is now found in the Hindoo mythology; Zacharias is wrongly identified with the one mentioned in Matt, xxiii. 35; Simeon was not a high priest. This long list will show the unhistorical character of the book.
With regard to the birth of Christ in a cave, Justin mentions the same thing (Trypho, 78), but with significant differences, as that Joseph could not find a lodging in the village, whereas the Pseudo-James represents the nativity as occurring before they went to the village at all. Justin refers to Isaiah xxxiii. 16, as a prediction of the birth in a cave, relying on the Septuagint version, whereas the Pseudo-James says nothing of the alleged prophecy, which may, for all that, have originated the tradition. This tradition is referred to by Origen (c. Celsum, i. 51), and by later writers. Justin says the wise men came from Arabia, but the Protevangelium says no such thing. On these accounts I doubt whether Justin ever saw the book.
Clement of Alexandria mentions the notion that Mary remained a virgin after the birth of Christ, but refers to no document as recording the circumstance. The food of angels (chap, viii.) is said by Athanasius to be fasting (de Virg.); the same writer
