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the grief. For this reason, then, the lawgiver devised this consolation for those deprived of children by nature, and commanded that the one born be reckoned to that man. But when there was a child, this marriage was no longer permitted. And for what reason? he says; for if it was lawful for another, much more so for the brother. By no means. For he wills that kinship be extended, and that there be many reasons for intimacy with one another. Why then, when he died childless, did not another marry her? Because the child would not thus have been considered to belong to the one who had departed; but now, with the brother sowing the seed, the legal fiction became plausible. Besides, another man had no obligation to establish the house of the deceased; but this one possessed the right from kinship. Since, therefore, Herod married his brother's wife who had a child, for this reason John rebukes him, and he rebukes him fittingly, displaying forbearance along with his boldness. But consider, I pray you, how the whole spectacle was satanic. For first, it was comprised of drunkenness and luxury, from which nothing healthy could come. Second, it had depraved spectators, and a host more lawless than all. Third, the irrational pleasure. Fourth, the girl, on account of whom the marriage was unlawful, who ought to have been hidden, as her mother was being insulted by her, comes in making a show, and the maiden puts all harlots to shame. And the occasion also contributes not a little to the accusation of this transgression. For when he ought to have been giving thanks to God, because on that day He brought him into the light, then he dares those unlawful things; when he ought to have released one who was bound, then he adds slaughter to his bonds. Hear, you virgins, or rather also you married women, as many of you as consent to behave so indecently at the weddings of others, leaping and jumping, and shaming our common nature. Hear also, you men, as many of you as pursue costly banquets full of drunkenness; and fear the pit of the devil. For so completely did he then seize that wretched man, that he swore even to give half of his kingdom. For this Mark says, that "He swore to her, 'Whatever you ask of me, I will give you, up to half of my kingdom.'" So little did he value his own rule, so utterly was he taken captive by passion, as to give it up for her dancing. And why do you wonder if these things happened then, when even now, after so much philosophy, for the sake of the dancing of these effeminate young men many give up even their own souls, without even having the necessity of an oath? For being made captive by pleasure, they are led like cattle, wherever the wolf may drag them. This indeed is what that frantic man then suffered, having lost his senses in two ultimate ways: 58.491 by making her mistress, who was so maddened and drunk with passion, and who would refuse nothing; and by binding the matter with the necessity of an oath. But though he was so lawless, the wretched woman was more lawless than all, both than the girl and the tyrant. For she was the architect of all the evils and the one who wove the whole drama, who especially ought to have been grateful to the prophet. For her daughter, persuaded by her, both acted indecently, and danced, and asked for the murder; and Herod was ensnared by her. Do you see how rightly Christ said: "He who loves father or mother more than me is not worthy of me"? For if she had kept this law, she would not have transgressed so many laws, she would not have wrought this bloody murder. For what could be worse than this savagery? To ask for a murder as a favor, an unlawful murder, a murder in the midst of a banquet, a murder publicly and shamelessly? For she did not approach and discuss these things privately, but publicly, and casting off her mask, with bare head, and taking the devil as her advocate, she says what she says. For he both made her to be well-pleasing in her dancing, and to capture Herod then. For where there is dancing, there is the devil. For God did not give us feet for this, but that we might walk in an orderly way; not that we should behave indecently, not that we should leap like camels (for even they are unseemly when dancing, much less indeed

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τὸ πένθος. ∆ιὰ δὴ τοῦτο ἐπενόησε τὴν παραψυχὴν ταύτην ὁ νομοθέτης τοῖς ἐκ φύσεως παίδων ἀπεστερημένοις, καὶ τὸ τικτόμενον ἐκέλευσεν ἐκείνῳ λογίζεσθαι. Ὄντος δὲ παιδὸς, οὐκέτι ἐφεῖτο οὗτος ὁ γάμος. Καὶ τίνος ἕνεκεν; φησίν· εἰ γὰρ ἑτέρῳ ἐξῆν, πολλῷ μᾶλλον τῷ ἀδελφῷ. Οὐδαμῶς. Βούλεται γὰρ ἐκτείνεσθαι τὴν συγγένειαν, καὶ πολλὰς εἶναι τὰς ἀφορμὰς τῆς πρὸς ἀλλήλους οἰκειώσεως. ∆ιατί οὖν καὶ ἄπαιδος τελευτήσαντος, οὐκ ἄλλος ἐγάμει; Ὅτι οὐκ ἂν οὕτως ἐνομίσθη τοῦ ἀπελθόντος εἶναι τὸ παιδίον· νυνὶ δὲ τοῦ ἀδελφοῦ σπείροντος, πιθανὸν τὸ σόφισμα ἐγίνετο. Ἄλλως τε οὐδὲ ἀνάγκην εἶχεν ἕτερος τὴν οἰκίαν στῆσαι τοῦ τετελευτηκότος· οὗτος δὲ τὸ ἀπὸ τῆς συγγενείας ἐκέκτητο δικαίωμα. Ἐπεὶ οὖν ὁ Ἡρώδης παιδίον ἔχουσαν τὴν γυναῖκα τοῦ ἀδελφοῦ ἔγημε, διὰ τοῦτο ἐγκαλεῖ ὁ Ἰωάννης, καὶ ἐγκαλεῖ συμμέτρως, μετὰ τῆς παῤῥησίας καὶ τὴν ἐπιείκειαν ἐπιδεικνύμενος. Σὺ δέ μοι σκόπει, ὅπως τὸ θέατρον ὅλον σατανικόν. Πρῶτον μὲν γὰρ ἀπὸ μέθης καὶ τρυφῆς συνειστήκει, ὅθεν οὐδὲν ἂν γένοιτο ὑγιές. ∆εύτερον, τοὺς θεατὰς διεφθαρμένους εἶχε, καὶ τὸν ἑστιάτορα ἁπάντων παρανομώτερον. Τρίτον, ἡ τέρψις ἡ παράλογος. Τέταρτον, ἡ κόρη, δι' ἣν παράνομος ἦν ὁ γάμος, ἣν καὶ κρύπτεσθαι ἔδει, ὡς ὑβριζομένης αὐτῇ τῆς μητρὸς, ἐπεισέρχεται ἐμπομπεύουσα, καὶ πόρνας ἁπάσας ἀποκρύπτουσα ἡ παρθένος. Καὶ ὁ καιρὸς δὲ οὐ μικρὸν εἰς κατηγορίαν συντελεῖ τῆς παρανομίας ταύτης. Ὅτε γὰρ αὐτὸν εὐχαριστεῖν ἐχρῆν τῷ Θεῷ, ὅτι κατὰ τὴν ἡμέραν ἐκείνην εἰς φῶς αὐτὸν ἤγαγε, τότε τὰ παράνομα ἐκεῖνα τολμᾷ· ὅτε λῦσαι ἐχρῆν δεδεμένον, τότε σφαγὴν τοῖς δεσμοῖς προστίθησιν. Ἀκούσατε, τῶν παρθένων, μᾶλλον δὲ καὶ τῶν γεγαμημένων, ὅσαι ἐν τοῖς ἑτέρων γάμοις τοιαῦτα ἀσχημονεῖν καταδέχεσθε, ἁλλόμεναι καὶ πηδῶσαι, καὶ τὴν κοινὴν καταισχύνουσαι φύσιν. Ἀκούσατε καὶ, ἄνδρες, ὅσοι τὰ πολυτελῆ συμπόσια καὶ μέθης γέμοντα διώκετε· καὶ δείσατε τοῦ διαβόλου τὸ βάραθρον. Καὶ γὰρ οὕτω κατὰ κράτος εἷλε τὸν ἄθλιον ἐκεῖνον τότε, ὡς ὀμόσαι καὶ τὰ ἡμίση δοῦναι τῆς βασιλείας. Τοῦτο γὰρ ὁ Μάρκος φησὶν, ὅτι Ὤμοσεν αὐτῇ, ὅτι ὃ ἐάν με αἰτήσῃς, δώσω σοι, ἕως ἡμίσους τῆς βασιλείας μου. Τοσούτου τὴν ἀρχὴν ἐτιμᾶτο τὴν ἑαυτοῦ, οὕτω καθάπαξ αἰχμάλωτος ὑπὸ τοῦ πάθους ἐγένετο, ὡς δι' ὄρχησιν αὐτῆς παραχωρῆσαι. Καὶ τί θαυμάζεις, εἰ τότε ταῦτα ἐγίνετο, ὅπου γε καὶ νῦν, μετὰ τοσαύτην φιλοσοφίαν, ὀρχήσεως ἕνεκεν τῶν μαλακιζομένων τούτων νέων πολλοὶ καὶ τὰς ψυχὰς αὐτῶν ἐπιδιδόασιν, οὐδὲ ἀνάγκην ἔχοντες ὅρκου; Ὑπὸ γὰρ τῆς ἡδονῆς αἰχμάλωτοι γινόμενοι, καθάπερ βοσκήματα ἄγονται, ᾗπερ ἂν ὁ λύκος σύρῃ. Ὃ δὴ καὶ τότε ἔπασχεν ὁ παραπλὴξ ἐκεῖνος, δύο τὰ ἔσχατα παραφρονήσας, τό 58.491 τε ἐκείνην κυρίαν ποιῆσαι οὕτω μαινομένην καὶ μεθύουσαν τῷ πάθει, καὶ οὐδὲν παραιτουμένην· τό τε ἀνάγκῃ ὅρκου καταδῆσαι τὸ πρᾶγμα. Ἀλλ' οὕτως ὄντος ἐκείνου παρανόμου, παρανομώτερον ἁπάντων τὸ γύναιον ἦν, καὶ τῆς κόρης καὶ τοῦ τυράννου. Καὶ γὰρ ἡ τῶν κακῶν ἁπάντων ἀρχιτέκτων καὶ τὸ πᾶν ὑφάνασα δρᾶμα αὕτη ἦν ἣν μάλιστα χάριν εἰδέναι ἐχρῆν τῷ προφήτῃ. Καὶ γὰρ ἡ θυγάτηρ αὐτῇ πεισθεῖσα καὶ ἠσχημόνησε, καὶ ὠρχήσατο, καὶ τὸν φόνον ᾔτησε· καὶ ὁ Ἡρώδης ὑπ' αὐτῆς ἐσαγηνεύθη. Ὁρᾷς πῶς δικαίως ἔλεγεν ὁ Χριστός· Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος; Εἰ γὰρ αὕτη τὸν νόμον τοῦτον ἐτήρησεν, οὐκ ἂν τοσούτους παρέβη νόμους, οὐκ ἂν τὴν μιαιφονίαν ταύτην εἰργάσατο. Τί γὰρ τῆς θηρωδίας ταύτης χεῖρον γένοιτ' ἄν; φόνον ἐν χάριτος αἰτεῖν μέρει, φόνον παράνομον, φόνον μεταξὺ δείπνου, φόνον δημοσίᾳ καὶ ἀναισχύντως; Οὐ γὰρ ἰδίᾳ προσελθοῦσα διελέχθη περὶ τούτων, ἀλλὰ δημοσίᾳ, καὶ τὸ προσωπεῖον ῥίψασα, γυμνῇ τῇ κεφαλῇ, καὶ τὸν διάβολον λαβοῦσα συνήγορον, οὕτω φησὶν ὅ φησι. Καὶ γὰρ ἐκεῖνος αὐτὴν καὶ εὐδοκιμῆσαι ἐποίησεν ὀρχουμένην, καὶ τὸν Ἡρώδην τότε ἑλεῖν. Ἔνθα γὰρ ὄρχησις, ἐκεῖ διάβολος. Οὐδὲ γὰρ εἰς τοῦτο ἔδωκεν ἡμῖν πόδας ὁ Θεὸς, ἀλλ' ἵνα εὔτακτα βαδίζωμεν· οὐχ ἵνα ἀσχημονῶμεν, οὐχ ἵνα κατὰ τὰς καμήλους πηδῶμεν (καὶ γὰρ καὶ ἐκεῖναι ἀηδεῖς ὀρχούμεναι, μήτιγε δὴ