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others, employing miracles of a similar kind, who are wicked men, and sorcerers; and he calls him who makes use of such devices, one Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the other sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature; but the inventions of certain deceivers, and of thoroughly wicked men."
1222:
are wicked men, and sorcerers; and Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the other sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men."
538:), Celsus wants them to be good citizens, to retain their own belief but worship the emperors and join their fellow citizens in defending the empire. This appeal on behalf of unity and mutual toleration nevertheless centers on submission to the state and military service. One of Celsus's bitterest complaints is that Christians refused to cooperate with civil society and held local customs and the ancient religions in contempt. The Christians viewed these as idolatrous and inspired by evil spirits, whereas polytheists like Celsus thought of them as the works of the Daemons, or the god's ministers, who ruled mankind in his place to keep him from the
510:
divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the other sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men.
493:
Hyperboreans, Galactophagoi, Druids, and Getae), and instead blames Moses for the corruption of the ancient religion: "the goatherds and shepherds who followed Moses as their leader were deluded by clumsy deceits into thinking that there was only one God, without any rational cause ... these goatherds and shepherds abandoned the worship of many gods". However, Celsus's harshest criticism was reserved for
Christians, who "wall themselves off and break away from the rest of mankind".
2017:
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market-place and drive daemons out of men and blow away diseases and invoke the souls of heroes, displaying expensive banquets and dining tables and cakes and dishes which are non-existent, and who make things move as though they were alive although they are not really so, but only appear as such in the imagination.'
542:. Celsus attacks the Christians as feeding off faction and disunity, and accuses them of converting the vulgar and ignorant, while refusing to debate wise men. As for their opinions regarding their sacred mission and exclusive holiness, Celsus responds by deriding their insignificance, comparing them to
1189:
To disprove the deity of Christ required an explanation of his miracles which were recorded in scripture. Celsus does not deny the fact of Jesus' miracles, but rather concentrates on the means by which they were performed. Perhaps influenced by rabbinical sources, Celsus attributes Jesus' miracles to
1221:
But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: "O light and truth! he distinctly declares, with his own voice, as ye yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who
509:
O light and truth! he distinctly declares, with his own voice, as ye yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who are wicked men, and sorcerers; and Satan. So that Jesus himself does not deny that these works at least are not at all
1266:
But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: "O light and truth! he distinctly declares, with his own voice, as ye yourselves have recorded that there are as ye yourselves have recorded, that there will come to you even
367:. Wilken likewise concludes that Celsus was a philosophical eclectic, whose views reflect a variety of ideas popular to a number of different schools. Wilken classifies Celsus as "a conservative intellectual", noting that "he supports traditional values and defends accepted beliefs". Theologian
492:
Celsus writes that "there is an ancient doctrine which has existed from the beginning, which has always been maintained by the wisest nations and cities and wise men". He leaves Jews and Moses out of those he cites (Egyptians, Syrians, Indians, Persians, Odrysians, Samothracians, Eleusinians,
427:
was an earlier anti-Christian polemic written by an unknown Jewish author, whom Origen refers to as the "Jew of Celsus". This Jewish source also provides well-researched criticism of
Christianity and, although Celsus was also hostile to Judaism, he occasionally relies on this Jewish author's
1147:
Celsus calls Jesus a sorcerer. He argues that the miracles of Jesus are on the same level as: 'the works of sorcerers who profess to do wonderful miracles, and the accomplishments of those who are taught by the
Egyptians, who for a few obols make known their sacred lore in the middle of the
740:, CUP (1965), p. xxviii. The arguments for the date depend on factors such as the state of the art of gnosticism, possible references to the Augusti, appeals to defense against barbarian invasion, and the possibility of identifying the persecution described by Celsus with a historical one.
534:; historian Wouter Hanegraaff explains that "the former has room for a hierarchy of lower deities which do not detract from the ultimate unity of the One." Celsus shows himself familiar with the story of Jewish origins. Conceding that Christians are not without success in business (
1869:
Die »Wahre Lehre« des Kelsos. Übersetzt und erklärt von
Horacio E. Lona. Reihe: Kommentar zu frühchristlichen Apologeten (KfA, Suppl.-Vol. 1), hrsg. v. N. Brox, K. Niederwimmer, H. E. Lona, F. R. Prostmeier, J. Ulrich. Verlag Herder, Freiburg u.a. 2005
317:
tradition, rather than
Epicureanism. Origen attributes this to Celsus's inconsistency, but modern historians see it instead as evidence that Celsus was not an Epicurean at all. Joseph Wilson Trigg states that Origen probably confused Celsus, the author of
496:
Celsus initiated a critical attack on
Christianity, ridiculing many of its dogmas. He wrote that some Jews said Jesus' father was actually a Roman soldier named Pantera. Origen considered this a fabricated story. In addition, Celsus addressed the
301:), and was probably a response to his work. Origen stated that Celsus was from the first half of the 2nd century AD, although the majority of modern scholars have come to a general consensus that Celsus probably wrote around AD 170 to 180.
466:. No complete copies are extant, but it can be reconstructed from Origen's detailed account of it in his 8 volume refutation, which quotes Celsus extensively. Origen's work has survived and thereby preserved Celsus's work with it.
406:
and of both Jewish and
Christian history. Celsus was also closely familiar with the literary features of ancient polemics. Celsus seems to have read at least one work by one of the second-century Christian apologists, possibly
514:
Origen wrote his refutation in 248. Sometimes quoting, sometimes paraphrasing, sometimes merely referring, Origen reproduces and replies to Celsus's arguments. Since accuracy was essential to his refutation of
1106:
According to Celsus Jesus performed His miracles by sorcery (γοητεία); ditto in II, 14; II, 16; II, 44; II, 48; II, 49 (Celsus puts Jesus' miraculous signs on a par with those among men).
546:. It is not known how many were Christians at the time of Celsus (the Jewish population of the empire may have been about 6.6–10% in a population of 60 million to quote one reference).
309:
All that is known about Celsus personally is what comes from the surviving text of his book and from what Origen says about him. Although Origen initially refers to Celsus as an
1088:
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1891:
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a swarm of bats, or ants creeping out of their nest, or frogs holding a symposium round a swamp, or worms in conventicle in a corner of the mud
394:
Thomas remarks that Celsus "is no genius as a philosopher". Nonetheless, most scholars, including Thomas, agree that Origen's quotations from
228:
1947:
415:. From this reading, Celsus seems to have known which kinds of arguments Christians would be most vulnerable to. He also mentions the
1203:
1161:
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1309:
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1909:(Boston: American Schools of Oriental Research, 2007) (Information Annual of the American Schools of Oriental Research, 60/61).
1603:
1524:
Heine, Ronald E. (3 May 2004), "The
Alexandrians", in Young, Francis; Ayres, Lewis; Louth, Andrew; Casiday, Augustine (eds.),
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450:). The argument was contested by the contemporary Christian community and the book eventually banned in 448 AD by order of
1623:
423:, two Gnostic sects that had almost completely vanished by Origen's time. One of Celsus's main sources for Books I–II of
1907:
The
Archaeology of Difference: Gender, Ethnicity, Class and the "Other" in Antiquity: Studies in Honor of Eric M. Meyers
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1962:
1628:, Adamantiana: Texte und Studien zu Origines und seinem Erbe, vol. 7, Münster, Germany: Aschendorff Verlag,
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1571:
623:
428:
arguments, if only to demonstrate the inconsistency of the
Christian position, rather than argue for his own.
502:
109:
1481:
368:
1510:, Texts and Studies in Ancient Judaism, vol. 165, Tübingen, Germany: Mohr Siebeck, pp. 59–96,
2042:
1125:
582:
265:
216:
1488:, vol. 5, New York City, New York: The MacMillan Company & The Free Press, pp. 551–552,
522:
Biblical scholar Arthur J. Droge has written that it is incorrect to refer to Celsus's perspective as
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1543:
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470:
287:
239:
388:
235:
1967:
1839:
20:
1007:
322:, with a different Celsus, who was an Epicurean philosopher and a friend of the Syrian satirist
1921:
1280:
The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity
1205:
The Ante-Nicene fathers: translations of the writings of the fathers down to A.D. 325, Volume 4
459:
384:
344:, making it even easier to see how Origen could have concluded that they were the same person.
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reveal that the work was well-researched. Celsus demonstrates extensive knowledge of both the
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355:. Celsus's actual philosophy appears to be a blend of elements derived from Platonism,
243:
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379:, and to any crudely literal theology." Celsus also writes as a loyal citizen of the
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1314:
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979:. CUP (1965), 3, 17, 19; 8, 58. He quotes an Egyptian musician named Dionysius in
186:
1980:
451:
371:
notes that Origen and Celsus actually agree on many points: "Both are opposed to
356:
119:
1989:
372:
360:
519:, most scholars agree that Origen is a reliable source for what Celsus wrote.
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1998:
1936:
1881:
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1209:
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455:
437:
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326:. Celsus the Epicurean must have lived around the same time as the author of
294:
274:
248:
137:
77:
1951:. Vol. 5 (11th ed.). Cambridge University Press. pp. 609–611.
1566:, Leiden, The Netherlands, Boston, Massachusetts, and Köln, Germany: Brill,
2002:
1920:
1858:Übersetzt von Th. Keim (1873) , Reprint Matthes & Seitz, München 1991 (
1828:
1773:
1605:
The Story of Christian Theology: Twenty Centuries of Tradition & Reform
380:
310:
123:
46:
1545:
Iesus Deus: The Early Christian Depiction of Jesus as a Mediterranean God
1340:. Cambridge, Massachusetts: Harvard University Press. pp. 141, 143.
340:
127:
64:
1201:
531:
527:
523:
1684:, New Haven, Connecticut and London, England: Yale University Press,
1646:, Louisville, Kentucky: Westminster John Knox Press, pp. 72–73,
1588:, Louisville, Kentucky: Westminster John Knox Press, pp. 25–44,
578:
482:
420:
314:
293:
Hanegraaff has argued that it was written shortly after the death of
173:
115:
2007:
1528:, Cambridge, England: Cambridge University Press, pp. 117–130,
2011:
1708:
The Darkening Age: The Christian Destruction of the Classical World
1642:
Thomas, Stephen (2004), "Celsus", in McGuckin, John Anthony (ed.),
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364:
149:
1727:
Esotericism and the Academy: Rejected Knowledge in Western Culture
486:
416:
27:
1851:Übersetzt von Paul Koetschau. Josef Kösel Verlag. München. 1927.
481:
was composed in Alexandria. Origen indicates that Celsus was an
347:
Stephen Thomas states that Celsus may not have been a Platonist
1338:
Inventing Superstition: From the Hippocratics to the Christians
1234:
323:
165:
1444:
Love Your Enemies: Discipleship, Pacifism, and Just War Theory
161:
1940:
1903:"Celsus of Pergamum: Locating a Critic of Early Christianity"
575:
The Cambridge History of Christianity: Origins to Constantine
352:
1662:
Origen: The Bible and Philosophy in the Third-Century Church
1464:
Between Pacifism and Jihad: Just War and Christian Tradition
334:. Both Celsus the friend of Lucian and Celsus the author of
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Scriptores Graeci qui Christianam impugnaverunt religionem
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501:, holding that "Jesus performed his miracles by sorcery (
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On the True Doctrine: A Discourse Against the Christians
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1427:, Princeton, New Jersey: Princeton University Press,
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941:
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201:
192:
1780:(1873) , Reprint Matthes & Seitz, München 1991 (
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1086:
926:
858:
843:
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755:
198:
1526:
The Cambridge History of Early Christian Literature
1362:
The Conflict Of Religions In The Early Roman Empire
743:
732:
730:
682:
Ecce Homo: A collection of different views on Jesus
189:
1745:
391:, distrustful of Christianity as new and foreign.
1364:, (Methuen & Co., 1910 ), chap. VIII., p. 431
1202:Ernest Cushing Richardson, Bernhard Pick (1905).
272:), survives exclusively in quotations from it in
2024:
1898:(South Africa), part xxxvi, number 2, June 1995.
727:
678:
1905:, in D. R. Edwards and C. T. McCollough (eds),
1608:, Downers Grove, Illinois: InterVarsity Press,
1467:, Downers Grove, Illinois: InterVarsity Press,
662:
660:
658:
1983:The Arguments of Celsus Against the Christians
622:
330:and he is mentioned by Lucian in his treatise
1407:, (Yale: University Press, 2nd edition, 2003)
685:. BookRix GmbH & Company KG. p. 98.
655:
1622:Somos, Róbert (2015), Fürst, Alfons (ed.),
338:evidently shared a passionate zeal against
1724:
1548:, Minneapolis, Minnesota: Fortress Press,
1484:(1967), "Origen", in Edwards, Paul (ed.),
1447:, Minneapolis, Minnesota: Fortress Press,
1005:
1729:. Cambridge: Cambridge University Press.
1561:
1499:
896:
1935:
1743:
1579:
1310:International Review of Biblical Studies
1118:Margaret Y. MacDonald (3 October 1996).
1067:The Apology of Origen in Reply to Celsus
908:
721:
618:
616:
614:
605:
469:Celsus seems to have been interested in
351:, but that he was clearly familiar with
160:
1841:"The Attack of Celsus on Christianity,"
1808:where a very full bibliography is given
1460:
1121:Early Christian Women and Pagan Opinion
442:Celsus was the author of a work titled
2025:
1677:
1641:
1440:
1335:
1291:David Brewster & Richard R. Yeo,
1233:
950:
920:
852:
818:
782:
749:
477:logos-theology, both of which suggest
462:'s 15 books attacking the Christians,
1894:, "Old Critics and Modern Theology",
1705:
1681:The Christians as the Romans Saw Them
1664:, Atlanta, Georgia: John Knox Press,
1659:
1621:
1601:
1541:
1523:
1480:
1420:
1405:The Christians as the Romans Saw Them
935:
867:
837:
803:
674:
672:
611:
561:
313:, his arguments reflect ideas of the
708:
706:
704:
702:
679:Ulrich R. Rohmer (15 January 2014).
286:is the earliest known comprehensive
1584:, in McGuckin, John Anthony (ed.),
1507:Building on the Ruins of the Temple
1295:, Volume 8, Routledge, 1999. p 362
1163:The Early Christian World, Volume 2
1006:Gottheil, Richard; Krauss, Samuel.
19:For other people named Celsus, see
13:
1896:Dutch Reformed Theological Journal
1767:
1644:The Westminster Handbook to Origen
1586:The Westminster Handbook to Origen
1500:Gregerman, Adam (2016), "Origen's
669:
530:, as opposed to the Jewish strict
14:
2064:
1913:
1625:Logic and Argumentation in Origen
1562:Marcovich, M. (2001), "Preface",
1048:by Origen, Henry Chadwick, 1980,
699:
278:, a refutation written in 248 by
2015:
1955:
1282:, Simon and Schuster, 2006. p 64
185:
1813:History of the Christian Church
1582:"The Scholarly Works of Origen"
1580:McGuckin, John Anthony (2004),
1413:
1394:
1385:
1376:
1367:
1354:
1329:
1320:
1298:
1285:
1240:Origen Against Celsus, Volume 2
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1195:
1190:his great skills as a magician.
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1111:
1080:
1059:
1039:
1026:
999:
986:
969:
956:
2038:2nd-century Greek philosophers
1678:Wilken, Robert Louis (2003) ,
1486:The Encyclopedia of Philosophy
715:
555:
383:and a devoted believer in the
1:
2053:Greek critics of Christianity
1660:Trigg, Joseph Wilson (1983),
1160:Philip Francis Esler (2000).
1087:Hendrik van der Loos (1965).
549:
304:
16:2nd-century Greek philosopher
1922:"Celsus the Platonist"
1744:Hoffmann, R. Joseph (1987).
996:, CUP (1965), p. xxviii-xxix
573:; Young, Frances M. (eds.).
567:"Monotheism and Christology"
297:(who was possibly the first
7:
2014:(public domain audiobooks)
1844:The Monist, Vol. XXI, 1911.
1806:Realencyk. für prot. Theol.
1798:K. J. Neumann's edition in
1752:. Oxford University Press.
1725:Hanegraaff, Wouter (2012).
1441:Cahill, Lisa Sowle (1994),
1293:The Edinburgh Encyclopaedia
473:, and he seemed to know of
464:The Philosophy from Oracles
10:
2069:
1804:article in Hauck-Herzog's
1699:
1461:Charles, J. Daryl (2005),
1424:Pacifism in Europe to 1914
1126:Cambridge University Press
583:Cambridge University Press
435:
269:
220:
25:
18:
1849:Acht Bücher gegen Celsus.
1823:Expansion of Christianity
1710:. London, UK: Macmillan.
1706:Nixey, Catherine (2017).
1564:Contra Celsum: Libri VIII
485:living under the Emperor
471:Ancient Egyptian religion
288:criticism of Christianity
155:
143:
133:
108:
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84:
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35:
2033:2nd-century Christianity
1602:Olson, Roger E. (1999),
1542:Litwa, M. David (2014),
1336:Martin, Dale B. (2004).
389:religion in ancient Rome
26:Not to be confused with
1976:Origen's Text on Celsus
1968:The Jewish Encyclopedia
1948:Encyclopædia Britannica
1360:Terrot Reavely Glover,
1313:, Volume 54, Publisher
536:infructuosi in negotiis
431:
21:Celsus (disambiguation)
1882:"Celsus the Platonist"
540:pollution of mortality
512:
385:ancient Greek religion
177:
2048:Pagan anti-Gnosticism
1928:Catholic Encyclopedia
1886:Catholic Encyclopedia
1421:Brock, Peter (1972),
1090:The Miracles of Jesus
1034:Origen: Contra Celsum
994:Origen: Contra Celsum
977:Origen: Contra Celsum
738:Origen: Contra Celsum
571:Mitchell, Margaret M.
507:
246:. His literary work,
164:
1931:. Vol. 3. 1908.
1245:Kessinger Publishing
1168:Taylor & Francis
585:. pp. 452–470.
526:. Instead, he was a
280:Origen of Alexandria
234:) was a 2nd-century
1856:Gegen die Christen.
1778:Gegen die Christen.
1401:Robert Louis Wilken
1013:Jewish Encyclopedia
840:, pp. 215–216.
642:Kopelman Foundation
637:Jewish Encyclopedia
413:Aristides of Athens
299:Christian apologist
1901:Stephen Goranson,
475:Hellenistic Jewish
244:early Christianity
178:
103:Western philosophy
93:Ancient philosophy
2043:Middle Platonists
1994:Project Gutenberg
1759:978-0-19-504151-4
1717:978-1-5098-1606-4
1691:978-0-30009-839-6
1671:978-0-80420-945-8
1653:978-0-66422-472-1
1635:978-3-40213-717-8
1615:978-0-83081-505-0
1595:978-0-66422-472-1
1555:978-1-45147-985-0
1535:978-0-521-46083-5
1517:978-3-16154-322-7
1474:978-0-83082-772-5
1454:978-0-80062-700-3
1434:978-0-69161-972-9
923:, pp. 72–73.
821:, pp. 94–95.
692:978-3-7309-7603-6
632:"CELSUS (Kέλσος)"
624:Gottheil, Richard
592:978-0-521-81239-9
563:Young, Frances M.
517:The True Doctrine
499:miracles of Jesus
479:The True Doctrine
266:Hellenistic Greek
236:Greek philosopher
232: AD 175–177
217:Hellenistic Greek
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53:Other names
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32:
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2058:
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2022:
2016:
2008:Works by Celsus
1999:Works by Celsus
1990:Works by Celsus
1985:in Google Books
1961:
1956:
1919:
1916:
1838:Bernhard Pick,
1793:Etude sur Celse
1770:
1768:Further reading
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577:. Vol. 1.
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452:Valentinian III
440:
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369:Robert M. Grant
357:Aristotelianism
307:
231:
188:
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176:, 1676 edition)
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120:Aristotelianism
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38:
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24:
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1942:"Celsus"
1939:, ed. (1911).
1937:Chisholm, Hugh
1933:
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1914:External links
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1911:
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925:
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872:
870:, p. 552.
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1825:, ii. 129 if.
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1819:Adolf Harnack
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911:, p. 33.
910:
909:McGuckin 2004
905:
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722:Hoffmann 1987
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458:, along with
457:
456:Theodosius II
453:
449:
448:Logos Alēthēs
445:
444:The True Word
439:
438:The True Word
429:
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425:The True Word
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409:Justin Martyr
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41:
34:
29:
22:
2003:Open Library
1982:
1971:. 1901–1906.
1966:
1946:
1926:
1906:
1895:
1885:
1855:
1848:
1840:
1832:
1829:J. A. Froude
1822:
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1811:W. Moeller,
1805:
1799:
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1774:Theodor Keim
1747:
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1563:
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1414:Bibliography
1404:
1396:
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1356:
1337:
1331:
1322:
1308:
1300:
1292:
1287:
1279:
1274:
1265:
1258:. Retrieved
1239:
1229:
1220:
1213:. Retrieved
1204:
1197:
1188:
1181:. Retrieved
1162:
1155:
1146:
1139:. Retrieved
1120:
1113:
1105:
1098:. Retrieved
1089:
1082:
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1061:
1045:
1041:
1033:
1028:
1017:. Retrieved
1011:
1001:
993:
988:
980:
976:
971:
966:, preface 4.
963:
958:
916:
904:
745:
737:
717:
681:
645:. Retrieved
635:
601:
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270:Λόγος Ἀληθής
261:
257:
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224:
180:
179:
169:
124:Epicureanism
76:
72:Notable work
47:Roman Empire
1815:, i.169 ff.
951:Wilken 2003
921:Thomas 2004
853:Wilken 2003
819:Wilken 2003
783:Thomas 2004
750:Wilken 2003
647:4 September
341:superstitio
128:Eclecticism
65:Philosopher
43:Nationality
2027:Categories
1791:Pélagaud,
1573:9004119760
1210:Scribner's
1019:2007-05-18
936:Trigg 1983
868:Grant 1967
838:Trigg 1983
804:Trigg 1983
550:References
532:monotheism
528:henotheist
524:polytheism
305:Philosophy
61:Occupation
1494:174214019
1056:, page 32
579:Cambridge
483:Epicurean
421:Simonians
311:Epicurean
264:; Greek:
262:Discourse
174:Cambridge
116:Platonism
114:Possibly
2012:LibriVox
1963:"Celsus"
1854:Celsus:
1069:, 2009,
1008:"Celsus"
962:Origen,
630:(1906).
565:(2006).
460:Porphyry
387:and the
377:idolatry
365:Stoicism
332:On Magic
315:Platonic
258:Doctrine
240:opponent
150:Theology
134:Language
1888:article
1700:Sources
1260:14 June
1215:14 June
1183:14 June
1141:14 June
1100:14 June
503:γοητεία
487:Hadrian
417:Ophites
254:Account
28:Celsius
1960:
1874:
1862:
1795:(1878)
1784:
1756:
1733:
1714:
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1650:
1632:
1612:
1592:
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1471:
1451:
1431:
1344:
1251:
1235:Origen
1174:
1132:
1073:
1052:
983:6, 41.
689:
589:
363:, and
349:per se
324:Lucian
252:(also
225:Kélsos
221:Κέλσος
181:Celsus
166:Origen
110:School
99:Region
56:Kélsos
37:Celsus
1835:, iv.
1315:BRILL
569:. In
375:, to
353:Plato
138:Greek
1872:ISBN
1860:ISBN
1782:ISBN
1754:ISBN
1731:ISBN
1712:ISBN
1686:ISBN
1666:ISBN
1648:ISBN
1630:ISBN
1610:ISBN
1590:ISBN
1568:ISBN
1550:ISBN
1530:ISBN
1512:ISBN
1490:OCLC
1469:ISBN
1449:ISBN
1429:ISBN
1342:ISBN
1262:2012
1249:ISBN
1217:2012
1185:2012
1172:ISBN
1143:2012
1130:ISBN
1102:2012
1071:ISBN
1050:ISBN
687:ISBN
649:2020
587:ISBN
505:)":
454:and
432:Work
419:and
402:and
238:and
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