2001 Translation

1

Introduction

¹Dear Philocrates,

You’ve greatly valued and often asked me to share the details of our mission — what we were sent for and why. So, I’ve tried to clearly present to you [a] detailed account of our encounter with Eleazar, the Jews’ high priest, knowing your keen desire for knowledge.

²It’s truly important for [a] person to always learn and gain something new, whether from historical accounts or from direct personal experience. That’s how [a] pure soul develops, by absorbing the noblest truths. And, by leaning towards piety — which is the most authoritative of all virtues — it guides one’s life by [an] unfailing standard.

The Mission to Visit the High Priest

³Our goal was to gain a deep understanding of divine matters. So, we went on [an] official mission to the man I mentioned.

He was highly esteemed for his virtue and reputation, both by his own people and by others. He had greatly benefited his own people and Jews in other lands by interpreting the divine law, which was written among them on parchments in Hebrew script.

⁴We pursued this mission with great enthusiasm. We took advantage of [an] opportunity with the king concerning the Jews whom his father (who had first conquered Jerusalem and taken control of Egypt) had resettled from Judea into Egypt.

It’s also worth explaining these details to you.

⁵I’m convinced that you, with your strong inclination towards dignity and the character of those who live by revered laws, will gladly listen to what we plan to explain. Especially since you’ve recently arrived from the island to join us and are eager to learn whatever helps improve the soul.

⁶In fact, I previously sent you [an] account that I thought was worth remembering, which we received from the most learned high priests in Egypt concerning the Jewish people. ⁷It’s right to share with you, since you’re so fond of learning about things that can benefit the mind — especially with all like-minded individuals, but even more so with you, whose genuine inclination makes you not only [a] brother in character through family ties, but also one who shares our very impulse towards what is good.

⁸The appeal of gold or any other ornament valued by superficial people doesn’t offer the same benefit as the discipline of education and the diligent pursuit of knowledge. But to avoid being tedious by dwelling on these introductory remarks, let’s get back to the main story…

The King’s Library

⁹Demetrius of Phalerum, who managed the king’s library, received extensive instructions to collect, if possible, all the books from around the world. He completed the king’s goal through purchases and transcriptions, doing everything he could.

¹⁰While we were there, the king asked him:

‘How many tens of thousands of books are there?’

He replied:

‘Over 200,000, O King!

‘And I’ll strive to complete the remaining 500,000 in [a] short time. Also, I’ve been told that the laws of the Jews are worth transcribing and adding to your library.’

The king asked:

¹¹‘So, what’s stopping you? You have everything you need!’

Demetrius replied:

‘It needs translation. The Jews use their own unique script, just like the Egyptians do with their writing system, and they also have their own distinct language.

‘People think they use Syriac, but that’s not true; their method is different.’

After understanding this, the king ordered [a] letter to be written to the high priest of the Jews so that the task could be completed.

A Plea for the Captured

¹²Seeing this as [an] opportune moment, I brought up [a] matter I’d often discussed with Sosibius the Tarentine and Andreas, the chief bodyguards: the release of those brought from Judea by the king’s father.

The king’s father had campaigned victoriously and bravely throughout Coele-Syria and Phoenicia. He had resettled some people and taken others captive, bringing all regions under his control through fear. During this campaign, he had transported as many as 100,000 people from the land of the Jews to Egypt.

¹³From this group, he had armed about 30,000 chosen men and settled them in fortresses throughout the land. (Many had arrived earlier with the Persian, and even before that, other auxiliary troops had been sent to fight alongside Psammetichus against the king of the Ethiopians. However, their numbers weren’t as great as those Ptolemy, son of Lagus, had transferred.)

¹⁴As I mentioned, he armed those who were strongest and in their prime. The rest — [a] multitude of older and younger people, as well as women — he allowed to remain in servitude. This wasn’t so much what he wanted, rather, it was because the soldiers forced his hand due to the service they’d given [him] in the military campaigns.

Since we had found [a] reason for their release, as I mentioned earlier, we spoke to the king, saying:

¹⁵‘O King, if the law established for all Jews — which we plan not only to transcribe but also to interpret — is to be honored, so that our actions aren’t seen as inconsistent by the very circumstances, how can we justify this mission while many of them are still in servitude in your kingdom?

‘Instead, with [a] generous and noble soul, release those who are suffering!

‘By doing so, you’ll be aligning your kingdom with the God who gave them their law, as I’ve carefully learned.

¹⁶‘These people bow down to the God who oversees and created all things — the very God whom all people bow down to, though we, O King, call him by other names, Zeus and Dia. And it was fitting that the ancients showed that he, through whom all things are given life and come into being, is the one who rules and is lord over all.

‘So, [please] grant freedom to those held in servitude, [and you will be] surpassing all [the rest of] humanity in the nobility of your soul.’

¹⁷He didn’t delay long. While we inwardly prayed to The God to move the king’s mind towards releasing everyone (because the human race, being God’s creation, is both changed and turned again by him; so, in many ways and variously, I called upon the one who rules over the mind, that he might want to grant my request; ¹⁸for I had great hope, when speaking for the salvation of people, that The God would make what we asked for happen; for whatever people set out to do in righteousness and with [a] holy devotion to good works, The God, who rules over all, guides their actions and intentions) ¹⁹he looked up and, with [a] cheerful expression, asked:

‘How many tens of thousands do you estimate there will be?’

Andreas, who was standing by, declared:

‘A little over 100,000.’

The king then said:

‘Aristeas is asking for [a] small thing from us indeed!’

Sosibius and some of those present added:

‘Yes, it’s worthy of your generosity to offer the release of these people as [a] offering of thanks to the Most High The God. Since you’ve been greatly honored and glorified above your ancestors by the One who rules over all, it’s fitting for you to make even the greatest offering of thanks.’

²⁰Greatly pleased by the suggestion, he ordered the payment to be increased, with each person receiving 20 silver coins. He also ordered that [an] edict be issued to this effect, with registrations to be made immediately. He showed magnificent readiness.

The God had brought our entire purpose to fruition and compelled him to redeem not only those who had accompanied his father’s army, but also any who had been brought into the kingdom before or after that time.

They declared the total payment was over 400 talents [or 2.4 million silver coins].

²¹I believe it’s not without purpose [for me] to include [a] copy of the decree here. It will make the king’s great generosity far more evident and clear, as The God empowered him to bring salvation to [a] large number of people.

The King’s Decree of Release

²²The king’s decree said:

‘By order of the King:

‘All those who campaigned with our father and, in their advance through Syria and Phoenicia, gained possession of Jewish persons — transporting them either into the city or the countryside, or selling them to others — are to release them immediately!

‘This also applies if any such persons were brought in before or after that time. Owners will receive 20 silver coins for each person immediately: soldiers from their military pay, and all others from the royal treasury.

²³‘We believe these individuals were taken captive against our father’s will and against what is right. Their land was devastated and the Jews were transported to Egypt due to military recklessness. The spoils gained by the soldiers in the field were already enough. ²⁴So, the oppression of these people is completely unjust.

‘Therefore, acknowledging our duty to dispense justice to all people, especially to those unjustly oppressed, and seeking in every way what is right (both in terms of justice and universal piety) we have further commanded that all Jewish persons held in servitude anywhere in the kingdom, by whatever means, are to be released by their owners upon receipt of the aforementioned sum.

‘No one shall maliciously interfere in these matters. Registrations must be made within 3 days from the date this decree is issued, to those appointed for this purpose, presenting the individuals themselves without delay.

²⁵‘We’ve determined that this action is beneficial for both us and the state.

‘Anyone wishing to report those who disobey will have authority over the person found guilty; and the possessions of such individuals will be confiscated into the royal treasury.’

²⁶When the decree was submitted for the king’s re-reading, it contained all provisions except for the phrase, ‘And if any such persons were brought in before or after that time’.

The king himself, showing great generosity and magnanimity, added this clause.

He also ordered that the total sum of payments be distributed to the officers of the regiments and the royal bankers. ²⁷Once approved, it was ratified within 7 days; and the payment amounted to more than 660 talents [or 3.96 million silver coins]!

Many nursing children were also freed along with their mothers. When it was further asked whether the payment of 20 silver coins would also be given for these, the king ordered that this too be done, completely fulfilling everything that had been decided.

Demetrius’ Report Regarding the Translating Work

²⁸Once these matters were settled, the king instructed Demetrius to submit [a] report about transcribing the Jewish books.

These kings managed all affairs through decrees and with great precision; nothing was done carelessly or haphazardly. That’s why I’ve included copies of the submission and the letters, as well as the number of those sent and the specific details of each, because each one excelled in generosity and skill.

²⁹Here’s [a] copy of the submission:

‘To the Great King, from Demetrius.

‘Your Majesty, you commanded that the books still needed to complete the library be collected, and that any damaged volumes be properly restored. Having diligently attended to this task, I now report the following to you.

³⁰‘The books of the Jewish Law, along with [a] few others, are missing. They’re written in Hebrew script and language, but, as reported by those who know, they’ve been translated rather carelessly and not as they truly exist.

‘They haven’t yet received the benefit of royal oversight.

³¹‘It’s essential that these works also be accurately represented in your collection, because this legislation is both profoundly philosophical and complete, being divine in origin. For this reason, writers, poets, and historians alike have largely refrained from mentioning these books, and the men who have lived and continue to live by them, because the philosophy contained within them is of [a] pure and sacred nature, as Hecataeus of Abdera states.

³²‘Therefore, if it pleases you, O King, [a] letter will be sent to the high priest in Jerusalem, asking him to send six men from each tribe — men of excellent character, advanced in years, and skilled in their own Law.

‘This way, by examining the consensus among the majority and achieving [an] accurate translation, we can clearly set forth [a] version worthy of both the subject matter and your royal purpose.

‘May you always prosper.’

The King’s Gifts to Jehovah’s Temple

³³After this submission, the king ordered [a] letter to be written to [High Priest] Eleazar about these matters, also mentioning the liberation of the captives.

He also provided for the creation of mixing bowls, bowls, [a] table, and libation vessels:

• 50 talents of gold,
• 70 talents of silver,
• And [a] considerable quantity of precious stones.

He instructed the treasury guards to allow the craftsmen to choose whatever they desired. And he provided 100 talents in coinage for sacrifices and other expenses.

³⁴I’ll describe the craftsmanship to you once we’ve reviewed the copies of the letters.

The King Writes to the High Priest

The king’s letter said:

³⁵‘King Ptolemy to Eleazar, the High Priest: Greetings and good health!

‘Since [a] considerable number of Jews have settled in our land, having been forcibly removed from Jerusalem by the Persians during their rule (also, others came to Egypt with our father as captives), and ³⁶from them, he enrolled many into military service with higher wages; likewise, judging those already present to be loyal, he built fortresses and assigned them to them so that the Egyptian nation wouldn’t fear them; and we, having inherited the kingdom, treat all people with greater humanity, especially your citizens —

³⁷‘[Because of this] we’ve liberated over 100,000 captives, paying their owners [a] fair monetary value, and thereby correcting any wrongs committed due to the impulses of the masses.

‘We’ve undertaken this as [an] act of piety, dedicating [a] offering of thanks to the Most High God, who has preserved our kingdom in peace and with the greatest glory throughout the entire world. We’ve enlisted the most vigorous among them into the army, and those capable of serving in our court, worthy of trust, we’ve appointed to various duties.

³⁸‘Desiring to show loving kindness to these individuals, as well as to all Jews throughout the world and to future generations, we’ve decided that your Law should be translated into Greek script from the Hebrew characters used among you!

‘This way, these texts can also be available in your library alongside other royal books.

³⁹‘Therefore, you’ll do well and act in [a] manner worthy of our earnestness by selecting six men from each tribe:

• Men of good character,
• Advanced in years,
• Experienced in the Law,
• And capable of translation.

‘This way, by comparing the versions from the majority, the most accurate rendition can be found, as this undertaking concerns matters of great importance. ⁴⁰We believe that once this is accomplished, great glory will be achieved.

‘Regarding this matter, we’ve sent Andreas, one of our chief bodyguards, and Aristeas, both highly esteemed by us. They are [instructed] to confer with you and to deliver first-fruits for the temple, for dedications, and for sacrifices, along with 100 talents of silver for other expenses.

‘By writing to us about anything you desire, you’ll gratify us and perform [an] act worthy of friendship, as your wishes will be fulfilled with the utmost speed. Farewell.’

The High Priest Replies

⁴¹Eleazar appropriately replied to this letter as follows:

‘Eleazar, High Priest, to King Ptolemy, his true friend: Greetings!

‘May you, your sister Queen Arsinoe, and your children be well, as we wish. We ourselves are also in good health.

⁴²‘Upon receiving your letter, we greatly rejoiced at your intention and good counsel. We assembled the entire populace and read it aloud to them so they might know the piety you hold toward our God.

‘We also displayed the bowls you sent — 20 of gold and 30 of silver — 5 mixing bowls, [a] table for dedication, and 100 talents of silver for offering sacrifices and for any repairs the temple might require.

⁴³‘These were delivered by Andreas and Aristeas, both highly honored by you. They are noble and virtuous men, outstanding in their education, and in every way worthy of your character and justice. They conveyed your message to us, and in turn, they heard from us responses entirely consistent with your letters.

⁴⁴‘We will obey all that is advantageous to you, even if it were contrary to nature, as this is [a] sign of friendship and affection. Indeed, you’ve greatly and unforgettably benefited our citizens in many ways.

⁴⁵‘Therefore, we immediately offered sacrifices on behalf of you, your sister, your children, and your friends. And the entire multitude prayed that everything you desire may always come to pass for you, and that The God who rules over all may preserve your kingdom in peace and with great glory, and that the translation of the holy Law may be accomplished for you advantageously and securely.

⁴⁶‘With everyone present, we selected noble and virtuous men, mature men, six from each tribe, whom we’ve sent to you, bringing the Law. Therefore, righteous King, you’ll do well to give orders that, once the transcription of the books is complete, these men may be safely returned to us.

‘Farewell.’

The List of the Translators

⁴⁷From the 1^st tribe:

• Joseph
• Hezekiah
• Zechariah
• John
• Hezekiah
• Elisha

From the 2^nd:

• Judah
• Simon
• Somoel
• Adaeus
• Mattathias
• Eschlemias

From the 3^rd:

• Nehemiah
• Joseph
• Theodosius
• Baseas
• Ornias
• Dakis

⁴⁸From the 4^th:

• Jonathan
• Abaios
• Elisha
• Ananias
• Chabrias
• Chelkias

From the 5^th:

• Isaac
• Jacob
• JesusYeshuaIshoa
• Sabbataeus
• Simon
• Levi

From the 6^th:

• Judah
• Joseph
• Simon
• Zechariah
• Somoel
• Selemiah

⁴⁹From the 7^th:

• Sabbataeus
• Zedekiah
• Jacob
• Isaac
• Jesiah
• Natthaeus

From the 8^th:

• Theodosius
• Jason
• JesusYeshuaIshoa
• Theodotus
• John
• Jonathan

From the 9^th:

• Theophilus
• Abram
• Arsamus
• Jason
• Endemias
• Daniel

⁵⁰From the 10^th:

• Jeremiah
• Eleazar
• Zechariah
• Baneas
• Elisha
• Dathaeus

From the 11^th:

• Samuel
• Joseph
• Judah
• Jonathan
• Chabeu
• Dositheus

From the 12^th:

• Isael
• John
• Theodosius
• Arsamus
• Abiates
• Ezekiel

In total, 72.

⁵¹[High Priest] Eleazar and his associates responded to the king’s letter.

The New Golden Table

Now, as I promised [earlier], I’ll also describe the items’ craftsmanship.

They were made with amazing skill, because the king contributed a lot and personally watched over the craftsmen at every step. So, nothing was missed, and nothing was done carelessly.

First, I’ll describe the table.

⁵²The king was eager to have the table made extremely large. He ordered people to ask the local residents about the size of the current table in the temple in Jerusalem. ⁵³When they reported the measurements, he then asked if he should order [a] larger one.

Some, both priests and others, said it wouldn’t be a problem. But he said he wanted to make it five times bigger, yet he hesitated, worried it might be too impractical for temple services. ⁵⁴He didn’t want his gifts to just sit unused in the temple. Instead, he’d be much happier if the assigned people properly used the items he had made to perform the services correctly.

⁵⁵He explained that the items made before weren’t small because gold was scarce. Instead, it seemed they were designed with those specific measurements for [a] particular reason. If there had been [a] clear command for larger sizes, nothing would have been lacking. So, he concluded, the established sizes should not be altered or surpassed.

⁵⁶He then ordered that every artistic technique be employed, since he thought of everything in a grand way and had [a] keen eye for understanding the true nature of objects. He instructed that anything without written specifications should be made for beauty. But for anything with written specifications, the measurements had to be strictly followed.

⁵⁷They completed it to be 2 cubits [~36in / ~92cm] long and 1.5 cubits [~27in / 70cm] tall, making it entirely from solid, tested gold. That is, the gold wasn’t just wrapped around [a] core; the hammered gold sheet itself formed the solid structure.

⁵⁸They created [a] border [a] palm’s width wide all around. The moldings were twisted, featuring [a] raised pattern of small ropes.

It was remarkably designed with three distinct parts, as it was triangular. ⁵⁹Each part of the design displayed the same arrangement, so no matter which way it was turned, it always looked the same.

The part resting on the border, sloping inward towards the table, was decorated with [a] beautiful design, while the outward slope was intended for viewing. ⁶⁰So, the two slopes projected sharply, were elevated, and triangular, as mentioned.

It maintained its shape regardless of how it was turned. Precious stones were set among the small ropes, intricately woven together with unparalleled skill. ⁶¹All were secured through holes with golden pins. At the corners, clamps secured it.

⁶²Along the sides of the border, facing upwards, [an] egg-and-dart pattern was crafted with stones placed between them. This pattern featured [a] prominent, continuous, grooved carvings, closely arranged around the entire table.

⁶³Beneath the raised egg-and-dart pattern, the craftsmen created [a] wreath adorned with fruits, clearly depicting:

• Clusters of grapes
• Ears of grain
• Palms
• Apples
• Olives
• Pomegranates
• And similar produce

They crafted stones to resemble these fruits, each in its natural color. Then they encircled the entire rim of the table with them, binding them with gold.

⁶⁴After the wreath was arranged, the remaining fluting and carving were crafted similarly, following the egg-and-dart pattern. This was because the table was designed to be used from either side. So, no matter how it was lifted, the moldings and border would always appear at the base.

⁶⁵They made [a] solid sheet, four fingers [~3in / ~8cm] thick, spanning the entire width of the table. The feet were designed to be inserted into this sheet and secured to the border with pins and clamps. This ensured the table’s usability regardless of which side was lifted. This surface design made the table usable from either side.

⁶⁶On the table itself, they made [a] raised meander pattern, with various precious stones prominently embedded in the center, including:

• [Red] carbuncles
• [Green] emeralds
• [Black] onyx
• And other exceptionally beautiful gems

⁶⁷Following the meander pattern, [a] wonderfully intricate, split pattern was applied, forming [a] diamond-shaped design in the middle. Into this, crystal and what is called amber were embedded, creating [an] unparalleled sight for any observer.

⁶⁸The feet were made with lily-shaped tops, mimicking lilies beneath the table. Their inner surfaces featured straight leaf patterns.

⁶⁹The base of each foot, resting on the ground, was [a] stone figure, [a] palm’s width in every direction. It was shaped like [a] plinth, eight fingers [~6in / ~16cm] wide, supporting the foot’s entire shaft.

⁷⁰From the stone, they crafted ivy intertwined with acanthus, spiraling around the entire foot, along with stone grape clusters, extending up to the top. All four feet had this same arrangement, made with such lifelike detail and advanced artistry, so lifelike that even [a] breath of wind seemed to stir the leaves.

Everything was formed with realistic depiction in mind.

⁷¹They made the table’s top in three parts, like [a] triptych. They joined them with dovetailed joints along the construction’s thickness, rendering the joints invisible and undetectable.

The entire table was at least half [a] cubit [~9.5in / ~23cm] thick, causing the complete furnishing to weigh many talents.

⁷²Since the king had chosen not to increase the dimensions, he instead allocated the funds that would have been spent on larger constructions to enhance these items. So, everything was completed magnificently and remarkably, just as he intended. It was unparalleled in artistry and exceptional in beauty.

The New Mixing Bowls

⁷³Two of the mixing bowls were gold.

They were made with [a] scale-like pattern from the base to the middle, and featured [an] artfully intricate setting of stones between the scales. ⁷⁴Then, [a] meander pattern, [a] cubit [~18in / ~46cm] high, was applied to it.

Varied stonework formed its raised design, beautifully demonstrating the painstaking effort of the artistry. Above this was fluting, upon which [an] intertwining of diamond shapes created [a] net-like appearance, extending to the rim.

⁷⁵Within the intervening space, small shields of various other stones, each at least four fingers [~3in / ~8cm] in size and differing in type, infused the design with vibrant beauty.

Around the rim of the bowl itself, [a] pattern of lilies with flower designs and intertwined cords of grape clusters was crafted. ⁷⁶The gold bowls, each holding over two measures [about ~21 US gal / ~17 UK gal / ~80L], were made this way.

The silver ones, however, had [a] smooth finish. They were exceptionally crafted to serve as mirrors, so anything brought near was reflected with greater clarity than in actual mirrors.

⁷⁷It’s impossible to fully describe the completed works in their full splendor.

The Finished Works

When they were finished and placed side by side — first [a] silver mixing bowl, then [a] gold one, then silver again, and gold — their arrangement looked utterly indescribable.

People who came to see them could not pull themselves away because of the surrounding brilliance and the pure delight of the spectacle. ⁷⁸Their surface presented a truly diverse effect. When someone looked at the golden craftsmanship, it evoked delightful wonder. The mind was continually drawn to each artistic detail.

And then, when someone wanted to look at the silver pieces, everything around them shone brightly, wherever they stood, producing [a] greater diffusion of light for observers.

So, the intricate artistry of the finished works was truly beyond description.

⁷⁹The golden bowls were adorned with vine wreaths in the middle. Around their rims, they crafted [a] raised wreath of ivy, myrtle, and olive, with precious stones embedded. They finished the remaining designs with diverse artistry, always aiming to enhance the king’s glory.

⁸⁰Indeed, such craftsmanship and preciousness could not be found elsewhere, not even in royal treasuries. The king showed great foresight, demonstrating ambition for excellence. ⁸¹He often set aside public business to carefully oversee the craftsmen, ensuring the works sent to the temple were completed properly.

So, everything was done with dignity, befitting both the king who sent them and the high priest who oversaw the place. ⁸²There were many stones, and their size was considerable — totaling no fewer than 5,000! All were superior in artistry, so the combined value of the stones and craftsmanship was five times greater than that of the gold itself!

⁸³I deemed it necessary to describe these details as well, and so I have.

Journey to Visit Eleazar: The Temple in JeruSalem

What follows pertains to our journey to [High Priest] Eleazar.

But first, I’ll describe the location of the entire country.

When we arrived, we saw the city [of JeruSalem], situated in the heart of Judea, on [a] high mountain. ⁸⁴On its summit, the temple was splendidly built. There were three enclosures, over 70 cubits [106ft / 32.36m] high, with [a] proportionate width and length for the house’s layout.

Everything was built with extraordinary grandeur and ample resources, surpassing all expectations. ⁸⁵The generous expenditure of funds was evident in the gateway, its fastenings on the doorposts, and the security of the lintels.

⁸⁶The veil’s design was remarkably similar to [a] doorway in all respects. Especially because of the constant draft of wind, the woven fabric was always moving. The draft from the ground caused its folds to billow up to the very top, making the sight both delightful and difficult to avert one’s gaze from.

⁸⁷The altar was constructed proportionately to the space and to the sacrifices consumed by fire. The path up to it was appropriately sloped to maintain the place’s orderliness, with the ministering priests wearing linen tunics [extending down] to their ankles.

⁸⁸The temple building faces east, with its rear facing west. The entire ground is paved with stone and features slopes leading to areas for water supply, which is used to cleanse the blood from the sacrifices. Tens of thousands of animals are brought during festival days!

The Temple’s Water System

⁸⁹There is [an] unfailing water supply, as if [an] abundant natural spring emanates from within. Also, there are wonderful and indescribable underground reservoirs. They explained that these reservoirs stretched for five stadia [1,011yd / ~924m] around the temple’s foundation.

Each had countless channels, with the streams interconnecting in every direction. ⁹⁰All these were lined with lead on their floors and walls, and [a] large amount of plaster was poured over them, all meticulously constructed.

The openings near the base were numerous and imperceptible to everyone except those performing the service. So, with [a] mere gesture or nod, all the vast amounts of collected sacrificial blood could be cleansed.

⁹¹Having been convinced myself, I will describe how these reservoirs were built, as I was shown.

They led me more than four stadia [808.8yd / 739.6m] outside the city and instructed me to bend down at [a] specific spot to hear the converging sound of the waters. So, the immense size of the channels became clear to me, as previously described.

The Temple’s Service

⁹²The priests’ service is in every respect unsurpassed in its strength, orderliness, and silence. All work diligently and independently, despite the great effort involved, and each attends to their assigned task.

They serve without interruption:

• Some bring wood
• Others bring oil
• Others bring fine flour
• Others bring spices
• While still others burn the burnt offerings’ flesh, using exceptional strength

⁹³Indeed, grasping the calves’ legs — each weighing nearly two talents [~51kg / ~115lb] — with both hands, they remarkably toss them very high up [into the air], landing them in the right place without error.

Similarly, the sheep and goats are exceptionally heavy and fat. Indeed, those responsible for selecting ensure that all animals are unblemished and exceptionally plump, thereby fulfilling the aforementioned task.

⁹⁴[A] designated place is reserved for their rest, where those resting may sit. When this happens, those who have finished their rest rise eagerly, with no one needing to command them in their duties.

⁹⁵[A] complete silence prevails, so one might imagine no one is present in the place, despite nearly 700 ministers being present — and [a] great multitude of those bringing sacrifices. But everything is performed with reverence and in [a] manner befitting [a] great divinity.

They See High Priest Eleazar

⁹⁶We were greatly astonished when we saw Eleazar performing his service, observing his vestments and the glory emanating from his tunic and its stones.

Golden bells were attached to his robe, extending to his feet, producing [a] distinct melodic sound. Beside each bell were small pomegranates, beautifully adorned with flowers, their color exceptionally vibrant.

⁹⁷He was wearing [a] distinct and splendid belt, woven with the most beautiful colors. On his breast, he wore what’s called the oracle, in which twelve stones were fastened, differing in type, set in gold. These displayed the tribal chiefs’ names, as originally prescribed. Each stone reflected its incredible unique natural color.

⁹⁸On his head, he wore what’s called the turban, and upon this is the unique headband, which displayed the sanctified royal emblem embossed on [a] golden plate with holy letters — the name of The God — set between his eyebrows, filled with glory; [yes,] he was deemed worthy of [wearing] these things during the services.

⁹⁹The combined appearance of these items instilled both awe and trepidation, causing one to feel as if one had entered [a] realm beyond the ordinary world. I affirm that anyone approaching to view these things would be filled with astonishment and [an] indescribable wonder. Their mind would be transformed by each piece’s sacred craftsmanship.

Up to the Citadel

¹⁰⁰To fully understand everything, we went up to the citadel next to the city and looked around. It’s on [a] very high spot, protected by many towers.

We understood these towers were built to their full height with very long stones, clearly intended to guard the areas around the Temple.

¹⁰¹This was to ensure that if there was any attack, uprising, or enemy advance, no one could force their way into the areas around the Temple. Sharp-pointed weapons and other tools were also placed on the citadel’s towers. The citadel itself overlooked these areas.

¹⁰²It seemed as if the towers were guarded by the most loyal men, those who were deeply devoted to their homeland. They weren’t allowed to leave the citadel, except for a short time during festivals, and they didn’t let anyone else in. ¹⁰³However, they maintained strict rules, only allowing visitors to observe if their leader gave a direct command.

This is exactly what happened with us. In fact, they reluctantly allowed the two of us, unarmed as we were, to watch the sacrificial rites. ¹⁰⁴They also said this policy was confirmed by oaths; all 500 guards had sworn, under divine pressure and according to their rules, not to let in more than five men at once. The citadel, they explained, was the Temple’s only defense. Its founder had secured it as the main safeguard for those holy sites.

The City of JeruSalem

¹⁰⁵The city itself is laid out symmetrically. Its perimeter, as far as one can tell, is 40 stadia [~4.6 miles / ~7.4km]. The towers are arranged like [a] theater, with visible passages both below and above, as is typical, and exits leading from them.

The landscape creates [a] striking impression, as if the city were built on [a] mountain. There are also stairways leading to these passages. ¹⁰⁶Some paths are elevated, while others run below them (they are specifically separated to accommodate those undergoing purification rites, so they don’t touch anything that is forbidden).

¹⁰⁷The city’s founders wisely and reasonably built it with proper symmetry. The land itself is vast and beautiful. Some parts are flat, like the region called Samaria and those bordering Idumaean territory, while other parts are mountainous, bordering Judean land.

It’s essential for the inhabitants to constantly engage in agriculture and cultivate the land to ensure it’s fruitful. As a result, all of that land is cultivated very productively.

¹⁰⁸(In large and prosperous cities, it’s often the case that even though they’re well-populated, the surrounding land is neglected. ¹⁰⁹This is because everyone tends to seek personal enjoyment, and people are naturally drawn to pleasures. This was clear in Alexandria, which was larger and more prosperous than all other cities. People from the countryside became disconnected from their rural life and stayed there for long periods, which caused a decline in agricultural productivity.

¹¹⁰So, to prevent them from staying [too long in Alexandria], the king ordered that no one should stay for more than 20 days. Similarly, he sent written orders to officials, instructing them to make decisions within five days if anyone needed to be summoned.

¹¹¹Long before this, he had appointed financial officers and their assistants in each district. This was to ensure that farmers and city leaders, by seeking profit, wouldn’t deplete the treasuries — meaning the resources essential for agriculture.)

The Agriculture of the Land

¹¹²But we’ve strayed from our topic, because [High Priest] Eleazar explained these matters so clearly to us. Indeed, cultivating the land requires great effort.

The land is densely planted with olive trees, produces plenty of grain and legumes, and yields much wine and honey.

Other fruits and dates are so plentiful they aren’t even counted.

¹¹³There are also many kinds of cattle, and their pastures are plentiful. So, they rightly understood that these regions needed [a] large population, and they logically planned the construction of the city and its villages.

¹¹⁴A large amount of spices, precious stones, and gold is brought into the region by the Arabs.

The land is fertile and good for trade.

The city is home to many skilled craftsmen, and anything transported by sea is available. ¹¹⁵It also has convenient harbors for supplies, including those near Ascalon, Joppa, and Gaza, as well as Ptolemais, which the king founded. It’s centrally located among these places, not far from any of them.

The land itself is well-watered from all sides, providing plentiful resources and great security. ¹¹⁶The perpetually flowing Jordan River surrounds it.

According to ancient custom, the land contained no less than 60 million arourae [a unit of arable land; totalling about 5,502 square miles / 14,250km²] (though later, neighboring peoples encroached upon it). And 600,000 people were settled there, holding 100 arourae each.

When the river swells, like the Nile, during harvest season, it irrigates [a] large part of the land; ¹¹⁷it empties its waters into another river in the Ptolemaic territory, which then flows into the sea.

Other so-called torrents also flow down, covering the areas around Gaza and the land of the Azotians.

The Region’s Topography

¹¹⁸The region is surrounded by natural defenses, making it difficult to enter and impossible for large armies to cross. This is due to narrow passes, nearby cliffs, deep ravines, and the rugged nature of all the mountainous terrain that surrounds the entire land.

¹¹⁹It was said that copper and iron mines were once established in the nearby mountains of Arabia. However, these were abandoned during Persian rule, because officials at that time falsely claimed the mining operations were useless and too costly. ¹²⁰This was [a] pretext for them to gain entry into the region, so the land wouldn’t be ruined and almost taken over by their rule through these mining activities, since this false claim had been made.

So, my brother Philocrates, I’ve briefly explained what was necessary about these matters. We will then explain the details of the translation.

The Translators

¹²¹For he had chosen the finest men, outstanding in their education, and indeed born to distinguished parents. They had not only mastered Jewish scriptures but had also diligently pursued Greek learning. ¹²²Consequently, they were well-suited for diplomatic missions, which they undertook whenever needed.

They had a great natural ability for discussions and inquiries about the Law, having adopted [a] moderate disposition — for this is most commendable. They had discarded any harshness or barbarity in their thinking, and similarly overcome arrogance and the tendency to look down on others. Instead, they embraced proper conversation, attentive listening, and appropriate responses to everyone.

All of them upheld these qualities, striving to surpass one another in these virtues. And all were worthy of their leader and his excellence.

¹²³It was clear how deeply they loved Eleazar; they found it difficult to part from him, and he from them. Beyond writing to the king about their return, he strongly urged Andreas to help in every way possible, encouraging us to cooperate as much as we could.

¹²⁴When we promised to handle these matters carefully, he expressed great concern. He knew that the king, being [a] lover of goodness, considered it extremely important to send for any man, wherever he might be called, who excelled others in conduct and wisdom.

¹²⁵I understood him to mean that by surrounding himself with just and prudent men, whose friends would frankly advise him on what was beneficial, he would ensure the greatest safety for his kingdom.

This quality is certainly clear in those he sent.

¹²⁶He affirmed with oaths that he wouldn’t send these men for any personal urgent need, but only for the common good and improvement of all citizens. ¹²⁷For living well, he said, means upholding the Law, and this is achieved far more effectively through hearing than through reading. By presenting these and similar ideas, he clearly showed his attitude towards them.

Aristeas’ Questions to Eleazar

¹²⁸It’s worth briefly mentioning what he explained in response to our questions.

I believe many people are curious about the Law’s provisions regarding foods, drinks, and animals considered unclean. ¹²⁹When we asked why, given that there’s only one creation, some things are considered unclean for eating and others even for touching (for much of the Law seems to be based on superstition, especially in these matters), he began his explanation as follows.

He said:

¹³⁰‘You see the profound effect that lifestyles and associations have.

‘When people associate with the wicked, they pick up corrupt habits and remain miserable throughout their lives. But if they live among the wise and prudent, they are guided from ignorance towards [a] better way of life.

¹³¹‘Therefore, our lawgiver first distinguished matters of piety and justice. He taught about each not merely by prohibition but also by indication, clearly showing the obvious harms and the punishments The God inflicts on the guilty…

¹³²‘For he first and foremost showed that only The God exists, and that his power is clear through all things. His dominion fills every place, and nothing done secretly by humans on earth escapes his notice. Indeed, everything one does is clear to him, as are things yet to happen…

¹³³‘Thus, by meticulously explaining and making these truths evident, he showed that even if someone merely thinks of wickedness, they won’t escape notice, let alone if they act upon it.

‘This demonstrates The God’s power throughout the entire Law.

¹³⁴‘Having established this foundation, and having shown that all other peoples, unlike us, believe in many gods… Even though they themselves are far more powerful than the objects they vainly bow down to! ¹³⁵For they create idols from stone and wood, claiming these are images of those who discovered something useful for human life. And they bow down to them, though these idols are utterly without feeling!

¹³⁶‘To claim that someone is [a] god merely because they made a discovery is utterly senseless. For people merely took existing elements of creation, combined them, and showed their usefulness; they didn’t create the elements themselves. Therefore, it’s empty and futile to deify fellow human beings.

¹³⁷‘Indeed, even now, many people are more inventive and learned than those of old, yet no one would think to bow down to them. Yet those Greeks who created these myths and stories are considered to be among the wisest. ¹³⁸And what need is there to speak of other exceedingly foolish peoples, such as the Egyptians and those like them, who have placed their trust in wild beasts, most creeping things, and other animals, bowing down to them and offering sacrifices to them, both living and dead?

¹³⁹‘Therefore, our wise lawgiver, having considered all these things and having been divinely given knowledge of all matters, enclosed us with unbroken ‘palisades’ and ‘iron walls’.

‘This was so we wouldn’t mix with other nations at all, remaining pure in body and life, freed from vain opinions, and bowing down to the one The God, who is powerful throughout all creation.

¹⁴⁰‘This is why the Egyptian leaders, their priests (who have delved deeply into many subjects and been involved in various affairs) call us ‘men of God’. This title isn’t given to others, unless they truly bow down to The God. Instead, others are merely concerned with food, drink, and shelter; ¹⁴¹Indeed, their entire outlook is centered on these things.

‘Among us, however, these matters are considered insignificant. Our thoughts throughout life are focused on the dominion of The God. ¹⁴²Therefore, to prevent us from associating with anyone or conversing with the wicked, and thereby picking up corrupt habits, he legally surrounded us with rules about foods, drinks, touching, hearing, and sight for purification.

¹⁴³‘For generally, all things have been established in accordance with natural reason, administered by [a] single power. And each individual thing, whether we abstain from its use or partake of it, has [a] profound underlying reason.

‘To give you [an] example or two, I’ll briefly explain.’

¹⁴⁴‘Don’t mistakenly think that Moses made these laws simply out of curiosity about mice, weasels, or similar creatures. Rather, everything has been solemnly established for the sake of pure thought and the development of righteous character.

¹⁴⁵‘For all the winged creatures we’re permitted to eat are tame and distinguished by their cleanliness, feeding on grains and legumes, such as:

• Doves
• Turtledoves
• Quails
• Partridges
• And also geese and all other similar birds.

¹⁴⁶‘As for the forbidden winged creatures, you’ll find them to be wild and carnivorous, preying on others by their inherent strength. They feed unjustly on those tame creatures mentioned earlier.

‘Not only that, but they also snatch up lambs and kids, and they harm humans, both the dead and the living.

¹⁴⁷‘Therefore, by calling these creatures unclean, he established [a] symbol. It signifies that those for whom the Law is intended must, in their lives, practice righteousness and oppress no one.

‘They shouldn’t rely on their own strength to take anything away, but rather conduct their lives justly. Just as the tame winged creatures feed on legumes growing on the earth, and don’t prey on their own kind for destruction. ¹⁴⁸Thus, through such examples, the lawgiver taught intelligent people that they must be just, accomplish nothing by force, and never oppress others by relying on their own strength.

¹⁴⁹‘For if it isn’t even permissible to touch those creatures mentioned earlier due to their symbolic meaning, how much more important is it to completely protect our character from becoming like that? ¹⁵⁰Therefore, all the regulations about what we’re allowed to eat, both winged creatures and cattle, are presented allegorically.

‘For the cleaving of the hoof and the separation of its claws symbolize the discernment of each action towards what is good. ¹⁵¹The strength of all bodies, when they are active, comes from their shoulders and legs.

‘So, the meaning behind these things urges us to act wisely and righteously in everything we do. It also reminds us that we’ve been set apart from everyone else. ¹⁵²Most other people become impure by mixing without distinction, committing serious wrongs. Whole lands and cities even boast about such actions. They don’t just engage in male prostitution; they also corrupt mothers and even daughters. But we’ve been set apart from these things.’

¹⁵³‘He [that is, God] also said that this idea of being distinct extends to memory. You see, anything with a cloven hoof that chews its cud clearly represents memory to those who understand. ¹⁵⁴Chewing the cud is simply a reminder of life and its composition. He believes life is sustained by food.

¹⁵⁵‘So, in scripture, he encourages us, saying:

‘You must certainly remember [Jehovah][Yahweh]“Lord” who has done great and wonderful things within you.’ [paraphrase of Deuteronomy 10:20-21]

‘When you understand these things, they appear both grand and magnificent: first, how the body is formed, how food is processed, and how each part is arranged in its own unique way; ¹⁵⁶but even more, how the senses are organized, how [a] mind works with an unseen activity, and our readiness to act in every situation, along with the development of skills and crafts, which has an immeasurable reach.

¹⁵⁷‘So, he urges us to remember how these things are preserved by divine power and design. He has appointed every time and place for us to always remember The God who rules and protects everything.

¹⁵⁸‘He commands us to first offer foods and drinks, and then eat and drink them right away.

‘He has also given us [a] sign of remembrance on our clothes.

‘Likewise, he has instructed us to place the divine words on our gates and doors, so that we’ll remember God; ¹⁵⁹and on our hands, he specifically commands that the sign be attached.

‘This clearly shows that every action must be done with righteousness, remembering our own nature, and most importantly, fearing God.

¹⁶⁰‘He commands that when they lie down and when they get up, they should meditate on The God’s designs. This isn’t just about words, but truly observing their own physical state and movement when they go to sleep and wake up, and how divine and beyond understanding this change is.

¹⁶¹‘So, I’ve also shown you the profound meaning of the divine word regarding distinction and memory, just as we explained about the cloven hoof and chewing the cud. These laws weren’t made randomly or arbitrarily… They were made for the sake of truth and as a symbol of sound reasoning.

¹⁶²‘After establishing rules for foods, drinks, and things we touch, he commands us not to do anything without purpose, not to listen to anything pointless, and not to use our power of speech to engage in unrighteousness.

¹⁶³‘The same applies to wild animals. The nature of a weasel and similar creatures deemed unclean is harmful. ¹⁶⁴Mice ruin and damage everything, not just for their own food. They also render whatever they try to harm completely useless to people.

¹⁶⁵‘The weasel species is also strange. In addition to what’s been mentioned, it has [a] destructive nature. It’s believed to conceive through its ears and give birth through its mouth. ¹⁶⁶Because of this, this kind of people is unclean. Whatever they hear, they speak about, pulling others into evil and committing serious wrongs. They themselves have been thoroughly corrupted by ungodliness. Your king is right to destroy such people, as we understand.’

¹⁶⁷But I said:

‘I think you mean informers; because he constantly inflicts painful tortures and deaths upon them.’

He replied:

‘Yes, I mean them; because spying on people to destroy them is unholy.’

¹⁶⁸‘Our law commands us not to harm anyone, in word or in deed. So, I’ve briefly explained these matters to you, showing that everything in scripture has been established for righteousness.

‘Nothing has been arranged without purpose or as a mere story. Instead, it’s all so that throughout our entire lives and in all our actions, we can live righteously towards everyone, remembering The God who rules.

¹⁶⁹‘Therefore, every word about foods, unclean creeping things, and wild animals directs us towards righteousness and just human interaction.’

¹⁷⁰Indeed, he seemed to me to present [a] good argument for each point. He also spoke about offering calves, rams, and kids.

He said it’s necessary to sacrifice tame animals from herds and flocks, and no wild animals. This is so that those offering the sacrifices won’t feel any arrogance, since they’re using [a] symbol provided by the one who commanded it. Because the one who brings the sacrifice offers his own inner person completely.

¹⁷¹So, I consider the points made in this discussion to be sound and noteworthy. For this reason, Philocrates, I’ve been moved to clearly explain the Law’s sacred and natural meaning to you, because of your desire for knowledge.

Aristeas and the Translators Arrive at Alexandria

¹⁷²After Eleazar offered [a] sacrifice, he chose the men and prepared many gifts for the king. Then he sent us off safely.

¹⁷³When we arrived in Alexandria, the king was notified of our arrival. Andreas and I were then admitted to the court, where we politely greeted the king and delivered Eleazar’s letters.

¹⁷⁴Since he thought it was very important to meet the men who had been sent, he ordered that everyone else on duty be dismissed, and that these men be summoned.

¹⁷⁵This seemed strange to everyone, because usually, those arriving on business would typically appear before the king on the fifth day. And those sent by kings or cities, even important ones, were rarely admitted to the court within 30 days. But the king thought these newcomers deserved greater honor, and judging by the importance of the sender, he dismissed those he deemed unnecessary.

He then waited, pacing, to greet them upon their arrival.

¹⁷⁶When they approached with the gifts and the various parchments — the Law was written in Jewish script in gold letters, the parchment had been excellently prepared, and the sheets’ seams were invisible — the king saw the men and asked about the books.

¹⁷⁷When they removed the coverings and unrolled the parchments, he stood for [a] long time and bowed down nearly seven times, saying:

‘Truly, men, I give thanks to you, but even more to the one who sent you, and most of all to The God, to whom these divine words belong.’

¹⁷⁸When everyone present, both the newcomers and those already there, exclaimed in unison:

‘Well said, O King!’

…he was brought to tears, filled with joy (because the intense emotions of the inner person and the overwhelming sense of honor can make one weep in moments of success).

¹⁷⁹After ordering the books to be returned to their place, he then greeted the men and said:

‘It was proper, God-fearing men, to first show reverence to the divine words for whose sake I sent for you, and only after that to greet you; therefore, I did this first.

¹⁸⁰‘I’ve made the day of your arrival [a] great one, and it will be celebrated annually for all our lives; as it also happens that our naval victory against Antigonus took place today. So, I want to dine with you today.

¹⁸¹‘Everything appropriate for your needs will be provided for you, and for me with you.’

When they showed their joy, he ordered that the most beautiful lodgings near the citadel be assigned to them, and that preparations for the banquet begin.

Perparations for the Banquet

¹⁸²The chief chamberlain Nicanor called Dorotheus, who was responsible for these matters, and ordered him to make all the necessary preparations.

You see, the kings had arranged (as you still see today) that for every city whose inhabitants shared the same drinks, foods, and couches, there were also designated overseers. And according to these customs, preparations were made whenever such people came to the royal court, so they could spend their time cheerfully, without any displeasure. This was also done for these men.

The Banquet

¹⁸³Dorotheus, being [a] very attentive man, was responsible for these arrangements. He managed all the arrangements set aside for such receptions. He arranged the couches in two sections, as the king had ordered: he instructed half the men to recline near him, and the rest behind his own couch, doing everything possible to honor the men.

¹⁸⁴Once they had reclined, he ordered Dorotheus to follow the customs observed by everyone who came to him from Judea. So, he dismissed the sacred heralds, sacrificers, and others who customarily offered prayers.

Instead, he asked Elisha, one of the elders responsible for sacred matters who had arrived with us, to offer [a] prayer.

Elisha stood up with dignity and said:

¹⁸⁵‘May the Almighty God fill you, O King, with all the good things he has created, and may he grant that you, your wife, your children, and all who agree with you, may unfailingly possess these blessed things for the duration of your lives.’

¹⁸⁶As he said this, there was long applause with shouts of joyful celebration.

Then they began to enjoy the prepared feast, with all the services performed according to Dorotheus’s arrangements. Among those serving were royal children and others whom the king honored.

The King’s Questions

¹⁸⁷When he found [a] suitable moment during [a] pause, he asked the one who was reclining in the first position (since they had been seated according to age):

‘How might one maintain his kingdom without faltering until the end?’

¹⁸⁸He paused for [a] moment and said:

‘You would govern best by always imitating The God’s gentleness in everything. By being patient and treating worthy people with the greater gentleness they deserve, you’ll lead them away from wickedness and into repentance.’

¹⁸⁹The king praised him and asked the next person:

‘How might he handle every matter?’

He answered:

‘If he upholds justice towards everyone, he’ll succeed in every matter, understanding that every thought is clear to God; and by making the fear of God his starting point, he won’t fail in anything.’

¹⁹⁰Accepting this answer favorably, he asked another:

‘How might he have friends who are like-minded?’

That one said:

‘If they see you taking great care of the many people you rule. You’ll do this by observing how God benefits humankind, providing them with health, food, and everything else at the right time.’

¹⁹¹Agreeing with this, he asked the next person:

‘How might he earn a good reputation in his dealings and decisions, even from those who make mistakes?’

He said:

‘If you’re impartial in your words towards everyone, and don’t act arrogantly or use your personal power against those who commit sins.

¹⁹²‘You’ll do this by observing The God’s design. He grants what is requested to worthy people, and to those who make mistakes, he shows them what’s harmful either through dreams or actions.

‘He doesn’t punish them according to their sins or the greatness of his power, but uses gentleness.’

¹⁹³Also praising this one well, he asked the next person:

‘How might he be victorious in military matters?’

He said:

‘If he doesn’t trust in large numbers or military forces, but prays to God in everything, so that he may guide his endeavors as he handles all matters justly.’

¹⁹⁴Accepting this answer as well, he asked the other:

‘How might he be formidable to his enemies?’

He said:

‘If, while making extensive preparations of weapons and troops, he knows that these are ultimately useless on their own for achieving [a] lasting outcome; because God also grants delays and instills the fear of his power in every mind.’

¹⁹⁵Praising this one, he said to the next:

‘What would be the most beautiful thing for him in life?’

That one said:

‘To know that God rules over everything, and that even in the most noble actions, we don’t control our own intentions; instead, God perfects everything and leads, exercising his authority.’

¹⁹⁶Exclaiming that this one also spoke well, he asked the other:

‘How might he keep all things intact and pass on the same character to his descendants in the end?’

He said:

‘By always praying to God for good thoughts regarding future actions, and by urging his descendants not to be overly impressed by glory or wealth — because God is the one who grants these things, and they don’t gain superiority over everyone through their own efforts.’

¹⁹⁷Agreeing with these points, he then asked the next person:

‘How might he handle difficult circumstances with moderation?’

That one said:

‘If you understand that all people have been created by The God to experience both the greatest hardships and good things, and it’s not possible for [a] human being to avoid these; but God gives courage, whom it’s necessary to ask for help.’

¹⁹⁸Showing kindness to this one also, he said that everyone had spoken well.

‘But after asking one more, I’ll conclude for now, so we can enjoy ourselves and spend the time pleasantly. But over the next six days, I’ll learn something more from the remaining men, one by one.’

¹⁹⁹Then he asked the [10th] man:

‘What is the peak of courage?’

He said:

‘If what has been rightly thought out is achieved as intended in dangerous situations. But for you, O King, as you think well, everything is brought to perfection by The God, for your benefit.’

²⁰⁰Everyone shouted and applauded, and the king spoke to the philosophers (many of whom attended), saying:

‘I believe these men are truly virtuous and have a deep understanding. They’ve received such relevant questions and answered them appropriately, grounding all their discussions in God.’

²⁰¹Menedemus, the Eretrian philosopher, replied:

‘Yes, Your Majesty. Since all things are guided by divine providence, and those who correctly understand that humanity is God-created, it naturally follows that all authority and eloquent speech should come from God.’

²⁰²The king agreed.

With that, the discussion on these matters ended, and they turned to celebration. As evening fell, the gathering broke up.

The King’s Further Questions

²⁰³The following day, the seating and the gathering were arranged the same way again. Whenever the king felt it was the right time to question the men, he would question the next person in line from those who had answered the previous day.

²⁰⁴He began the conversation with the eleventh man, since ten had been questioned the day before.

When silence fell, he asked:

‘How can [a] rich man keep his wealth?’

²⁰⁵After [a] brief pause, the man who was asked replied:

‘If he does nothing unsuitable for his status or reckless, and doesn’t waste money on useless things. Instead, he should lead his people to favor him through good deeds. For The God, too, is the source of all good things, and we must follow his example.’

²⁰⁶The king praised him, then asked another:

‘How can one uphold the truth?’

He answered:

‘By knowing that lying brings great shame upon all people, and even more so upon kings. Since they have the power to do as they wish, why would they lie?

‘And you, O king, should also remember this: The God is [a] lover of truth.’

²⁰⁷The king liked this answer very much.

He looked at the next man and asked:

‘What does wisdom teach?’

The other declared:

‘Just as you don’t wish evil to happen to yourself, but want to have all good things, so too should you act towards your people and those who make mistakes.

‘You should correct the noble and good among people with greater leniency, because The God himself guides all humanity gently.’

²⁰⁸Praising him, the king asked the next:

‘How can one be kind to people?’

That man replied:

‘By observing how the human race develops and is born through much time and immense suffering. Therefore, you shouldn’t punish easily or inflict tortures, knowing that human life is full of both pains and punishments.

‘So, by considering each situation, you’ll feel mercy, for The God himself is merciful.’

²⁰⁹Having accepted this answer, the king asked the one next in line:

‘What is kingship’s most essential quality?’

He replied:

‘To keep oneself incorruptible, to remain sober for most of one’s life, to prioritize righteousness, and to befriend those who embody it. For The God, too, is [a] lover of justice.’

²¹⁰Acknowledging this man as well, the king asked the next:

‘What constitutes piety?’

That man answered:

‘To understand that The God is always at work and knows all things, and that no human being can commit injustice or evil without him noticing.

‘For just as God benefits the entire cosmos, so too, by imitating him, you would avoid stumbling.’

²¹¹Applauding this man, the king asked the next:

‘What is ruling’s limit?’

He replied:

‘To rule yourself well, and not to be carried away by wealth and glory, desiring something arrogant or unseemly, if you reason correctly. For all things are present to you, yet as if they were nothing. The God is without need and is lenient. And you, as [a] human being, should consider this: do not desire many things, but only what is sufficient for ruling.’

²¹²Having praised him highly, the king questioned the next:

‘How can one contemplate the noblest things?’

That man answered:

‘If he consistently upholds justice in every situation, and considers injustice to be [a] deprivation of life. For The God, too, always reveals the greatest good things to the just.’

²¹³Praising him, the king asked the next:

‘How can one remain undisturbed in sleep?’

He replied:

‘You have asked [a] difficult question to explain. For we cannot fully control ourselves during sleep; instead, we are enveloped by an irrational sensation in these matters.

²¹⁴‘Our souls are affected by what appears to us as if seen, yet we are irrational in that we imagine ourselves on the sea, or in ships, or walking, or flying, being carried to different places, and other such things, and the one who imagines these things does not consider them real.

²¹⁵‘Nevertheless, as far as I am able, I have understood it this way: in every way, O king, both your words and your deeds should lead back to piety. In this way, you will be conscious that by preserving virtue, you neither choose to gratify unreasonably, nor do you use your power to abolish justice.

²¹⁶‘To [a] greater degree, the matters in which [a] person conducts himself while awake also occupy the mind’s activity in sleep. As the mind directs all reasoning and action towards the noblest things, it guides both when awake and in sleep.

‘Therefore, stability will always be yours.’

²¹⁷Applauding this man as well, the king said to the other:

‘Since you are the tenth to answer, once you have spoken, we will proceed to dinner.’

²¹⁸He asked:

‘How can we do nothing unworthy of ourselves?’

The [10th] man replied:

‘Always consider your own glory and preeminence, so that your words and thoughts may be consistent with them, knowing that everyone over whom you rule both thinks and speaks about you.

²¹⁹‘You must appear no less consistent than actors… They, observing the role they must play, do all things consistently with it. But you do not merely act; you truly rule, for God has bestowed leadership upon you, worthy of your character.’

²²⁰The king applauded him very kindly for [a] considerable time, and then they encouraged the men to rest.

With the conclusion of these matters, they proceeded to the next arrangement of the symposium.

The Third Day of the Banquet

²²¹On the following day, the symposium was arranged in the same manner.

When the king deemed it time to question the men, he asked the first of those remaining for the next question:

‘What is [the] most powerful principle?’

²²²That man replied:

‘To rule oneself and not to be swept away by impulses.

‘For it’s natural for all human minds to incline towards something; ²²³the multitude is likely to be inclined towards food, drink, and pleasures, while kings are inclined towards acquiring territory, in proportion to the greatness of their glory.

‘Yet, in all things, moderation is good. What The God grants, receive and hold fast; but do not desire the unattainable.’

²²⁴Pleased with these words, the king said to the next man:

‘How can one be free from envy?’

That man paused, then said:

‘First, if he understands that The God distributes glory and great wealth to all, including kings, and that no one becomes king by his own doing. For all desire to partake of this glory, but they cannot; for it is [a] gift from God.’

²²⁵Having praised the man at length, the king questioned the next:

‘How can one disdain one’s enemies?’

He replied:

‘By cultivating goodwill towards all people and forging friendships, you would have no need to consider anyone an enemy. To be gracious towards all people and to have received this good gift from God — that is the strongest defense.’

²²⁶Agreeing with these words, he ordered the next man to answer, saying to him:

‘How can one remain glorious?’

He replied:

‘By being communicative and generous in zeal and loving kindness towards others, he would never be without glory. And for the aforementioned qualities to remain with you, always call upon The God.’

²²⁷Applauding this man, the king asked another:

‘How should one be ambitious?’

That man replied:

‘Everyone believes that ambition should be directed towards those who are friendly to us. But I believe it’s necessary to show loving kindness-filled ambition towards those who hold opposing views, so that in this way we may lead them back to what is proper and beneficial for themselves.

‘And it is necessary to supplicate The God for these things to be accomplished, for he controls the minds of all.’

²²⁸Agreeing with these points, he ordered the sixth man to declare, asking:

‘To whom should one show favor?’

That man answered:

‘Always to parents, for The God himself has given [a] supreme commandment regarding parents’ honor. [Exodus 20:12]

‘Consequently, he approves friends’ disposition, having called [a] friend equal to one’s own life. [Deuteronomy 13:6] And you do well by establishing all people in friendship with yourself.’

²²⁹Having encouraged this man as well, he then asked the next:

‘What is worthy of beauty?’

He replied:

‘Piety. For this is [a] preeminent kind of beauty.

‘And its most powerful aspect is love, for this is [a] gift from God, which you also possess, encompassing all good things within it.’

²³⁰Very kindly applauding, the king said to another:

‘How can one, having stumbled, regain the same glory?’

He replied:

‘It is not possible for you to stumble, for you have sown kindnesses to all, which blossom into goodwill — a force that overcomes the greatest weapons and encompasses the greatest safety…

²³¹‘But if others stumble, they should no longer do the things that caused them to stumble. Instead, having cultivated friendship, they should act justly.

‘And it is [a] gift from God to be [a] doer of good things, not of their opposite.’

²³²Pleased with these answers, the king said to the next:

‘How can one become free from grief?’

He replied:

‘If he harms no one, but benefits all, following righteousness; for its fruits produce freedom from grief. ²³³And one must supplicate The God so that things arising contrary to our will — I mean such as deaths, diseases, and sorrows — may not cause harm. And to you yourself, being established in piety, none of these things would come near.’

²³⁴Having praised this man well, he questioned the 10^th:

‘What is the greatest glory?’

He replied:

‘To honor The God!

‘And this is not done through gifts or sacrifices, but through purity of [the] inner person and holy understanding, just as all things are established and administered by The God according to his will.

‘This is the very conviction you continue to hold, by which everyone can observe from what you have accomplished and are accomplishing.’

²³⁵With [a] louder voice, the king greeted and encouraged all of them, with those present shouting in agreement, especially the philosophers. For they greatly excelled the others in both their conduct and their discourse, as if deriving their very beginning from God.

After this, the king proceeded to show his goodwill through toasts.

The Fourth Day of the Banquet

²³⁶On the following day, taking the opportunity, he questioned the next man:

‘Is understanding teachable?’

He replied:

‘It’s [a] disposition of the inner person, through divine power, to receive all that is good and to turn away from its opposite.’

²³⁷Agreeing, he questioned the next:

‘What contributes most to health?’

That man replied:

‘Self-control.

‘And it is not possible to achieve this unless God disposes the mind towards it.’

²³⁸Having encouraged this man, he said to the next:

‘How can one show proper gratitude to parents?’

He replied:

‘By never grieving them. And this isn’t possible unless God becomes the guide of the intellect towards the noblest things.’

²³⁹Agreeing further to this, he questioned the next:

‘How can one be [a] good listener?’

That man replied:

‘By understanding that it is advantageous to know all things, so that when events occur, by selecting something from what has been heard, and applying it in return, one can act appropriately for the circumstances, with the guidance of God — for it is by him that actions are brought to completion.’

²⁴⁰Praising this man, he said to the next:

‘How can one do nothing unlawful?’

To this, he replied:

‘By knowing that The God gave insights to those who legislated for the preservation of human lives, you would be consistent with their laws.’

²⁴¹Accepting his answer, he said to another:

‘What’s the benefit of kinship?’

He declared:

‘If we consider those who suffer misfortune to be diminished, and we suffer along with them as if it were our own, then the strength of kinship becomes clear. ²⁴²And when such things are done, such people will experience both glory and progress.

‘[A] spirit of willing cooperation creates an unbreakable bond that applies in all situations. And once you’re prosperous, you won’t need to rely on others, but you must always ask God to do good in all things.’

²⁴³Likewise accepting him, the king questioned another:

‘How does fearlessness arise?’

He replied:

‘When your mind is aware that it’s done no evil, and [when] God directs you to think carefully about all things.’

²⁴⁴Applauding this man, he said to another:

‘How can one readily possess right reason?’

He replied:

‘If he always considers others’ misfortunes, knowing that The God takes away prosperity from some and, by glorifying others, advances them to be honored.’

²⁴⁵Having accepted this man well, he urged the next to answer:

‘How can one avoid turning to idleness or pleasures?’

He replied:

‘By readily remembering that he rules [a] great kingdom and leads many multitudes [of people], and that his mind shouldn’t be preoccupied with other matters, but should focus on the care of these people.

‘And he should plead [with] God that he won’t slack in any of his duties.’

²⁴⁶Praising this man as well, he questioned the tenth:

‘How can one tell who’s acting deceitfully towards him?’

He declared in response:

‘If he sees that their conduct is noble, and their good order persists in greetings, advice, and in all other interactions with him, and that they don’t go beyond what’s appropriate in their expressions of friendliness and other aspects of their behavior [then they are not being deceitful].

²⁴⁷‘And God, O king, will lead your mind to the noblest things.’

Having applauded all and praised them by name, and with those present doing likewise, they turned to singing.

The Fifth Day of the Banquet

²⁴⁸On the following day, taking the opportunity, he questioned the next man:

‘What is [the] greatest neglect?’

To this, he replied:

‘If one were careless of their children, and did not strive to raise them in every proper way. For we always pray to The God, not so much for ourselves as for our descendants, that all good things may be theirs. And for children to need to partake of self-control, this comes about by God’s power.’

²⁴⁹Saying ‘well done’, he questioned another:

‘How can one be [a] lover of his country?’

He replied:

‘By prioritizing the belief that it is good both to live and to die in one’s own land.

‘Foreign residence brings contempt upon the poor, and reproach upon the rich, as if they had been cast out due to wickedness. Therefore, by benefiting all, as you continuously do, and with God granting you loving kindness in all things, you will prove yourself [a] true lover of your country.’

²⁵⁰After hearing this, the next man in line asked:

‘How should you deal with women?’

He replied that:

‘Women are indeed bold and assertive when pursuing their desires. They’re prone to change easily through deceit and are naturally weak. So, you must treat them with good judgment and avoid conflict.

²⁵¹‘Life runs smoothly when a ruler understands the goal he needs to aim for. In fact, every part of life is guided by calling on God.’

²⁵²Agreeing with this answer, the king then asked the next man:

‘How can you live without error?’

He replied:

‘By doing everything carefully, not being swayed by slander, but personally checking what’s said.

‘Also, by using good judgment to handle requests and complete these tasks. In this way, O King, you wouldn’t make mistakes. However, to think of and live by these principles is a work of God’s power.’

²⁵³Delighted by these words, the king asked the next man:

‘How can you avoid anger?’

To this, the man replied:

‘By understanding that you have authority over everything, and that if you give in to anger, you cause death. This isn’t beneficial and it’s painful if, as lord, you take many lives. But when everyone is obedient and no one opposes you, why would you become angry?

²⁵⁴‘Also, you must know that God governs the entire universe kindly and without any anger. It’s necessary for you, O King, to follow this example.’

²⁵⁵Praising this answer, the king then asked the next man:

‘What is good advice?’

He stated:

‘It’s to do everything well, with careful thought, considering both the advice given and the potential harms that might come from straying from reason.

‘This ensures we’re well-advised in every situation and that we achieve our goals. Also, the greatest thing is that through God’s power, every plan will succeed for you, as long as you practice piety.’

²⁵⁶Saying this man had also answered well, he asked another:

‘What is philosophy?’

He replied:

‘It’s to reason well about every event, and not to be swept away by impulses. Instead, you should think about the harms that come from desires and act appropriately at the right moment, keeping your emotions in check.

‘To understand these matters, it’s essential to serve The God.’

²⁵⁷Approving of this answer too, he asked another:

‘How can you gain acceptance in a foreign land?’

He said:

‘By treating everyone equally, and by appearing more humble, rather than superior, to those you live among. For The God, by nature, favors the humble, and people show kindness to those who submit themselves.’

²⁵⁸Agreeing with these points, he asked another:

‘How can what you build endure?’

To this, the man replied:

‘If he creates great and magnificent works, so beautiful that observers are moved to preserve them. And if he doesn’t dismiss any of the workers involved, nor force others to work without pay for the necessary tasks.’

²⁵⁹‘For by recognizing that God greatly honors humanity, giving them health, sharp perception, and all other blessings, he himself will act consistently by giving them payment for their hardships. Because only things done through righteousness truly last.’

²⁶⁰After praising this man’s answer, the king asked the tenth:

‘What’s the fruit of wisdom?’

He replied:

‘It’s to have no knowledge of having done wrong, but rather to live your life in truth.

²⁶¹‘For from these principles, O greatest King, comes the deepest joy and stability of soul, along with noble hopes in God, as you piously uphold your rule.’

When everyone heard this, they burst into loud applause.

Afterwards, the king, filled with joy, drank a toast.

The Sixth Day of the Banquet

²⁶²The next day, the banquet arrangements were the same as before. When the time came, the king questioned the remaining men.

To the first, he asked:

‘How can you avoid becoming arrogant?’

²⁶³He answered:

‘By maintaining equality and constantly reminding yourself that, as a man, he rules over other men. For The God casts down the arrogant but lifts up the gentle and humble.’ [Psalm 147:6]

²⁶⁴Encouraging him, the king then asked the next man:

‘What kind of counselors should you employ?’

He replied:

‘Those, who are experienced in many matters, who have unwavering goodwill towards you, and who share his character. For God’s manifestation is granted to the worthy in such matters.’

²⁶⁵Praising him, the king asked another:

‘What is a king’s most essential possession?’

He answered:

‘His subjects’ kindness and affection. For these create an unbreakable bond of goodwill. And The God ensures that these things happen by choice.’

²⁶⁶Praising him highly, he asked another:

‘What’s the ultimate purpose of speech?’

That man replied:

‘To persuade an opponent by showing the disadvantages of their position through a logical sequence. In this way, you’ll win over the listener not through opposition, but by using praise to convince them. Indeed, persuasion is guided by God’s power.’

²⁶⁷Saying he had spoken well, the king asked another:

‘How can you adapt to the diverse multitudes within the kingdom?’

He said:

‘By acting appropriately with each person, and by letting justice guide you; as you yourself do, for God grants you the ability to reason well.’

²⁶⁸Showing favor to this man, the king then asked the next:

‘Over what should you grieve?’

To this, the man replied:

‘We should grieve over the misfortunes that happen to our friends when we see them becoming prolonged and unavoidable.

‘For when people die and are released from evils, it’s not reasonable to grieve for them. Instead, all people grieve when they consider their own circumstances and what benefits them. However, escaping all evil happens through God’s power.’

²⁶⁹Stating he had answered appropriately, the king asked another:

‘How does dishonor come about?’

That man replied:

‘When arrogance takes the lead and constant audacity prevails, dishonor takes root and glory is destroyed. But God is the lord of all glory, giving it where he wills.’

²⁷⁰Confirming this answer, he asked the next man:

‘To whom should you entrust yourself?’

He said:

‘Those who are with you out of genuine goodwill and not out of fear, or for personal gain, [those] always looking to profit. For the former is a sign of love, while the latter indicates ill-will and opportunism.

‘Indeed, anyone who rushes to gain advantage is by nature a betrayer. But you, O King, have everyone well-disposed, for God grants you good counsel.’

²⁷¹Saying he had answered wisely, the king asked another:

‘What preserves a kingdom?’

To this, the [9th] man replied:

‘Care and foresight, ensuring that nothing wicked is done by those assigned to manage the people’s needs. This is precisely what you do, for God grants you such noble foresight.’

²⁷²Encouraging this man, he asked another:

‘What preserves loving kindness and honor?’

[The 10^th man] replied:

‘Virtue. For it’s the performance of good deeds, and it repels evil. You yourself maintain goodness towards all, possessing this as a gift from God.’

²⁷³Graciously accepting this answer too, he asked the 11^th man (since there were two more than 70):

‘How can you maintain peace of mind even during wars?’

He declared:

‘By understanding that you’ve done no evil to any of your subjects, and that all will fight for the benefits they’ve received, knowing that even if they should die, you’re a caretaker of their lives.

²⁷⁴‘For you never stop correcting everyone, as The God has granted you benevolence.’

Approving with applause, the king graciously accepted all of them, toasting each man generously.

Then he turned to enjoy himself, spending time with the men in cheerfulness and great joy.

The Seventh Day of the Banquet

²⁷⁵On the 7^th day, with more extensive preparations made and more envoys arriving from various cities (for there were many ambassadors present), the king, when the moment was right, asked the chief among the remaining questioners:

‘How can you be free from deceitful reasoning?’

²⁷⁶He replied:

‘By carefully examining the speaker, what’s being said, and the subject matter.

‘Also, by asking the same questions in different ways over a longer period. To possess a sharp mind and the ability to judge each matter is a good gift from God; a gift you, O King, indeed possess.’

²⁷⁷The king, applauding his answer, asked another:

‘Why do most people not embrace virtue?’

He said:

‘Because naturally, all are incontinent and inclined towards pleasures. This is why injustice and the surge of covetousness are inherent.

²⁷⁸‘However, cultivating virtue restrains those who are drawn to pleasure-seeking. It commands them to prioritize self-control and righteousness. And The God guides all these matters.’

²⁷⁹The king, stating this man had answered well, then asked:

‘What should kings closely follow?’

He replied:

‘The laws, so that by acting justly, they may restore men’s lives. By doing this, you yourself have created a lasting legacy for yourself, by following God’s command.’

²⁸⁰Saying this man too spoke well, he asked the next:

‘Whom should one appoint as generals?’

He replied:

‘Those who hate wickedness, and who, imitating your conduct, consistently act justly to maintain their good reputation.

‘This is what you yourself accomplish, O greatest King, for God has given you a crown of righteousness.’

²⁸¹Accepting his answer with a shout of approval, the king looked to the next man and asked:

‘Whom should one appoint as military commanders?’

He declared:

‘Those who excel in courage and righteousness, who value saving their men more than winning, and who bravely risk their lives. For just as The God works for the good of all, so too do you, by imitating him, act kindly towards your subjects.’

²⁸²Stating this man had answered well, he asked another:

‘What kind of person is worthy of admiration?’

He replied:

‘One who is endowed with glory, wealth, and power, yet [who also] remain equal to all others in [their] inner being. By doing this, you yourself are admirable, for The God grants you the diligence for these things.’

²⁸³Applauding this man as well, he said to the next:

‘In what matters should kings spend the most time?’

He replied:

‘They should devote their time to reading and to the records of journeys, especially those compiled for kingdoms to improve and preserve humanity. By doing this, you yourself have acquired a glory unattainable by others, for God brings your plans to fruition.’

²⁸⁴Addressing this man effectively, he asked another:

‘What kind of pastimes should you engage in during times of ease and leisure?’

He replied:

‘To observe activities that are done with restraint, and to consider those aspects of life that are carried out with decorum and composure, as these are beneficial and proper for living. For even in such things, there’s a certain refinement.’

²⁸⁵‘For often, even from the smallest things, something desirable is revealed. But you, having cultivated complete composure through your actions, demonstrate philosophy through your goodness, being honored by God.’

²⁸⁶Pleased with the preceding remarks, he said to the 9^th man:

‘How should one conduct oneself during banquets?’

He replied:

‘By inviting those who love learning and who are able to recall what’s useful for the kingdom and for the lives of its subjects — you’d find them to be the most agreeable and insightful companions…’

²⁸⁷‘For these are beloved by God, having educated their minds towards the most beautiful things — just as you yourself do, as if all things are guided for you by God.’

²⁸⁸Delighted by these statements, he asked the next man:

‘What is most beneficial for the populace: to have a king appointed over them from a private citizen, or a king from a royal lineage?’

That man replied:

‘What’s best by nature.

²⁸⁹‘For kings who come from royal families often become untamed and harsh towards their subjects. Also, some private citizens, even those who’ve experienced hardship and poverty, after ruling the people, have turned out to be harsher than impious tyrants!

²⁹⁰‘But as I said before, a good character, one that has received an education, is capable of ruling. You, O great King, exemplify this, for you’ve surpassed all men… Not so much by the glory of your rule and your wealth, but by your gentleness and benevolence, which The God has given you.’

²⁹¹After praising this man for a considerable time, the king asked the last of them:

‘What’s the greatest thing for a kingdom?’

To this, he replied:

‘For the subjects to always live in peace, and for justice to be quickly applied in legal decisions.

²⁹²‘These things are achieved through the ruler, when he’s a hater of wickedness, a lover of goodness, and considers saving a human life to be of great importance. You, O King, exemplify this, for you’ve deemed injustice the greatest evil, and you’ve created a lasting legacy for yourself by justly governing all things, since The God grants you a mind that’s pure and unmixed with any evil.’

²⁹³When this man finished, there was a prolonged burst of applause, cheers, and joy.

When it subsided, the king took a cup and poured a libation, both for all those present and for the words that had been spoken.

Then, addressing everyone, he said:

‘The greatest good has come to me through your presence; ²⁹⁴For I’ve gained much benefit from the instruction you’ve given me regarding kingship.’

He then ordered that 3 talents [171 lbs / ~77.58kg] of silver be given to each man, along with an attendant to accompany them back. As all shouted their approval, the banquet was filled with joy, and the king continued to celebrate without interruption.

Aristeas Comments on the Banquet

²⁹⁵Now, Philocrates, if I’ve been overly verbose, please forgive me!

For I was excessively amazed by these men, by how they gave answers at the opportune moment — answers that would normally require much time to prepare, ²⁹⁶and by how the questioner had carefully considered each point, and the respondents provided answers perfectly suited to the questions.

They appeared to me and to those present, especially the philosophers, truly worthy of admiration. Indeed, I believe this account will seem incredible to everyone who reads it.

Aristeas Explains Where He Got the Text

²⁹⁷It’s certainly not proper to lie about what’s being recorded… And if I were to deviate in any way, it would be impious in this context. Rather, I’m presenting the events exactly as they occurred, purifying myself of any error.

Therefore, after I’d recognized the power of their discourse, I tried to get the accounts of everything that happened from the royal scribes, during both the king’s official transactions and the banquets.

²⁹⁸For it’s customary (as you well know) that from the day the king begins his official business until he retires for sleep, everything said and done is recorded, which is a good and beneficial practice!

²⁹⁹The next day, all that was done and said on the previous day is read aloud before the day’s business begins. And if anything wasn’t done appropriately, the action is corrected.

³⁰⁰So, we’ve accurately documented everything, just as it was recorded. We did this because we know you have a deep love for learning, especially about things that are helpful.

The Translation of the Law

³⁰¹Three days later, Demetrius took them and traveled across the 7-stadia [0.8 miles / ~1.3km] dyke over the sea to the island [of Pharos].

After crossing the bridge and reaching the northern part, he held a meeting in a specially prepared house by the shore. This house was special and provided [a] very peaceful setting. There, he urged the men to start the translation work, ensuring everything they needed for the task was ready.

³⁰²They worked on each part, ensuring they agreed with each other through their discussions.

Demetrius then accurately recorded the agreed-upon text.

³⁰³The sessions lasted until the ninth hour [3pm]. After that, they were dismissed to attend to their physical needs, and they received everything they wanted in abundance. ³⁰⁴Also, Dorotheus daily provided them with whatever [food] was being prepared for the king, just as the king had ordered him.

Each morning, they would report to the court, greet the king, and then be sent to their assigned place. ³⁰⁵Following the custom of all Jews, they would wash their hands in the sea before praying to The God. Then, they would begin reading and explaining each section.

³⁰⁶I also asked them:

‘Why do they wash their hands before praying?’

They explained that it indicates they have committed no evil, because every action is done with the hands. This way, they faithfully and righteously conduct everything with justice and truth.

³⁰⁷As we mentioned, they gathered daily in that pleasant place, enjoying its tranquility and bright light. There, they completed their assigned task.

The transcription was completed in 72 days, as if by a specific plan.

Celebration

³⁰⁸Once the work was complete, Demetrius gathered the Jewish community in the same place where the translation had been done. He read the entire text aloud to everyone, with the translators also present.

The translators received great praise from the crowd, as people viewed their work as having done [a] great benefit. ³⁰⁹Similarly, they also praised Demetrius and urged him to provide copies of the entire Law to their leaders once it was copied.

³¹⁰As the books were read, the priests, the elders among the translators, the representatives of the community, and the leaders of the assembly, all stood up and declared:

‘Since this translation has been executed well, faithfully, and with complete accuracy in every respect, it’s proper that these texts remain exactly as they are, and that no changes whatsoever should be made!’

³¹¹Everyone unanimously affirmed these words.

Then, as was their custom, they decreed that [a] curse be pronounced on anyone who might alter the written text by adding, changing, or omitting anything whatsoever. This was done wisely, so that the text could be permanently preserved and endure into the age.

The King’s Reaction

³¹²When these matters were reported to the king, he was very happy, because his original goal seemed to have been firmly achieved. The entire text was also read aloud to him, and he greatly admired the lawgiver’s wisdom.

Then he asked Demetrius:

‘How is it that, with such important achievements, none of the historians or poets have ever tried to mention them?’

³¹³Demetrius replied:

‘Because the Law is sacred and came from God. Some who tried to write about it were struck by The God and abandoned their endeavor.’

³¹⁴He added that he had heard Theopompus, when he was about to incorporate some of the Law’s previously interpreted passages in [a] rather arrogant manner, experienced [a] mental affliction for over 30 days.

When he found relief by appeasing The God, he understood why this had occurred. ³¹⁵Through [a] dream, it was revealed that he had presumed to delve into divine matters and disclose them to ordinary people. It also indicated that by ceasing this, he would be restored.

³¹⁶I also learned from [the writings of] Theodectes, the tragic poet, that when he was about to incorporate something from the book into [a] play, his vision grew dim. Suspecting that this misfortune had befallen him for that very reason, he appeased The God and was restored after many days.

Gifts and Farewell

³¹⁷As I mentioned, after the king received this information from Demetrius, he bowed down and ordered that the books be handled with great care and preserved as sacred.

³¹⁸He also urged the translators to visit him more often once they returned to Judea, stating it was proper for them to be dispatched. He assured them that when they returned, as was fitting, he would treat them as friends and bestow upon them the highest honors.

³¹⁹Then he ordered preparations for their departure, having treated the men very generously.

To each, he gave:

• Three of the finest robes,
• Two talents [114 lbs / ~51.7kg] of gold,
• [A decorative] cup weighing one talent [57 lbs / ~25.8kg],
• And all the furnishings for [a] dining couch.

³²⁰Along with their departure, he also sent to [High Priest] Eleazar:

• Ten silver-footed couches with all their accompanying accessories,
• [A decorative] cup weighing 30 talents [1,710 lbs / 775kg],
• Ten robes,
• Purple cloth,
• [A] magnificent crown,
• One hundred rolls of fine linen,
• Golden bowls,
• Dishes,
• And two mixing bowls for dedication.

³²¹He also wrote, urging [High Priest] Eleazar not to prevent any of the men from returning to him if they wished, because he greatly valued the companionship of educated individuals. He preferred to invest his wealth generously in such individuals rather than on trivial matters.

Conclusion

³²²So, Philocrates, as I promised, you now have the complete account.

I believe these matters will please you far more than the stories of myth-makers, because you are disposed toward the careful study of matters that can benefit the mind, and you devote most of your time to such pursuits.

I will also try to document the remaining noteworthy events, so that by reviewing them, you may achieve the most splendid outcome for your endeavor.