Aristeas Writes to Philocrates

1 Since I have collected material for a memorable account of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you never miss an opportunity to remind me, have placed great importance on receiving an account of the reasons and purpose of my mission, I have attempted to give a clear explanation of the matter for you,⁠a for I see that you have a natural love of learning, 2 a quality which is a person’s greatest possession — constantly trying “to add to their store of knowledge and accomplishments” whether through the study of history or by actually participating in the events themselves. In this way, by absorbing the noblest elements, the soul becomes firmly rooted in purity, and having set its sights 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 mission to the man I have mentioned, who was held in the highest regard by his own people and by others both for his virtue and his majesty and who possessed 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 Hebrew letters. I undertook this mission with enthusiasm, having first of all found an opportunity to plead 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 took possession of this city and conquered the land of Egypt. 5 It is worthwhile for me to tell you this story, too, since I am convinced that you, with your commitment to holiness and your sympathy with people who live by the holy law, will listen all the more readily to the account which I intend to present, since you yourself have recently come to us from the island and are eager to hear everything that tends to build up the soul.

6 On an earlier occasion, I also sent you a record of the facts which I thought worth relating about the Jewish people — 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 obliged to give you all the information in my power. I should feel the same duty toward everyone who shared these interests but I feel it especially toward you since your aspirations 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. 8 For neither the pleasure derived from gold nor any other of the possessions which are prized by shallow minds gives the same benefit as the pursuit of culture and the effort we put into study. But so that I do not weary you with too lengthy an introduction, I will proceed at once to the main part of my account.⁠b

The Royal Library

9 Demetrius of Phalerum, the director of the king’s library, received vast sums of money, to collect, as far as he possibly could, all the books in the world. By buying and copying books, 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, Your Majesty, and I will make every effort in the near future to gather together the rest as well, 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 in⁠c 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 distinctive alphabet — just as the Egyptians also have their own letters — and speak a distinctive dialect. They are supposed to use the Syriac language, but this is not the case. Their language is quite different.”⁠d And the king when he understood the situation ordered a letter to be written to the Jewish High Priest so that his purpose, already described, could be accomplished.

The Jewish Captives Are Freed

12 I thought that the time had come to press the request, which I had often presented to Sosibius of Tarentum and Andreas, the chief of the bodyguard, for the release of the Jews who had been transported from Judea by the king’s father. 13 for when by a combination of good fortune and courage he had successfully completed his attack on the whole district of Coele Syria and Phoenicia, in the process of terrorizing the country into subjection, he transported some of his enemies and took others captive. 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 selected men and settled them in garrisons in the country districts.⁠e 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 not nearly as numerous as the captives whom Ptolemy the son of Lagus transported.

14 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 majority of the others, those who were too old or too young for this purpose, and the women too, he enslaved, 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 they had performed in war. Having, as has already been stated, obtained an opportunity for securing their release, I addressed the king with the following arguments. “Let us not be so unreasonable as to allow 15 our deeds to contradict our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, how can we justify our mission while such vast numbers of them remain enslaved in your kingdom? In your perfect and abundant mercy, release those who are held in such miserable slavery, since as I have taken 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, Your Majesty, though we call him by different names, such as Zeus or⁠f 16 Dis. This name was very appropriately given to him by our first ancestors, in order to signify that He through whom all things receive life and come into being, is necessarily the ruler and lord of the Universe. Set all humanity an example of generosity by releasing those who are held in slavery.”

17 After a brief interval, while I was praying earnestly to God that He would turn the king’s mind so that all the captives might be set free — for humanity, being the creation of God, is swayed and influenced by Him. Therefore with many different prayers I called on Him who rules the heart, so that the king might be persuaded to grant my request.⁠g For I had 18 great hopes for the men’s rescue since I was assured that God would grant a fulfillment of my prayer. For when people with pure motives plan some action in the interest of righteousness and doing noble deeds, Almighty God brings their efforts and purposes to a successful outcome⁠h — the king raised his head and looking up at me with a cheerful expression⁠i asked, “How many thousands do you think they will number?”⁠j Andreas, who was standing near, replied, “A little more than a hundred thousand.” “It is a small favor indeed,” said the king, “that Aristeas asks of us!”

19 Then Sosibius and some others who were present said, “Yes, but it will be a fitting tribute to your generosity for you to set these men free as an act of devotion to the supreme God. You have been greatly honored by Almighty God and exalted above all your ancestors in glory and it is only fitting that you should offer Him the greatest thank offering you can.” 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,⁠k 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 fulfillment in its entirety and moved him to ransom not only those who had come into Egypt with the army of his father but any who had come before that time or who had later been brought into the kingdom. It was pointed out to him that the ransom money would exceed four hundred talents.

The King’s Decree

21 I think it will be useful to insert a copy of the decree, for in this way the generosity of the king, who was empowered by God to save such vast numbers of people, will be made clearer and more 22 obvious. The king’s decree read as follows, “All who served in the army of our father in the campaign against Syria and Phoenicia and in the attack on the country of the Jews and came into possession 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 here afterward — all who possess such captives are required to set them free at once, receiving twenty drachmae per person 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 contrary to all proper conduct 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 reckless military violence. The captured goods that fell to the soldiers on the battlefield were all the rewards which they should have claimed. To enslave the people in addition was an act of absolute injustice.

24 “Therefore, since it is acknowledged that we are accustomed to do justice to all men and especially to those who are unfairly held in slavery, and since we strive to deal fairly with all men according to the demands of justice and piety, we have decreed, concerning the Jewish people who are held in any form of slavery in any part of our dominion, that those who possess them will receive the stipulated sum of money and set them free and that no one may delay in fulfilling these 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. Anyone who wishes may report anyone who disobeys the decree on condition that if the man is proved guilty the guilty person will become the informer’s 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 here afterward,” and in his generosity and great kindness 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 nursing infants were freed 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.

Demetrius’s Report

28 When this had been done, he ordered Demetrius to draw up a memorandum about the transcription of the Jewish books. For all affairs of state used to be carried out through 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 memorandum 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 memorandum. The Memorandum of Demetrius to the great king. “Since you have given me instructions, Your Majesty, 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 greatest care to the fulfillment of your wishes, 30 and I now have the following proposal to lay before you. The books of the law of the Jews along with a few others are absent from the library. They are written in Hebrew letters 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, being of divine origin, is full of wisdom and free from every flaw. For this reason writers and poets and the mass of historical writers have avoided 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 pleases Your Majesty, a letter will be written to the High Priest in Jerusalem, asking him to send six elders from every tribe — men who have lived the noblest life and are most skilled in their law — so 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 prominent place in a manner worthy of the work itself and your purpose. May continual prosperity be yours!”

33 When this memorandum had been presented, the king ordered a letter to be written to Eleazar on the matter, giving also an account of the release 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 dishes and a table and libation cups. He also gave orders to those who had charge of his treasury to allow the craftsmen 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 will give you a full account of the workmanship after I have shown you copies of the letters. The letter of the king read as follows,

Ptolemy’s Letter to Eleazar

35 “King Ptolemy sends greetings and best wishes to the High Priest Eleazar.⁠l “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 tested the loyalty of their leaders he built fortresses and placed them in their charge so that the native Egyptians might be intimidated by them. And I, when I became king, adopted a kind attitude toward all 37 my subjects, and more particularly to those who were citizens of yours — I have set free 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 compensated them. The motive which prompted my action has been the desire to act piously and offer 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,⁠m and those who were suited to serve in my personal retinue and worthy of the confidence of the 38 court, I have established in official positions. “Now since I am eager to show my gratitude to these men and to the Jews throughout the world and to the generations yet to come, I have decided that your law will be translated from the Hebrew language which is in use among you 39 into the Greek language, so that these books may be added to the other royal books in my library. It will be a kindness on your part and a recognition of my eagerness 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, so that in questions of dispute we may be able to discover the judgment on 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 present the matter to 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 do me a great favor and give me a new pledge of friendship, for all your wishes will be carried out as quickly as possible. Farewell.”

Eleazar’s Reply

41 To this letter Eleazar replied appropriately as follows, “Eleazar the High priest sends greetings to King Ptolemy his true friend. “My warmest 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 delighted by your purpose and your noble counsel. I gathered all the people and read it to them so 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 what the 43 temple needs. “These gifts were brought to me by Andreas, one of your most honored servants, and by Aristeas, both good and true men, distinguished by their learning, and worthy in every way to be the representatives of your high principles and righteous purposes.

44 “These men gave 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 given our citizens great benefits that will never be forgotten 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 honor, 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,⁠n good and true men, and I have sent them to you with a copy of our law.⁠o It will be a kindness, righteous king, if you will give instruction that as soon as the translation of the law is completed, the men will be sent back to us safely. Farewell.”

The Translators

47 The following are the names of the elders: Of the first tribe, Joseph, Hezekiah, Zechariah, John, Hezekiah, Elisha. Of the second tribe, Judah, 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, Judah, Joseph, Simon, Zechariah, 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, Zechariah, Baneas, Elisha, Dathaeus. Of the eleventh tribe, Samuel, Joseph, Judah, Jonathan, 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.

The King’s Gifts

51 I will now proceed to keep my promise and give a description of the works of art. They were made with exceptional skill, for the king spared no expense and personally supervised the workers individually. They could not therefore skimp on 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 eager that this piece of work should be exceptionally large, and he had inquiries made of the Jews 53 in the locality about 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 eager to make it five times the size, but he hesitated for fear it would be useless 54 for the temple services. He wanted his gift not merely to be placed in the temple, for it would give 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 because of a lack of gold that the former table had been made small, but there seems to have been, he said, some reason why it was made this size. For if the order had been given, there would have been no lack of means. So we must not transgress or go beyond the proper⁠p 56 measure. At the same time he ordered them to press into service every form of art, for he was a man of the most ambitious ideas 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.

The Golden Table

57 They made the table two cubits long, one cubit wide, one and a half cubits high, making it from pure solid gold.⁠q What I am describing was not thin gold laid over another foundation, but the whole 58 structure was of solid gold welded together. And they made a border of a hand’s breadth around it. And there was a wreath of wave-work, engraved in relief in the form of ropes marvelously 59 worked 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 way 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 onlooker’s gaze. 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 middle of the embossed cord-work, and they were interwoven with one another by an unmatched artistic 61 device. For the sake of security they were all fixed by gold pins which were inserted in 62 holes in the stones. At the sides they were clamped together by fastenings to hold them firm. On the part of the border around the table which slanted upward and met the eyes, there was worked a pattern of eggs in precious stones, elaborately engraved by a continuous piece of fluted relief-work, closely 63 connected together around 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 heads of grain, dates also and apples, and pomegranates and the like, conspicuously arranged. These fruits were made out of precious stones, of the same color as the fruits themselves and 64 they fastened them edgewise around 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, so 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, so that the feet might be inserted into it, and clamped securely with linchpins which fitted into sockets under the border, so that whichever side of the table people preferred, might be used. Thus it became perfectly clear that the work was intended to be used either way.

66 On the table itself they engraved a “meander,” 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 “meander” there was placed a wonderful piece of network, which made the center of the table appear shaped like a rhombus, and on it a crystal and amber, as it is called, 68 had been worked, which produced an unmatched impression on the onlookers. 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.

69 The base of the foot on the ground consisted of a ruby and measured a hand’s breadth high all around. It had the appearance of a shoe and was eight fingers broad. On it the whole expanse of the foot rested. 70 And they made the foot appear like ivy growing out of the stone, interwoven with acanthus 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 made and fitted so skillfully, and such remarkable skill and knowledge were expended on making it true to nature, that when the air was stirred by a breath of wind, the leaves moved, and 71 everything was made to match the real objects it represented. And they made the top of the table in three parts like a triptych, 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 spent 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 wonderful and remarkable way, with unmatched artistry and beauty.

The Bowls and Dishes

73 Of the mixing bowls, two were made of 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 “meander” a cubit in height, with its surface made out of precious stones of many colors, displaying great artistic effort and beauty. On this there was a rhombus-shaped mosaic, having a net-like appearance and reaching right up to the 75 brim. In 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 engraved all around. Such then was the construction of the golden bowls, and they held more than two measures each. The silver bowls had a smooth surface, and were wonderfully made as if they were intended for mirrors, so that everything which was brought near 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 on 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 all around the place where he was standing, and gave still greater delight to the onlookers. So that it is really impossible to describe the artistic beauty of the works.

79 The golden dishes they engraved in the center with vine wreaths. And around 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 worked in different patterns, since they made it a point of honor to 80 complete everything in a way worthy of the majesty of the king. In short, neither in the king’s treasury nor in any other, was there any work which equaled these in cost or in artistic skill. For the king spent a great deal of thought on them, for he loved to gain glory for the 81 excellence of his designs. For often he would neglect his official business, and spend his time with the artists in his eagerness for them to 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 shortage 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.

Jerusalem and Its Temple

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 top of a very high mountain. On the summit the temple had been built in all its splendor.⁠r It was surrounded by three walls more than seventy cubits high that matched the building in length and width. All the buildings 85 were characterized by a magnificence and expense that were quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the doorposts, 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 draft of wind was constantly moving, and as the movement spread upward from the bottom and the curtain bulged out to its highest extent, it provided a pleasant 87 spectacle from which a person could hardly 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 on 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 priests serving there wore linen clothing, down to their⁠s 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, so that water can be carried to wash away the 89 blood from the sacrifices, for many thousands of animals 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 stadia all around 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 performing the service, so that all the blood of the sacrifices which is collected in great quantities is washed away in the blink of an 91 eye. Such is my opinion about the nature of the reservoirs and I will now show you how it was confirmed. They led me more than four stadia outside the city and told me to peer down toward 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 clear to me, as has already been pointed out.

The Priests and the High Priest

92 The service 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 strenuous effort, 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 meat 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 responsible always select animals without defects 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 without being told since there is no one to give orders about the arrangement of 95 the sacrifices. There is complete silence 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 performing the service, at his clothing, and the majesty of his appearance, which was revealed in the robe which he wore and the precious stones he wore. There were golden bells on the garment which reached down to his feet,⁠t producing a distinctive kind of melody, and on both sides of them there were pomegranates 97 with multicolored flowers of wonderful shades. He wore a sash of conspicuous beauty, woven in the most beautiful colors. On his chest 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 in an indescribable way 98 its own particular color. On his head he wore a tiara, as it is called, and on this in the middle of his forehead an unmatched 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 services. Their appearance created such awe and bewilderment as to make one feel that one had come into the presence of a man who belonged to a different world.⁠u I am convinced that anyone who sees the spectacle which I have described will be filled with astonishment and indescribable wonder and be profoundly moved at the thought of the sanctity which is attached to each detail of the service.

The Citadel

100 But in order that we might gain complete information, we climbed to the top of the neighboring citadel and looked around us. It is situated in a very high place, and is fortified with many towers, which have been built up to the very top of immense stones, with the purpose, as we were informed, of 101 guarding the temple precincts, so that if there were an attack, or an uprising or an assault 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 war engines 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 trustworthy men who had given the strongest proof of their loyalty to their country. These men were never allowed to leave the citadel, except on feast days and then only in groups. Nor did they permit any 103 outsider 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 only two unarmed men — to view the offering of the sacrifices. And they asserted that they were bound by an oath when they were entrusted with this duty, for they had all sworn and were bound to honor the oath 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.

The City and the Countryside

105 The size of the city is moderate. It is about forty stadia in circumference, as far as one could estimate. It has its towers arranged in the shape of a theater, with thoroughfares leading between them. Now the crossroads of the lower towers are visible but those of the upper 106 towers are more frequented. For the ground rises, since the city is built on a mountain. There are steps too which lead up to the crossroads, 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, so as not to touch anything which is unlawful. It was not without reason that the original founders of the city built it with suitable proportions, for they possessed clear insight into what was needed. 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 Edomites, other parts are mountainous, especially those next to the land of Judea. The people therefore are bound to devote themselves to agriculture and the cultivation of the soil so 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 is gathered in the whole of this land. The cities which are large and enjoy a corresponding prosperity are well-populated, but they neglect the country districts, since all people are inclined to a life of enjoyment, for everyone has a natural tendency toward the pursuit of pleasure.

109 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 anyone 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, so that the farmers and their advocates would not empty the city’s granaries by attending to lawsuits, I mean, of the produce of farming.

The Land and Its People

112 I have permitted this digression because it was Eleazar who pointed out with great clarity the points which have been mentioned. For they put great energy into cultivating the soil. For the land is thickly planted with great numbers of olive trees, with crops of grain and legumes, with vines too, and there is an 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 rich pastureland for them. So 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 spacious harbors at Ashkelon, 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, not far 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 no less than 60 million acres — though afterward the neighboring peoples made incursions against it — and 600,000 men were settled on it in farms of a hundred acres each.⁠v The river like the Nile rises in harvest time and irrigates a large portion of the land.⁠w 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 surround the areas around Gaza and the district of 118 Ashdod. The country is encircled by a natural fence and is very difficult to attack and cannot be attacked by large forces, because of the narrow passes, with their overhanging precipices and deep ravines, and the rugged character of the mountainous regions which surround all the land.

119 We were told that from the neighboring mountains of Arabia copper and iron were formerly obtained.⁠x This was stopped, however, at the time of the Persian rule, since the authorities of the time spread 120 a false report far and wide 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 because of Persian rule, since with the help 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 on this subject 121 in brief form. I will describe the work of translation later. 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 skill in conferences and the discussion of problems connected with the law. They followed the middle course — and this is always the best course to pursue. They rejected 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 begged 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 others in culture and wisdom, to 125 summon him to his court. For I have heard of a fine saying of his saying that by securing just and sensible men around him he would secure the greatest protection for his kingdom, since such friends would freely 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 under oath that he would never let the men go if it were merely some private interest of his own that constituted the driving 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 obeying the law’s commands, and this end is achieved much more by hearing than by reading. From this and other similar statements it was clear what his feelings toward them were.

Eleazar Explains the Law

128 It is worthwhile to mention briefly the information which he gave in reply to our questions. For I suppose that most people are curious about some of the law’s commands, 129 especially those about food and drink and animals recognized as unclean. When we asked why, since there is only 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 ways of life and our relationships have on us. By associating with the bad, people pick up their corrupt habits and become miserable throughout their lives. But if they live with the wise and sensible, they find 131 the means of escaping from ignorance and improving their lives. Our Lawgiver first of all laid down the principles of piety and righteousness and taught them point by point, not merely by prohibitions but by the use of examples as well, demonstrating the harmful effects of sin and the 132 punishments inflicted by God on the guilty. “For he proved first of all that there is only one God and that his power is displayed throughout the universe, since every place is filled with his sovereignty and none of the things which are done in secret by men on the earth escapes His knowledge.⁠y For all that a man does and everything that will happen in the future are clear 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 doing it - 134 he would not escape detection, for he made it clear that the power of God pervaded the whole of the law.

The Worship of Idols

135 “Beginning from this starting point he went on to show that all humanity except ourselves believe in the existence of many gods, though they themselves are much more powerful than the beings whom they pointlessly 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 anyone became a god because of his inventions. For the inventors simply took certain objects already created and by combining them together, showed that they had a new use. 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.⁠z For in our times there are many who are much more inventive and much more learned than the men of earlier times 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 should we speak of other deluded people, Egyptians and the like, who put their trust in wild beasts and most kinds of creatures that crawl and cattle, and worship them,⁠a and offer sacrifices to them both while living and when dead?”

Purity and Justice

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 surrounded us with impenetrable ramparts and walls of iron, so that we might not mix at all with any of the other nations,⁠b but remain pure in body and soul, free from all empty fantasies, worshiping the one Almighty God above the whole 140 creation. “Therefore the leading Egyptian priests having looked carefully into many matters, and being familiar with our affairs, call us ‘men of God.’⁠c This is a title which does not belong to the rest of humanity but only to those who worship the true God. The rest are men not of God but of food and drink and clothing. For their whole outlook leads them to find comfort in these things. 141 Among our people such things are regarded as unimportant. But throughout their whole life their 142 main consideration is the sovereignty of God. “Therefore, so that we should not be corrupted by any abomination, or our lives be perverted by evil associations, he surrounded us on all sides by 143 rules of purity, affecting equally what we eat, or drink, or touch, or hear, or see. “For though, speaking generally, all things are alike in their natural makeup, 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 review one or two 144 points and explain them to you. “For you must not accept 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 great care.⁠d All these rules 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 legumes, such as for instance pigeons, turtledoves, 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,⁠e and cruelly obtaining food by preying on the tame birds listed above and not only that, 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 through them that those, for whom the law was established, must practice righteousness in their hearts and not tyrannize over anyone in reliance on their own strength or rob them of anything,⁠f but guide their lives by justice, just as the tame birds, already mentioned, consume the different kinds of legumes that grow on the earth 148 and do not tyrannize to the destruction of their own kind. “Our legislator taught us therefore that it is by such methods that indications are given to the wise, that they must be just and do nothing by violence, and refrain from tyrannizing over others in reliance on their own 149 strength. For since it is considered improper even to touch such unclean animals, as have been mentioned, on account of their particular habits, ought we not to take every precaution so that our own 150 characters are not destroyed to the same extent? “So all the rules which he has laid down about what is permitted for these birds and other animals, he has established to teach us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must distinguish between our individual actions so that we can practice virtue.⁠g For the strength of our whole body and its activity depend on our shoulders and limbs.

Discernment and Remembrance

151 “Therefore he compels us to recognize that we must perform all our actions with discernment according to the standard of righteousness — more especially because we have 152 been distinctly separated from the rest of humanity. For most other men defile themselves by promiscuous intercourse,⁠h in this way doing great wickedness, and whole countries and cities pride themselves on 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 this way are also characterized by the Lawgiver as possessing the gift of memory.⁠i For all animals ‘that have split hooves and chew the cud’ 154 represent to the initiated the symbol of memory. For the act of chewing the cud is nothing other than remembering life and existence. For life is usually sustained by food.

155 “So he exhorts us in the Scripture also in these words, ‘You must always remember the Lord who worked in you those great and wonderful things.’⁠j For when they are properly conceived, they are clearly great and glorious. First the construction of the body and the arrangement 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. So he exhorts us to remember that these parts are kept together by the divine power with perfect skill. For he has marked out every 158 time and place so that we may continually remember the God who rules and preserves us. “For in the matter of food and drink he tells us to first of all offer part as a sacrifice and then at once enjoy our meal. Moreover, on our garments he has given us a symbol of remembrance,⁠k and in the same way he has ordered us to put the divine words on our gates and doors as a remembrance of⁠l 159 God. And on our hands, too, he expressly orders the symbol to be fastened,⁠m clearly showing that we ought to perform every act in righteousness, remembering our own creation, and above all the 160 fear of God. “He tells men also, when lying down to sleep and rising up again, to meditate on the works of God,⁠n not only in word, but by observing distinctly the change and impression produced on 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 excellence of the analogy concerning discrimination and memory has now been pointed out to you, according to our interpretation of ‘the split hoof and chewing 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 truth in mind and the 162 indication of right reason. For through the instructions he gives about food and drink and particular cases of touching, he tells 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 can be found. 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 making absolutely useless to people whatever 165 they happen to damage. “The weasel class, too, is unusual. For besides what has been said, it has a characteristic which is defiling. It conceives through the ears and gives birth through the⁠o 166 mouth. And it is for this reason that a similar practice is declared unclean in men. For by saying aloud everything they hear, they involve others in evils and commit a serious 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 seek people’s destruction is an unholy thing. And our law forbids us to injure anyone either by word or action. “My brief account of these matters ought to have convinced you, that all our regulations have been drawn up with righteousness in mind, 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 foods and things unclean, creatures that crawl, and wild beasts, the whole system aims at righteousness and righteous relationships between one person and another.”

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, so that the offerers of the sacrifices might understand the lawgiver’s symbolism and not be influenced by an arrogant view of themselves. For he, who offers a sacrifice makes an offering also of his own soul in all its moods. 171 I think that these details of our discussion are worth narrating and on account of the sanctity and natural meaning of the law, I have been moved to explain them to you clearly, Philocrates, because of your own devotion to learning.

Arrival in Alexandria

172 And Eleazar, after offering the sacrifice, and selecting the envoys, and preparing many gifts for the 173 king, sent us safely on our journey. 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. This surprised everyone, 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 considered worthy of greater honor, since he held their master in such high esteem, and so he immediately dismissed those whose presence he considered unnecessary 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,⁠p for the parchment was wonderfully prepared and the joins between the pages had been made 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 bowing about seven times,⁠q he said, “I thank you, my friends, and I thank him who 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 elation and the sense of the overwhelming honor 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 greeting the men, said, “It was right, men of God, that I should first of all pay my respects 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 decreed that this day, on which you arrived, will be kept as a great day and it will be celebrated annually throughout my lifetime.⁠r It happens also that it is the anniversary of 181 my naval victory over Antigonus. Therefore I will be glad to feast with you today.” “Everything that you may need to use,” he said, “will be prepared for you in a fitting 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 today. For as many cities that 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.

183 Now Dorotheus who was the official appointed to look after Jewish guests was 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 honor. When they had taken their seats he instructed Dorotheus to carry out everything in 184 accordance with the customs which were in use among his Jewish guests. Therefore he did without the services of the sacred heralds and the sacrificing priests and the others who were accustomed to offer the prayers, and called on one of our number, Eleazar, the oldest of the Jewish priests, to offer prayer instead. And he stood up and made a remarkable prayer. “May Almighty 185 God enrich you, Your Majesty, 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 according to the instructions of Dorotheus. Among the attendants were the royal pages and others who held places of honor at the king’s court.

The First Banquet

187 Taking the opportunity provided by a pause in the banquet the king asked the envoy who sat in the seat of honor — 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 constant kindness of God. For if you show mercy and inflict mild punishments on those who deserve them in keeping with what they deserve, 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 attitude toward 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, on his answer and asked another, how he could have friends who thought like him. He replied, “If they see you looking after the interests of the people over whom you rule. You will do well to observe how God gives his benefits to 191 humanity, providing for them health and food and all other things at the right time.” After expressing his agreement with the reply, the king asked the next guest, how he could gain praise even from those who lost their case when he gave audiences and passed judgments. 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 through dreams or events of what was harmful in their requests and that God does not strike them according to their sins or the greatness of His strength, but acts patiently toward 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 in his great numbers or military forces, but called on God continually to bring his undertakings to a successful outcome,⁠s while 194 he himself carried out all his duties in the spirit of justice.” Welcoming this answer, he asked another how he might become someone feared by 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 instills fear into the minds of men by granting reprieves and making merely a display of the greatness of his power.”⁠t

195 The king praised this man 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 achieve success but God who by his power brings all things to fulfillment 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 everything you do and by warning your descendants not to be dazzled by fame or wealth, for it is God who gives all these gifts and men never by themselves win the supremacy.”

197 The king expressed his agreement with the answer and asked the next guest how he could calmly bear whatever happened to him. And he said, “If you have a firm grasp of the thought that God has appointed all people to share the greatest evil as well as the greatest good, since it is impossible for a human being 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 now, so that we may turn our attention 199 to the enjoyment of the feast and spend a pleasant time.” Then he asked the man, “What is the true aim of courage?” And he answered, “If a right plan is carried out in a time of danger in accordance with the original intention. For all things are accomplished by God to your advantage, Your Majesty, since your purpose is good.”

200 When all had shown their agreement by their applause with the answer, the king said to the philosophers — many 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,⁠u “True, Your Majesty — 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 come from God.” When the king had nodded his agreement with this thought, the speaking ceased and they proceeded to enjoy themselves. When evening came, the banquet ended.

The Second Banquet

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 suitable opportunity had come to question 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 previous 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 behaved without self-control, never spent lavishly on empty and pointless pursuits, but by acts of benevolence made all his subjects well disposed toward himself. For it is God who is the author of all good things and 206 man must obey Him.” The king praised 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 on all men, and more especially on 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, Your Majesty, 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?”⁠v And the other replied, “As you wish that no evil should happen to you, but to share in all good things, so you should act on the same principle toward your subjects and offenders,⁠w and you should gently correct the noble and good. For God draws all men to himself by his kindness.”

208 The king praised him and asked the next in order how he could be a friend to people. And he replied, “By observing that the human population grows and children are born with much trouble and great suffering. So you must not lightly punish or inflict torments on 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 merciful.”⁠x

209 The king received the answer with approval and asked 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 honor righteousness above all things, and to make friends of men of this type. For God, too, is a lover of justice.” 210 Having shown 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 free from offense.”

211 The king expressed 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 excessive or improper desires, this is the true way of ruling if you reason the matter out well. For all that you really need is yours, and God is free from need and kind as well. Let your thoughts be those fitting for a man, and do not desire many things but only those necessary for ruling.”

212 The king praised him and asked another man how he could deliberate in the best way. And he replied, “If he constantly kept justice in mind 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 in his sleep. And he replied, “You have asked me a question which is very difficult to answer, for we cannot use our true selves fully during the hours of sleep, but are gripped 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, Your Majesty, govern your words and actions by the rule of piety so that you may be conscious 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 violence to righteousness. For the mind is mostly occupied in sleep with the same things with which it occupies itself when awake. And he who has all his thoughts and actions set toward the noblest ends establishes himself in righteousness both when he is awake and when he is asleep. So you must be steadfast in constant self-discipline.”

217 The king praised 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, so that you may speak and think only such things as are 219 consistent with it, 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 given you a royal authority in keeping with your character.”

220 When the king had applauded loud and long in a most gracious way, the guests were urged to rest. So when the conversation ceased, they devoted themselves to the next course of the feast.

The Third Banquet

221 On the following day, the same arrangement was observed, and when the king found an opportunity to put questions to the men, he questioned the first of those who had been left over 222 for the next round of questions, “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 inclination. 223 It is probable that most men have an inclination toward food and drink and pleasure, and kings an inclination toward the acquisition of territory and great renown. But it is good that there should be moderation in all things. What God gives 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 gives all kings glory and great wealth and no one is king by his own power.⁠y 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 kindhearted in showing kindness and acts of grace to others, you will never lose your renown, but if you wish these favors to remain yours, you must call on God continually.”

227 The king expressed his approval and asked the next, “To whom should a person show generosity?” And he replied, “All men acknowledge that we ought to show generosity to those who are well disposed toward us, but I think that we ought to show the same keen spirit of generosity to those who are opposed to us so 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 should we show gratitude?” And he replied, “To our parents continually, for God has given us a most important commandment about the honor due to parents.⁠z Next He takes account of the attitude of friend toward friend for He speaks of ‘a friend who is as your own soul.’⁠a 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 resembles beauty in value?”⁠b And he said, “Piety, for it is the foremost 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 he could fully regain his reputation if he failed. 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 opposite.”

232 Delighted with these words, the king asked another how he could be free from grief. And he replied, “If he never injured anyone, 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 happen to us and injure us. But since you are devoted to piety, no such misfortune will ever happen to you.”

234 The king praised him greatly and asked the tenth, “What is the highest form of glory?” And he said, “To honor 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. You hold constantly to this purpose, as all men can see from your achievements in the past and in the present.”

235 In a 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 the envoys were far superior to 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.

The Fourth Banquet

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 “Can wisdom be taught?” And he said, “The soul is made so that it is able by the divine power to receive all the good and reject the opposite.”

237 The king expressed approval and asked the next man, “What is most beneficial to health?” And he said, “Self-control, and it is not possible to acquire this unless God creates a disposition toward it.”

238 The king spoke kindly to the man and said to another, “How can a man properly repay the debt of gratitude to his parents?” And he said, “By never causing them pain, and this is not possible unless God turns 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 so 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 suffer from the misfortunes that happen to 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 will win honor and esteem in their eyes. For help, when it is linked with kindliness, is in itself a bond that cannot be broken. And in the day of their prosperity we must not crave their possessions, but must pray to God to give them every kind of good.”

243 And having given him the same praise as to the rest, the king asked another how he could become free from fear. And he said, “When the mind is conscious that it has done 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 sound judgment. And he replied, “If he constantly kept before his eyes the misfortunes which happen to men and recognized that it is God who takes away prosperity from some and brings others to great honor 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 praised 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 behavior of those around him was natural and whether they maintained the proper rule of precedence at receptions and councils, and in their general interactions, never going beyond the bounds of 247 propriety in congratulations or in other matters of conduct. But God will turn your mind, Your Majesty, to all that is noble.” When the king had expressed his loud approval and praised them all individually as all those present applauded, they turned to the enjoyment of the feast.

The Fifth Banquet

248 And on the next day, when the opportunity offered, the king asked the next man, “What is the worst form of neglect?” And he replied, “If a man does not care for his children and devote every effort to their education. For we 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 on the poor and shame on the rich as though they had been banished for a crime. If you give benefits to all, as you continually do, God will give you favor with all and you will be regarded as patriotic.”

250 After listening to this man, the king asked the next in order how he could live peacefully with his wife. And he answered, “By recognizing that women are by nature headstrong and energetic in the pursuit of their own desires, and subject to sudden changes of opinion through faulty reasoning, and their nature is essentially weak. It is necessary to deal wisely with them 251 and not to provoke conflict. For the successful conduct of life the helmsman must know the goal toward which he ought to direct his course. It is only by calling on 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 believe slanders, but test for yourself the things that are said to you and decide by your own judgment the requests which are made to you and carry out everything in the light of your judgment, you will be free from error, Your Majesty. 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 anger. And he said in reply to the question, “If he recognized that he had power over all even to inflict death on them, if he gave way to anger, and that it would be useless and pitiful if he, just because he was lord, 254 deprived many of life. Why was anger needed, when all men were subject 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 anger at all, and you,” he said, “Your Majesty, must necessarily follow His example.”

255 The king said that he had answered well and then inquired of the next man, “What is good advice?” “To act well at all times and with careful thought,” he explained, “comparing what is advantageous to our own policy with the harmful 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 fulfillment 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 about any question that arises 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 instill into our mind a regard for these things.”

257 The king expressed his agreement and asked another how he could gain recognition when traveling abroad. “By being fair to all men,” he replied, “and by appearing to be inferior rather than superior to those among whom he was traveling. For it is a recognized principle that God by His very nature accepts the humble. And humanity loves those who are willing to submit to them.”

258 Having expressed his approval at this reply, the king asked another how he could build structures that would endure after him. And he replied to the question, “If his creations were on a great and noble scale, so that onlookers would spare them for their beauty, and if he never dismissed any of those who made such works and never forced others to serve his 259 needs without wages. For observing how God provides for humanity, granting them health and mental capacity and all other gifts, he himself should follow His example by paying men for their hard work. For it is the deeds that are done in righteousness that last forever.”

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 done no evil 261 and that he should live his life in the truth, since it is from these, mighty King, that the greatest joy and steadfastness of soul and strong faith in God come 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 to their health.

The Sixth Banquet

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 nothing, and raises up the gentle and humble.”

264 The king spoke kindly to him and asked the next, “Whom should a person choose as counselors?” And he replied, “Those who have been tested in many affairs and maintain unmixed goodwill toward him and share his own disposition. And God manifests Himself to those who are worthy so that these ends may be achieved.”

265 The king praised him and asked another, “What is a king’s most necessary possession?” “The friendship and love of his subjects,” he replied, “for it is through this that the bond of goodwill is made unbreakable. And it is God who ensures that this may happen in accordance with your wish.”

266 The king praised him and inquired of another, “What is the 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 praising 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 peacefully with the many different peoples who made up his kingdom’s population. “By acting the proper part toward each,” he replied, “and taking righteousness as your guide, as you are now doing with the help of the insight which God gives you.”

268 The king was delighted by this reply, and asked another “Under what circumstances ought a man to feel grief?” “In the misfortunes that happen to our friends,” he replied, “when we see that they are prolonged and beyond remedy. 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 take control, dishonor and loss of reputation are produced. For God is the Lord of all reputation and gives it where He wishes.”

270 The king gave his confirmation to the answer, and asked the next man, “To whom should people 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 hostility and self-seeking. 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 gives you.”

271 The king said that he had answered wisely, and asked another, “What keeps a kingdom safe?” And he replied to the question, “Care and forethought so that no evil may be done 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 serious judgment.”

272 The king spoke words of encouragement to him, and asked another, “What maintains gratitude and honor?” And he replied, “Virtue, for it is the creator of good deeds, and by it evil is destroyed, just as you show nobility of character toward all by the gift which God gives you.”

273 The king graciously acknowledged the answer and asked the eleventh — since there were two more than seventy —, how he could maintain peace of mind during war. 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 compensate anyone — 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 deeply to the health of each, giving himself up to enjoyment, and lavishing the most generous and joyous friendship on his guests.

The Seventh Banquet

275 On the seventh day much more extensive preparations were made, and many others were present from the different cities including 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 faulty 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 judgment in every case is one of the good gifts of God, and you possess it, Your Majesty.”

277 The king loudly applauded the answer and asked another, “Why do most people never become virtuous?” “Because,” he replied, “all people naturally lack self-control and inclined to 278 pleasure. From this, injustice springs up and a flood of greed. The habit of virtue is a hindrance to those who are devoted to a life of pleasure because it requires them to prefer self-control 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 should kings obey?” And he said, “The laws, in order that by just laws they may restore the lives of men.⁠c Just as you by such conduct in obedience to the Divine command have stored up for yourself a perpetual memorial.”

280 The king said that this man, too, had spoken well, and asked the next, “Whom should we appoint as governors?” And he replied, “All who hate wickedness, and imitating your own conduct act righteously so that they may maintain a good reputation constantly. For this is what you do, mighty King,” he said, “and it is God who has given you the crown of righteousness.”

281 The king loudly acclaimed the answer and then looking at the next man said, “Whom should we 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 toward all men, so too you in 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 person is worthy of admiration?” And he replied, “The person who has 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 should kings devote most time?” And he replied, “To reading and the study of the records of official journeys, which are written about the various kingdoms, for the improvement and preservation of the subjects. And it is by such activity that you have attained a glory which has never been approached by others, through the help of God who fulfills all your desires.”

284 The king spoke enthusiastically to the man and asked another “How should a person spend the 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 instruction 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 honored by God because of your virtue.”

286 The king, pleased with the words which had just been spoken, said to the ninth man, “How should a person behave at banquets?” And he replied, “You should summon to your side men of learning and those who are able to give you useful advice about the affairs of your kingdom and the lives of your subjects — for you could not find any subject more suitable or more 287 educational 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? Should a private citizen or a member of the royal family become their king?” And he 289 replied, “The one with the best character. For kings who come from royal lineage are often harsh and severe toward their subjects. And this is still more the case with some of those who have risen from the ranks of private citizens, who after having experienced evil and endured 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 mercy and love for humanity, 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 live in peace, and that justice should be quickly 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 gives 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 honor 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 about 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 hand 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.

Aristeas Reflects on the Banquets

295 I have written at length and must ask 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 297 read my narrative in the future. But it is improper to misrepresent facts which are recorded in the public archives. And it would not be right for me to do wrong in a matter like this. I tell the story just as it happened, conscientiously avoiding any error. I was so impressed by the power of their words, 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 begins, and if there has been any irregularity, the matter is put right at once. 300 I obtained therefore, as has been said, accurate information from the public records, and I have presented the facts in proper order since I know how eager you are to obtain useful information.

The Translation

301 Three days later Demetrius took the men and passing along the seawall, seven stadia long, to the island,⁠d crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built on the seashore, of great beauty and in a secluded location, 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 individual results and making them agree,⁠e and whatever they agreed on was suitably copied out under the direction of Demetrius.

303 And the session lasted until the ninth hour. After this they were free to attend to their physical 304 needs. Everything they wanted was provided 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 the king had commanded him to do so. In the early morning they appeared daily at the Court, and 305 after greeting 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 God⁠f and then devoted themselves to reading and 306 translating the particular passage on which they were engaged. And I put the question to them, why they washed their hands before praying. And they explained that it was a sign that they had done no evil — for every kind of activity is carried out through 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 happened that the work of translation was completed in seventy-two days, just as if this had been arranged deliberately.⁠g

The Community Approves the Translation

308 When the work was completed, Demetrius gathered the Jewish population in the place where the translation had been made, and read it over to all,⁠h 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 given them. They warmly praised 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 said⁠i 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 told them to pronounce a curse in accordance with their custom on anyone 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.⁠j This was a very wise precaution to ensure that the book might be preserved for all future time unchanged.

The King Receives the Translation

312 When the matter was reported to the king, he was very glad, for he felt that the plan he had made 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 worthwhile to refer to such a wonderful 313 achievement?” And he replied, “Because the law is sacred and of divine origin. And some of those who intended to write about it have been struck by God and therefore gave up 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 begged God to make it clear to him why the misfortune had happened to 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 stopped he would recover his health. I have heard, too, from the lips 316 of Theodectes, 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 struck with cataracts in both his eyes. And when he perceived the reason why the misfortune had happened to him, he prayed to God for many days and was afterward restored to health.

The Translators Return Home

317 And after the king, as I have already said, had received the explanation of Demetrius on this point, he bowed 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 generously. 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 hold them back. For he counted it a great privilege to enjoy the company of such learned men, and he would rather lavish his wealth on them than on empty luxuries.

Closing Words to Philocrates

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 on it. I will try to tell whatever other events are worth recording, so that by reading them you may gain the greatest reward for your zeal.