MULBERRY. - A philosopher of the 2nd century, author of writings against Christianity. Our knowledge of the person, work, and thought of Celsus comes solely from the refutation that Origen (v.) made of him in the Contra Celsum. A Platonist philosopher, he was identified by some—apparently erroneously—with a namesake follower of the Epicurean school, author of the Kretz mäyow ("Against the Magicians"), a friend of Lucian. He wrote a work against the Christians, probably in two books (Origen, op. cit., IV, 36), entitled *Alēthēs logos* ("The True Doctrine"). This work has been preserved in the aforementioned refutation by Origen, according to Neumann at least nine-tenths of it, of which about three-quarters in literal text; Glöckner believes that Origen reproduced the text in full only at the beginning of his refutation, while in the rest he omitted only repetitions and insignificant details. It was probably composed in Egypt between 178 and 180.
It is the first extensive writing of the anti-Christian controversy, in which the various known motifs are systematized, developed, and enriched with new material. Celsus attacks Christianity armed with a good knowledge of the philosophical currents of the time, drawing freely not only from Platonism but also from Epicurean doctrine. He is also familiar with the Bible, various apocrypha, and early apologetic literature. He is well-informed about the conditions of Christians, orthodox and heretical doctrines, especially Gnostic ones. He accuses Christians of ignorance, obscurantism, and fanaticism; considers the Old Testament a tissue of anthropomorphic fables, Jesus a charlatan unable even to save himself, abandoned by his disciples; deems the Incarnation absurd; denies the value of miracles and prophecies; reproaches Christians for their divisions; rejects the Resurrection; asserts that Christ read Plato, from whom Christians borrowed much; and concludes by urging Christians to return to social life and unite with pagans against the barbarian threat.
Not lacking in interest in itself for its acumen and polemical vivacity, the work is important, above all historically, as a document of pagan mentality in the face of Christianity. Indeed, it particularly influenced the anti-Christian polemic of Neoplatonism; Hierocles drew inspiration from it, even in the title, in his *Alēthēs logos*. Certain attitudes of Celsus persist even in modern rationalism.