The Letter of Aristeas
R.H. Charles-Editor
Oxford: The Clarendon Press, 1913
SINCE I have collected Material for a memorable history of my visit to Eleazar the High
priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding
me, have set great store upon receiving an account of the motives and object of my
mission, I have attempted to draw up a clear exposition of the matter for you, for I
perceive that you possess a natural love of learning, 2 a quality which is the highest
possession of man -to be constantly attempting ' to add to his stock of knowledge and
acquirements ' whether through the study of history or by actually participating in the
events themselves. It is by this means, by taking up into itself the noblest elements,
that the soul is established in purity, and having fixed its aim on piety, the noblest
goal of all, it uses this as its infallible guide and so acquires a definite purpose. 3 It
was my devotion to the pursuit of religious knowledge that led me to undertake the embassy
to the man I have mentioned, who was held in the highest esteem by his own citizens and by
others both for his virtue and his majesty and who had in his possession documents of the
highest value to the Jews in his own country and in foreign lands for the interpretation
of the divine law, for their 4 laws are written on leather parchments in Jewish
characters. This embassy then I undertook with enthusiasm, having first of all found an
opportunity of pleading with the king on behalf of the Jewish captives who had been
transported from Judea to Egypt by the king's father, when he first obtained possession of
this city and conquered the land of Egypt. It is worth while that I should tell 5 you this
story, too, since I am convinced that you, with your disposition towards holiness and your
sympathy with men who are living in accordance with the holy law, will all the more
readily listen to the account which I purpose to set forth, since you yourself have lately
come to us from the island and are anxious to hear everything that tends to build up the
soul. On a former occasion, too I sent you a record of the facts which I thought worth
relating about the Jewish race, -the record 7 which I had obtained from the most learned
high priests of the most learned land of Egypt. As you are so eager to acquire the
knowledge of those things which can benefit the mind, I feel it incumbent upon me to
impart to you all the information in my power. I should feel the same duty towards all who
possessed the same disposition but I feel it especially towards you since you have
aspirations which are so noble, and since you are not only my brother in character no less
than in blood but are one with me as well in the pursuit of goodness. For neither the
pleasure derived from gold nor any other of the possessions which are prized by shallow
minds confers the same benefit as the pursuit of culture and the study which we expend in
securing it. But that I may not weary you by a too lengthy introduction, I will proceed at
once to the substance of my narrative.
9 Demetrius of Phalerum, the president of the king's library, received vast sums of
money, for the purpose of collecting together, as far as he possibly could, all the books
in the world. By means of purchase and transcription, he carried out, to the best of his
ability, the purpose of the king. On one occasion when I was present he was asked, How
many thousand books are there in the library ? 10 and he replied, ' More than two hundred
thousand, O king, and I shall make endeavour in the immediate future to gather together
the remainder also, so that the total of five hundred thousand may be reached. I am told
that the laws of the Jews are worth transcribing and deserve a place in 11 your library.'
' What is to prevent you from doing this ? ' replied the king. ' Everything that is
necessary has been placed at your disposal.' 'They need to be translated,' answered
Demetrius, ' for in the country of the Jews they use a peculiar alphabet (just as the
Egyptians, too, have a special form of letters) and speak a peculiar dialect. They are
supposed to use the Syriac tongue, but this is not the case; their language is quite
different.' And the king when he understood all the facts of the case ordered a letter to
be written to the Jewish High Priest that his purpose (which has already been described)
might be accomplished.
12 Thinking that the time had come to press the demand, which I had often laid before
Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the emancipation of the
Jews who had been transported from Judea by the king's father -for when by a combination
of good fortune and courage he had brought his attack on the whole district of Coele
-Syria and Phoenicia to a successful issue, in the process of terrorizing the country into
subjection, he transported some of his foes and others he reduced to captivity. The number
of those whom he transported from the country of the Jews to Egypt amounted to no less
than a hundred thousand. Of these he armed thirty thousand picked men and settled them in
garrisons in the country districts. (And even before this time large numbers of Jews had
come into Egypt with the Persian, and in an earlier period still others had been sent to
Egypt to help Psammetichus in his campaign against the king of the Ethiopians. But these
were nothing like so numerous as the captives whom Ptolemy the son of Lagus transported.)
As I have already said Ptolemy picked out the best of these, the men who were in the prime
of life and distinguished for their courage, and armed them, but the great mass of the
others, those who were too old or too young for this purpose, and the women too, he
reduced to slavery, not that he wished to do this of his own free will, but he was
compelled by his soldiers who claimed them as a reward for the services which they had
rendered in war. Having, as has already been stated, obtained an opportunity for securing
their emancipation, I addressed the king with the following arguments. ' Let us not be so
unreasonable as to allow 15 our deeds to give the lie to our words. Since the law which we
wish not only to transcribe but also to translate belongs to the whole Jewish race, what
justification shall we be able to find for our embassy while such vast numbers of them
remain in a state of slavery in your kingdom ? In the perfection and wealth of your
clemency release those who are held in such miserable bondage, since as I have been at
pains to discover, the God who gave them their law is the God who maintains your kingdom.
They worship the same God -the Lord and Creator of the Universe, as all other men, as we
ourselves, O king, though we call him by different names, such as Zeus or 16 Dis. This
name was very appropriately bestowed upon him by our first ancestors, in order to signify
that He through whom all things are endowed with life and come into being, is necessarily
the ruler and lord of the Universe. Set all mankind an example of magnanimity by releasing
those who are held in bondage.'
17 After a brief interval, while I was offering up an earnest prayer to God that He
would so dispose the mind of the king that all the captives might be set at liberty-(for
the human race, being the creation of God, is swayed and influenced by Him. Therefore with
many divers prayers I called upon Him who ruleth the heart that the king might be
constrained to grant my request. For I had 18 great hopes with regard to the salvation of
the men since I was assured that God would grant a fulfilment of my prayer. For when men
from pure motives plan some action in the interest of righteousness and the performance of
noble deeds, Almighty God brings their efforts and purposes to a successful issue) -the
king raised his head and looking up at me with a cheerful countenance asked, ' How many
thousands do you think they will number?' Andreas, who was standing near, replied, 'A
little more than a hundred thousand.' ' It is a small boon indeed,' said the king, ' that
Aristeas asks of us ! ' Then Sosibius and some others who were present said, ' Yes, but it
will be a fit tribute to your magnanimity for you to offer the enfranchisement of these
men as an act of devotion to the supreme God. You have been greatly honoured by Almighty
God and exalted above all your forefathers in glory and it is only fitting that you should
render to Him the greatest thank offering in your power.' Extremely pleased with these
arguments he gave orders that an addition should be 20 made to the wages of the soldiers
by the amount of the redemption money that twenty drachmae should be paid to the owners
for every slave, that a public order should be issued and that registers of the captives
should be attached to it. He showed the greatest enthusiasm in the business, for it was
God who had brought our purpose to fulfilment in its entirety and constrained him to
redeem not only those who had come into Egypt with the army of his father but any who had
come before that time or had been subsequently brought into the kingdom. It was pointed
out to him that the ransom money would exceed four hundred talents.
21 I think it will be useful to insert a copy of the decree, for in this way the
magnanimity of the king, who was empowered by God to save such vast multitudes, will be
made clearer and more 22 manifest. The decree of the king ran as follows: 'All who served
in the army of our father in the campaign against Syria and Phoenicia and in the attack
upon the country of the Jews and became possessed of Jewish captives and brought them back
to the city of Alexandria and the land of Egypt or sold them to others -and in the same
way any captives who were in our land before that time or were brought hither afterwards-
all who possess such captives are required to set them at liberty at once, receiving
twenty drachmae per head as ransom money. The soldiers will receive 23 this money as a
gift added to their wages, the others from the king's treasury. We think that it was
against our father's will and against all propriety that they should have been made
captives and that the devastation of their land and the transportation of the Jews to
Egypt was an act of military wantonness. The spoil which fell to the soldiers on the field
of battle was all the booty which they should have claimed. To reduce the people to
slavery in addition was an act of absolute injustice. Wherefore since it is acknowledged
that we are accustomed to render justice to all men and especially to those who are
unfairly in a condition of servitude, and since we strive to deal fairly with all men
according to the demands of justice and piety, we have decreed, in reference to the
persons of the Jews who are in any condition of bondage in any part of our dominion, that
those who possess them shall receive the stipulated sum of money and set them at liberty
and that no man shall show any tardiness in discharging his obligations. Within three days
after the publication of this decree, they must make lists of slaves for the officers
appointed to carry out our will, 25 and immediately produce the persons of the captives.
For we consider that it will be advantageous to us and to our affairs that the matter
should be brought to a conclusion. Any one who likes may give information about any who
disobey the decree on condition that if the man is proved guilty he will become his slave;
his property, however, will be handed over to the royal treasury.'
26 When the decree was brought to be read over to the king for his approval, it
contained all the other provisions except the phrase ' any captives who were in the land
before that time or were brought hither afterwards,' and in his magnanimity and the
largeness of his heart the king inserted this clause and gave orders that the grant of
money required for the redemption should be deposited in full with the paymasters of the
forces and the royal bankers, and so the matter was decided and the 27 decree ratified
within seven days. The grant for the redemption amounted to more than six hundred and
sixty talents; for many infants at the breast were emancipated together with their
mothers. When the question was raised whether the sum of twenty talents was to be paid for
these, the king ordered that it should be done, and thus he carried out his decision in
the most comprehensive way. When this had been done, he ordered Demetrius to draw up a
memorial with regard to the transcription of the Jewish books. For all affairs of state
used to be carried out by means of decrees and with the most painstaking accuracy by these
Egyptian kings, and nothing was done in a slipshod or haphazard fashion. And so I have
inserted copies of the memorial and the letters, the number of the presents sent and the
nature of each, since every one of them excelled in 29 magnificence and technical skill.
The following is a copy of the memorial. The Memorial of Demetrius to the great king. '
Since you have given me instructions, O king, that the books which are needed to complete
your library should be collected together, and that those which are defective should be
repaired, I have devoted myself with the utmost care to the fulfilment of your wishes, 30
and I now have the following proposal to lay before you. The books of the law of the Jews
(with some few others) are absent from the library. They are written in the Hebrew
characters and language and have been carelessly interpreted, and do not represent the
original text as I am 31 informed by those who know; for they have never had a king's care
to protect them. It is necessary that these should be made accurate for your library since
the law which they contain, in as much as it is of divine origin, is full of wisdom and
free from all blemish. For this reason literary men and poets and the mass of historical
writers have held aloof from referring to these books and the men who have lived and are
living in accordance with them, because their 32 conception of life is so sacred and
religious, as Hecataeus of Abdera says. If it please you, O king, a letter shall be
written to the High Priest in Jerusalem, asking him to send six elders out of every tribe
-men who have lived the noblest life and are most skilled in their law -that we may find
out the points in which the majority of them are in agreement, and so having obtained an
accurate translation may place it in a conspicuous place in a manner worthy of the work
itself and your purpose. May continual prosperity be yours ! '
33 When this memorial had been presented, the king ordered a letter to be written to
Eleazar on the matter, giving also an account of the emancipation of the Jewish captives.
And he gave fifty talents weight of gold and seventy talents of silver and a large
quantity of precious stones to make bowls and vials and a table and libation cups. He also
gave orders to those who had the custody of his coffers to allow the artificers to make a
selection of any materials they might require for the purpose, and that a hundred talents
in money should be sent to provide sacrifices for the temple and 34 for other needs. I
shall give you a full account of the workmanship after I have set before you copies of the
letters. The letter of the king ran as follows:
35 ' King Ptolemy sends greeting and salutation to the High Priest Eleazar. Since there
are many Jews settled in our realm who were carried off from Jerusalem by the Persians at
the time of their 36 power and many more who came with my father into Egypt as captives
-large numbers of these he placed in the army and paid them higher wages than usual, and
when he had proved the loyalty of their leaders he built fortresses and placed them in
their charge that the native Egyptians might be intimidated by them. And I, when I
ascended the throne, adopted a kindly attitude towards all 37 my subjects, and more
particularly to those who were citizens of yours- I have set at liberty more than a
hundred thousand captives, paying their owners the appropriate market price for them, and
if ever evil has been done to your people through the passions of the mob, I have made
them reparation. The motive which prompted my action has been the desire to act piously
and render unto the supreme God a thank offering for maintaining my kingdom in peace and
great glory in all the world. Moreover those of your people who were in the prime of life
I have drafted into my army, and those who were fit to be attached to my person and worthy
of the confidence of the 38 court, I have established in official positions. Now since I
am anxious to show my gratitude to these men and to the Jews throughout the world and to
the generations yet to come, I have determined that your law shall be translated from the
Hebrew tongue which is in use amongst you 39 into the Greek language, that these books may
be added to the other royal books in my library. It will be a kindness on your part and a
regard for my zeal if you will select six elders from each of your tribes, men of noble
life and skilled in your law and able to interpret it, that in questions of dispute we may
be able to discover the verdict in which the majority agree, for the investigation is of
the highest possible importance. I hope to win great renown by the accomplishment of this
40 work. I have sent Andreas, the chief of my bodyguard, and Aristeas -men whom I hold in
high esteem- to lay the matter before you and present you with a hundred talents of
silver, the firstfruits of my offering for the temple and the sacrifices and other
religious rites. If you will write to me concerning your wishes in these matters, you will
confer a great favour upon me and afford me a new pledge of friendship, for all your
wishes shall be carried out as speedily as possible. Farewell.'
41 To this letter Eleazar replied appropriately as follows: ' Eleazar the High priest
sends greetings to King Ptolemy his true friend. My highest wishes are for your welfare
and the welfare of Queen Arsinoe your sister and your children. I also am well. I have
received your letter and am greatly 42 rejoiced by your purpose and your noble counsel. I
summoned together the whole people and read it to them that they might know of your
devotion to our God. I showed them too the cups which you sent, twenty of gold and thirty
of silver, the five bowls and the table of dedication, and the hundred talents of silver
for the offering of the sacrifices and providing the things of which the 43 temple stands
in need. These gifts were brought to me by Andreas, one of your most honoured servants,
and by Aristeas, both good men and true, distinguished by their learning, and worthy in
every way to be the representatives of your high principles and righteous purposes. These
men imparted to me your message and received from me an answer in agreement with your
letter. I will consent to everything which is advantageous to you even though your request
is very unusual. For you have bestowed upon our citizens great and never to be forgotten
benefits in many 45 (ways). Immediately therefore I offered sacrifices on behalf of you,
your sister, your children, and your friends, and all the people prayed that your plans
might prosper continually, and that Almighty God might preserve your kingdom in peace with
honour, and that the translation of the 46 holy law might prove advantageous to you and be
carried out successfully. In the presence of all the people I selected six elders from
each tribe, good men and true, and I have sent them to you with a copy of our law. It will
be a kindness, O righteous king, if you will give instruction that as soon as the
translation of the law is completed, the men shall be restored again to us in safety.
Farewell.'
47 The following are the names of the elders: Of the first tribe, Joseph, Ezekiah,
Zachariah, John, Ezekiah, Elisha. Of the second tribe, Judas, Simon, Samuel, Adaeus,
Mattathias, Eschlemias. Of 48 the third tribe, Nehemiah, Joseph, Theodosius, Baseas,
Ornias, Dakis. Of the fourth tribe, Jonathan, Abraeus, Elisha, Ananias, Chabrias.... Of
the fifth tribe, Isaac, Jacob, Jesus, 49 Sabbataeus, Simon, Levi. Of the sixth tribe,
Judas, Joseph, Simon, Zacharias, Samuel, Selemias. Of the seventh tribe, Sabbataeus,
Zedekiah, Jacob, Isaac, Jesias, Natthaeus. Of the eighth tribe Theodosius, Jason, Jesus,
Theodotus, John, Jonathan. Of the ninth tribe, Theophilus, Abraham 50 Arsamos, Jason,
Endemias, Daniel. Of the tenth tribe, Jeremiah, Eleazar, Zachariah, Baneas, Elisha,
Dathaeus. Of the eleventh tribe, Samuel, Joseph, Judas, Jonathes, Chabu, Dositheus. Of the
twelfth tribe, Isaelus, John, Theodosius, Arsamos, Abietes, Ezekiel. They were seventy-two
in all. Such was the answer which Eleazar and his friends gave to the king's letter.
51 I will now proceed to redeem my promise and give a description of the works of art.
They were wrought with exceptional skill, for the king spared no expense and personally
superintended the workmen individually. They could not therefore scamp any part of the
work or finish it off negligently. 52 First of all I will give you a description of the
table. The king was anxious that this piece of work should be of exceptionally large
dimensions, and he caused enquiries to be made of the Jews 53 in the locality with regard
to the size of the table already in the temple at Jerusalem. And when they described the
measurements, he proceeded to ask whether he might make a larger structure. And some of
the priests and the other Jews replied that there was nothing to prevent him. And he said
that he was anxious to make it five times the size, but he hesitated lest it should prove
useless 54 for the temple services. He was desirous that his gift should not merely be
stationed in the temple, for it would afford him much greater pleasure if the men whose
duty it was to offer the fitting 55 sacrifices were able to do so appropriately on the
table which he had made. He did not suppose that it was owing to lack of gold that the
former table had been made of small size, but there seems to have been, he said, some
reason why it was made of this dimension. For had the order been given, there would have
been no lack of means. Wherefore we must not transgress or go beyond the proper 56
measure. At the same time he ordered them to press into service all the manifold forms of
art, for he w as a man of the most lofty conceptions and nature had endowed him with a
keen imagination which enabled him to picture the appearance which would be presented by
the finished work. He gave orders too, that where there were no instructions laid down in
the Jewish Scriptures, everything should be made as beautiful as possible. When such
instructions were laid down, they were to be carried out to the letter.
57 They made the table two cubits long (one cubit broad) one and a half cubits high,
fashioning it of pure solid gold. What I am describing was not thin gold laid over another
foundation, but the whole 58 structure was of massive gold welded together. And they made
a border of a hand's breadth round about it. And there was a wreath of wave-work, engraved
in relief in the form of ropes marvelously 59 wrought on its three sides. For it was
triangular in shape and the style of the work was exactly the same on each of the sides,
so that whichever side they were turned, they presented the same appearance. Of the two
sides under the border, the one which sloped down to the table was a very 60 beautiful
piece of work, but it was the outer side which attracted the gaze of the spectator. Now
the upper edge of the two sides, being elevated, was sharp since, as we have said, the rim
was three-sided, from whatever point of view one approached it. And there were layers of
precious stones on it in the midst of the embossed cord-work, and they were interwoven
with one another by an inimitable artistic 61 device. For the sake of security they were
all fixed by golden needles which were inserted in 62 perforations in the stones. At the
sides they were clamped together by fastenings to hold them firm. On the part of the
border round the table which slanted upwards and met the eyes, there was wrought a pattern
of eggs in precious stones, elaborately engraved by a continuous piece of fluted
relief-work, closely 63 connected together round the whole table. And under the stones
which had been arranged to represent eggs the artists made a crown containing all kinds of
fruits, having at its top clusters of grapes and ears of corn, dates also and apples, and
pomegranates and the like, conspicuously arranged. These fruits were wrought out of
precious stones, of the same colour as the fruits themselves and 64 they fastened them
edgeways round all the sides of the table with a band of gold. And after the crown of
fruit had been put on, underneath there was inserted another pattern of eggs in precious
stones, and other fluting and embossed work, that both sides of the table might be used,
according to the wishes of the owners and for this reason the wave-work and the border
were extended 65 down to the feet of the table. They made and fastened under the whole
width of the table a massive plate four fingers thick, that the feet might be inserted
into it, and clamped fast with linch-pins which fitted into sockets under the border, so
that which ever side of the table people preferred, might be used. Thus it became
manifestly clear that the work was intended to be used 66 either way. On the table itself
they engraved a ' maeander ', having precious stones standing out in the middle of it,
rubies and emeralds and an onyx too and many other kinds of stones which excel 67 in
beauty. And next to the ' maeander ' there was placed a wonderful piece of network, which
made the centre of the table appear like a rhomboid in shape, and on it a crystal and
amber, as it is called, 68 had been wrought, which produced an incomparable impression on
the beholders. They made the feet of the table with heads like lilies, so that they seemed
to be like lilies bending down beneath the table, and the parts which were visible
represented leaves which stood upright. The basis of the foot on the ground consisted of a
ruby and measured a hand's breadth high all round. It had the appearance of a shoe and was
eight fingers broad. Upon it the whole expanse of the foot rested. 70 And they made the
foot appear like ivy growing out of the stone, interwoven with akanthus and surrounded
with a vine which encircled it with clusters of grapes, which were worked in stones, up to
the top of the foot. All the four feet were made in the same style, and everything was
wrought and fitted so skillfully, and such remarkable skill and knowledge were expended
upon making it true to nature, that when the air was stirred by a breath of wind, movement
was imparted to the leaves, and 71 everything was fashioned to correspond with the actual
reality which it represented. And they made the top of the table in three parts like a
triptychon, and they were so fitted and dovetailed together with spigots along the whole
breadth of the work, that the meeting of the joints could not be seen or even discovered.
The thickness of the table was not less than half a cubit, so that the whole work 72 must
have cost many talents. For since the king did not wish to add to its size he expended on
the details the same sum of money which would have been required if the table could have
been of larger dimensions. And everything was completed in accordance with his plan, in a
most wonderful and remarkable way, with inimitable art and incomparable beauty.
73 Of the mixing bowls, two were wrought (in gold), and from the base to the middle
were engraved with relief work in the pattern of scales, and between the scales precious
stones were inserted with 74 great artistic skill. Then there was a ' maeander ' a cubit
in height, with its surface wrought out of precious stones of many colours, displaying
great artistic effort and beauty. Upon this there was a mosaic, worked in the form of a
rhombus, having a net-like appearance and reaching right up to the 75 brim. ln the middle,
small shields which were made of different precious stones, placed alternately and varying
in kind, not less than four fingers broad enhanced the beauty of their appearance. On the
top of the brim there was an ornament of lilies in bloom, and intertwining clusters of
grapes were 76 engraven all round. Such then was the construction of the golden bowls, and
they held more than two firkins each. The silver bowls had a smooth surface, and were
wonderfully made as if they were intended for looking-glasses, so that everything which
was brought near to them was reflected even more 77 clearly than in mirrors. But it is
impossible to describe the real impression which these works of art produced upon the mind
when they were finished. For, when these vessels had been completed and placed side by
side, first a silver bowl and then a golden, then another silver, and then another golden,
the appearance they presented is altogether indescribable, and those who came to see 78
them were not able to tear themselves from the brilliant sight and entrancing, spectacle.
The impressions produced by the spectacle were various in kind. When men looked at the
golden vessels, and their minds made a complete survey of each detail of workmanship,
their souls were thrilled with wonder. Again when a man wished to direct his gaze to the
silver vessels, as they stood before him, everything seemed to flash with light round
about the place where he was standing, and afforded a still greater delight to the
onlookers. So that it is really impossible to describe the artistic beauty of the works.
79 The golden vials they engraved in the centre with vine wreaths. And about the rims they
wove a wreath of ivy and myrtle and olive in relief work and inserted precious stones in
it. The other parts of the relief work they wrought in different patterns, since they made
it a point of honour to 80 complete everything in a way worthy of the majesty of the king.
In a word it may be said that neither in the king's treasury nor in any other, were there
any works which equaled these in costliness or in artistic skill. For the king spent no
little thought upon them, for he loved to gain glory for the 81 excellence of his designs.
For oftentimes he would neglect his official business, and spend his time with the artists
in his anxiety that they should complete everything in a manner worthy of the place to
which the gifts were to be sent. So everything was carried out on a grand scale, in a
manner 82 worthy of the king who sent the gifts and of the high priest who was the ruler
of the land. There was no stint of precious stones, for not less than five thousand were
used and they were all of large size. The most exceptional artistic skill was employed, so
that the cost of the stones and the workmanship was five times as much as that of the
gold.
83 I have given you this description of the presents because I thought it was
necessary. The next point in the narrative is an account of our journey to Eleazar, but I
will first of all give you a description of the whole country. When we arrived in the land
of the Jews we saw the city situated 84 in the middle of the whole of Judea on the top of
a mountain of considerable altitude. On the summit the temple had been built in all its
splendour. It was surrounded by three walls more than seventy cubits high and in length
and breadth corresponding to the structure of the edifice. All the buildings 85 were
characterized by a magnificence and costliness quite unprecedented. It was obvious that no
expense had been spared on the door and the fastenings, which connected it with the
door-posts, and 86 the stability of the lintel. The style of the curtain too was
thoroughly in proportion to that of the entrance. Its fabric owing to the draught of wind
was in perpetual motion, and as this motion was communicated from the bottom and the
curtain bulged out to its highest extent, it afforded a pleasant 87 spectacle from which a
man could scarcely tear himself away. The construction of the altar was in keeping with
the place itself and with the burnt offerings which were consumed by fire upon it, and the
approach to it was on a similar scale. There was a gradual slope up to it, conveniently
arranged for the purpose of decency, and the ministering priests were robed in linen
garments, down to their 88 ankles. The Temple faces the east and its back is toward the
west. The whole of the floor is paved with stones and slopes down to the appointed places,
that water may be conveyed to wash away the 89 blood from the sacrifices, for many
thousand beasts are sacrificed there on the feast days. And there is an inexhaustible
supply of water, because an abundant natural spring gushes up from within the temple area.
There are moreover wonderful and indescribable cisterns underground, as they pointed out
to me, at a distance of five furlongs all round the site of the temple, and each of them
has countless pipes 90 so that the different streams converge together. And all these were
fastened with lead at the bottom and at the sidewalls, and over them a great quantity of
plaster had been spread, and every part of the work had been most carefully carried out.
There are many openings for water at the base of the altar which are invisible to all
except to those who are engaged in the ministration, so that all the blood of the
sacrifices which is collected in great quantities is washed away in the twinkling of an 91
eye. Such is my opinion with regard to the character of the reservoirs and I will now show
you how it was confirmed. They led me more than four furlongs outside the city and bade me
peer down towards a certain spot and listen to the noise that was made by the meeting of
the waters, so that the great size of the reservoirs became manifest to me, as has already
been pointed out.
92 The ministration of the priests is in every way unsurpassed both for its physical
endurance and for its orderly and silent service. For they all work spontaneously, though
it entails much painful exertion, and each one has a special task allotted to him. The
service is carried on without interruption -some provide the wood, others the oil, others
the fine wheat flour, others the spices; others 93 again bring the pieces of flesh for the
burnt offering, exhibiting a wonderful degree of strength. For they take up with both
hands the limbs of a calf, each of them weighing more than two talents, and throw them
with each hand in a wonderful way on to the high place of the altar and never miss placing
them on the proper spot. In the same way the pieces of the sheep and also of the goats are
wonderful both for their weight and their fatness. For those, whose business it is, always
select the beasts which are without blemish and specially fat, and thus the sacrifice
which I have described, 94 is carried out. There is a special place set apart for them to
rest in, where those who are relieved from duty sit. When this takes place, those who have
already rested and are ready to assume their duties rise up spontaneously since there is
no one to give orders with regard to the arrangement of 95 the sacrifices. The most
complete silence reigns so that one might imagine that there was not a single person
present, though there are actually seven hundred men engaged in the work, besides the vast
number of those who are occupied in bringing up the sacrifices. Everything is carried out
with 96 reverence and in a way worthy of the great God.
We were greatly astonished, when we saw Eleazar engaged in the ministration, at the
mode of his dress, and the majesty of his appearance, which was revealed in the robe which
he wore and the precious stones upon his person. There were golden bells upon the garment
which reached down to his feet, giving forth a peculiar kind of melody, and on both sides
of them there were pomegranates 97 with variegated flowers of a wonderful hue. He was
girded with a girdle of conspicuous beauty, woven in the most beautiful colours. On his
breast he wore the oracle of God, as it is called, on which twelve stones, of different
kinds, were inset, fastened together with gold, containing the names of the leaders of the
tribes, according to their original order, each one flashing forth in an indescribable way
98 its own particular colour. On his head he wore a tiara, as it is called, and upon this
in the middle of his forehead an inimitable turban, the royal diadem full of glory with
the name of God inscribed in sacred letters on a plate of gold . . . having been judged
worthy to wear these emblems in the 99 ministrations. Their appearance created such awe
and confusion of mind as to make one feel that one had come into the presence of a man who
belonged to a different world. I am convinced that any one who takes part in the spectacle
which I have described will be filled with astonishment and indescribable wonder and be
profoundly affected in his mind at the thought of the sanctity which is attached to each
detail of the service.
100 But in order that we might gain complete information, we ascended to the summit of
the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is
fortified with many towers, which have been built up to the very top of immense stones,
with the object, as we were informed, of 101 guarding the temple precincts, so that if
there were an attack, or an insurrection or an onslaught of the enemy, no one would be
able to force an entrance within the walls that surround the temple. On the towers of the
citadel engines of war were placed and different kinds of machines, and the position was
102 much higher than the circle of walls which I have mentioned. The towers were guarded
too by most trusty men who had given the utmost proof of their loyalty to their country.
These men were never allowed to leave the citadel, except on feast days and then only in
detachments. nor did they permit any 103 stranger to enter it. They were also very careful
when any command came from the chief officer to admit any visitors to inspect the place,
as our own experience taught us. They were very reluctant to 104 admit us, -though we were
but two unarmed men- to view the offering of the sacrifices. And they asserted that they
were bound by an oath when the trust was committed to them, for they had all sworn and
were bound to carry out the oath sacredly to the letter, that though they were five
hundred in number they would not permit more than five men to enter at one time. The
citadel was the special protection of the temple and its founder had fortified it so
strongly that it might efficiently protect it.
105 The size of the city is of moderate dimensions. It is about forty furlongs in
circumference, as far as one could conjecture. It has its towers arranged in the shape of
a theatre, with thoroughfares leading between them now the cross roads of the lower towers
are visible but those of the upper 106 towers are more frequented. For the ground ascends,
since the city is built upon a mountain. There are steps too which lead up to the cross
roads, and some people are always going up, and others down and they keep as far apart
from each other as possible on the road because of those who 107 are bound by the rules of
purity, lest they should touch anything which is unlawful. It was not without reason that
the original founders of the city built it in due proportions, for they possessed clear
insight with regard to what was required. For the country is extensive and beautiful. Some
parts of it are level, especially the districts which belong to Samaria, as it is called,
and which border on the land of the Idumeans, other parts are mountainous, especially
(those which are contiguous to the land of Judea). The people therefore are bound to
devote themselves to agriculture and the cultivation of the soil that by this means they
may have a plentiful supply of crops. In this way 108 cultivation of every kind is carried
on and an abundant harvest reaped in the whole of the aforesaid land. The cities which are
large and enjoy a corresponding prosperity are well-populated, but they neglect the
country districts, since all men are inclined to a life of enjoyment, for every one has a
natural tendency towards the pursuit of pleasure. The same thing happened in Alexandria,
which excels all cities in size and prosperity. Country people by migrating from the rural
districts and settling 110 in the city brought agriculture into disrepute: and so to
prevent them from settling in the city, the king issued orders that they should not stay
in it for more than twenty days. And in the same way he gave the judges written
instructions, that if it was necessary to issue a summons against any one 111 who lived in
the country, the case must be settled within five days. And since he considered the matter
one of great importance, he appointed also legal officers for every district with their
assistants, that the farmers and their advocates might not in the interests of business
empty the granaries of the 112 city, I mean, of the produce of husbandry. I have permitted
this digression because it was Eleazar who pointed out with great clearness the points
which have been mentioned. For great is the energy which they expend on the tillage of the
soil. For the land is thickly planted with multitudes of olive trees, with crops of corn
and pulse, with vines too, and there is abundance of honey. Other kinds of fruit trees and
dates do not count compared with these. There are cattle of all kinds in 113 great
quantities and a rich pasturage for them. Wherefore they rightly recognize that the
country districts need a large population, and the relations between the city and the
villages are properly 114 regulated. A great quantity of spices and precious stones and
gold is brought into the country by the Arabs. For the country is well adapted not only
for agriculture but also for commerce, and the 115 city is rich in the arts and lacks none
of the merchandise which is brought across the sea. It possesses too suitable and
commodious harbours at Askalon, Joppa, and Gaza, as well as at Ptolemais which was founded
by the King and holds a central position compared with the other places named, being not
far distant from any of them. The country produces everything in abundance, 116 since it
is well watered in all directions and well protected from storms. The river Jordan, as it
is called, which never runs dry, flows through the land. Originally (the country)
contained not less than 60 million acres-though afterwards the neighbouring peoples made
incursions against it -and 600,000 men were settled upon it in farms of a hundred acres
each. The river like the Nile rises in harvest- time and irrigates a large portion of the
land. Near the district belonging to the people of 117 Ptolemais it issues into another
river and this flows out into the sea. Other mountain torrents, as they are called, flow
down into the plain and encompass the parts about Gaza and the district of 118 Ashdod. The
country is encircled by a natural fence and is very difficult to attack and cannot be
assailed by large forces, owing to the narrow passes, with their overhanging precipices
and deep ravines, and the rugged character of the mountainous regions which surround all
the land. We were told that from the neighbouring mountains of Arabia copper and iron were
formerly obtained. This was stopped, however, at the time of the Persian rule, since the
authorities of the time spread 120 abroad a false report that the working of the mines was
useless and expensive, in order to prevent their country from being destroyed by the
mining in these districts and possibly taken away from them owing to the Persian rule,
since by the assistance of this false report they found an excuse for entering the
district.
I have now, my dear brother Philocrates, given you all the essential information upon
this subject 121 in brief form. I shall describe the work of translation in the sequel.
The High priest selected men of the finest character and the highest culture, such as one
would expect from their noble parentage. They were men who had not only acquired
proficiency in Jewish literature, but had studied most 122 carefully that of the Greeks as
well. They were specially qualified therefore for serving on embassies and they undertook
this duty whenever it was necessary. They possessed a great facility for conferences and
the discussion of problems connected with the law. They espoused the middle course -and
this is always the best course to pursue. They abjured the rough and uncouth manner, but
they were altogether above pride and never assumed an air of superiority over others, and
in conversation they were ready to listen and give an appropriate answer to every
question. And all of them carefully observed this rule and were anxious above everything
else to excel each other in 123 its observance and they were all of them worthy of their
leader and of his virtue. And one could observe how they loved Eleazar by their
unwillingness to be torn away from him and how he loved them. For besides the letter which
he wrote to the king concerning their safe return, he also earnestly 124 besought Andreas
to work for the same end and urged me, too, to assist to the best of my, ability and
although we promised to give our best attention to the matter, he said that he was still
greatly distressed, for he knew that the king out of the goodness of his nature considered
it his highest privilege, whenever he heard of a man who was superior to his fellows in
culture and wisdom, to 125 summon him to his court. For I have heard of a fine saying of
his to the effect that by securing just and prudent men about his person he would secure
the greatest protection for his kingdom, since such friends would unreservedly give him
the most beneficial advice. And the men who were 126 now being sent to him by Eleazar
undoubtedly possessed these qualities. And he frequently asserted upon oath that he would
never let the men go if it were merely some private interest of his own that constituted
the impelling motive-but it was for the common advantage of 127 all the citizens that he
was sending them. For, he explained, the good life consists in the keeping of the
enactments of the law, and this end is achieved much more by hearing than by reading. From
this and other similar statements it was clear what his feelings towards them were.
128 It is worth while to mention briefly the information which he gave in reply to our
questions. For I suppose that most people feel a curiosity with regard to some of the
enactments in the law, 129 especially those about meats and drinks and animals recognized
as unclean. When we asked why, since there is but one form of creation, some animals are
regarded as unclean for eating, and others unclean even to the touch (for though the law
is scrupulous on most points, it is specially scrupulous on such 130 matters as these) he
began his reply as follows: ' You observe,' he said, ' what an effect our modes of life
and our associations produce upon us; by associating with the bad, men catch their
depravities and become miserable throughout their life; but if they live with the wise and
prudent, they find 131 the means of escaping from ignorance and amending their lives. Our
Lawgiver first of all laid down the principles of piety and righteousness and inculcated
them point by point, not merely by prohibitions but by the use of examples as well,
demonstrating the injurious effects of sin and the 132 punishments inflicted by God upon
the guilty. For he proved first of all that there is only one God and that his power is
manifested throughout the universe, since every place is filled with his sovereignty and
none of the things which are wrought in secret by men upon the earth escapes His
knowledge. For all that a man does and all that is to come to pass in the future are
manifest to 133 Him. Working out these truths carefully and having made them plain he
showed that even if a man should think of doing evil -to say nothing of actually effecting
it,- he would not escape detection, for he made it clear that the power of God pervaded
the whole of the law. Beginning from this starting point he went on to show that all
mankind except ourselves believe in the existence of many gods, though they themselves are
much more powerful than the beings whom they vainly worship. For when they have made
statues of stone and wood, they say that they are the images of those who have invented
something useful for life and they worship them, though 136 they have clear proof that
they possess no feeling. For it would be utterly foolish to suppose that any one became a
god in virtue of his inventions. For the inventors simply took certain objects already
created and by combining them together, showed that they possessed a fresh utility: they
137 did not themselves create the substance of the thing, and so it is a vain and foolish
thing for people to make gods of men like themselves. For in our times there are many who
are much more inventive and much more learned than the men of former days who have been
deified, and yet they would never come to worship them. The makers and authors of these
myths think that they are 138 the wisest of the Greeks. Why need we speak of other
infatuated people, Egyptians and the like, who place their reliance upon wild beasts and
most kinds of creeping things and cattle, and worship them, and offer sacrifices to them
both while living and when dead ?'
139 'Now our Lawgiver being a wise man and specially endowed by God to understand all
things, took a comprehensive view of each particular detail, and fenced us round with
impregnable ramparts and walls of iron, that we might not mingle at all with any of the
other nations, but remain pure in body and soul, free from all vain imaginations,
worshiping the one Almighty God above the whole 140 creation. Hence the leading Egyptian
priests having looked carefully into many matters, and being cognizant with (our) affairs,
call us " men of God ". This is a title which does not belong to the rest of
mankind but only to those who worship the true God. The rest are men not of God but of
meats and drinks and clothing. For their whole disposition leads them to find solace in
these things. 141 Among our people such things are reckoned of no account. but throughout
their whole life their 142 main consideration is the sovereignty of God. Therefore lest we
should be corrupted by any abomination, or our lives be perverted by evil communications,
he hedged us round on all sides by 143 rules of purity, affecting alike what we eat, or
drink, or touch, or hear, or see. For though, speaking generally, all things are alike in
their natural constitution, since they are all governed by one and the same power, yet
there is a deep reason in each individual case why we abstain from the use of certain
things and enjoy the common use of others. For the sake of illustration I will run over
one or two 144 points and explain them to you. For you must not fall into the degrading
idea that it was out of regard to mice and weasels and other such things that Moses drew
up his laws with such exceeding care. All these ordinances were made for the sake of
righteousness to aid the quest for virtue and 145 the perfecting of character. For all the
birds that we use are tame and distinguished by their cleanliness, feeding on various
kinds of grain and pulse, such as for instance pigeons, turtle-doves, 146 locusts,
partridges, geese also, and all other birds of this class. But the birds which are
forbidden you will find to be wild and carnivorous, tyrannizing over the others by the
strength which they possess, and cruelly obtaining food by preying on the tame birds
enumerated above and not only so, but 147 they seize lambs and kids, and injure human
beings too, whether dead or alive, and so by naming them unclean, he gave a sign by means
of them that those, for whom the legislation was ordained, must practice righteousness in
their hearts and not tyrannize over any one in reliance upon their own strength nor rob
them of anything, but steer their course of life in accordance with justice, just as the
tame birds, already mentioned, consume the different kinds of pulse that grow upon the
earth 148 and do not tyrannize to the destruction of their own kindred. Our legislator
taught us therefore that it is by such methods as these that indications are given to the
wise, that they must be just and effect nothing by violence, and refrain from tyrannizing
over others in reliance upon their own 149 strength. For since it is considered unseemly
even to touch such unclean animals, as have been mentioned, on account of their particular
habits, ought we not to take every precaution lest our own 150 characters should be
destroyed to the same extent ? Wherefore all the rules which he has laid down with regard
to what is permitted in the case of these birds and other animals, he has enacted with the
object of teaching us a moral lesson. For the division of the hoof and the separation of
the claws are intended to teach us that we must discriminate between our individual
actions with a view 151 to the practice of virtue. For the strength of our whole body and
its activity depend upon our shoulders and limbs. Therefore he compels us to recognize
that we must perform all our actions with discrimination according to the standard of
righteousness -more especially because we have 152 been distinctly separated from the rest
of mankind. For most other men defile themselves by promiscuous intercourse, thereby
working great iniquity, and whole countries and cities pride themselves upon such vices.
For they not only have intercourse with men but they defile their own 153 mothers and even
their daughters. But we have been kept separate from such sins. And the people who have
been separated in the aforementioned way are also characterized by the Lawgiver as
possessing the gift of memory. For all animals " which are cloven-footed and chew the
cud " 154 represent to the initiated the symbol of memory. For the act of chewing the
cud is nothing else than the reminiscence of life and existence. For life is wont to be
sustained by means of food 155 wherefore he exhorts us in the Scripture also in these
words: ' Thou shalt surely remember the Lord that wrought in thee those great and
wonderful things". For when they are properly conceived, they are manifestly great
and glorious; first the construction of the body and the disposition of the 156 food and
the separation of each individual limb and, far more, the organization of the senses, the
operation and invisible movement of the mind, the rapidity of its particular actions and
its discovery of the 157 arts, display an infinite resourcefulness. Wherefore he exhorts
us to remember that the aforesaid parts are kept together by the divine power with
consummate skill. For he has marked out every 158 time and place that we may continually
remember the God who rules and preserves (us). For in the matter of meats and drinks he
bids us first of all offer part as a sacrifice and then forthwith enjoy our meal.
Moreover, upon our garments he has given us a symbol of remembrance, and in like manner he
has ordered us to put the divine oracles upon our gates and doors as a remembrance of 159
God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly
showing that we ought to perform every act in righteousness, remembering (our own
creation), and above all the 160 fear of God. He bids men also, when lying down to sleep
and rising up again, to meditate upon the works of God, not only in word, but by observing
distinctly the change and impression produced upon them, when they are going to sleep, and
also their waking, how divine and incomprehensible 161 the change from one of these states
to the other is. The excellency of the analogy in regard to discrimination and memory has
now been pointed out to you, according to our interpretation of " the cloven hoof and
the chewing of the cud ". For our laws have not been drawn up at random or in
accordance with the first casual thought that occurred to the mind, but with a view to
truth and the 162 indication of right reason. For by means of the directions which he
gives with regard to meats and drinks and particular cases of touching, he bids us neither
to do nor listen to anything, thoughtlessly 163 nor to resort to injustice by the abuse of
the power of reason. In the case of the wild animals, too, the same principle may be
discovered. For the character of the weasel and of mice and such 164 animals as these,
which are expressly mentioned, is destructive. Mice defile and damage everything, not only
for their own food but even to the extent of rendering absolutely useless to man whatever
165 it falls in their way to damage. The weasel class, too, is peculiar: for besides what
has been said, it has a characteristic which is defiling: It conceives through the ears
and brings forth through the 166 mouth. And it is for this reason that a like practice is
declared unclean in men. For by embodying in speech all that they receive through the
ears, they involve others in evils and work no ordinary impurity, being themselves
altogether defiled by the pollution of impiety. And your king, as we are informed, does
quite right in destroying such men.' 167 Then I said ' I suppose you mean the informers,
for he constantly exposes them to tortures and to 168 painful forms of death'. 'Yes,' he
replied, 'these are the men I mean, for to watch for men's destruction is an unholy thing.
And our law forbids us to injure any one either by word or deed. My brief account of these
matters ought to have convinced you, that all our regulations have been drawn up with a
view to righteousness, and that nothing has been enacted in the Scripture thoughtlessly or
without due reason, but its purpose is to enable us throughout our whole life and in all
our actions 169 to practice righteousness before all men, being mindful of Almighty God.
And so concerning meats and things unclean, creeping things, and wild beasts, the whole
system aims at righteousness and righteous relationships between man and man.'
170 He seemed to me to have made a good defense on all the points; for in reference
also to the calves and rams and goats which are offered, he said that it was necessary to
take them from the herds and flocks, and sacrifice tame animals and offer nothing wild,
that the offerers of the sacrifices might understand the symbolic meaning of the lawgiver
and not be under the influence of an arrogant self-consciousness. For he, who offers a
sacrifice makes an offering also of his own soul in all its moods. 171 I think that these
particulars with regard to our discussion are worth narrating and on account of the
sanctity and natural meaning of the law, I have been induced to explain them to you
clearly, Philocrates, because of your own devotion to learning.
172 And Eleazar, after offering the sacrifice, and selecting the envoys, and preparing
many gifts for the 173 king, despatched us on our journey in great security. And when we
reached Alexandria, the king, was at once informed of our arrival. On our admission to the
palace, Andreas and I warmly greeted 174 the king and handed over to him the letter
written by Eleazar. The king was very anxious to meet the envoys, and gave orders that all
the other officials should be dismissed and the envoys 175 summoned to his presence at
once. Now this excited general surprise, for it is customary for those who come to seek an
audience with the king on matters of importance to be admitted to his presence on the
fifth day, while envoys from kings or very important cities with difficulty secure
admission to the Court in thirty days -but these men he counted worthy of greater honour,
since he held their master in such high esteem, and so he immediately dismissed those
whose presence he regarded as superfluous and continued walking about until they came in
and he was able to welcome them. 176 When they entered with the gifts which had been sent
with them and the valuable parchments, on which the law was inscribed in gold in Jewish
characters, for the parchment was wonderfully prepared and the connexion between the pages
had been so effected as to be invisible, the king as soon 177 as he saw them began to ask
them about the books. And when they had taken the rolls out of their coverings and
unfolded the pages, the king stood still for a long time and then making obeisance about
seven times, he said: ' I thank you, my friends, and I thank him that sent you still more,
and 178 most of all God, whose oracles these are.' And when all, the envoys and the others
who were present as well, shouted out at one time and with one voice: ' God save the King!
' he burst into tears of joy. For his exaltation of soul and the sense of the overwhelming
honour which had been 179 paid him compelled him to weep over his good fortune. He
commanded them to put the rolls back in their places and then after saluting the men,
said: ' It was right, men of God, that I should first of all pay my reverence to the books
for the sake of which I summoned you here and then, when I had done that, to extend the
right-hand of friendship to you. It was for this reason that I 180 did this first. I have
enacted that this day, on which you arrived, shall be kept as a great day and it will be
celebrated annually throughout my life time. It happens also that it is the anniversary of
181 my naval victory over Antigonus. Therefore I shall be glad to feast with you to-day.'
'Everything that you may have occasion to use ', he said, ' shall be prepared (for you) in
a befitting manner and for me also with you.' After they had expressed their delight, he
gave orders that the best quarters near the citadel should be assigned to them, and that
preparations should be made for the banquet. 182 And Nicanor summoned the lord high
steward, Dorotheus, who was the special officer appointed to look after the Jews, and
commanded him to make the necessary preparation for each one. For this arrangement had
been made by the king and it is an arrangement which you see maintained to-day. For as
many cities (as) have (special) customs in the matter of drinking, eating, and reclining,
have special officers appointed to look after their requirements. And whenever they come
to visit the kings, preparations are made in accordance with their own customs, in order
that there may be no discomfort to disturb the enjoyment of their visit. The same
precaution was taken in the case of the Jewish envoys. Now Dorotheus who was the patron
appointed to look after Jewish guests was 183 a very conscientious man. All the stores
which were under his control and set apart for the reception of such guests, he brought
out for the feast. He arranged the seats in two rows in accordance with the king's
instructions. For he had ordered him to make half the men sit at his right hand and the
rest behind him, in order that he might not withhold from them the highest possible
honour. When they had taken their seats he instructed Dorotheus to carry out everything in
1844 accordance with the customs which were in use amongst his Jewish guests. Therefore he
dispensed with the services of the sacred heralds and the sacrificing priests and the
others who were accustomed to offer the prayers, and called upon one of our number,
Eleazar, the oldest of the Jewish priests, to offer prayer instead. And he rose up and
made a remarkable prayer. ' May Almighty 185 God enrich you, O king with all the good
things which He has made and may He grant you and your wife and your children and your
comrades the continual possession of them as long as you live ! ' At these words a loud
and joyous applause broke out which lasted for a considerable time, and then 186 they
turned to the enjoyment of the banquet which had been prepared. All the arrangements for
service at table were carried out in accordance with the injunction of Dorotheus. Among
the attendants were the royal pages and others who held places of honour at the king's
court.
187 Taking an opportunity afforded by a pause in the banquet the king asked the envoy
who sat in the seat of honour (for they were arranged according to seniority), How he
could keep his kingdom 188 unimpaired to the end? After pondering for a moment he replied,
'You could best establish its security if you were to imitate the unceasing benignity of
God. For if you exhibit clemency and inflict mild punishments upon those who deserve them
in accordance with their deserts, you will 189 turn them from evil and lead them to
repentance.' The king praised the answer and then asked the next man, How he could do
everything for the best in all his actions? And he replied, ' If a man maintains a just
bearing towards all, he will always act rightly on every occasion, remembering that every
thought is known to God. If you take the fear of God as your starting-point, you will
never miss the goal.
190 The king complimented this man, too, upon his answer and asked another, How he
could have friends like-minded with himself? He replied, ' If they see you studying the
interests of the multitudes over whom you rule; you will do well to observe how God
bestows his benefits on the 191 human race, providing for them health and food and all
other things in due season.' After expressing his agreement with the reply, the king asked
the next guest, How in giving audiences and passing judgments he could gain the praise
even of those who failed to win their suit ? And he said, ' If you are fair in speech to
all alike and never act insolently nor tyrannically in your treatment of 192 offenders.
And you will do this if you watch the method by which God acts. The petitions of the
worthy are always fulfilled, while those who fail to obtain an answer to their prayers are
informed by means of dreams or events of what was harmful in their requests and that God
does not smite them according to their sins or the greatness of His strength, but acts
with forbearance towards them.'
193 The king praised the man warmly for his answer and asked the next in order, How he
could be invincible in military affairs ? And he replied, ' If he did not trust entirely
to his multitudes or his warlike forces, but called upon God continually to bring his
enterprises to a successful issue, while 194 he himself discharged all his duties in the
spirit of justice.' Welcoming this answer, he asked another how he might become an object
of dread to his enemies. And he replied, ' If while maintaining a vast supply of arms and
forces he remembered that these things were powerless to achieve a permanent and
conclusive result. For even God instils fear into the minds of men by granting reprieves
and making merely a display of the greatness of his power.'
195 This man the king praised and then said to the next, What is the highest good in
life? And he answered ' To know that God is Lord of the Universe, and that in our finest
achievements it is not we who attain success but God who by his power brings all things to
fulfilment and leads us to the goal.'
196 The king exclaimed that the man had answered well and then asked the next How he
could keep all his possessions intact and finally hand them down to his successors in the
same condition? And he answered ' By praying constantly to God that you may be inspired
with high motives in all your undertakings and by warning your descendants not to be
dazzled by fame or wealth, for it is God who bestows all these gifts and men never by
themselves win the supremacy'.
197 The king expressed his agreement with the answer and enquired of the next guest,
How he could bear with equanimity whatever befell him? And he said, ' If you have a firm
grasp of the thought that all men are appointed by God to share the greatest evil as well
as the greatest good, since it is impossible for one who is a man to be exempt from these.
But God, to whom we ought always to pray, inspires us with courage to endure.'
198 Delighted with the man's reply, the king said that all their answers had been good.
' I will put a question to one other', he added, ' and then I will stop for the present:
that we may turn our attention 199 to the enjoyment of the feast and spend a pleasant
time.' Thereupon he asked the man, What is the true aim of courage ? And he answered, ' If
a right plan is carried out in the hour of danger in accordance with the original
intention. For all things are accomplished by God to your advantage, O king, since your
purpose is good.'
200 When all had signified by their applause their agreement with the answer, the king
said to the philosophers (for not a few of them were present), ' It is my opinion that
these men excel in virtue and possess extraordinary knowledge, since on the spur of the
moment they have given fitting answers to these questions which I have put to them, and
have all made God the starting-point of their words.'
201 And Menedemus, the philosopher of Eretria, said, 'True, O King -for since the
universe is managed by providence and since we rightly perceive that man is the creation
of God, it follows 202 that all power and beauty of speech proceed from God.' When the
king had nodded his assent to this sentiment, the speaking ceased and they proceeded to
enjoy themselves. When evening came on, the banquet ended.
203 On the following day they sat down to table again and continued the banquet
according to the same arrangements. When the king thought that a fitting opportunity had
arrived to put inquiries to his guests, he proceeded to ask further questions of the men
who sat next in order to those who 204 had given answers on the previous day. He began to
open the conversation with the eleventh man, for there were ten who had been asked
questions on the former occasion. When silence was 205 established, he asked How he could
continue to be rich ? After a brief reflection, the man who had been asked the question
replied If he did nothing unworthy of his position, never acted licentiously, never
lavished expense on empty and vain pursuits, but by acts of benevolence made all his
subjects well disposed towards himself. For it is God who is the author of all good things
and 206 Him man must needs obey.' The king bestowed praise upon him and then asked another
How he could maintain the truth ? In reply to the question he said, ' By recognizing that
a lie brings great disgrace upon all men, and more especially upon kings. For since they
have the power to do whatever they wish, why should they resort to lies ? In addition to
this you must always remember, O King, that God is a lover of the truth.'
207 The king received the answer with great delight and looking at another said, 'What
is the teaching of wisdom? ' And the other replied, ' As you wish that no evil should
befall you, but to be a partaker of all good things, so you should act on the same
principle towards your subjects and offenders, and you should mildly admonish the noble
and good. For God draws all men to himself by his benignity.'
208 The king praised him and asked the next in order How he could be the friend of men
? And he replied, ' By observing that the human race increases and is born with much
trouble and great suffering: wherefore you must not lightly punish or inflict torments
upon them, since you know that the life of men is made up of pains and penalties. For if
you understood everything you would be filled with pity, for God also is pitiful.'
209 The king received the answer with approbation and inquired of the next 'What is the
most essential qualification for ruling ? ' ' To keep oneself ', he answered, ' free from
bribery and to practice sobriety during the greater part of one's life, to honour
righteousness above all things, and to make friends of men of this type. For God, too, is
a lover of justice.'
210 Having signified his approval, the king said to another 'What is the true mark of
piety?' And he replied, 'To perceive that God constantly works in the Universe and knows
all things, and no man who acts unjustly and works wickedness can escape His notice. AS
God is the benefactor of the whole world, so you, too, must imitate Him and be void of
offence.'
211 The king signified his agreement and said to another ' What is the essence of
kingship ? ' And he replied, ' To rule oneself well and not to be led astray by wealth or
fame to immoderate or unseemly desires, this is the true way of ruling if you reason the
matter well out. For all that you really need is yours, and God is free from need and
benignant withal. Let your thoughts be such as become a man, and desire not many things
but only such as are necessary for ruling.'
212 The king praised him and asked another man How his deliberations might be for the
best ? and he replied, 'If he constantly set justice before him in everything and thought
that injustice was equivalent to deprivation of life. For God always promises the highest
blessings to the just.'
213 Having praised him, the king asked the next How he could be free from disturbing
thoughts ill his sleep ? And he replied, ' You have asked me a question which is very
difficult to answer, for we cannot bring our true selves into play during the hours of
sleep, but are held fast in these 214 by imaginations that cannot be controlled by reason.
For our souls possess the feeling that they actually see the things that enter into our
consciousness during sleep. But we make a mistake if we suppose that we are actually
sailing on the sea in boats or flying through the air or traveling to other regions or
anything else of the kind. And yet we actually do imagine such 215 things to be taking
place. So far as it is possible for me to decide, I have reached the following conclusion.
You must in every possible way, O King, govern your words and actions by the rule of piety
that you may have the consciousness that you are maintaining virtue and that you never
choose to gratify yourself at the expense of reason and never by abusing your power do 216
despite to righteousness. For the mind mostly busies itself in sleep with the same things
with which it occupies itself when awake. And he who has all his thoughts and actions set
towards the noblest ends establishes himself in righteousness both when he is awake and
when he is asleep. Wherefore you must be steadfast in the constant discipline of self.'
217 The king bestowed praise on the man and said to another-' since you are the tenth
to answer, when you have spoken, we will devote ourselves to the banquet.' And then he put
the question, 218 How can I avoid doing anything unworthy of myself? And he replied, 'Look
always to your own fame and your own supreme position, that you may speak and think only
such things as are 219 consistent therewith, knowing that all your subjects think and talk
about you. For you must not appear to be worse than the actors, who study carefully the
role, which it is necessary for them to play, and shape all their actions in accordance
with it. You are not acting a part, but are really a king, since God has bestowed upon you
a royal authority in keeping with your character.'
220 When the king had applauded loud and long in the most gracious way, the guests were
urged to seek repose. So when the conversation ceased, they devoted themselves to the next
course of the feast.
221 On the following day, the same arrangement was observed, and when the king found an
opportunity of putting questions to the men, he questioned the first of those who had been
left over 222 for the next interrogation, What is the highest form of government? And he
replied, 'To rule oneself and not to be carried away by impulses. For all men possess a
certain natural bent of mind. 223 It is probable that most men have an inclination towards
food and drink and pleasure, and kings a bent towards the acquisition of territory and
great renown. But it is good that there should be moderation in all things. What God
gives, that you must take and keep, but never yearn for things that are beyond your
reach.'
224 Pleased with these words, the king asked the next How he could be free from envy ?
And he after a brief pause replied, ' If you consider first of all that it is God who
bestows on all kings glory and great wealth and no one is king by his own power. All men
wish to share this glory but cannot, since it is the gift of God.'
225 The king praised the man in a long speech and then asked another How he could
despise his enemies? And he replied, ' If you show kindness to all men and win their
friendship, you need fear no one. To be popular with all men is the best of good gifts to
receive from God.'
226 Having praised this answer the king ordered the next man to reply to the question,
How he could maintain his great renown ? and he replied that ' If you are generous and
large-hearted in bestowing kindness and acts of grace upon others, you will never lose
your renown, but if you wish the aforesaid graces to continue yours, you must call upon
God continually.'
227 The king expressed his approval and asked the next, To whom ought a man to show
liberality? And he replied, ' All men acknowledge that we ought to show liberality to
those who are well disposed towards us, but I think that we ought to show the same keen
spirit of generosity to those who are opposed to us that by this means we may win them
over to the right and to what is advantageous to ourselves. But we must pray to God that
this may be accomplished, for he rules the minds of all men.'
228 Having expressed his agreement with the answer, the king asked the sixth to reply
to the question, To whom ought we to exhibit gratitude ? And he replied, 'To our parents
continually, for God has given us a most important commandment with regard to the honour
due to parents. In the next place He reckons the attitude of friend towards friend for He
speaks of " a friend which is as thine own soul". You do well in trying to bring
all men into friendship with yourself.'
229 The king spoke kindly to him and then asked the next, What is it that resembles
beauty in value? And he said, 'Piety, for it is the pre-eminent form of beauty, and its
power lies in love, which is the gift of God. This you have already acquired and with it
all the blessings of life.'
230 The king in the most gracious way applauded the answer and asked another How, if he
were to fail, he could regain his reputation again in the same degree ? And he said, ' It
is not possible for you to fail, for you have sown in all men the seeds of gratitude which
produce a harvest of goodwill, 231 and this is mightier than the strongest weapons and
guarantees the greatest security. But if any man does fail, he must never again do those
things which caused his failure, but he must form friendships and act justly. For it is
the gift of God to be able to do good actions and not the contrary.'
232 Delighted with these words, the king asked another How he could be free from grief?
And he replied, ' If he never injured any one, but did good to everybody and followed the
pathway of 233 righteousness, for its fruits bring freedom from grief. But we must pray to
God that unexpected evils such as death or disease or pain or anything of this kind may
not come upon us and injure us. But since you are devoted to piety, no such misfortune
will ever come upon you.'
234 The king bestowed great praise upon him and asked the tenth, What is the highest
form of glory ? And he said, ' To honour God, and this is done not with gifts and
sacrifices but with purity of soul and holy conviction, since all things are fashioned and
governed by God in accordance with His will. Of this purpose you are in constant
possession as all men can see from your achievements in the past and in the present.'
235 With loud voice the king greeted them all and spoke kindly to them, and all those
who were present expressed their approval, especially the philosophers. For they were far
superior to them [i.e. the philosophers] both in conduct and in argument, since they
always made God their starting point. After this the king to show his good feeling
proceeded to drink the health of his guests.
236 On the following day the same arrangements were made for the banquet, and the king,
as soon as an opportunity occurred, began to put questions to the men who sat next to
those who had already responded, and he said to the first ' Is wisdom capable of being
taught ? ' And he said, ' The soul is so constituted that it is able by the divine power
to receive all the good and reject the contrary.'
237 The king expressed approval and asked the next man, What is it that is most
beneficial to health ? And he said, 'Temperance, and it is not possible to acquire this
unless God create a disposition towards it.'
238 The king spoke kindly to the man and said to another, ' How can a man worthily pay
the debt of gratitude to his parents ? ' And he said, ' By never causing them pain, and
this is not possible unless God dispose the mind to the pursuit of the noblest ends.'
239 The king expressed agreement and asked the next How he could become an eager
listener? And he said, ' By remembering that all knowledge is useful, because it enables
you by the help of God in a time of emergency to select some of the things which you have
learned and apply them to the crisis which confronts you. And so the efforts of men are
fulfilled by the assistance of God.'
240 The king praised him and asked the next How he could avoid doing anything contrary
to law ? And he said, ' If you recognize that it is God who has put the thoughts into the
hearts of the lawgivers that the lives of men might be preserved, you will follow them.'
241 The king acknowledged the man's answer and said to another, ' What is the advantage
of kinship ? ' And he replied, ' If we consider that we ourselves are afflicted by the
misfortunes which fall upon our relatives and if their sufferings become our own -then the
strength of kinship is 242 apparent at once, for it is only when such feeling is shown
that we shall win honour and esteem in their eyes. For help, when it is linked with
kindliness, is of itself a bond which is altogether indissoluble. And in the day of their
prosperity we must not crave their possessions, but must pray God to bestow all manner of
good upon them.'
243 And having accorded to him the same praise as to the rest, the king asked another
How he could attain freedom from fear ? And he said, ' When the mind is conscious that it
has wrought no evil, and when God directs it to all noble counsels.'
244 The king expressed his approval and asked another How he could always maintain a
right judgement ? And he replied, ' If he constantly set before his eyes the misfortunes
which befall men and recognized that it is God who takes away prosperity from some and
brings others to great honour and glory.'
245 The king gave a kindly reception to the man and asked the next to answer the
question How he could avoid a life of ease and pleasure ? And he replied, ' If he
continually remembered that he was the ruler of a great empire and the lord of vast
multitudes, and that his mind ought not to be occupied with other things, but he ought
always to be considering how he could best promote their welfare. He must pray, too, to
God that no duty might be neglected.'
246 Having bestowed praise upon him, the king asked the tenth How he could recognize
those who were dealing treacherously with him ? And he replied to the question, ' If he
observed whether the bearing of those about him was natural and whether they maintained
the proper rule of precedence at receptions and councils, and in their general
intercourse, never going beyond the bounds of 247 propriety in congratulations or in other
matters of deportment. But God will incline your mind, O King, to all that is noble.' When
the king had expressed his loud approval and praised them all individually (amid the
plaudits of all who were present), they turned to the enjoyment of the feast.
248 And on the next day, when the opportunity offered, the king asked the next man,
What is the grossest form of neglect ? And he replied, ' If a man does not care for his
children and devote every effort to their education. For w always pray to God not so much
for ourselves as for our children that every blessing may be theirs. Our desire that our
children may possess self-control is only realized by the power of God.'
249 The king said that he had spoken well and then asked another How he could be
patriotic ? ' By keeping before your mind,' he replied, the thought that it is good to
live and die in one's own country. Residence abroad brings contempt upon the poor and
shame upon the rich as though they had been banished for a crime. If you bestow benefits
upon all, as you continually do, God will give you favour with all and you will be
accounted patriotic.'
250 After listening to this man, the king asked the next in order How he could live
amicably with his wife ? And he answered, ' By recognizing that womankind are by nature
headstrong and energetic in the pursuit of their own desires, and subject to sudden
changes of opinion through fallacious reasoning, and their nature is essentially weak. It
is necessary to deal wisely with them 251 and not to provoke strife. For the successful
conduct of life the steersman must know the goal toward which he ought to direct his
course. It is only by calling upon the help of God that men can steer a true course of
life at all times.'
252 The king expressed his agreement and asked the next How he could be free from error
? And he replied, ' If you always act with deliberation and never give credence to
slanders, but prove for yourself the things that are said to you and decide by your own
judgement the requests which are made to you and carry out everything in the light of your
judgement, you will be free from error, O King. But the knowledge and practice of these
things is the work of the Divine power.'
253 Delighted with these words, the king asked another How he could be free from wrath
? And he said in reply to the question, ' If he recognized that he had power over all even
to inflict death upon them, if he gave way to wrath, and that it would be useless and
pitiful if he, just because he was lord, 254 deprived many of life. What need was there
for wrath, when all men were in subjection and no one was hostile to him ? It is necessary
to recognize that God rules the whole world in the spirit of kindness and without wrath at
all, and you,' said he, ' O king, must of necessity copy His example.
255 The king said that he had answered well and then inquired of the next man, What is
good counsel ? ' To act well at all times and with due reflection,' he explained, '
comparing what is advantageous to our own policy with the injurious effects that would
result from the adoption of the opposite view, in order that by weighing every point we
may be well advised and our purpose may be accomplished. And most important of all, by the
power of God every plan of yours will find fulfilment because you practice piety.'
256 The king said that this man had answered well, and asked another What is
philosophy? And he explained, ' To deliberate well in reference to any question that
emerges and never to be carried away by impulses, but to ponder over the injuries that
result from the passions, and to act rightly as the circumstances demand, practicing
moderation. But we must pray to God to instil into our mind a regard for these things.'
257 The king signified his consent and asked another How he could meet with recognition
when traveling abroad ? ' By being fair to all men,' he replied, ' and by appearing to be
inferior rather than superior to those amongst whom he was traveling. For it is a
recognized principle that God by His very nature accepts the humble. And the human race
loves those who are willing to be in subjection to them.'
258 Having expressed his approval at this reply, the king asked another How he could
build in such a way that his structures would endure after him ? And he replied to the
question, ' If his creations were on a great and noble scale, so that the beholders would
spare them for their beauty, and if he never dismissed any of those who wrought such works
and never compelled others to minister to his 259 needs without wages. For observing how
God provides for the human race, granting them health and mental capacity and all other
gifts, he himself should follow His example by rendering to men a recompense for their
arduous toil. For it is the deeds that are wrought in righteousness that abide
continually.'
260 The king said that this man, too, had answered well and asked the tenth, What is
the fruit of wisdom ? And he replied, ' That a man should be conscious in himself that he
has wrought no evil 261 and that he should live his life in the truth, since it is from
these, O mighty King, that the greatest joy and steadfastness of soul and strong faith in
God accrue to you if you rule your realm in piety.' And when they heard the answer they
all shouted with loud acclaim, and afterwards the king in the fullness of his joy began to
drink their healths.
262 And on the next day the banquet followed the same course as on previous occasions,
and when the opportunity presented itself the king proceeded to put questions to the
remaining guests, and 263 he said to the first, ' How can a man keep himself from pride ?
' And he replied, ' If he maintains equality and remembers on all occasions that he is a
man ruling over men. And God brings the proud to nought, and exalts the meek and humble.'
264 The king spoke kindly to him and asked the next, Whom ought a man to select as his
counselors ? and he replied, ' Those who have been tested in many affairs and maintain
unmingled goodwill towards him and partake of his own disposition. And God manifests
Himself to those who are worthy that these ends may be attained.'
265 The king praised him and asked another, What is the most necessary possession for a
king ? ' The friendship and love of his subjects,' he replied, ' for it is through this
that the bond of goodwill is rendered indissoluble. And it is God who ensures that this
may come to pass in accordance with your wish.'
266 The king praised him and inquired of another, What is goal of speech? And he
replied, 'To convince your opponent by showing him his mistakes in a well-ordered array of
arguments. For in this way you will win your hearer, not by opposing him, but by bestowing
praise upon him with a view to persuading him. And it is by the power of God that
persuasion is accomplished.'
267 The king said that he had given a good answer, and asked another How he could live
amicably with the many different races who formed the population of his kingdom ? ' By
acting the proper part towards each,' he replied, ' and taking righteousness as your
guide, as you are now doing with the help of the insight which God bestows upon you.'
268 The king was delighted by this reply, and asked another ' Under what circumstances
ought a man to suffer grief ? ' ' In the misfortunes that befall our friends,' he replied,
when we see that they are protracted and irremediable. Reason does not allow us to grieve
for those who are dead and set free from evil, but all men do grieve over them because
they think only of themselves and their own advantage. It is by the power of God alone
that we can escape all evil.' 269 The king said that he had given a fitting answer, and
asked another, How is reputation lost? And he replied, When pride and unbounded
self-confidence hold sway, dishonour and loss of reputation are engendered. For God is the
Lord of all reputation and bestows it where He will.'
270 The king gave his confirmation to the answer, and asked the next man, To whom ought
men to entrust themselves ? ' To those,' he replied, who serve you from goodwill and not
from fear or self-interest, thinking only of their own gain. For the one is the sign of
love, the other the mark of ill-will and time-serving. For the man who is always watching,
for his own gain is a traitor at heart. But you possess the affection of all your subjects
by the help of the good counsel which God bestows upon you.'
271 The king said that he had answered wisely, and asked another, What is it that keeps
a kingdom safe? And he replied to the question, ' Care and forethought that no evil may be
wrought by those who are placed in a position of authority over the people, and this you
always do by the help of God who inspires you with grave judgement '.
272 The king spoke words of encouragement to him, and asked another, What is it that
maintains gratitude and honour ? And he replied, ' virtue, for it is the creator of good
deeds, and by it evil is destroyed, even as you exhibit nobility of character towards all
by the gift which God bestows upon you.'
273 The king graciously acknowledged the answer and asked the eleventh (since there
were two more than seventy), How he could in time of war maintain tranquillity of soul ?
And he replied, ' By remembering that he had done no evil to any of his subjects, and that
all would fight for him in return for the benefits which they had received, knowing that
even if they lose their lives, you will care for those 274 dependent on them. For you
never fail to make reparation to any-such is the kind-heartedness with which God has
inspired you.' The king loudly applauded them all and spoke very kindly to them and then
drank a long draught to the health of each, giving himself up to enjoyment, and lavishing
the most generous and joyous friendship upon his guests.
275 On the seventh day much more extensive preparations were made, and many others were
present from the different cities (among them a large number of ambassadors). When an
opportunity occurred, the king asked the first of those who had not yet been questioned
How he could avoid 276 being deceived by fallacious reasoning ? and he replied, ' By
noticing carefully the speaker, the thing spoken, and the subject under discussion, and by
putting the same questions again after an interval in different forms. But to possess an
alert mind and to be able to form a sound judgement in every case is one of the good gifts
of God, and you possess it, O King.'
277 The king loudly applauded the answer and asked another, Why is it that the majority
of men never become virtuous ? ' Because,' he replied, ' all men are by nature intemperate
and inclined to 278 pleasure. Hence, injustice springs up and a flood of avarice. The
habit of virtue is a hindrance to those who are devoted to a life of pleasure because it
enjoins upon them the preference of temperance and righteousness. For it is God who is the
master of these things.'
279 The king said that he had answered well, and asked, What ought kings to obey ? And
he said, ' The laws, in order that by righteous enactments they may restore the lives of
men. Even as you by such conduct in obedience to the Divine command have laid up in store
for yourself a perpetual memorial.'
280 The king said that this man, too, had spoken well, and asked the next, Whom ought
we to appoint as governors? And he replied, 'All who hate wickedness, and imitating your
own conduct act righteously that they may maintain a good reputation constantly. For this
is what you do, O mighty King,' he said, ' and it is God who has bestowed upon you the
crown of righteousness.' 281 The king loudly acclaimed the answer and then looking at the
next man said, Whom ought we to appoint as officers over the forces?' And he explained, '
Those who excel in courage and righteousness and those who are more anxious about the
safety of their men than to gain a victory by risking their lives through rashness. For as
God acts well towards all men, so too you ill imitation of Him are the benefactor of all
your subjects.'
282 The king said that he had given a good answer and asked another, What man is worthy
of admiration ? And he replied, The man who is furnished with reputation and wealth and
power and possesses a soul equal to it all. You yourself show by your actions that you are
most worthy of admiration through the help of God who makes you care for these things.'
283 The king expressed his approval and said to another 'To what affairs ought kings to
devote most time ? ' And he replied, ' To reading and the study of the records of official
journeys, which are written in reference to the various kingdoms, with a view to the
reformation and preservation of the subjects. And it is by such activity that you have
attained to a glory which has never been approached by others, through the help of God who
fulfils all your desires.'
284 The king spoke enthusiastically to the man and asked another How ought a man to
occupy himself during his hours of relaxation and recreation? And he replied, 'To watch
those plays which can be acted with propriety and to set before one's eyes scenes taken
from life and enacted 285 with dignity and decency is profitable and appropriate. For
there is some edification to be found even in these amusements, for often some desirable
lesson is taught by the most insignificant affairs of life. But by practicing the utmost
propriety in all your actions, you have shown that you are a philosopher and you are
honoured by God on account of your virtue.'
286 The king, pleased with the words which had just been spoken, said to the ninth man,
How ought a man to conduct himself at banquets? And he replied, ' You should summon to
your side men of learning and those who are able to give you useful hints with regard to
the affairs of your kingdom and the lives of your subjects (for you could not find any
theme more suitable or more 287 educative than this) since such men are dear to God
because they have trained their minds to contemplate the noblest themes-as you indeed are
doing yourself, since all your actions are directed by God.'
288 Delighted with the reply, the king inquired of the next man, What is best for the
people? That a private citizen should be made king over them or a member of the royal
family ? And he 289 replied, He who is best by nature. For kings who come of royal lineage
are often harsh and severe towards their subjects. And still more is this the case with
some of those who have risen from the ranks of private citizens, who after having
experienced evil and borne their share of 290 poverty, when they rule over multitudes turn
out to be more cruel than the godless tyrants. But, as I have said, a good nature which
has been properly trained is capable of ruling, and you are a great king, not so much
because you excel in the glory of your rule and your wealth but rather because you have
surpassed all men in clemency and philanthropy, thanks to God who has endowed you with
these qualities.'
291 The king spent some time in praising this man and then asked the last of all, What
is the greatest achievement in ruling an empire ? And he replied, ' That the subjects
should continually dwell in a state of peace, and that justice should be speedily
administered in cases of dispute. 292 These results are achieved through the influence of
the ruler, when he is a man who hates evil and loves the good and devotes his energies to
saving the lives of men, just as you consider injustice the worst form of evil and by your
just administration have fashioned for yourself an undying reputation, since God bestows
upon you a mind which is pure and untainted by any evil.'
293 And when he ceased, loud and joyful applause broke out for some considerable time.
When it stopped the king took a cup and gave a toast in honour of all his guests and the
words which they had uttered. Then in conclusion he said, ' I have derived the greatest
benefit from your presence. 294 I have profited much by the wise teaching which you have
given me in reference to the art of ruling.' Then he ordered that three talents of silver
should be presented to each of them, and appointed one of his slaves to deliver over the
money. All at once shouted their approval, and the banquet became a scene of joy, while
the king gave himself up to a continuous round of festivity.
295 I have written at length and must crave your pardon, Philocrates. I was astonished
beyond measure at the men and the way in which on the spur of the moment they gave answers
which 296 really needed a long time to devise. For though the questioner had given great
thought to each particular question, those who replied one after the other had their
answers to the questions ready at once and so they seemed to me and to all who were
present and especially to the philosophers to be worthy of admiration. And I suppose that
the thing will seem incredible to those who will 291 read my narrative in the future. But
it is unseemly to misrepresent facts which are recorded in the public archives. And it
would not be right for me to transgress in such a matter as this. I tell the story just as
it happened, conscientiously avoiding any error. I was so impressed by the force of their
utterances, that I made an effort to consult those whose business it was to make 298 a
record of all that happened at the royal audiences and banquets. For it is the custom, as
you know, from the moment the king begins to transact business until the time when he
retires to rest, for a record to be taken of all his sayings and doings-a most excellent
and useful arrangement. 299 For on the following day the minutes of the doings and sayings
of the previous day are read over before business commences, and if there has been any
irregularity, the matter is at once set right. 300 I obtained therefore, as has been said,
accurate information from the public records, and I have set forth the facts in proper
order since I know how eager you are to obtain useful information.
301 Three days later Demetrius took the men and passing along the sea-wall, seven
stadia long, to the island, crossed the bridge and made for the northern districts of
Pharos. There he assembled them in a house, which had been built upon the sea-shore, of
great beauty and in a secluded situation, and invited them to carry out the work of
translation, since everything that they needed for the purpose 302 was placed at their
disposal. So they set to work comparing their several results and making them agree, and
whatever they agreed upon was suitably copied out under the direction of Demetrius. 303
And the session lasted until the ninth hour; after this they were set free to minister to
their physical 304 needs. Everything they wanted was furnished for them on a lavish scale.
In addition to this Dorotheus made the same preparations for them daily as were made for
the king himself-for thus he had been commanded by the king. In the early morning they
appeared daily at the Court, and 305 after saluting the king went back to their own place.
And as is the custom of all the Jews, they washed their hands in the sea and prayed to God
and then devoted themselves to reading and 306 translating the particular passage upon
which they were engaged, and I put the question to them, Why it was that they washed their
hands before they prayed? And they explained that it was a token that they had done no
evil (for every form of activity is wrought by means of the hands) since in their noble
and holy way they regard everything as a symbol of righteousness and truth.
307 As I have already said, they met together daily in the place which was delightful
for its quiet and its brightness and applied themselves to their task. And it so chanced
that the work of translation was completed in seventy-two days, just as if this had been
arranged of set purpose.
308 When the work was completed, Demetrius collected together the Jewish population in
the place where the translation had been made, and read it over to all, in the presence of
the translators, who met with a great reception also from the people, because of the great
benefits which they had 309 conferred upon them. They bestowed warm praise upon Demetrius,
too, and urged him to have the whole law transcribed and present a copy to their leaders.
310 After the books had been read, the priests and the elders of the translators and the
Jewish community and the leaders of the people stood up and said, that since so excellent
and sacred and accurate a translation had been made, it was only right that it should
remain as it was and no 311 alteration should be made in it. And when the whole company
expressed their approval, they bade them pronounce a curse in accordance with their custom
upon any one who should make any alteration either by adding anything or changing in any
way whatever any of the words which had been written or making any omission. This was a
very wise precaution to ensure that the book might be preserved for all the future time
unchanged. 312 When the matter was reported to the king, he rejoiced greatly, for he felt
that the design which he had formed had been safely carried out. The whole book was read
over to him and he was greatly astonished at the spirit of the lawgiver. And he said to
Demetrius, ' How is it that none of the historians or the poets have ever thought it worth
their while to allude to such a wonderful 313 achievement ? ' And he replied, ' Because
the law is sacred and of divine origin. And some of those who formed the intention of
dealing with it have been smitten by God and therefore desisted from 314 their purpose.'
He said that he had heard from Theopompus that he had been driven out of his mind for more
than thirty days because he intended to insert in his history some of the incidents from
the earlier and somewhat unreliable translations of the law. When he had recovered 315 a
little, he besought God to make it clear to him why the misfortune had befallen him. And
it was revealed to him in a dream, that from idle curiosity he was wishing to communicate
sacred truths to common men, and that if he desisted he would recover his health. I have
heard, too, from the lips 316 of Theodektes, one of the tragic poets, that when he was
about to adapt some of the incidents recorded in the book for one of his plays, he was
affected with cataract in both his eyes. And when he perceived the reason why the
misfortune had befallen him, he prayed to God for many days and was afterwards restored.
317 And after the king, as I have already said, had received the explanation of Demetrius
on this point, he did homage and ordered that great care should be taken of the books, and
that they should 318 be sacredly guarded. And he urged the translators to visit him
frequently after their return to Judea, for it was only right, he said, that he should now
send them home. But when they came back, he 319 would treat them as friends, as was right,
and they would receive rich presents from him. He ordered preparations to be made for them
to return home, and treated them most munificently. He presented each one of them with
three robes of the finest sort, two talents of gold, a sideboard weighing one talent, all
the furniture for three couches. 320 And with the escort he sent Eleazar ten couches with
silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes,
purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also
bowls and dishes, and two golden beakers to be dedicated to God. 321 He urged him also in
a letter that if any of the men preferred to come back to him, not to hinder them. For he
counted it a great privilege to enjoy the society of such learned men, and he would rather
lavish his wealth upon them than upon vanities. 322 And now Philocrates, you have the
complete story in accordance with my promise. I think that you find greater pleasure in
these matters than in the writings of the mythologists. For you are devoted to the study
of those things which can benefit the soul, and spend much time upon it. I shall attempt
to narrate whatever other events are worth recording, that by perusing them you may secure
the highest reward for your zeal.
Scanned and Edited by
Joshua Williams
Northwest Nazarene College, 1995
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