“Will I Conceive Like Other Women?” Mary and Gabriel in the Protoevangelium of James

This is a continuation of the Christmas Story in the apocryphal Gospel of James [also sometimes called the “Infancy” Gospel” or the Protoevangelium of James].

The Gospel According to James, 10–11

10.“There was another council of the priests where they were saying, “Let’s make a veil for the temple of the Lord.” Then a priest said, “Call to me her seven unsullied maidens from the tribe of David.” So his assistants went out and looked for seven and found six. Then the priest remembered that Mary was from the tribe of David and was unsullied. So his assistants went and brought her back.

The priest led the virgins into the temple of the Lord and said, “Draw lots for me here as to who will weave the gold and unsullied cloth and the silk and linen and hyacinth and the red and the undiluted purple. The red and purple lot fell to Mary. She took it and went to her home. In that season, Zakharias went silent. Mary took the red and was weaving it.

11. Later, she went out with a pitcher to fill it with water, and , look, there was a voice speaking, “Greetings, most gracious one, the Lord is with you and you are blessed among women.” Then Mary was looking left and right for where the voice came from. Filled with a tremble, she returned to her house where she put the pitcher down, took up the purple again, sat down on a seat and was working it. Then, look, an angel of the Lord appeared and said to hear, “Don’t be afraid, Mary, for you have found grace from the Lord openly and you will conceive from his word.”

Once Mary heard this, she responded, asking, “Will I conceive, as every woman bears children?” and the messenger responded to her, “Not, in that way, Mary. For the power of God will cast a shadow over you and from that a sacred child will be born from you who will be called the Son of the Highest. And you will give him the name Jesus. For he will save his people from their sins.” And Mary said, “Look, I am the slave of the Lord. May it happen according to your word.”

10.1 Ἐγένετο δὲ συμβούλιον τῶν ἱερέων λεγόντων: ποιήσωμεν καταπέτασμα τῷ ναῷ κυρίου. καὶ εἶπεν ὁ ἱερεύς: καλέσατέ μοι ὧδε ἑπτὰ παρθένους ἀμιάντους ἐκ φυλῆς Δαυίδ. καὶ ἀπῆλθον οἱ ὑπηρέται καὶ εὕρησαν ἑπτά (εὗρον ἕξ). καὶ ἐμνήσθη ὁ ἱερεύς, ὅτι Μαρία ἐκ φυλῆς Δαυίδ ἐστι καὶ ἀμίαντός ἐστιν. καὶ ἀπῆλθαν οἱ ὑπηρέται καὶ ἤγαγον αὐτήν. καὶ εἰσήγαγεν αὐτὰς ὁ ἱερεὺς ἐν τῷ ναῷ κυρίου καὶ εἶπεν: λάχετέ μοι ὧδε, τίς νήσει τὸ χρυσίον καὶ τὸ ἀμίαντον καὶ τὸ βύσσινον καὶ τὸ σηρικοῦν καὶ τὸ ὑάκινθον καὶ τὸ κόκκινον καὶ τὴν ἀληθινὴν πορφύραν. καὶ ἔλαχεν τὴν Μαριὰμ τὸ κόκκινον καὶ ἡ ἀληθινὴ πορφύρα. καὶ λαβοῦσα ἀπῆλθεν εἰς τὸν οἶκον αὐτῆς. τῷ δὲ καιρῷ ἐκείνῳ Ζαχαρίας ἐσίγησεν. Μαριὰμ δὲ λαβοῦσα τὸ κόκκινον ἔκλωσεν.

11.1 Καὶ λαβοῦσα κάλπιν ἐξῆλθεν γεμίσαι ὕδωρ, καὶ ἰδοὺ φωνὴ λέγουσα: χαῖρε κεχαριτωμένη, ὁ κύριος μετὰ σοῦ, εὐλογημένη σὺ ἐν γυναιξί. καὶ περιεβλέπετο δεξιὰ καὶ ἀριστερά, πόθεν αὕτη ἡ φωνὴ ὑπάρχει, καὶ ἔντρομος γενομένη ἀπῆλθεν εἰς τὸν οἶκον αὐτῆς. καὶ ἀναπαύσασα τὴν κάλπην ἔλαβε πάλιν τὴν πορφύραν καὶ ἐκάθισεν ἐπὶ τὸν θρόνον καὶ εἷλκεν αὐτήν. 2 καὶ ἰδοὺ ἄγγελος κυρίου ἐπέστη λέγων αὐτῇ: μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν ἐνώπιον τοῦ θεοῦ καὶ συλλήψῃ ἐκ λόγου αὐτοῦ. ἀκούσασα δὲ Μαριὰμ διεκρίθη ἐν ἑαυτῇ λέγουσα: ἐγὼ συλλήψομαι, ὡς πᾶσα γυνὴ γεννᾷ; 3 καὶ λέγει πρὸς αὐτὴν ὁ ἄγγελος: οὐχ οὕτως, Μαριάμ: δύναμις γὰρ θεοῦ ἐπισκιάσει σοι, διὸ καὶ τὸ γεννόμενον (ἐκ σοῦ) ἅγιον κληθήσεται υἱὸς ὑψίστου, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν: αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. καὶ εἶπεν Μαριάμ: ἰδοὺ ἡ δούλη κυρίου: γένοιτό μοι κατὰ τὸ ῥῆμά σου.

The Annunciation (detail) by Philippe de Champaigne

How Joseph Met Mary In the [Apocryphal] Gospel of James

In the apocryphal Gospel of James [also sometimes called the “Infancy” Gospel” or the Protoevangelium of James], Mary’s mother Anna is barren and her father Ioachim retreats to the wilderness. When Anna is blessed with a child, she pledges her to the temple. So, Mary grows up in with the priests in the temple until she is on the cusp of adolescence.

Gospel of James, 8.2-9

7.2 “When [Mary] was twelve years old, the priests held a council where they were saying: “Look, Mary is twelve years old in the Temple of the Lord. What shall we do about her, since we don’t want her to defile the Temple of the Lord when women’s matters come to her.” And they said to the chief-priest: “you, you preside over the sacred place of the god—go there and pray about her and let us do whatever the Lord God reveals to you.

So the priest entered, once he took the twelve-belled cloak, the clothing of a priest, into the Most Holy of Holy Places and he prayed about her. And, look, an angel of the lord appeared, saying to him: “Zacharias, Zacharias, go out and hold an assembly of the people’s widowers and have every man carry a staff. To whomever the lord shows a sign, she will be his husband.” So, the heralds went throughout the land of Judea and the Lord’s trumpet sounded, and every one ran there.

Joseph dropped his sickle and hurried to the assembly too. And when they were all gathered, they approached the priest. The priest took all of their staves, went into the temple and prayed. Once he finished the prayer, he came out and gave each man his staff back. There was no sign upon any of them. But when Joseph received his staff last, look!, a dove came out if it and alighted upon Joseph’s head.

Then the priest said, “It is your fate to take the Lord’s virgin. Take her and keep her as your own.” Joseph responded, “I have two sons and I am an old man; she is a young girl. Should I become a joke among the sons of Israel?” Then the priest said to him, “Joseph, fear the Lord God and the things he did to Datham and Koreh and Abêrôm—how the earth opened in two and they were all drowned inside because of their refusals.You should fear too, now, Joseph, that these things will happen in your house too.” So, because he was afraid, Joseph took her into his own care. And he said to her, “Mary, look, I took you from the Temple of the Lord, My God, and now I will leave you in my home. I am leaving to build some of my buildings. And I will come back to you in turn. May the Lord keep you safe.”

[to be continued…]

2 γενομένης δὲ αὐτῆς δωδεκαετοῦς συμβούλιον ἐγένετο τῶν ἱερέων λεγόντων: ἰδοὺ Μαριὰμ γέγονε δωδεκαέτης ἐν τῷ ναῷ κυρίου: τί οὖν ποιήσωμεν αὐτήν, μήπως (ἐπέλθῃ αὐτῇ τὰ γυναικῶν καὶ) μιάνῃ τὸ ἁγίασμα κυρίου. καὶ εἶπον τῷ ἀρχιερεῖ: σὺ ἕστηκας ἐπὶ τὸ θυσιαστήριον θεοῦ: εἴσελθε καὶ πρόσευξαι περὶ αὐτῆς, καὶ ὅ ἄν φανερώσῃ σοι κύριος ὁ θεός, τοῦτο ποιήσωμεν. 3 καὶ εἰσῆλθεν ὁ ἱερεὺς λαβὼν τὸν δωδεκακόδωνα (ἱεροπρεπὲς ἱμάτιον) εἰς τὰ ἅγια τῶν ἁγίων καὶ ηὔξατο περὶ αὐτῆς. καὶ ἰδοὺ ἄγγελος κυρίου ἐπέστη αὐτῷ λέγων: Ζαχαρία, Ζαχαρία, ἔξελθε καὶ ἐκκλησίασον τοὺς χηρεύοντας τοῦ λαοῦ, καὶ ἐνεγκάτωσαν ἀνὰ ῥάβδον, καὶ εἰς ὅν ἐὰν δείξῃ κύριος ὁ θεὸς σημεῖον, τούτου ἔσται γυνή. καὶ ἐξῆλθον οἱ κήρυκες καθ’ ὅλης τῆς περιχώρου τῆς Ἰουδαίας, καὶ ἤχησεν ἡ σάλπιγξ κυρίου, καὶ ἔδραμον πάντες.

9.1 Ἰωσὴφ δὲ ῥίψας τὸ σκέπαρνον ἔδραμε καὶ αὐτὸς εἰς τὴν συναγωγήν, καὶ συναχθέντες ὁμοῦ ἀπῆλθαν πρὸς τὸν ἱερέα. ἔλαβε δὲ πάντων τὰς ῥάβδους ὁ ἱερεὺς καὶ εἰσῆλθεν εἰς τὸ ἱερὸν καὶ ηὔξατο. τελέσας δὲ τὴν εὐχὴν ἐξῆλθε καὶ ἐπέδωκεν ἑνὶ ἑκάστῳ τὴν ἑαυτοῦ ῥάβδον, καὶ σημεῖον οὐκ ἦν ἐν αὐτοῖς. τὴν δὲ ἐσχάτην ῥάβδον ἔλαβεν ὁ Ἰωσήφ, καὶ ἰδοὺ περιστερὰ ἐξῆλθεν ἐκ τῆς ῥάβδου καὶ ἐπετάσθη ἐπὶ τὴν κεφαλὴν Ἰωσήφ. καὶ εἶπεν αὐτῷ ὁ ἱερεύς: σὺ κεκλήρωσαι τὴν παρθένον κυρίου παραλαβεῖν. παράλαβε αὐτὴν εἰς τήρησιν σεαυτῷ. 2 ἀντεῖπε δὲ Ἰωσὴφ λέγων: υἱοὺς ἔχω καὶ πρεσβύτης εἰμί, αὕτη δὲ νεωτέρα. μήπως κατάγελως γένωμαι τοῖς υἱοῖς Ἰσραήλ; εἶπεν δὲ αὐτῷ ὁ ἱερεύς: Ἰωσήφ, φοβήθητι κύριον τὸν θεὸν καὶ ὅσα ἐποίησε Δαθὰμ καὶ Κορὲ καὶ Ἀβηρών, πῶς ἐδιχάσθη ἡ γῆ καὶ κατεποντίσθησαν ἅπαντες διὰ τὴν ἀντιλογίαν αὐτῶν. καὶ νῦν φοβήθητι, Ἰωσήφ, μήπως ἔσται ταῦτα ἐν τῷ οἴκῳ σου. 3 καὶ φοβηθεὶς Ἰωσὴφ παρέλαβεν αὐτὴν εἰς τήρησιν. καὶ εἶπεν αὐτῇ: Μαρία, ἰδοὺ παρέλαβόν σε ἐκ ναοῦ κυρίου τοῦ θεοῦ μου καὶ νῦν καταλιμπάνω σε ἐν τῷ οἴκῳ μου, ἀπέρχομαι γὰρ οἰκοδομῆσαι τὰς οἰκοδομάς μου, καὶ ἐν τάχει ἥξω πρὸς σέ. κύριος ὁ θεὸς διαφυλάξει σε.

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A Bad Combination of Good Things

Lucian, You’re a Prometheus in Words

I am afraid that my work too is a camel in Egypt and people admire its bridle and its sea-purple, since even the combination of those two very fine creations, dialogue and comedy, is not enough for beauty of form if the blending lacks harmony and symmetry.

The synthesis of two fine things can be a freak—the hippocentaur is an obvious example: you would not call this creature charming, rather a monstrosity, to go by the paintings of their drunken orgies and murders. Well then, can nothing beautiful come from the synthesis of two things of high quality, as the mixture of wine and honey is exceedingly pleasant? Yes, certainly. But I cannot maintain that this is the case with my two: I’m afraid that the beauty of each has been lost in the blending.

Dialogue and comedy were not entirely friendly and compatible from the beginning.

Δέδοικα δὲ μὴ καὶ τοὐμὸν κάμηλος ἐν Αἰγυπτίοις ᾖ, οἱ δὲ ἄνθρωποι τὸν χαλινὸν ἔτι αὐτῆς θαυμάζωσι καὶ τὴν ἁλουργίδα, ἐπεὶ οὐδὲ τὸ ἐκ δυοῖν τοῖν καλλίστοιν συγκεῖσθαι, διαλόγου καὶ κωμῳδίας, οὐδὲ τοῦτο ἀπόχρη εἰς εὐμορφίαν, εἰ μὴ καὶ ἡ μῖξις ἐναρμόνιος καὶ κατὰ τὸ σύμμετρον γίγνοιτο. ἔστι γοῦν ἐκ δύο καλῶν ἀλλόκοτον τὴν ξυνθήκην εἶναι, οἷον ἐκεῖνο τὸ προχειρότατον, ὁ ἱπποκένταυρος· οὐ γὰρ ἂν φαίης ἐπέραστόν τι ζῷον τουτὶ γενέσθαι, ἀλλὰ καὶ ὑβριστότατον, εἰ χρὴ πιστεύειν τοῖς ζωγράφοις ἐπιδεικνυμένοις τὰς παροινίας καὶ σφαγὰς αὐτῶν. τί οὖν; οὐχὶ καὶ ἔμπαλιν γένοιτ᾿ ἂν εὔμορφόν τι ἐκ δυοῖν τοῖν ἀρίστοιν ξυντεθέν, ὥσπερ ἐξ οἴνου καὶ μέλιτος τὸ ξυναμφότερον ἥδιστον; φημὶ ἔγωγε. οὐ μὴν περί γε τῶν ἐμῶν ἔχω διατείνεσθαι ὡς τοιούτων ὄντων, ἀλλὰ δέδια μὴ τὸ ἑκατέρου κάλλος ἡ μῖξις συνέφθειρεν.

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Prometheus Stauros. That bird doesn’t look so bad….

Evil Words Lead to Evil Deeds

Basil the Great, to Young Men 5

“For growing comfortable with wicked words is a kind of path towards wicked deeds. For this reason, we must defend the soul with all care, just in case we overlook something of the worse nature in accepting pleasure from words, as those who receive poisons with honey.

Therefore, we will not praise the poets when they slander, mock, or show people lusting or drunk, or when they characterize happiness with a full table or corrupting songs. And we shall pay the least attention to their words about he gods, especially when they describe them as being many in number and in discord with each other. For in their poems, brothers war with brothers, parents fight with children, and the children have war without truce against their parents. We will leave to the stage performers those adulterous acts of the gods, their lusts and sex out in the open, and especially those of the highest and best of all, Zeus, how they tell it, those stories someone would blush even if they were telling them about animals!”

ἡ γὰρ πρὸς τοὺς φαύλους τῶν λόγων συνήθεια, ὁδός τίς ἐστιν ἐπὶ τὰ πράγματα. διὸ δὴ πάσῃ φυλακῇ τὴν ψυχὴν τηρητέον, μὴ διὰ τῆς τῶν λόγων ἡδονῆς παραδεξάμενοί τι λάθωμεν τῶν χειρόνων, ὥσπερ οἱ τὰ δηλητήρια μετὰ τοῦ μέλιτος προσιέμενοι, οὐ τοίνυν ἐπαινεσόμεθα τοὺς ποιητὰς οὐ λοιδορουμένους, οὐ σκώπτοντας, οὐκ ἐρῶντας ἢ μεθύοντας μιμουμένους, οὐχ ὅταν τραπέζῃ πληθούσῃ καὶ ᾠδαῖς ἀνειμέναις τὴν εὐδαιμονίαν ὁρίζωνται.πάντων δὲ ἥκιστα περὶ θεῶν τι διαλεγομένοις προσέξομεν, καὶ μάλισθ᾿ ὅταν ὡς περὶ πολλῶν τε αὐτῶν διεξίωσι καὶ τούτων οὐδὲ ὁμονοούντων. ἀδελφὸς γὰρ δὴ παρ᾿ ἐκείνοις διαστασιάζει πρὸς ἀδελφὸν καὶ γονεὺς πρὸς παῖδας καὶ τούτοις αὖθις πρὸς τοὺς τεκόντας πόλεμός ἐστιν ἀκήρυκτος. μοιχείας δὲ θεῶν καὶ ἔρωτας καὶ μίξεις ἀναφανδόν, καὶ ταῦτάς γε μάλιστα τοῦ κορυφαίου πάντων καὶ ὑπάτου Διός, ὡς αὐτοὶ λέγουσιν, ἃ κἂν περὶ βοσκημάτων τις λέγων ἐρυθριάσειε, τοῖς ἐπὶ σκηνῆς καταλείψομεν.

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From wikimedia commons

A Drowning and Illiterate Husband

Eunapius, Lives of the Philosophers 477

“All people, then, rushed through Asia to Maximus—both those who were then in power or had been removed from office, and also the strongest representatives of the senates. The people also closed off the entrances to Maximus’ home, leaping with shouts which is what the common people do whenever they might attract someone’s attention.

At the same time the women were pouring into the side-door to his wife and they were amazed at her luck and were asking that she remember them. She demonstrated such a knowledge of philosophy that Maximus seemed unable to swim and ignorant of the alphabet by comparison.”

πάντες οὖν ἄνθρωποι παρὰ τὸν Μάξιμον ἤδη συνετρόχαζον κατὰ τὴν Ἀσίαν, ὅσοι τε ἦσαν ἐν ἀρχαῖς καὶ ὅσοι τούτων ἀπελέλυντο, τό τε κρεῖττον τῶν βουλευτηρίων. καὶ δῆμος ἐστενοχώρει τὰς προόδους τῷ Μαξίμῳ μετὰ βοῆς πηδῶντες, ἣν δῆμος, ὅταν τινὰ θεραπεύῃ, ἐκ πολλοῦ μεμελέτηκεν· αἵ τε γυναῖκες παρὰ τὴν γυναῖκα τῇ πλαγίᾳ θύρᾳ παρεισεχέοντο, τὴν εὐδαιμονίαν θαυμάζουσαι καὶ μεμνῆσθαι σφῶν ἀξιοῦσαι· ἡ δὲ φιλοσοφίας ἕνεκεν Μάξιμον οὔτε νεῖν οὔτε γράμματα εἰδότα ἀπέφαινεν.

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From the Medieval Manuscripts Blog

Why Weep Without Reason? All Mortals Die

IMT Kyz Kapu Dağ 1694  [= Greek Anthology 7.334] (Cyzicos, 2/3 Century CE)

“Pitiless god, why did you show me the light
Only for a brief number of few years?
Is it because you wanted to afflict my poor mother
With tears and laments through my short life?

She bore me and raised me and paid much more
Mind to my education than my father.
For he left me as a small orphan in this home
While she endured every kind of labor for me.

It would have been dear for me to have had success
Before our respected leaders with speeches in the law courts.
But the adolescent bloom of lovely youth did not
Reach my face. There was no marriage, no torches.

She did not sing the famous marriage song for me,
And the ill-fated woman never saw a child, a remnant
Of our much-lamented family. And it hurts me even when dead
My mother Polittê’s still growing grief
In her mourning thoughts over Phronto, the child she bore
Swift-fated, the empty pride of a dear country.

B. “Pôlittê, endure your grief, rein in your tears.
Many mothers have seen dead sons.
But they were not like him in their ways and life,
They were not so reverent toward their mother’s sweet face.
But why mourn so uselessly? Why weep without purpose?
All mortals will go to Hades in common.”

A.1 νηλεὲς ὦ δαῖμων, τί δέ μοι καὶ φέγγος ἔδειξας
εἰς ὀλίγων ἐτέων μέτρα μινυνθάδια;
ἦ ἵνα λυπήσῃς δι’ ἐμὴν βιότοιο τελευτήν
μητέρα δειλαίην δάκρυσι καὶ στοναχαῖς,
5 ἥ μ’ ἔτεχ’, ἥ μ’ ἀτίτηλε καὶ ἣ πολὺ μείζονα πατρός
φροντίδα παιδείης ἤνυσεν ἡμετέρης;
ὃς μὲν γὰρ τυτθόν τε καὶ ὀρφανὸν ἐν μεγάροισι
κάλλιπεν, ἣ δ’ ἐπ’ ἐμοὶ πάντας ἔτλη καμάτους·
ἦ μὲν ἐμοὶ φίλον ἦεν ἐφ’ ἁγνῶν ἡγεμονήων
10  ἐμπρεπέμεν μύθοις ἀμφὶ δικασπολίαις·
ἀλλά μοι οὐ γενύων ὑπεδέξατο κούριμον ἄνθος
ἡλικίης ἐρατῆς, οὐ γάμον, οὐ δαΐδας·
οὐχ ὑμέναιον ἄεισε περικλυτόν, οὐ τέκος εἶδε
δύσποτμος, ἐκ γενεῆς λείψανον ἡμετέρης
15 τῆς πολυθρηνήτου· λυπεῖ δέ με καὶ τεθνεῶτα
μητρὸς Πωλίττης πένθος ἀεξόμενον
Φρόντωνος γοεραῖς ἐπὶ φροντίσιν, ἣ τέκε παῖδα
ὠκύμορον, κενεὸν χάρμα φίλης πατρίδος.

B.19 Πωλίττα, τλῆθι πένθος, εὔνασον δάκρυ·
20 πολλαὶ θανόντας εἶδον υἱεῖς μητέρες· ——
ἀλλ’ οὐ τοιούτους τὸν τρόπον καὶ τὸν βίον,
οὐ μητέρων σέβοντας ἡδίστην θέαν· ——
τί περισσὰ θρηνεῖς, τί δὲ μάτην ὀδύρεαι;
εἰς κοινὸν Ἅιδην πάντες ἥξουσι βροτοί.

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Ruins at Cyzicos

Evil Words Lead to Evil Deeds

Basil the Great, to Young Men 5

“For growing comfortable with wicked words is a kind of path towards wicked deeds. For this reason, we must defend the soul with all care, just in case we overlook something of the worse nature in accepting pleasure from words, as those who receive poisons with honey.

Therefore, we will not praise the poets when they slander, mock, or show people lusting or drunk, or when they characterize happiness with a full table or corrupting songs. And we shall pay the least attention to their words about he gods, especially when they describe them as being many in number and in discord with each other. For in their poems, brothers war with brothers, parents fight with children, and the children have war without truce against their parents. We will leave to the stage performers those adulterous acts of the gods, their lusts and sex out in the open, and especially those of the highest and best of all, Zeus, how they tell it, those stories someone would blush even if they were telling them about animals!”

ἡ γὰρ πρὸς τοὺς φαύλους τῶν λόγων συνήθεια, ὁδός τίς ἐστιν ἐπὶ τὰ πράγματα. διὸ δὴ πάσῃ φυλακῇ τὴν ψυχὴν τηρητέον, μὴ διὰ τῆς τῶν λόγων ἡδονῆς παραδεξάμενοί τι λάθωμεν τῶν χειρόνων, ὥσπερ οἱ τὰ δηλητήρια μετὰ τοῦ μέλιτος προσιέμενοι, οὐ τοίνυν ἐπαινεσόμεθα τοὺς ποιητὰς οὐ λοιδορουμένους, οὐ σκώπτοντας, οὐκ ἐρῶντας ἢ μεθύοντας μιμουμένους, οὐχ ὅταν τραπέζῃ πληθούσῃ καὶ ᾠδαῖς ἀνειμέναις τὴν εὐδαιμονίαν ὁρίζωνται.πάντων δὲ ἥκιστα περὶ θεῶν τι διαλεγομένοις προσέξομεν, καὶ μάλισθ᾿ ὅταν ὡς περὶ πολλῶν τε αὐτῶν διεξίωσι καὶ τούτων οὐδὲ ὁμονοούντων. ἀδελφὸς γὰρ δὴ παρ᾿ ἐκείνοις διαστασιάζει πρὸς ἀδελφὸν καὶ γονεὺς πρὸς παῖδας καὶ τούτοις αὖθις πρὸς τοὺς τεκόντας πόλεμός ἐστιν ἀκήρυκτος. μοιχείας δὲ θεῶν καὶ ἔρωτας καὶ μίξεις ἀναφανδόν, καὶ ταῦτάς γε μάλιστα τοῦ κορυφαίου πάντων καὶ ὑπάτου Διός, ὡς αὐτοὶ λέγουσιν, ἃ κἂν περὶ βοσκημάτων τις λέγων ἐρυθριάσειε, τοῖς ἐπὶ σκηνῆς καταλείψομεν.

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