3. But since Celsus thinks it makes no difference whether we call the Most High Jupiter, or Zen, or Adonoeus, or Sabaoth, or Amon, as the Egyptians do, or Pappaeus like the Scythians, let us briefly discuss these points, and remind the reader of what was said above on this great question, when the language of Celsus invited us to the argument. We repeat, then, that the nature of names does not, as Aristotle thinks, depend on the arbitrary rules of those who give them. For the languages of men do not even originate with men, as is clear to those who can give attention to the nature of charms variously appropriated by the authors of the languages, according as the languages differ and the names are differently pronounced. We have already briefly discussed this, and have maintained that though they have a natural power in a given language, if they are translated into another language they lose the effect which they had in their own proper expression. And we find that the same peculiarity applies to man. Suppose some one to be called from birth by a Greek name; if we change the name into Egyptian, or Roman, or some other language, we could not make him do or suffer what he would if he were called |85 by his original name. Nor even if we were to translate into Greek a name which was Roman to begin with, could we do what the charm professes to do if it keeps to the man's first name! Now, if what we have said respecting human names is true, what ought we to think of names which are some way or other traced up to the Divine nature? For instance, some new power is transferred to the Greek from the name Abraham, something is signified by the name Isaac, and something shown by the title Jacob; and if a man were to call upon or swear by the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce some effect, either through the nature of the names or their power, for even demons are vanquished and become subject to a man who uses this language. But if one were to say, "The God of the elect father of the sound," and "the God of laughter," and "the God of the tripper up," the name thus used is as ineffective as any other ordinary name. Similarly, if we change the name Israel into Greek or some other language, we shall effect nothing; but if we keep it as it is, and use it in conjunction with such expressions as the learned think should be associated with it, there will be some result from the use of such language according with the professions of those who employ such invocations. And we shall say the same respecting the name Sabaoth, which is often found in charms, viz. that if we change the name into "The Lord of Hosts," or "Lord of Armies," or "Almighty" (for the interpreters take it differently), we shall effect nothing; but if we keep to its proper pronunciation, we shall, so the learned say, produce some effect, and the same holds good of Adonai. Now, if neither "Sabaoth" nor "Adonai," when changed into what they appear to signify in Greek, produces any effect, how much less could they be efficacious among men who think it makes no difference whether we |86 call the Supreme God Jupiter, or Zen, or Adonai, or Sabaoth!