
1. The god that bound on this girdle, that fastened [it] together (sam-nah), and that joined (yuj) [it] for us, the god by whose instruction we move—may he seek the further shore, and may he release us.
2. Offered to art thou, offered unto; thou art the weapon of the seers (ṛṣi); partaking (pra-aç) first of the vow (vratá), be thou a hero-slayer, O girdle.
For the first pāda Ppp. has only the single word āhuta (perhaps by accidental omission); in d it reads avīraghnī. The comm. explains vrata as either 'vow' or, by the usual secondary application, 'milk etc' (kṣīrādikam); to abhihutā in a it prefixes an explanatory sampāta-.
3. Since I am death's student (brahmacārín), soliciting from existence (? bhūtá) a man (púruṣa) for Yama, him do I, by incantation (bráhman), by fervor, by toil, tie with this girdle.
It is the duty of a Vedic student to beg provision for his teacher. Ppp. begins b with bhūtāu niryācan. The comm. reads niryācam, explaining it as first person sing. (= yāce)! The result he takes to be "by this binding on of a girdle I impede the progress of my enemy." Pāda c has a redundant syllable.
4. Daughter of faith, born out of fervor, sister of the being-making seers was she; do thou, O girdle, assign to us thought (matí), wisdom; also assign to us fervor and Indra's power.
All the mss. (and both editions) accent babhū́va at end of b, as if a relative were expressed or implied in the line somewhere. The verse is really mixed triṣṭubh and jagatī; ⌊a is jagatī only by count; no in c looks like an intrusion⌋. ⌊As to the combination -sa ṛṣ-, see note to Prāt. iii. 46.⌋
5. Thou whom the ancient being-making seers bound about, do thou embrace me, in order to length of life, O girdle.
# Antony and Cleopatra (1921) Yale/Appendix D

Layout 2
APPENDIX D
Suggestions for Collateral Reading
Sir Thomas North: Shakespeare's Plutarch. Edited by C. F. Tucker Brooke. Vol. II. London, 1909.
John Dryden: All for Love: or, The World Well Lost. London, 1678. (Reprinted in the Variorum edition of H. H. Furness.)
Horace Howard Furness: A New Variorum Edition of Shakespeare: Antony and Cleopatra. Philadelphia, 1907. (Indispensable for a study of the play. In addition to the notes, full accounts of stage productions and elaborate excerpts from criticisms of the play are included.)
A. C. Bradley: Shakespeare's 'Antony and Cleopatra.' Oxford Lectures on Poetry. London, 1909.
W. Everett: Six Cleopatras. The Atlantic Monthly, February, 1905.
Mrs. Anna Jameson: Characteristics of Women. London, 1835.
S. T. Coleridge: Lectures and Notes on Shakespeare and Other English Poets. London, 1846. (Reprinted in the Everyman Library.)
William Hazlitt: Characters of Shakespeare's Plays. London, 1817. (Reprinted in the Everyman Library.)
A. C. Swinburne: A Study of Shakespeare. London, 1880.
Guglielmo Ferrero: Characters and Events of Roman History from Cæsar to Nero. 'The History and Legend of Antony and Cleopatra.' New York, 1909. (An interesting study of the historical personages.)