THE FORGOTTEN BOOKS OF EDEN
Translated in the late 1800's
by
Dr. S. C. Malan and Dr. E. Trumpp.
Translated into King James English from both the Arabic version and the
Ethiopic version which was then published in The Forgotten Books of Eden in
1927 by The World Publishing Company.
THE LETTER OF ARISTEAS
part of the "Forgotten" books of Eden
CHAP. I.
At the time of the Jewish Captivity in Egypt, Ptolemy
Philadelphus reveals himself as the first great bibliophile. He desires to have
all the books in the world in his library; in order to get the Laws of Moses
he offers to trade 100,000 captives for that work exclaiming, "It is a small
boon indeed!"
SINCE I have collected materialfor a memorable history of my visit
to Eleazar the High Priest of the Jews, and because you, Philocrates, as you
lose no opportunity of reminding me, have set great store upon receiving an
account of the motives and object of my mission, I have attempted to draw up
clear exposition of the matter for you, for I perceive that you possess a natural
love of learning, a qualitywhich is the highest possession of man--to
be constantly attempting 'to add to his stock of knowledge and acquirements'
whether through the study of history or by actually participating in the events
themselves.
2 It is by this means, by taking up into itself the noblest elements, that
the soul is established in purity, and having fixed its aim on piety, the noblest
goal of all, it uses this as its infallible guide and so acquires a definite
purpose.
3 It was my devotion to the pursuit of religious knowledge that led me to
undertake the embassy to the man I have mentioned, who was held in the highest
esteem by his own citizens and by others, both for his virtue and his majesty,
and who had in his possession documents of the highest value to the Jews in
his own country and in foreign lands for the interpretation of the divine law,
for their laws are written on leather parchments in Jewish characters.
4 This embassy then I undertook with enthusiasm, having first of all found
an opportunity of pleading with the king on behalf of the Jewish captives who
had been transported from Judea to Egypt by the king's father, when he first
obtained possession of this city and conquered the land of Egypt.
5 It is worth while that I should tell you this story, too, since I am convinced
that you, with your disposition towards holiness and your sympathy with men
who are living in accordance with the holy law, will all the more readily listen
to the account which I purpose to set forth, since you yourself have lately
come to us from the island and are anxious to hear everything that tends to
build up the soul.
6 On a former occasion too, I sent you a record of the facts which I thought
worth relating about the Jewish race,--the record which I had obtained from
the most learned high priests of the most learned land of Egypt.
7 As you are so eager to acquire the knowledge of those things which can
benefit the mind, I' feel it incumbent upon me to impart to you all the information
in my power.
8 I should feel the same dutytowards all who possessed the same disposition
but I feel it especially towards you since you have aspirations which are so
noble, and since you are not only my brother in character, no less than in blood,
but are one with me as well in the pursuit of goodness.
9 For neither the pleasure derived from gold nor any other of the possessions
which are prized by shallow minds confers the same benefit as the pursuit of
culture and the study which we expend in securing it.
10 But that I may not weary you by a too lengthy introduction, I will proceed
at once to the substance of my narrative.
11 Demetrius of Phalerum, the president of the king's library, received vast
sum of money, for the purpose of collecting together, as far as he possibly
could, all the books in the world.
12 By means of purchase and transcription, he carried out, to the best of
his ability, the purpose of the king.
13 On one occasion when I was present he was asked, How many thousand books
are there in the library? and he replied, 'More than two hundred thousand,
O king, and I shall make endeavour in the immediate future to gather togetherthe remainder also, so that the total of five hundred thousand may be reached.
I am told that the laws of the Jews are worth transcribing and deserve a place
in your library!
14 'What is to prevent you from doing this?' replied the king. 'Everything
that is necessary has been placed at your disposal!
15 'They need to be translated,' answered Demetrius 'for in the country of
the Jews they use a peculiar alphabet (just as the Egyptians, too, have a special
form of letters) and speak a peculiar dialect.
16 They are supposed to use the Syriac tongue, but this is not the case;
their language is quite different.'
17 And the king when he understood all the facts of the case ordered a letter
to be written to the Jewish High Priest that his purpose (which has already
been described) might be accomplished.
18 Thinking that the time had come to press the demand, which I had often
laid before Sosibius of Tarentum and Andreas, the chief of the bodyguard, for
the emancipation of the Jews who had been transported from Judea by the king's
father--for when by a combination of good fortune and courage he had brought
his attack on the whole district of Coele-Syria and Phoenicia to a successful
issue, in the process of terrorising the country into subjection, he transported
some of his foes and others he reduced to captivity.
19 The number of those whom he transported from the country of the Jews to
Egypt amounted to no less than a hundred thousand.
20 Of these he armed thirty thousand picked men and settled them in garrisons
in the country districts.
21 (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 Egyptto help Psammetichus in his campaign against the king of the Ethiopians. But
these were nothing like so numerous as the captives whom Ptolemy the son of
Lagus transported.)
22 As I have already said Ptolemy picked out the best of these, the men who
were in the prime of life and distinguished for their courage, and armed them,
but the great mass of the others, those who were too old or too young for this
purpose, and the women too, he reduced to slavery, not that he wished to do
this of his own free will, but he was compelled by his soldiers who claimed
them as a reward for the services which they had rendered in war.
23 Having, as has already been stated, obtained an opportunity for securing
their emancipation, I addressed the king with the following arguments. 'Let
us not be so unreasonable as to allow our deeds to give the lie to our words.
24 Since the law which we wish not only to transcribe but also to translate
belongs to the whole Jewish race, what justification shall we be able to find
for our embassy while such vast numbers of them remain in a state of slavery
in your kingdom?
25 In the perfection and wealth of your clemency release those who are held
in such miserable bondage, since as I have been at pains to discover, the God
who gave them their law is the God who maintains your kingdom.
26 They worship the same God--the Lord and Creator of the Universe, as all
other men, as we ourselves, O king, though we call him by different names, such
as Zeus 1or Dis.
1. An important comparison of God
and Zeus.
27 This name was very appropriately bestowed upon him by our first ancestors,
in order to signify that He, through whom all things are endowed with life and
come into being, is necessarily the Rider and Lord of the Universe.
28 Set all mankind an example of magnanimity by releasing those who are held
in bondage.'
29 After a brief interval, while I was offering up an earnest prayer to God
that He would so dispose the mind of the king that all the captives might be
set at liberty--(for the human race, being the creation of God, is swayed and
influenced by Him.
30 Therefore with many divers prayers I called upon Him who ruleth the heart
that the kingmight be constrained to grant my request.
31 For I had great hopes with regard to the salvation of the men since I
was assured that God would grant a fulfilment of my prayer.
32 For when men from pure motives plan some action in the interest of righteousness
and the performance of noble deeds, Almighty God brings their efforts and purposes
to a successful issue)--the kingraised his head and looking up at me
with a cheerful countenance asked, 'How many thousands do you think they will
number?'
33 Andreas, who was standing near, replied, 'A little more than a hundred
thousand.'
34 'It is a small boon indeed,' said the king, 'that Aristeas asks of us!'
35 Then Sosibius and some others who were present said 'Yes, but it
will be a fit tribute to your magnanimity for you to offer the enfranchisement
of these men as an act of devotion to the supreme God.
36 You have been greatly honoured by Almighty God and exalted above all your
forefathers in glory and it is only fitting that you should render to Him the
greatest thank-offering in your power.'
37 Extremely pleased with these argumentshe gave orders that an addition
should be made to the wages of the soldiers by the amount of the redemption
money, that twenty drachmae should be paid to the ownersfor every
slave, that a public order should be issued and that registers of the captives
should be attached to it.
38 He showed the greatest enthusiasm in the business, for it was God who
had brought our purpose to fulfilment in its entirety and constrained him to
redeem not only those who had come into Egypt with the army of his father but
any who had come before that time or had been subsequently brought into the
kingdom.
39 It was pointed out to him that the ransom money would exceed four hundred
talents.
40 I think it will be useful to insert a copy of the decree, for in this
way the magnanimity of the king, who was empowered by God to save such vast
multitudes, will be made clearer and more manifest.
41 The decree of the king ran as follows: 'All who served in the army of
our father in the campaign against Syria and Phoenicia and in the attack upon
the country of the Jews and became possessed of Jewish captives and brought
them back to the city of Alexandriaand the land of Egyptor sold
them to others--and in the same way any captives who were in our land before
that time or were brought hither afterwards--all who possess such captives are
required to set them at liberty at once, receiving twenty drachmae per head
as ransom money.
42 The soldiers will receive this money as a gift added to their wages, the
others from the king's treasury.
43 We think that it was against our father's will and against all propriety
that they should have been made captives and that the devastation of their land
and the transportation of the Jews to Egypt was an act of military wantonness.
44 The spoil which fell to the soldiers on the field of battlewas
all the booty which they should have claimed.
45 To reduce the people to slavery in addition was an act of absolute injustice.
46 Wherefore, since it is acknowledged that we are accustomed to render justice
to all men and especially to those who are unfairly in a condition of servitude,
and since we strive to deal fairly with all men according to the demands of
justice and piety, we have decreed, in reference to the persons of the Jews
who are in any condition of bondage in any part of our dominion, that those
who possess them shall receive the stipulated sum of money and set them at liberty
and that no man shall show any tardiness in discharging his obligations.
47 Within three days after the publication of this decree, they must make
lists of slavesfor the officers appointed to carry out our will, and
immediately produce the persons of the captives.
48 For we consider that it will be advantageous to us and to our affairs
that the matter should be brought to a conclusion.
49 Any one who likes may give information about any who disobey the decree,
on condition that if the man is proved guilty he will become his slave; his
property, however, will be handed over to the royal treasury.'
AHIKAR ANSWERS PHARAOH'S RIDDLE
JUDAH REVEALS THE STORY OF HIS LIFE
50 When the decree was brought to be read over to the king for his approval,
it contained all the other provisions except the phrase 'any captives who were
in the land before that time or were brought hither afterwards,' and in his
magnanimity and the largeness of his heart the king inserted this clause and
gave orders that the grant of money required for the redemption should be deposited
in full with the paymasters of the forces and the royal bankers, and so the
matter was decided and the decree ratified within seven days.
51 The grant for the redemption amounted to more than six hundred and sixty
talents; for many infants at the breast were emancipated together with their
mothers.
52 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.
CHAP. II.
Showing how the most careful records were kept of affairs of state. Government
Red Tape. A committee of six is appointed to go to the High Priest in Jerusalem
and arrange for the exchange. Aristeas is put in charge of the delegation.
WHEN this had been done, he ordered Demetrius to draw up a memorial with
regard to the transcription of the Jewish books.
2 For all affairs of state used to be carried out by means of decrees and
with the most pains-taking accuracy by these Egyptiankings, and nothing
was done in a slipshod or haphazard fashion.
3 And so I have inserted copies of the memorial and the letters, the number
of the presents sent and the nature of each, since every one of them excelled
in magnificence and technical skill.
4 The following is a copy of the memorial. The Memoryof Demetrius
to the great king. 'Since you have given me instructions O king, that the books
which are needed to complete your library should be collected together, and
that those which are defective should be repaired, I have devoted myself with
the utmost care to the fulfilment of your wishes, and I now have the following
proposal to lay before you.
5 The books of the law of the Jews (with some few others) are absent from
the library.
6 They are written in the Hebrew characters and language and have been carelessly
interpreted, and do not represent the original text as I am informed by those
who know; for they have never had a king's care to protect them.
7 It is necessary that these should be made accurate for your library since
the law which they contain, inasmuch as it is of divine origin, is full of wisdom
and free from all blemish.
8 For this reason literary men and poets and the mass of historical writers
have held aloof from referring to these books and the men who have lived and
are living in accordance with them, because their conception of life is so sacred
and religious, as Hecataeus of Abdera says.
9 If it please you, O king, a letter shall be written to the High Priest
in Jerusalem, asking him to send six elders out of every tribe--men who have
lived the noblest life and are most skilled in their law--that we may find out
the points in which the majority of them are in agreement, and so having obtained
an accurate translation may place it in a conspicuous place in a manner worthy
of the work itself and your purpose.
10 May continual prosperity be yours!'
11 When this memorial had been presented, the king ordered a letter to be
written to Eleazar on the matter, giving also an account of the emancipation
of the Jewishcaptives.
12 And he gave fifty talents weight of gold and seventy talents of silver
and a large quantity of precious stones to make bowls and vials and a table
and libation cups.
13 He also gave orders to those who had the custody of his coffers to allow
the artificers to make a selection of any materials they might require for the
purpose, and that a hundred talents in money should be sent to provide sacrifices
for the temple and for other needs.
14 I shall give you a full account of the workmanship after I have set before
you copies of the letters. The letter of the king ran as follows:
15 'King Ptolemy sends greeting and salutation to the High Priest Eleazar.
16 Since there are many Jews settled in our realm who were carried off from
Jerusalem by the Persians at the time of their power and many more who came
with my father into Egypt as captives--large numbers of these he placed in the
army and paid them higher wages than usual, and when he had proved the loyalty
of their leaders he built fortresses and placed them in their charge that the
native Egyptians might be intimidated by them.
17 And I, when I ascended the throne, adopted a kindly attitude towards all
my subjects, and more particularly to those who were citizens of yours--I have
set at liberty more than a hundred thousand captives, paying their owners the
appropriate market price for them, and if ever evil has been done to your people
through the passions of the mob, I have made them reparation.
18 The motive which prompted my action has been the desire to act piously
and render unto the supreme God a thank-offering for maintaining my kingdom
in peace and great glory in all the world.
19 Moreover those of your people who were in the prime of life I have drafted
into my army, and those who were fit to be attached to my person and worthy
of the confidence of the court, I have established in official positions.
20 Now since I am anxious to show my gratitude to these men and to the Jews
throughout the world and to the generations yet to come, I have determined that
your law shall be translated from the Hebrew tongue which is in use amongst
you into the Greek language, that these books may be added to the other royal
books in my library.
21 It will be a kindness on your part and a reward for my zeal if you will
select six elders from each of your tribes, men of noble life and skilled in
your law and able to interpret it, that in questions of disputewe may
be able to discover the verdict in which the majority agree, for the investigation
is of the highest possible importance.
22 I hope to win great renown by the accomplishment of this work.
23 I have sent Andreas, the chief of my bodyguard and Aristeas--men whom
I hold in high esteem--to lay the matter before you and present you with a hundred
talents of silver, the first-fruits of my offering for the temple and the sacrifices
and other religious rites.
24 If you will write to me concerning your wishes in these matters, you will
confer a great favour upon me and afford me a newpledge of friendship,
for all your wishes shall be carried out as speedily as possible. Farewell!
25 To this letter Eleazar replied appropriately as follows: 'Eleazar the
High Priest sends greetings to King Ptolemy his true friend.
26 My highest wishes are for your welfare and the welfare of Queen Arsinoe,
your sister, and your children.
27 I also am well. I have received your letter and am greatly rejoiced by
your purpose and your noble counsel.
28 I summoned together the whole people and read it to them that they might
know of your devotion to our God.
29 I showed them too the cups which you sent, twenty of gold and thirty of
silver, the five bowls and the table of dedication, and the hundred talents
of silver for the offering of the sacrifices and providing the things of which
the temple stands in need.
30 These gifts were brought to me by Andreas, one of your most honoured servants,
and by Aristeas, both good men and true, distinguished by their learning, and
worthy in every way to be the representatives of your high principles and righteous
purposes.
31 These men imparted to me your message and received from me an answer in
agreement with your letter. I will consent to everything which is advantageous
to you even though your request is very unusual.
32 For you have bestowed upon our citizens great and never to be forgotten
benefits in many ways.
33 Immediately therefore I offered sacrifices on behalf of you, your sister,
your children, and your friends, and all the people prayed that your plans might
prosper continually, and that Almighty God might preserve your kingdom in peace
with honour, and that the translation of the holy law might prove advantageous
to you and be carried out successfully.
34 In the presence of all the people I selected six elders from each tribe,
good men and true, and I have sent them to you with a copy of our law.
35 It will be a kindness, O righteous king, if you will give instruction
that as soon as the translation of the law is completed, the men shall be restored
again to us in safety. Farewell!
36 The followingare the names of the elders: Of the first
tribe, Joseph, Ezekiah, Zachariah, John, Ezekiah, Elisha.
37 Of the second tribe, Judas, Simon, Samuel, Adaeus, Mattathias, Eschlemias.
38 Of the third tribe, Nehemia, Joseph, Theodosius, Baseas, Ornias, Dakis.
39 Of the fourth tribe, Jonathan, Abraeus, Elisha, Ananias, Chabrias. . .
.
40 Of the fifth tribe, Isaac, Jacob, Jesus, Sabbataeus, Simon, Levi.
41 Of the sixth tribe, Judas, Joseph, Simon, Zacharias, Samuel, Selemas.
42 Of the seventh tribe, Sabbataeus, Zedekiah, Jacob, Isaac, Jesias, Natthaeus.
43 Of the eighth tribe, Theodosius, Jason, Jesus, Theodotus, John, Jonathan.
44 Of the ninth tribe, Theophilus, Abraham, Arsamos, Jason, Endemias, Daniel.
45 Of the tenth tribe, Jeremiah, Eleazar, Zachariah, Baneas, Elisha, Dathaeus.
46 Of the eleventh tribe, Samuel, Joseph, Judas, Jonathes, Chabu, Dositheus.
47 Of the twelfth tribe, Isaelus, John, Theodosius, Arsamos, Abietes, Ezekiel.
48 They were seventy-two in all. Such was the answer which Eleazar and his
friends gave to the king's letter.
CHAP. III.
In which is described the most exquisite and beautiful table ever produced.
Also other rich gifts, Interesting in the light of recent excavations in Egypt.
I WILL now Proceed to redeem my promise and give a description of the works
of art.
2 They were wrought with exceptional skill, for the king spared no expense
and personally superintended the workmen individually.
3 They could not therefore scamp any part of the work or finish it off negligently.
4 First of all I will give you a description of the table.
5 The king was anxious that this piece of work should be of exceptionally
large dimensions, and he caused enquiries to be made of the Jews in the locality
with regard to the size of the table already in the temple at Jerusalem.
6 And when they described the measurements, he proceeded to ask whether he
might make a larger structure.
7 And some of the priests and the other Jews replied that there was nothing
to prevent him.
8 And he said that he was anxious to make it five times the size, but he
hesitated lest it should prove useless for the temple services.
9 He was desirous that his gift should not merely be stationed in the temple,
for it would afford him much greater pleasure if the men whose duty it was to
offer the fitting sacrifices were able to do so appropriately on the table which
he had made.
10 He did not suppose that it was owing to lack of gold that the former table
had been made of small size, but there seems to have been, he said, some reason
why it was made of--this dimension.
11 For had the order been given, there would have been no lack of means.
12 Wherefore we must not transgress or go beyond the proper measure.
13 At the same time he ordered them to press into service all the manifold
forms of art, for he was a man of the most lofty conceptions and nature had
endowed him with a keen imagination which enabled him to picture the appearance
which would be presented by the finished work.
14 He gave orders too, that where there were no instructions laid down in
the JewishScriptures, everything should be made as beautiful as possible.--
15 When such instructions were laid down, they were to be carried out to
the letter.
16 They made the table two cubits 1long, one cubit broad, one and a half cubits high
fashioning it of pure solid gold.
1. A cubit is 18 inches.
17 What I am describing was not thin gold laid over another foundation, but
the whole structure was of massive gold welded together.
18 And they made a border of a hand's breadth round about it.
19 And there was a wreath of wave-work, engraved in relief in the form of
ropes marvellously wrought on its three sides.
20 For it was triangular in shape and the style of the work was exactly the
same on each of the sides, so that whichever side they were turned, they presented
the same appearance.
21 Of the two sides under the border, the one which sloped down to the table
was a very beautiful piece of work, but it was the outer side which attracted
the gaze of the spectator.
22 Now the upper edge of the two sides, being elevated, was sharp since,
as we have said, the rimwas three-sided, from whatever point of view
one approached it.
23 And there were layers of precious stones on it in the midst of the embossed
cord-work, and they were interwoven with one another by an inimitable artistic
device.
24 For the sake of security they were all fixed by golden needles which were
inserted in perforations in the stones.
25 At the sides they were clamped together by fastenings to hold them firm.
26 On the part of the border round the table which slanted upwards and met
the eyes, there was wrought a pattern of eggs in precious stones, elaborately
engraved by a continuous piece of fluted relief-work, closely connected together
round the whole table.
27 And under the stones which had been arranged to represent eggs the artists
made a crown containing all kinds of fruits, having at its top clusters of grapes
and ears of corn, dates also and apples, and pomegranates and the like, conspicuously
arranged.
28 These fruits were wrought out of precious stones, of the same colour as
the fruits themselves and they fastened them edgeways round all the sides of
the table with a band of gold.
29 And after the crown of fruithad been put on, underneaththere was inserted another pattern of eggs in precious stones, and other
fluting and embossed work, that both sides of the table might be used, according
to the wishes of the owners and for this reason the wave-work and the border
were extended down to the feet of the table.
30 They made and fastened under the whole width of the table a massive plate
four fingers thick, that the feet might be inserted into it, and clamped fast
with linch-pins which fitted into sockets under the border, so that which ever
side of the table people preferred, might be used.
31 Thus it became manifestly clear that the work was intended to be used
either way.
32 On the table itself they engraved a 'maeander,' having precious stones
standing out in the middle of it, rubies and emeralds and an onyx too and many
other kinds of stones which excel in beauty.
33 And next to the 'maeander' there was placed a wonderful piece of network,
which made the centre of the table appear like a rhomboid in shape, and on it
a crystal and amber, as it is called, had been wrought, which produced an incomparable
impression on the beholders.
34 They made the feet of the tablewith 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.
35 The basis of the foot on the ground consisted of a ruby and measured a
hand's breadth highall round.
36 It had the appearance of a shoe and was eight fingers broad.
37 Upon it the whole expanse of the foot rested.
38 And they made the footappear like ivygrowing out of the
stone, interwoven with akanthus and surrounded with a vine which encircled it
with clusters of grapes, which were worked in stones, up to the top of the
foot.
39 All the four feet were made in the same style, and everything was wrought
and fitted so skilfully, and such remarkable skill and knowledge were expended
upon making it true to nature, that when the air was stirred by a breath of
wind, movement was imparted to the leaves, and everything was fashioned to correspond
with the actual reality which it represented.
40 And they made the top of the table in three parts like a triptychon, and
they were so fitted and dovetailed together with spigots along the whole breadth
of the work, that the meeting of the joints could not be seen or even discovered.
41 The thickness of the table was not less than half a cubit, so that the
whole work must have cost many talents.
42 For since the king did not wish to add to its size he expended on the
details the same sum of money which would have been required if the table could
have been of larger dimensions.
43 And everything was completed in accordance with his plan, in a most wonderful
and remarkable way, with inimitable art and incomparable beauty.
44 Of the mixing bowls, two were wrought in gold, and from the base to the
middle were engraved with relief work in the pattern of scales, and between
the scales Precious stones were inserted with great artistic skill.
45 Then there was a 'maeander' a cubit in height, with its surface. wrought
out of precious stones of many colours, displaying great artistic effort and
beauty.
46 Upon this there was a mosaic, worked in the form of a rhombus, having
a net-like appearance and reaching right up to the brim.
47 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.
48 On the top of the brim there was an ornament of lilies in bloom, and intertwining
clusters of grapes were engraven all round.
49 Such then was the construction of the golden bowls, and they held more
than two firkins each.
50 The silver bowls had a smooth surface, and were wonderfully made as if
they were intended for looking-glasses, so that everything which was brought
near to them was reflected even more clearly than in mirrors.
51 But it is impossible to describe the real impression which these works
of art produced upon the mind when they were finished.
52 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 them were not able to tear themselves from the brilliant sight and entrancing
spectacle.
53 The impressions produced by the spectacle were various in kind.
54 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.
55 Again when a man wished to direct his gaze to the silver vessels, as they
stood before him, everything seemed to flash with light round about the place
where he was standing, and afforded a still greater delight to the onlookers.
56 So that it is really impossible to describe the artistic beauty of the
works.
57 The golden vials they engraved in the centre with vine wreaths.
58 And about the rims they wove a wreath of ivy and myrtle and olive in relief
work and inserted precious stones in it.
59 The other parts of the relief work they wrought in different patterns,
since they made it a point of honour to complete everything in a way worthy
of the majesty of the king.
60 In a word it may be said that neither in the king's treasury nor in any
other, were there any works which equalled these in costliness or in artistic
skill.
61 For the king spent no little thought upon them, for he loved to gain glory
for the excellence of his designs.
62 For oftentimes he would neglect his official business, and spend his time
with the artists in his anxiety that they should complete everything in a manner
worthy of the place to which the gifts were to be sent.
63 So everything was carried out on a grand scale, in a manner worthy of
the king who sent the gifts and of the high priest who was the ruler of the
land.
64 There was no stint of precious stones, for not less than five thousand
were used and they were all of large size.
65 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.
CHAP IV.
Vivid details of the sacrifice. The unerring accuracy of the priests is notable.
A savage orgy. A description of the temple and its water-works.
I HAVE given you this description of the presents because I thought it was
necessary.
2 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.
3 When we arrived in the land of the Jews we saw the city situated in the
middle of the whole of Judea on the top of a mountain of considerable altitude.
4 On the summit the temple had been built in all its splendour.
5 It was surrounded by three walls more than seventy cubits high and in length
and breadth corresponding to the structure of the edifice.
6 All the buildings were characterised by a magnificence and costliness quite
unprecedented.
7 It was obvious that no expense had been spared on the door and the fastenings,
which connected it with the door-posts, and the stability of the lintel.
8 The style of the curtain too was thoroughly in proportion to that of the
entrance.
9 Its fabric owing to the draught of wind was in perpetual motion, and as
this motion was communicated from the bottom and the curtain bulged out to its
highest extent, it afforded a pleasant spectacle from which a man could scarcely
tear himself away.
10 The construction of the altar was in keeping with the place itself and
with the burnt offerings which were consumed by fire upon it, and the approach
to it was on a similar scale.
11 There was a gradualslope up to it, conveniently arranged for the
purpose of decency, and the ministering priests were robed in linen garments,
down to their ankles.
12 The Temple faces the east and its back is toward the west.
13 The whole of the floor is paved with stones and slopes down to the appointed
places, that water may be conveyed to wash away the blood from the sacrifices,
for many thousand beasts are sacrificed there on the feast days.
14 And there is an inexhaustible supply of water, because an abundant natural
spring gushes up from within the temple area.
15 There are moreover wonderful and indescribable cisterns underground, as
they pointed out to me, at a distance of five furlongs all round the site of
the temple, and each of them has countless pipes so that the different streams
converge together.
16 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.
17 There are many openings for water at the base of the altarwhich
are invisible to all except to those who are engaged in the ministration, so
that all the blood of the sacrifices which is collected in great quantities
is washed away in the twinkling of an eye.
18 Such is my opinion with regard to the character of the reservoirs and
I will now show you how it was confirmed.
19 They led me more than four furlongs outside the city and bade me peer
down towards a certain spot and listen to the noise that was made by the meeting
of the waters, so that the great size of the reservoirs became manifest to me,
as has already been pointed out.
20 The ministration of the priests is in every way unsurpassed both for its
physical endurance and for its orderly and silent service.
21 For they all work spontaneously, though it entails much painful exertion,
and each one has a special task allotted to him.
22 The service is carried on without interruption--some provide the wood,
others the oil, others the fine wheat flour, others the spices; others again
bring the pieces of flesh for the burnt offering, exhibiting a wonderful, degree
of strength.
23 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 altarand never miss placing them on the proper
spot.
24 In the same way the pieces of the sheep and also of the goats are wonderful
both for their weight and their fatness.
25 For those, whose business it is, always select the beastswhich
are without blemish and specially fat, and thus the sacrifice which I have described,
is carried out.
26 There is a special place set apart for them to rest in, where those who
are relieved from duty sit.
27 When this takes place, those who have already rested and are ready to resume their dutiesrise up spontaneouslysince there is no one
to give orders with regard to the arrangement of the sacrifices.
28 The most complete silence reigns so that one might imagine that there
was not a single person present, though there are actually seven hundred men
engaged in the work, besides the vast number of those who are occupied in bringing
up the sacrifices.
29 Everything is carried out with reverence and in a way worthy of the great
God.
30 We were greatly astonished, when we saw Eleazar engaged in the ministration,
at the mode of his dress, and the majesty of his appearance, which was
revealed in the robe which he wore and the precious stones upon his person.
31 There were golden bells upon the garmentwhich reached down to
his feet, giving forth a peculiar kind of melody, and on both sides of them
there were pomegranates with variegated flowers of a wonderful hue.
32 He was girded with a girdle of conspicuous beauty, woven in the most beautiful
colours.
33 On his breast he wore the oracle of God, as it is called, on which twelve
stones, of different kinds, were inset, fastened together with gold, containing
the names of the leaders of the tribes, according to their original order, each
one flashing forth in an indescribable way its own particular colour.
34 On his head he wore a tiara, as it is called, and upon this in the middle
of his forehead an inimitable turban, the royal diadem full of glory with the
name of God inscribed in sacred letters on a plate of gold . . . having been
judged worthy to wear these emblemsin the ministrations.
35 Their appearance created such awe and confusion of mindas to make
one feel that one had come into the presence of a man who belonged to a different
world.
36 I am convinced that any one who takes part in the spectacle which I have
described will he filled with astonishment and indescribable wonder and be profoundly
affected in his mind at the thought of the sanctity which is attached to each
detail of the service.
37 But in order that we might gain complete information, we ascended to the
summit of the neighboring citadel and looked around us.
38 It is situated in a very lofty spot, and is fortified with many towers,
which have been built up to the very top, of immense stones, with the object,
as we were informed, of guarding the temple precincts, so that if there were
an attack, or an insurrection or an onslaught of the enemy, no one would be
able to force an entrance within the walls that surround the temple.
39 On the towers of the citadel engines of war were placed and different
kinds of machines, and the position was much higher than the circle of walls
which I have mentioned.
40 The towers were guarded too by most trusty men who had given the utmost
proof of their loyalty to their country.
41 these men were never allowed to leave the citadel, except on feast days
and then only in detachments, nor did they permit any stranger to enter it.
42 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.
43 They were very reluctant to admit us--though we were but two unarmed men--to
view the offering of the sacrifices.
44 And they asserted that they were bound by an oath when the trust was committed
to them, for they had all sworn and were bound to carry out the oath sacredly
to the letter, that though they were five hundred in number they would not permit
more than five men to enter at one time.
45 The citadel was the special protection of the temple and its founder had
fortified it so strongly that it might efficiently protect it.
CHAP. V.
A description of the city and the countryside. Compare Verse 11 with conditions
of today. Verses 89-41 reveal how the ancients estimate a scholar and a gentleman.
THE size of the city is of moderate dimensions.
2 It is about forty furlongs 1in circumference, as far as one could conjecture.
1. A furlong is 1/8 mile (i.e.
220 yards).
3 It has its towers arranged in the shape of a theatre, with thoroughfares
leading between them now the crossroads of the lower towers are visible but
those of the upper towers are more frequented.
4 For the ground ascends, since the city is built upon a mountain.
5 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 are bound by the rules of purity,
lest they should touch anything which is unlawful.
6 It was not without reason that the original founders of the city built
it in due proportions, for they possessed clear insight with regard to what
was required.
7 For the country is extensive and beautiful.
8 Some parts of it are level, especially the districts which belong to Samaria,
as it is called, and which border on the land of the Idumeans, other parts are
mountainous, especially those which are contiguous to the land of Judea.
9 The people therefore are bound to devote themselves to agriculture and
the cultivation of the soil that by this means they may have a plentiful supply
of crops.
10 In this way cultivation of every kind is carried on and an abundant harvest
reaped in the whole of the aforesaid land.
11 The cities which are large and enjoy a corresponding prosperity are well-populated,
but they neglect the country districts, since all men are inclined to a life
of enjoyment, for every one has a natural tendency towards the pursuit of pleasure.
12 The same thing happened in Alexandria, which excels all cities in size
and prosperity.
13 Country people by migrating from the rural districts and settling 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. 2
2. This account of the measures
adopted at Alexandria to prevent the depopulation of the countryside through
migrations into the city is an interesting revelation that the question was
as acute 2000 years ago as it is today.
14 And in the same way he gave the judges written instructions, that if it
was necessary to issue a summons against any one who lived in the country,
the case must be settled within five days.
15 And since he considered the matter one of great importance, he appointed
also legal officers for every district with their assistants, that the farmers
and their advocates might not in the interests of business empty the granaries
of the city, I mean, of the produce of husbandry.
16 I have permitted this digression because it was Eleazar who pointed out
with great clearness the points which have been mentioned.
17 For great is the energy which they expend on the tillage of the soil.
18 For the land is thickly planted with multitudes of olive trees, with crops
of corn and pulse, with vines too, and there is abundance of honey.
19 Other kinds of fruit trees and dates do not count compared with these.
20 There are cattle of all kinds in great quantities and a rich pasturage
for them.
21 Wherefore they rightly recognise that the country districts need a large
population, and the relations between the city and the villages are properly
regulated.
22 A great quantity of spices and precious stones and gold is brought into
the country by the Arabs.
23 For the country is well adapted not only for agriculture but also for
commerce, and the city is rich in the arts and lacks none of the merchandise
which is brought across the sea.
24 It possesses too suitable and commodious harbours at Askalon, Joppa, and
Gaza, as well m at Ptolemais which was founded by the King and holds a central
position compared with the other places named, being not far distant from any
of them.
25 The country produces everything in abundance, since it is well watered
in all directions and well protected from storms.
26 The river Jordan, as it is called, which never runs dry, flows through
the land.
27 Originally the country contained not less than 60 million acres--though
afterwards the neighbouring peoples made incursions against it--and 600,000
men were settled upon it in farms of a hundred acres each.
28 The river like the Nile rises in harvest-time and irrigates a large portion
of the land.
29 Near the district belonging to the people of Ptolemais it issues into
another river and this flows out into the sea.
30 Other mountain torrents, as they are called, flow down into the plain
and encompass the parts about Gaza and the district of Ashdod.
31 The country is encircled by a natural fence and is very difficult to attack
and cannot be assailed by large forces, owing to the narrow passes, with theft
overhanging precipices and deep ravines, and the rugged character of the mountainous
regions which surround all the land.
32 We were told that from the neighbouring mountains of Arabia copper and
iron were formerly obtained.
33 This was stopped, however, at the time of the Persianrule, since
the authorities of the time spread abroad a false report that the working of
the mines was useless and expensive in order to prevent their country from being
destroyed by the mining in these districts and possibly taken away from them
owing to the Persian rule, since by the assistance of this false report they
found an excuse for entering the district.
34 I have now, my dear brother Philocrates, given you all the essential information
upon this subject in brief form.
35 I shall describe the work of translation in the sequel.
36 The High Priest selected men of the finest character and the highest culture,
such as one would expect from their noble parentage.
37 They were men who had not only acquired proficiency in Jewish literature
but had studied most carefully that of the Greeks as well.
38 They were specially qualified therefore for serving on embassies and they
undertook this duty whenever it was necessary.
39 They possessed a great facility for conferences and the discussion of
problems connected with the law.
40 They espoused the middle course--and this is always the best course to
pursue.
41 They abjured the rough and uncouth manner, but they were altogether above
pride and never assumed an air of superiority over others, and in conversation
they were ready to listen and give an appropriate answer to every question.
42 And all of them carefully observed this rule and were anxious above everything
else to excel each other in its observance and they were all of them worthy
of their leader and of his virtue.
43 And one could observe how they loved Eleazar by their unwillingness to
be torn away from him and how he loved them.
44 Far besides the letter which he wrote to the king concerning their safe
return, he also earnestly besought Andreas to work for the same endand
urged me, too, to assist to the best of my ability.
45 And although we promised to give our best attention to the matter, he
said that he was still greatly distressed, for he knew that the king out of
the goodness of his nature considered it his highest privilege, whenever he
heard of a man who was superior to his fellows in culture and wisdom, to summon
him to his court.
46 For I have heard of a fine saying of his to the effect that by securing
just and prudent men about his person he would secure the greatest protection
for his kingdom, since such friends would unreservedly give him the most beneficial
advice.
47 And the men who were now being sent to him by Eleazar undoubtedly possessed
these qualities.
48 And he frequently asserted upon oath that he would never let the men go
if it were merely some private interest of his own that constituted the impelling
motive-but it was for the common advantage of all the citizens that he was sending
them.
49 For, he explained, the good life consists in the keeping of the
enactments of the law, and this end is achieved much more by hearing than by
reading.
50 From this and other similar statements it was clear what his feelings
towards them were.
CHAP. VI.
Explanations of the customs of the people showing what is meant by the word,
"Unclean." The essence and origin of the "God-Belief." Verses 48-44 give a picturesque
description of the Divinity of physiology.
IT is worth while to mention briefly the information which he gave in reply
to our questions.
2 For I suppose that most people feel a curiosity with regard to some of
the enactments in the law, especially those about meats and drinks and animals
recognised as unclean.
3 When we asked why, since there is but one form of creation, some animals
are regarded as unclean for eating, and others unclean even to the touch (for
though the law is scrupulous on most points, it is specially scrupulous on such
matters as these) he began his reply as follows:
4 'You observe,' he said, 'what an effect our modes of life and our associations
produce upon us; by associating with the bad, men catch their depravities and
become miserable throughout their life; but if they live with the wise and prudent,
they find the means of escaping from ignorance and amending their lives.
5 Our lawgiver first of all laid down the principles of piety and righteousness
and inculcated them point by point, not merely by prohibitions but by the use
of examples as well, demonstrating the injurious effects of sinand the
punishments inflicted by God upon the guilty.
6 For he proved first of all that there is only one God and that his power
is manifested throughout the universe, since every place is filled with his
sovereignty and none of the things which are wrought in secret by men upon the
earth escapes His knowledge.
7 For all that a man does and all that is to come to pass in the future are
manifest to Him.
8 Working out these truths carefully and having made them plain, he showed
that even if a man should think of doing evil--to say nothing of actually effecting
it,--he would not escape detection, for he made it clear that the power of God
pervaded the whole of the law.
9 Beginning from his starting point, he went on to show that all mankind
except ourselves believe in the existence of many gods, though they themselves
are much more powerful than the beings whom they vainly worship.
10 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 they have clear proof that they possess no feeling.
11 For it would be utterly foolish to suppose that any one became a god in
virtue of his inventions.
12 For the inventorssimply took certain objects already created and
by combining them together, showed that they possessed a fresh utility: they
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.
13 For in our times there are many who are much more inventive and much more
learned than the men of former days who have been deified, and yet they
would never come to worship them.
14 The makers and authors of these myths think that they are the wisest of
the Greeks.
15 Why need we speak of other infatuated people, Egyptians and the like,
who place their reliance upon wild beasts and most kinds of creeping things
and cattle, and worship them, and offer sacrifices to them both while living
and when dead?
16 Now our Lawgiver being a wise man and specially endowed by God to understand
all things, took a comprehensive view of each particular detail, and fenced
us round with impregnable ramparts and walls of iron, that we might not mingle
at all with any of the other nations, but remain pure in body and soul, free
from all vain imaginations, worshipping the one Almighty God above the whole
creation.
17 Hence the leading Egyptian priests having looked carefully into many matters,
and being cognizant with our affairs, call us "men of God."
18 This is a title which does not belong to the rest of mankind but only
to those who worship the true God.
19 The rest are men not of Godbut of meats and drinks and clothing.
20 For their whole disposition leads them to find solace in these things
are reckoned of no account, but throughout their things.
21 Among our people such whole life their main consideration is the sovereignty
of God.
22 Therefore lest we should be corrupted by any abomination, or our lives
be perverted by evil communications, he hedged us round on all sides by rules
of purity, affecting alike what we eat, or drink, or touch, or hear, or see.
23 For though, speaking generally, all things are alike in their natural
constitution, since they are all governed by one and the same power, yet there
is a deep reason in each individual case why we abstain from the use of certain
things and enjoy the common use of others.
24 For the sake of illustration I will run over one or two points and explain
them to you.
25 For you must not fall into the degrading idea that it was out of regard
to mice and weasels and other such things that Moses drew up his laws with such
exceeding care.1
1. Compare this quaint idea with
1 Corinthians, IX, 9.
26 All these ordinances were made for the sake of righteousness to aid the
quest for virtue and the perfecting of character.
27 For all the birds that we use are tame and distinguished by their cleanliness,
feeding on various kinds of grain and pulse, such as for instance pigeons, turtle-doves,
locusts, partridges, geese also, and all other birds of this class.
28 But the birds which are forbidden you will find to be wild and carnivorous,
tyrannising over the others by the strength which they possess, and cruelly
obtaining food by preying of the tame birds enumerated above.
29 And not only so, but they seize lambs and kids, and injure human beings
too, whether dead or alive, and so by naming them unclean, he gave a sign by
means of them that those, for whom the
legislation was ordained, must practise righteousness in their hearts and
not tyrannise over any one in reliance upon their own strength nor rob them
of anything, but steer their course of life in accordance with justice, just
as the tame birds, already mentioned, consume the different kinds of pulse that
grow upon the earth and do not tyrannise to the destruction of their own kindred.
30 Our legislator taught us therefore that it is by such methods as these
that indications are given to the wise, that they must be just and effect nothing
by violence, and refrain from tyrannising over others in reliance upon their
own strength.
31 For since it is consideredunseemly even to touch such unclean
animals, as have been mentioned, on account of their particular habits, ought
we not to take every precaution lest our own characters should be destroyed
to the same extent?
32 Wherefore all the rules which he has laid down with regard to what is
permitted in the case of these birdsand other animals, he has enacted
with the object of teaching us a moral lesson.
33 For the division of the hoof and the separation of the claws are intended
to teach us that we must discriminate between our individual actions with a
view to the practice of virtue.
34 For the strength of our whole body and its activity depend upon our shoulders
and limbs.
35 Therefore he compels us to recognise that we must perform all our actions
with discrimination according to the standard of righteousness,--more especially
because we have been distinctly separated from the rest of mankind.
36 For most other men defile themselves by promiscuous intercourse, thereby
working great iniquity, and whole countries and cities pride themselves upon
such vices.
37 For they not only have intercourse with men but they defile their own
mothers and even their daughters.
38 But we have been kept separate from such sins.
39 And the people who have been separated in the aforementioned way are also
characterised by the Lawgiveras possessing the giftof memory.
40 For all animals "which are cloven-footed and chew the cud" represent to
the initiated the symbolof memory.
41 For the act of chewing the cud is nothing else than the reminiscence of
life and existence.
42 For life is wont to be sustained by means of food, wherefor he exhorts
us in the Scripture also in these words: "Thou shalt surely remember the Lord
that wrought in thee those great and wonderful things."
43 For when they are properly conceived, they are manifestly great and glorious;
first the construction of the body and the disposition of the food and the separation
of each individual limb and, for more, the organisation of the senses, the operation
and invisible movement of the mind, the rapidity of its particular actions and
its discovery of the arts, display an infinite resourcefulness.
44 Wherefore he exhorts us to remember that the aforesaid parts are kept
together by the divine power with consummate skill.
45 For he has marked out every time and place that we may continually remember
the God who rules and preserves us.
46 For in the matter of meats and drinks he bids us first of all offer part
as a sacrifice and then forthwith enjoy our meal.
47 Moreover, upon our garments he has given us a symbol of remembrance, and
in like manner he has ordered us to put the divine oracles upon our gates and
doors as a remembrance of God.
48 And upon our hands, too, he expressly orders the symbol to be fastened,
clearly showing that we ought to perform every act in righteousness, remembering
our own creation, and above all the fear of God.
49 He bids men also, when lying down to sleep and rising tip again, to meditate
upon the works of God, not only in word, but by observing distinctly the change
and impression produced upon them, when they are going to sleep, and also their
waking, how divine and incomprehensible the change from one of these states
to the other is.
50 The excellency of the analogy in regard to discrimination and memory has
now been pointed out to you, according to our interpretation of "the cloven
hoof and the chewing of the cud."
51 For our laws have not been drawn up at random or in accordance with the
first casual thought that occurred to the mind, but with a view to truth and
the indication of right reason.
52 For by means of the directions which he gives with regard to meats and
drinks and particular cases of touching, he bids us neither to do nor listen
to anything thoughtlessly nor to resort to injustice by the abuse of the power
of reason.
53 In the case of the wild animals, too, the same principle may be discovered.
54 For the character of the weasel and of mice and such animals as these,
which are expressly mentioned, is destructive.
55 Mice defile and damage everything, not only for their own food but even
to the extent of rendering absolutely useless to man whatever it falls in their
way to damage.
56 The weasel class, too, is peculiar: for besides what has been said, it
has a characteristic which is defiling: It conceives through the ears and brings
forth through the mouth.
57 And it is for this reason that a like practice is declared unclean in
men.
58 For by embodying in speech all that they receive through the ears, they
involve others in evils and work no ordinary impurity, being themselves altogether
defiled by the pollution of impiety.
59 And your king, as we are informed, does quite right in destroying such
men.'
60 Then I said 'I suppose you mean the informers, for he constantly exposes
them to tortures and to painful forms of death.'
61 'Yes,' he replied, 'these are the men I mean; for to watch for men's destruction
is an unholy thing.
62 And our law forbids us to injure any one either by word or deed.
63 My brief account of these matters ought to have convinced you, that all
our regulations have been drawn up with a view to righteousness, and that nothing
has been enacted in the Scripture thoughtlessly or without due reason, but its
purpose is to enable us throughout our whole life and in all our actions to
practise righteousness before all men, being mindful of Almighty God.
64 And so concerning meats and things unclean, creeping things, and wild
beasts, the whole system aims at righteousness and righteous relationships between
man and man.'
65 He seemed to me to have made a good defence on all the points; for in
reference also to the calves and rams and goats which are offered, he said that
it was necessary to take them from the herds and flocks, and sacrifice tame
animals and offer nothing wild, that the offerers of the sacrifices might understand
the symbolic meaning of the lawgiver and not be under the influence of an arrogant
self-consciousness.
66 For he, who offers a sacrifice, makes an offering also of his own soul
in all its moods.
67 I think that these particulars with regard to our discussion are worth
narrating, and on account of the sanctity and natural meaning of the law, I
have been induced to explain them to you clearly, Philocrates, because of your
own devotion to learning.
CHAP. VII.
The arrival of the envoys with the manuscript of the precious book and gifts.
Preparations for a royal banquet. The host immediately upon being seated at
table entertains his guests with questions and answers. Some sage comments on
sociology.
AND Eleazar, after offering the sacrifice, and selecting the envoys, and
preparing many gifts for the king, despatched us on our journey in great security.
2 And when we reached Alexandria, the king was at once informed of our arrival.
3 On our admission to the palace, Andreas and I warmly greeted the king and
handed over to him the letter written by Eleazar.
4 The king was very anxious to meet the envoys, and gave orders that all
the other officials should be dismissed and the envoys summoned to his presence
at once.
5 Now this excited general surprise, for it is customary for those who come
to seek an audience with the king on matters of importance to be admitted to
his presence on the fifth day, while envoys from kings or very important cities
with difficulty secure admission to the Court in thirty days--but these men
he counted worthy of greater honour, since he held their master in such high
esteem, and so he immediately dismissed those whose presence he regarded as
superfluous and continued walking about until they came in and he was able to
welcome them.
6 When they entered with the gifts which had been sent with them and the
valuable parchments, on which the law was inscribed in gold in Jewish characters,
for the parchment was wonderfully prepared and the connexion between the
pageshad been so effected as to be invisible, the king as soon as he saw
them began to ask them about the books.
7 And when they had taken the rolls out of their coverings and unfolded the
pages, the king stood still for a long time and then making obeisance about
seven times, he said:
8 'I thank you, my friends, and I thank him that sent you still more, and
most of all God, whose oracles these are.'
9 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.
10 For his exaltation of soul and the sense of the overwhelming honour which
had been paid him compelled him to weep over his good fortune.
11 He commanded them to put the rolls back in their places and then after
saluting the men, said: 'It was right, men of God, that I should first of all
pay my reverence to the books for the sake of which I summoned you here and
then when I had done that, to extend the right-hand of friendship to you.
12 It was for this reason that I did this first.
13 I have enacted that this day, on which you arrived, shall be kept as a
great day and it will be celebrated annually throughout my life time.
14 It happens also that it is the anniversary of my naval victory over Antigonus.
Therefore I shall be glad to feast with you to-day.
15 Everything that you may have occasion to use,' he said, 'shall be prepared
for you in a befitting manner and for me also with you.'
16 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.
17 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.
18 For this arrangement had been made by the king and it is an arrangement
which you see maintained to-day.
19 For as many cities as have special customs in the matter of drinking,
eating, and reclining, have special officers appointed to look after their
requirements.
20 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.
21 The. same precaution was taken in the case of the Jewish envoys.
22 Now Dorotheus who was the patron appointed to look after Jewishguests was a very conscientious man.
23 All the stores which were under his control and set apart for the reception
of such guests, he brought out for the feast.
24 He arranged the seats in two rows in accordance with the king's instructions.
25 For he had ordered him to make half the men sit at his right hand and
the rest behind him, in order that he might not withhold from them the highest
possible honour.
26 When they had taken their seats he instructed Dorotheus to carry out everything
in accordance with the customs which were in use amongst his Jewish guests.
27 Therefore he dispensed with the services of the sacred heralds and the
sacrificing priests and the others who were accustomed to offer the prayers,
and called upon one of our number, Eleazar, the oldest of the Jewish priests,
to offer prayer instead.
28 And he rose up and made a remarkable prayer. 'May Almighty God enrich
you, O king, with all the good things which He has made and may He grant you
and your wife and your children and your comrades the continual possession of
them as long as you live!'
29 At these words a loud and joyous applause broke out which lasted for a
considerable time, and then they turned to the enjoyment of the banquet which
had been prepared.
30 All the arrangements for service at table were carried out in accordance
with the injunction of Dorotheus.
31 Among the attendantswere the royal pages and others who held places
of honour at the king's court.
32 Taking an opportunity afforded by a pause in the banquetthe king
asked the envoy who sat in the seat of honour (for they were arranged according
to seniority), how he could keep his kingdom unimpaired to the end?
33 After pondering for a moment he replied, 'You could best establish its
security if you were to imitate the unceasing benignity of God. For if you exhibit
clemency and inflict mild punishments upon those who deserve them in accordance
with their deserts, you will turn them from evil and lead them to repentance.' 1
1. Compare this attitude toward
criminals with that of the so-called modern humanitarian view. Also Bee Chapter
VIII. 11.
34 The king praised the answer and then asked the next man, how he could
do everything for the best in all his actions?
35 And he replied, 'If a man maintains a just bearing towards all, he will
always act rightly on every occasion, remembering that every thought is known
to God. If you take the fear of God as your starting-point, you will never miss
the goal.'
36 The king complimented this man, too, upon his answer and asked another,
how he could have friends like-minded with himself?
37 He replied, 'If they see you studying the interests of the multitudes
over whom you rule; you will do well to observe how God bestows his benefits
on the human race, providing for them health and food and--all other things
in due season.'
38 After expressing his agreement with the reply, the king asked the next
guest, how in giving audiences and passing judgments he could gain the praise
even of those who failed to win their suit?
39 And he said, 'If you are fair in speech to all alike and never act insolently
nor tyrannically in your treatment of offenders. And you will do this if you
watch the method by which God acts. The petitions of the worthy are always fulfilled,
while those who fail to obtain an answer to their prayers are informed by means
of dreams or events of what was harmful in their requestsand that God
does not smite them according to their sins or the greatness of His strength,
but acts with forbearance towards them.'
40 The king praised the man warmly for his answer and asked the next in order,
how he could be invincible in military affairs?
41 And he replied, 'If he did not trust entirely to his multitudes or his
warlike forces, but called upon God continually to bring his enterprises to
a successful issue, while he himself. discharged all his duties in the spirit
of justice.'
42 Welcoming this answer, he asked another how he might become. an object
of dread to his enemies.
43 And he replied, 'If while maintaining a vast supply of arms and forces
he remembered that these things were powerless to achieve a permanent and conclusive
result. For even God instils fear into the minds of men by granting reprieves
and making merely a display of the greatness of his power.'
44 This man the king praised and then said to the next, 'What is the highest
good in life?'
45 And he answered, 'To know that God is Lord of the Universe, and that in
our finest achievements it is not we who attain success but God who by his power
brings all things to fulfilment and leads us to the goal.'
46 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?
47 And he answered, 'By praying constantly to God that you may be inspired
with high motives in all your undertakings and by warning your descendants not
to be dazzled by fame or wealth, for it is God who bestows all these gifts and
men never by themselves win the supremacy.'
48 The king expressed his agreement with the answer and inquired of the next
guest, how he could bear with equanimity whatever befell him?
49 And he said, 'If you have a firm grasp of the thought that all men are
appointed by God to share the greatest evil as well as the greatest good, since
it is impossible for one who is a man to be exempt from these. But God to whom
we ought always to pray, inspires us with courage to endure.'
50 Delighted with the man's reply, the king said that all their answers had
been good. 'I will put a question to one other,' he added, 'and then
I will stop for the present: that we may turn our attention to the enjoyment
of the feastand spend a pleasant time.'
51 Thereupon he asked the man, 'What is the true aim of courage?'
52 And he answered, 'If a right plan is carried out in the hour of danger
in accordance with the original intention. For all things are accomplished by
God to your advantage, O king, since your purpose is good.'
53 When all had signified by their applause their agreement with the answer,
the king said to the philosophers (for not a few of them were present), 'It
is my opinion that these men excel in virtue and possess extraordinary knowledge,
since on the spur of the moment they have given fitting answers to these questions
which I have put to them, and have all made God the starting-point of their
words.'
54 And Menedemus, the philosopher of Eretria, said, 'True, O King--for since
the universe is managed by providence and since we rightly perceive that man
is the creation of God, it follows that all power and beauty of speech proceed
from God.'
55 When the king had nodded his assent to this sentiment, the speaking ceased
and they proceeded to enjoy themselves. When evening came on, the banquet ended.
CHAP. VIII.
More questions and answers. Note Verse 20 with its reference to flying through
the air written in 150 B. C.
ON the following day they sat down to table again and continued the banquet
according to the same arrangements.
2 When the king thought that a fitting opportunity had arrived to put inquiries
to his guests, he proceeded to ask further questions of the men who sat next
in order to those who had given answers on the previous day.
3 He began to open the conversation with the eleventh man, for there were
ten who had been asked questions on the former occasion.
4 When silence was established, he asked how he could continue to be rich?
5 After a brief reflection, the man who had been asked the question replied--'If
he did nothing unworthy of his position, never acted licentiously, never lavished
expense on empty and vain pursuits, but by acts of benevolence made all his
subjects well disposed towards himself. For it is God who is the author of all
good things and Him man must needs obey.'
6 The king bestowed praise upon him and then asked another how he could maintain
the truth?
7 In reply to the question he said, 'By recognizing that a lie brings great
disgrace upon all men, and more especially upon kings. For since they have the
power to do whatever they wish, why should they resort to lies? In addition
to this you must always remember, O King, that God is a lover of the truth.
8 The king received the answer with great delight and looking at anothersaid, 'What is the teaching of wisdom?'
9 And the other replied, 'As you wish that no evil should befall you, but
to be a partaker of all good things, so you should act on the same principle
towards your subjects and offenders, and you should mildly admonish the noble
and good. For God draws all men to Himselfby his benignity.'
10 The king praised him and asked the next in order how he could be the friend
of men?
11 And he replied, 'By observing that the human race increases and is born
with much trouble and great suffering: wherefore you must not lightly punish
or inflict torments upon them, since you know that the life of men is made up
of pains and penalties. For if you understood everything you would be filled
with pity, for God also it pitiful!
12 The king received the answer with approbation and inquired of the next,
'What is the most essential qualification for ruling?'
13 'To keep oneself,' he answered, 'free from bribery and to practise sobriety
during the greater part of one's life, to honour rightousness above all things,
and to make friends of men of this type. For God, too, is a lover of justice!
13 Having signified his approval, the king said to another, 'What is the
true mark of piety?'
14 And he replied, 'To perceive that God constantly works in the Universe
and knows all things, and no man who acts unjustly and works wickedness can
escape His notice. As God is the benefactor of the whole world, so you, too,
must imitate Him and be void of offence!
15 The king signified his agreement and said to another, 'What is the essence
of kingship?'
16 And he replied, 'To rule oneself well and not to be led astray by wealth
or fame to immoderate or unseemly desires, this is the true way of ruling if
you reason the matter well out. For all that you really need is yours, and God
is free from need and benignant withal. Let your thoughts be such as become
a man, and desire not many things but only such as are necessary for ruling!
17 The king praised him and asked another man, how his deliberations might
be for the best?
18 And he replied, 'If he constantly set justice before him in everything
and thought that injustice was equivalent to deprivation of life. For God always
promises the highest blessings to the just!'
19 Having praised him, the king asked the next, how he could be free from
disturbing thoughts in his sleep?
20 And he replied, 'You have asked me a. question which is very difficult
to answer, for we cannot bring our true selves into play during the hours for
sleep, but are held fast in these 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 1or travelling
to other regions or anything else of the kind. And yet we actually do imagine
such things to be taking place.
Written about 150 BC.
21 So far as it is possible for me to decide, I have reached the following
conclusion. You must in every possible way, O King, govern your words and actions
by the rule of piety that you may have the consciousness that you are maintaining
virtue and that you never choose to gratify yourself at the expense of reason
and never by abusing your power do despite to righteousness.
22 For the mind mostly busies itself in sleep with the same things with,
which it occupies itself when awake. And he who has all his thoughts and actions
set towards the noblest ends establishes himself in righteousnessboth
when he is awake and when he is asleep. Wherefore. you must be steadfast in
the constant discipline of self.
23 The king bestowed praise on the man and said to another--'Since you are
the tenth to answer, when you have spoken, we will devote ourselves to the banquet.'
And then he put the question, how can I avoid doing anything unworthy of myself?
24 And he replied, 'Look always to your own fame and your own supreme position,
that you may speak and think only such things as are consistent therewith, knowing
that all your subjects think and talk about you. For you must not appear to
be worse than the actors, who study carefully the re, which it is necessary
for them to play, and shape all their actions in accordance with it. You are
not acting a part, but are really a king, since God has bestowed upon you a
royal authority in keeping with your character.'
25 When the king had applauded loud and long in the most, gracious way, the
guests were urged to seek repose. So when the conversation ceased, they devoted
themselves to the next course of the feast.
26 On the following day, the same arrangement was observed, and when the
king found an opportunity of putting questions to the men, he questioned the
first of those who had been left over for the next interrogation, What is the
highest form of government?
27 And he replied, 'To rule oneself and not to be carried away by impulses.
For all men possess a certain natural bent of mind. It is probable that most
men have an inclination towards food and drink and pleasure, and kings a bent
towards the acquisition of territory and great renown. But it is good that there
should be moderation in all things.
28 What God gives, that you must take and keep, but never yearn for things
that are beyond your reach.'
29 Pleased with these words, the king asked the next, how he could be free
from envy?
30 And he after a brief pause replied, 'If you consider first of all that
it is God who bestows on all kings glory and great wealth and no one is king
by his own power. All men wish to share this glory but cannot, since it is the
gift of God!
31 The king praised the man in a long speech and then asked another, how
he could despise his enemies?
32 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!
33 Having praised this answer the king ordered the next man to reply to the
question, how he could maintain his great renown?
34 And he replied that 'If you are generous and large-hearted in bestowing
kindness and acts of grace upon others, you will never lose your renown, but
if you wish the aforesaid graces to continue yours, you must call upon God continually.'
35 The king expressed his approval and asked the next, To whom ought a man
to show liberality?
36 And he replied, 'All men acknowledge that we ought to show liberality
to those who are well disposed towards us, but I think that we ought to show
the same keen spirit of generosity to those who are opposed to us that by this
means we may win them over to the right and to what is advantageous to ourselves.
But we must pray to God that this may be accomplished, for he rules the minds
of all men.'
37 Having expressed his agreement with the answer, the king asked the sixth
to reply to the question, to whom ought we to exhibit gratitude?
38 And he replied, 'To our parents continually, for God has given us a most
important commandment with regard to the honour due to parents. In the next
place He reckons the attitude of friend towards friend for He speaks of "a friend
which is as thine own soul." You do well in trying to bring all men into friendship
with yourself.'
39 The king spoke kindly to him and then asked the next, What is it that
resembles beauty in value?
40 And he said, 'Piety, for it is the pre-eminent form of beauty, and its
power lies in love, which is the gift of God. This you have already acquired
and with it all the blessings of life.'
41 The king in the most gracious way applauded the answer and asked another,
how, if he were to fail, he could regain his reputation again in the same degree?
42 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, and this
is mightier than the strongest weapons and guarantees the greatest security.
But if any man does fail, he must never again do those things which caused his
failure, but he must form friendships and act justly. For it is the gift of
God to be able to do good actions and not the contrary.'
43 Delighted with these words, the king asked another, how he could be free
from grief?
44 And he replied, 'If he never injured any one, but did good to everybody
and followed the pathway of righteousness, for its fruits bring freedom from
grief. But we must pray to God that unexpected evils such as death or disease
or pain or anything of this kind may not come upon us and injure us. But since
you are devoted to piety, no such misfortune will ever come upon you.'
45 The king bestowed great praise upon him and asked the tenth, What is the
highest form of glory?
46 And he said, 'To honour God, and this is done not with gifts and sacrifices
but with purity of soul and holy conviction, since all things are fashioned
and governed by God in accordance with His will. Of this purpose you are in
constant possession as all men can she from your achievements in the past and
in the present.'
47 With loud voice the king greeted them all and spoke kindly to them, and
all those who were present expressed their approval, especially the philosophers.
For they were far superior to them (i. e. the philosophers) both in conduct
and in argument, since they always made God their starting-point.
48 After this the king to show his good feeling proceeded to drink the health
of his guests.
CHAP. IX
Verse 8 epitomizes the value of knowledge. Verse 28, parental affection.
Note especially the question in Verse 26 and the answer. Also note the question
in Verse 47 and the answer. This is sage advice for business men.
ON the following day the same arrangements were e for the banquet, and the
king, as soon as an opportunity occurred, began to put questions to the men
who sat next to those who had already responded, and he said to the first 'Is
wisdom capable of being taught?'
2 And he said, 'The soul is so constituted that it is able by the divine
power to receive all the good and reject the contrary.'
3 The king expressed approval and asked the next man, What is it that is
most beneficial to health?
4 And he said, 'Temperance, and it is not possible to acquire this unless
God create a disposition towards it.'
5 The king spoke kindly to the man and said to another, 'How can a man worthily
pay the debt of gratitude to his parents?'
6 And he said, 'By never causing them pain, and this is not possible unless
God dispose the mind to the pursuit of the noblest ends.'
7 The king expressed agreement and asked the next, how he could become an
eager listener?
8 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.'
9 The king praised him and asked the next How he could avoid doing anything
contrary to law?
10 And he said, 'If you recognize that it is God who has put the thoughts
into the hearts of the lawgivers that the lives of men might be preserved, you
will follow them.'
11 The king acknowledged the man's answer and said to another, 'What is the
advantage of kinship?'
12 And he replied, 'If we consider that we ourselves are afflicted by the
misfortunes which fall upon our relatives and if their sufferings become our
own--then the strength of kinship is apparent at once, for it is only when such
feeling is shown that we shall win honour and esteem in their eyes. For help,
when it is linked with kindliness, is of itself a bond which is altogether indissoluble.
And in the day of their prosperity we must not crave their possessions, but
must pray God to bestow all manner of good upon them.'
13 And having accorded to him the same praise as to the rest, the king asked
another, how he could attain freedom from fear?
14 And he said, 'When the mind is conscious that it has wrought no evil,
and when God directs it to all noble counsels.'
15 The king expressed his approval and asked another, how he could always
maintain a right judgement?
16 And he replied, 'If he constantly set before his eyes the misfortunes
which befall men and recognized that it is God who takes away prosperity from
some and brings others to great honour and glory.'
17 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?
18 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.'
19 Having bestowed praise upon him, the king asked the tenth, how he could
recognize those who were dealing treacherously with him?
20 And he replied to the question, 'If he observed whether the bearing of
those about him was natural and whether they maintained the proper rule of precedence
at receptions and councils, and in their general intercourse, never going beyond
the bounds of propriety in congratulations or in other matters of deportment.
But God will incline your mind, O King, to all that is noble.'
21 When the king had expressed his loud approval and praised them all individually
(amid the plaudits of all who were present), they turned to the enjoyment of
the feast.
22 And on the next day, when the opportunity offered, the king asked the
next man, What is the grossest form of neglect?
23 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.'
24 The king said that he had spoken well and then asked another, how he could
be patriotic?
25 'By keeping before your mind,' he replied, 'the thought that it is good
to live and die in one's own country. Residence abroad
1brings contempt upon the poor and
shame upon the rich as though they had been banished for a crime. If you bestow
benefits upon all, as you continually do, God will give you favour with all
and you will be accounted patriotic."
1. There were foreign residents
in those days too.
26 After listening to this man, the king asked the next in order, how he
could live amicably with his wife?
27 And he answered, 'By recognizing that womankind are by nature headstrong
and energetic in the pursuit of their own desires, and subject to sudden changes
of opinion through fallacious reasoning, and their nature is essentially weak.
It is necessary to deal wisely with them and not to provoke strife. For the
successful conduct of life. the steersman must know the goal toward which he
ought to direct his course. It is only by calling upon the help of God that
men can steer a true course of life at all times.'
28 The king expressed his agreement and asked the next, how he could be free
from error?
29 And he replied, 'If you always act with deliberation and never give credence
to slanders, but prove for yourself the things that are said to you and decide
by your own judgement the requests which are made to you and carry out everything
in the light of your judgement, you will be free from error, O King. But the
knowledge and practice of these things is the work of the Divine power.'
30 Delighted with these words, the king asked another, how he could be free
from wrath?
31 And he said in reply to the question, 'If he recognized that he had power
over all even to inflict death upon them, if he gave way to wrath, and that
it would be useless and pitiful if he, just because he was lord, deprived many
of life.
32 What need was there for wrath, when all men were in subjection and no
one was hostile to him? It is necessary to recognize that God rules the whole
world in the spirit of kindness and without wrath at all, and you,' said he,
'O King, must of necessity copy His example.'
33 The king said that he had answered well and then inquired of the next
man, What is good counsel?
34 'To act well at all times and with due reflection,' he explained, 'comparing
what is advantageous to our own policy with the injurious effects that would
result from the adoption of the opposite view, in order that by weighing every
point we may be well advised and our purpose may be accomplished. And most important
of all, by the power of God every plan of yours will find fulfilment because
you practise piety.'
35 The king said that this man had answered well, and asked another, What
is philosophy?
36 And he explained, 'To deliberate well in reference to any question that
emerges and never to be carried away by impulses, but to ponder over the injuries
that result from the passions, and to act rightly as the circumstances demand,
practising moderation. But we must pray to God to instil into our mind a regard
for these things.'
37 The king signified his consent and asked another, how he could meet with
recognition when traveling abroad?
38 'By being fair to all men,' he replied, 'and by appearing to be inferior
rather than superior to those amongst whom he was traveling. For it is a recognized
principle that God by His very nature accepts the humble. And the human race
loves those who are willing to be in subjection to them.'
39 Having expressed his approval at this reply, the king asked another, how
he could build in such a way that his structures would endure after him?
40 And he replied to the question, 'If his creations were on a great and
noble scale, so that the beholders would spare them for their beauty, and if
he never dismissed any of those who wrought such works and never compelled others
to minister to his needs without wages.
41 For observing how God provides for the human race, granting them health
and mental capacity and. all other gifts, he himself should follow His example
by rendering to men a recompense for their arduous toil.
2For it is the deeds that are
wrought in righteousness that abide continually!
2. The policy of a fair wage
for a fair day's work is here seen to be not so modern as we sometimes think
in what we are pleased to call this enlightened age.
42 The king said that this man, too, had answered well and asked the tenth,
What is the fruit of wisdom?
43 And he replied, 'That a man should be conscious in himself that he has
wrought no evil and that he should live his life in the truth. Since it is from
these, O mighty King, that the greatest joy and steadfastness of soul and strong
faith in God accrue to you if you rule your realm in piety.'
4.4 And when they heard the answer they all shouted with loud acclaim, and
afterwards the king in the fullness of his joy began to drink their healths.
45 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 he said to the first, 'How can a man
keep himself from pride?'
46 And he replied, 'If he maintains equality and remembers on all occasions
that he is a man ruling over men. And God brings the proud to nought, and exalts
the meek and humble!
47 The king spoke kindly to him and asked the next, Whom ought a man to select
as his counsellors?
48 And he replied, 'Those who have been tested in many affairs and maintain
unmingled goodwill towards him and partake of his own disposition. And God manifests
Himself to those who are worthy that these ends may be attained.'
49 The king praised him and asked another, What is the most necessary possession
for a king?
50 'The friendship and love of his subjects,' he replied, 'for it is through
this that the bond of goodwill is rendered indissoluble. And it is God who ensures
that this may come to pass in accordance with yourwish.'
51 The king praised him and inquired of another, What is goal of speech?
And he replied, 'To convince your opponent by showing him his mistakes in a
well-ordered army of arguments.
52 For in this way you will win your hearer, not by opposing him, but by
bestowing praise upon him with a view to persuading him. And it is by the power
of God that persuasion is accomplished.'
53 The king said that he had given a good answer, and asked another, how
he could live amicably with the many different races who formed the population
of his kingdom?
54 'By acting the proper part towards each,' he replied, 'and taking righteousness
as your guide, as you are now doing with the help of the insight which God bestows
upon you.'
55 The king was delighted by this reply, and asked another, 'Under what circumstances
ought a man to suffer grief?'
56 'In the misfortunes that befall our friends,' he replied, 'when we see
that they are protracted and irremediable. Reason does not allow us to grieve
for those who are dead and set free from evil, but all men do grieve over
thembecause they think only of themselves and their own advantage. It is
by the power of God alone that we can escape all evil!
57 The king said that he had given a fitting answer, and asked another, how
is reputation lost?
58 And he replied, 'When pride and unbounded self-confidence hold sway, dishonour
and loss of reputation are engendered. For God is the Lord of all reputation
and bestows it where He will.'
59 The king gave his confirmation to the answer, and asked the next man,
To whom ought men to entrust themselves?
60 'To those,' he replied, 'who serve you from goodwill and not from fear
or self-interest, thinking only of their own gain. For the one is the sign of
love, the other the mark of ill will and time-serving.
61 For the man who is always watching for his own gain is a traitor at heart.
But you possess the affection of all your subjects by the help of the good counsel
which God bestows upon you.'
62 The king said that he had answered wisely, and asked another, What is
it that keeps a kingdom safe?
63 And he replied to the question, 'Care and forethought that no evil may
be wrought by those who are placed in a position of authority over the people,
and this you always do by the help of God who inspires you with grave judgement.'
64 The king spoke words of encouragement to him, and asked another, What
is it that maintains gratitude and honour?
65 And he replied, 'Virtue, for it is the creator of good deeds, and by it
evil is destroyed, even as you exhibit nobility of character towards all by
the gift which God bestows upon you.'
66 The king graciously acknowledged the answer and asked the eleventh (since
there were two more than seventy), how he could in time of war maintain tranquillity
of soul?
67 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 dependent on them. For you never fail to make reparation to any--such
is the kind-heartedness with which God has inspired you.'
68 The king loudly applauded them all and spoke very kindly to them and then
drank a long draught to the health of each, giving himself up to enjoyment,
and lavishing the most generous and joyous friendship upon his guests.
CHAP. X.
The questions and answers continue. Showing how the army officers ought to
be selected. What man is worthy of admiration and other problems of daily life
as true today as 2000 years ago. Verses 15-17 are notable for recommending
the theatre. Verses 2i-22 describe the wisdom of electing a president or having
a king.
ON the seventh day much more extensive preparations were made, and many others
were present from the different cities (among them a large number of ambassadors).
2 When an opportunity occurred, the king asked the first of those who had
not yet been questioned, how he could avoid being deceived by fallacious
reasoning?
3 And he replied, 'By noticing carefully the speaker, the thing spoken, and
the subject under discussion, and by putting the same questions again after
an interval in different forms. But to possess an alert mind and to be able
to form a sound judgement in every case is one of the good gifts of God, and
you possess it, O King.'
4 The king loudly applauded the answer and asked another, Why is it that
the majority of men never become virtuous?
5 'Because,' he replied, 'all men are by nature intemperate and inclined
to pleasure. Hence, injustice springs up and a flood of avarice. The habit of
virtue is a hindrance to those who are devoted to a life of pleasure because
it enjoins upon them the preference of temperance and righteousness. For it
is God who is the master of these things.'
6 The king said that he had answered well, and asked, What ought kings to
obey? And he said, 'The laws, in order that by righteous enactments they may
restore the lives of men. Even as you by such conduct in obedience to the Divine
command have laid up in store for yourself a perpetual memorial.'
7 The king said that this man, too, had spoken well, and asked the next,
Whom ought we to appoint as governors?
S And he replied, 'All who hate wickedness, and imitating your own conduct
act righteously that they may maintain a good reputation constantly. For this
is what you do, O mighty King,' he said, 'and it is God who has bestowed upon
you the crown of righteousness.'
9 The king loudly acclaimed the answer and then looking at the next man said,
'Whom ought we to appoint as officers over the forces?'
10 And he explained, 'Those who excel in courage and righteousness and those
who are more anxious about the safety of their men than to gain a victory by
risking their lives through rashness. For as God acts well towards all men,
so too you in imitation of Him are the benefactor of all your subjects.'
11 The king said that he had given a good answer and asked another, What
man is worthy of admiration?
12 And he replied, 'The man who is furnished with reputation and wealth and
power and possesses a soul equal to it all. You yourself show by your actions
that you are most worthy of admiration through the help of God who makes you
care for these things.'
1 13 The king expressed his approval and said to another, 'To what affairs
ought kings to devote most time?'
14 And he replied, 'To reading and the study ofthe records of official
journeys, which are written in reference to the variouskingdoms, with
a view to the reformation and preservation of the subjects. And it is by such
activity that you have attained to a glory which has never been approached by
others, through the help of God who fulfils all your desires.'
15 The king spoke enthusiastically to the man and asked another, how ought
a man to occupy himself during his hours of relaxation and recreation?
16 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 with dignity
and decency is profitable and appropriate.
17 For there is some edification to be found even in these amusements, for
often some desirable lesson is taught by the most insignificant affairs of life.
But by practising the utmost propriety in all your actions, you have shown that
you are a philosopher and you are honoured by God on account of your virtue.'
18 The king, pleased with the words which had just been spoken, said to the
ninth man, how ought a man to conduct himself at banquets?
19 And he replied, 'You should summon to your side men of learning and those
who are able to give you useful hints with regard to the affairs of your kingdom
and the lives of your subjects (for you could not find any theme more suitable
or more educative than this) since such men are dear to God because they have
trained their minds to contemplate the noblest themes--as you indeed are doing
yourself, since all your actions are directed by God.'
20 Delighted with the reply, the king inquired of the next man, What is best
for the people? That a private citizen should be made king over them or a member
of the royal family?
21 And he replied, 'He who is best by nature. For kings who come of royal
lineage are often harsh and severe towards their subjects. And still more is
this the case with some of those who have risen from the ranks of private citizens,
who after having experienced evil and borne their share of poverty, when they
rule over multitudes turn out to be more cruel than the godless tyrants.
22 But, as I have said, a good nature which has been properly trained is
capable of ruling, and you are a great king, not so much because you excel in
the glory of your rule and your wealth but rather because you have surpassed
all men in clemency and philanthropy, thanks to God who has endowed you with
these qualities.'
23 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?
24 And he replied, 'That the subjects should continually dwell in a state
of peace, and that justice should be speedily administered in cases of dispute.'
25 These results are achieved through the influence of the ruler, when he
is a man who hates evil and loves the good and devotes his energies to saving
the lives of men, just as you consider injustice the worst form of evil and
by your just administration have fashioned for yourself an undying reputation,
since God bestows upon you a mind which is pure and untainted by any evil.'
26 And when he ceased, loud and joyful applause broke out for some considerable
time. When it stopped the king took a cup and gave a toast in honour of all
his guests and the words which they had uttered.
27 Then in conclusion he said, I have derived the greatest benefit from your
presence. I have profited much by the wise caching which you have given me in
reference to the art of ruling.'
28 Then he ordered that three talents of silver should be presented to each
of them, and appointedone of his slaves to deliver over the money.
29 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.
CHAP. XI.
For a comment on ancient stenography, see Verse 7. The translation is submitted
for approval and accepted as read, and (Verse 23) a rising vote of approval
is taken and unanimously carried.
I HAVE written at length and must crave your pardon, Philocrates.
2 I was astonished beyond measure at the men and the way in which on the
spur of the moment they gave answers which really needed a long time to devise.
3 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 onceand so they seemed to me and to all who were present and especially
to the philosophers to be worthy of admiration.
4 And I suppose that the thing will seem incredible to those who will read
my narrative in the future.
5 But it is unseemly to misrepresent facts which are recorded in the public
archives.
6 And it would not be right for me to transgress in such a matter as this.
I tell the story just as it happened, conscientiously avoiding any error.
7 I was so impressed by the force of their utterances, that I made an effort
to consult those whose business it was to make a record of all that happened
at the royal audiences and banquets.
8 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.
9 For on the following day the minutes of thedoings and sayings of
the previous day are read over before business commence, and if there has been
any irregularity, the matter is at once set right.
10 I obtained therefore, as has been said, accurate information from the
public records, and I have set forth the facts in proper order since I know
how eager you are to obtain useful information.
11 Three days later Demetrius took the men and passing along the sea-wall,
seven stadia long, to the island, crossed the bridge and made for the northern
districts of Pharos.
12 There he assembled them in a house, which had been built upon the sea-shore,
of great beauty and in a secluded situation, and invited them to carry out the
work of translation, since everything that they needed for the purpose was placed
at their disposal.
13 So they set to work comparing their several results and making them agree,
and whatever they agreed upon was suitably copied out under the direction of
Demetrius.
14 And the session lasted until the ninth hour; after this they were set
free to minister to their physical needs.
15 Everything they wanted was furnished for them on a lavish scale. In addition
to this Dorotheus made the same preparations for them daily as were made for
the king himself--for thus he had been commanded by the king.
16 In the early morning they appeared daily at the Court, and after saluting
the king went back to their own place.
17 And as is the custom of all the Jews, they washed their hands in the sea
and prayed to God and then devoted themselves to reading and translating the
particular passage upon which they were engaged, and I put the question
to them, Why it was that they washed their hands before they prayed?
18 And they explained that it was a token that they had done no evil (for
every form of activity is wrought by means of the hands) since in their noble
and holy way they regard everything as a symbol of righteousness and truth.
19 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.
20 And it so chanced that the work of translation was completed in seventy-two
days, just as if this had been arranged of set purpose.
21 When the work was completed, Demetrius collected together the Jewish population
in the place where the translation had been made, and read it over to all, in
the presence of the translators, who met with a great reception also from the
people, because of the great benefits which they had conferred upon them.
22 They bestowed warm praise upon Demetrius, too, and urged him to have the
whole law transcribed and present a copy to their leaders.
23 After the books had been read, the priests and the elders of the translators
and the Jewish community and the leaders of the people stood up and said, that
since so excellent and sacred and accurate a translation had been made, it was
only right that it should remain as it was and no alteration should be made
in it
24 And when the whole company expressed their approval, they bade them pronounce
a curse in accordance with their custom upon 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.
25 This was a very wise precaution to ensure that the book might be preserved
for all the future time unchanged.
26 When the matter was reported to the king, he rejoiced greatly, for he
felt that the design which he had formed had been safely carried out.
27 The whole book was read over to him and he was greatly astonished at the
spirit of the lawgiver.
28 And he said to Demetrius, 'How is it that none of the historians or 'the
poets have ever thought it worth their while to allude to such a wonderful achievement?'
29 And he replied, 'Because the law is sacred and of divine origin. And some
of those who formed the intention of dealing with ithave been smitten
by God and therefore desisted from their purpose.'
30 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.
31 When he had recovered a little, he besought God to make it clear to him
why the misfortune had befallen him.
32 And it was revealed to him in a dream, that from idle curiosity he was
wishing to communicate sacred truths to common men, and that if he desisted
he would recover his health.
33 I have heard, too, from the lips of Theodektes, one of the tragic poets,
that when he was about to adapt some of the incidents recorded in the book for
one of his plays, he was affected with cataract in both his eyes.
34 And when he perceived the reason why the misfortune had befallen him,
he prayed to God for many days and was afterwards restored.
35 And after, the king, as I have already said, had received the explanation
of Demetrius on this point, he did homage and ordered that great care should
be taken of the books, and that they should be sacredly guarded.
36 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.
37 But when they came back, he would treat them as friends, as was right,
and they would receive rich presents from him.
38 He ordered preparations to be made for them to return home, and treated
them most munificently.
39 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.
40 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.
41 He urged him also in a letter that if any of the men preferred to come
back to him, not to hinder them.
42 For he counted it a great privilege to enjoy the society of such learned
men, and he would rather lavish his wealth upon them than upon vanities.
43 And now Philocrates, you have the complete story in accordance with my
promise.
44 I think that you find greater pleasure in these matters than in the writings
of the mythologists.
45 For you are devoted to the study of those things which can benefit the
soul, and spend much time upon it. I shall attempt to narrate whatever other
events are worth recording, that by perusing them you may secure the highest
reward for your zeal.
