Letter of Aristeas

As the story of our deputation to Eleazar, the high priest of the Jews, is worth the telling, and because thou, Philocrates, hast set thy heart, as thou art constantly reminding me, on learning the motives and purpose of our mission, I have endeavoured to give thee a clear account of the matter. I know that love of learning of thine; and it is indeed man's highest task "ever to make addition to his store of learning and acquirements,"

either by the study of history or by actual experience of affairs. The soul is thus built up in purity, by taking up into itself what is best, and with piety, supreme above all, as its aim, is assisted in its pursuit by an unerring guide.

It was my devotion to the careful study of religion which led me to offer my services for the embassy to the man I have mentioned, who, owing to his virtuous character and exalted position, is held in high honour both by his countrymen and by the rest of the world, and is in possession of documents of the greatest service to his nation, whether at home or abroad, for the translation of the divine law, because it exists in their country written on parchment in Hebrew characters.

This embassy then I undertook with enthusiasm, after finding an opportunity of approaching the king on the subject of the men who were removed to Egypt from Judaea by the king's father, when first he took over the city and the government of Egypt.

This story also it is worth while my telling thee. For I am persuaded that thou above all men, with thy leanings towards the holiness and the sentiments of the men who live in accordance with the holy law, wilt gladly listen to the story about them which I purpose to narrate, having but recently come over from the island to us and being anxious to hear whatever makes for the soul's edification.

On a former occasion, too, I sent thee a description of matters in my opinion worthy of record concerning the Jewish nation, which I obtained from the high priests, the most learned body in that most learned land of Egypt.

It is right to communicate such things to thee with thy eagerness to learn what may benefit the mind; very willingly would I impart them to all who are like-minded with thee, but chiefly to thee; so sincere are thy principles, and not only does thy character shew thee to be my brother by birth, but in thy striving after goodness thou art at one with me.

For neither the attraction of gold nor any other of the objects that the vain-glorious hold in honour confers the same benefit as a cultured training and the pains expended thereon. But, not to weary you with too long an introduction, I will resume the thread of the narrative.

Demetrius of Phalerum, as keeper of the king's library, received large grants of public money with a view to his collecting, if possible, all the books in the world: and by purchases and transcriptions he to the best of his ability carried the king's purpose into execution.

Being asked once in my presence, about how many thousands of books were already collected, he replied "More than two hundred thousand, O king; and I will ere long make diligent search for the remainder, so that a total of half a million may be reached. I am informed that the Jews also have certain laws which are deserving of transcription and a place in thy library."

"What is to hinder thee, then," replied the king, "in this task? For all the necessary means are at thy service." And Demetrius answered, "Translation is also required. For in the Jews' land they use a peculiar script (just as Egyptians have their system of letters) and speak a peculiar language. It is commonly thought that they use the Syrian language, but this is an error; it is another dialect." And when the king had learnt all the facts, he gave command that a letter should be written to the high priest of the Jews, in order that the proposal above-mentioned might be carried into effect.

And now thought I was the opportunity for introducing a matter about which I had often made request to Sosibius of Tarentum and Andreas, the heads of the bodyguard, namely, the liberation of the Jews who had been carried away from Judaea by the king's father. For he, after overrunning the whole of Coele-Syria and Phoenicia, assisted by good fortune and his own prowess, transplanted some and made prisoners of others, terrorizing and reducing the whole country to submission. It was on this occasion that he carried away more than a hundred thousand persons from the Jews' country into Egypt,

of which number he armed about thirty thousand picked men and settled them in the fortresses in the country. (Many Jews had already before this entered the country along with the Persian, and others had at a still earlier time been sent out as auxiliaries to fight in the army of Psammetichus against the king of the Ethiopians; but these immigrants were not so large a body as those whom Ptolemy, son of Lagus, introduced.)

Well, as we said before, he selected those who were best fitted for service by age and physique, and armed them, but the remaining mass, those who were too old or too young for service, and the women as well, he reduced to bondage, not of his own free will, but rather compelled thereto by the soldiers, who claimed them in return for the services which they had rendered in action. Having, therefore, found some pretext for their release, as already explained, I addressed the king somewhat as follows:

"It would surely be unreasonable, O king, to let our deeds give the lie to our words. For, as the laws which we are proposing not only to transcribe but also to translate are binding on all Jews, what justification shall we find for our mission, whilst large numbers of the race continue in slavery in thy kingdom? Nay, with a perfect and bounteous heart release those who are held fast in miseries, since the same God who gave them their law directs thy kingdom, as my research has taught me.

For the God who sees and created all things whom they worship is He whom all men worship, and we too, O king, though we address Him by other names as Zeus and Dis; and by these names they of old time not inappropriately signified that He, through whom all things receive their life and being, is the Director and Lord of all. Outdo, then, all men in magnanimity, and set at liberty those who are held in bondage."

The king kept silence for a while, and I inwardly prayed to God to dispose his mind to a general release. (For the human race, being God's creation, is swayed and moved by Him; and therefore I called with many and divers prayers upon Him that rules the heart, that he might be constrained to fulfil my desire.

For I had a good hope, in bringing forward a proposal concerning the deliverance of men, that God would cause the fulfilment of my desires; for when men piously think that they are working for righteousness and the furtherance of good deeds, it is God Almighty who directs their actions and designs.)

But the king, raising his head and looking at me with a cheerful countenance, said, "How many thousands dost thou suppose there will be?" And Andreas, who was standing close by, replied, "A little over a hundred thousand." "Of a truth," said he, "it is but a small request which Aristeas makes of us." But Sosibius and some others who were present said, "It is indeed an action worthy of thy magnanimity to offer the release of these men as a thank-offering to the Most High God. For, as thou hast been most highly honoured by the Almighty and exalted above thy forefathers, so is it fitting that thou shouldest make the very highest of thank-offerings."

And he, greatly delighted, gave orders that the redemption money should be added to the soldiers' pay: for every slave the owner should receive twenty drachmas: a decree should be published on the subject, and the registers should be drawn up forthwith. So magnificent was his zeal, and thus did God fulfil our whole desire, constraining him to liberate not only those who had entered the country with his father's army, but also any who were there before or had since been introduced into the kingdom. It was pointed out that the donation would exceed four hundred talents.

And I think that it will not be without use to have on record here a copy of the decree. For the munificence of the king, who was empowered by God to be the means of deliverance to vast multitudes, will thus be made far clearer and more evident. It ran thus:

"By the King's Decree. All persons who served in the campaign of our father against the regions of Syria and Phoenicia and in the invasion of the territory of the Jews, and became possessors of Jewish slaves, and have brought these over into the city of Alexandria and the country of Egypt, or have sold them to others—likewise also if any such were beforetime in the country or have since been introduced—the owners shall straightway release them. Compensation shall forthwith be paid for every slave twenty drachmas, to the soldiers with their pay, and to the rest at the royal bank.

We consider that the making of these persons prisoners was contrary to the will of our father and to justice, and that the spoliation of their country and the transportation of the Jews into Egypt were due to military recklessness. The spoil which accrued to the soldiers on the field of battle should have sufficed; to reduce the people to subjection in addition was wholly inequitable.

Forasmuch then as it is our recognized practice to award justice to all men, but chiefly to those who are unreasonably oppressed, and we do always strive to deal fairly with all men in accordance with the dictates of justice and piety, we have decreed that the owners of all Jewish persons who are held in bondage anywhere in any manner within the kingdom, shall on receipt of the prescribed sum release them. No one shall in any way be dilatory in the discharge of these duties, but within three days from the date of publication of this decree they shall hand in their lists to those who are set over this business, and shall also at once produce the persons.

For we are resolved that it is expedient for ourselves and for the realm that this matter be accomplished. Any who will may give information concerning defaulters, on condition that the informer shall become owner of the person if found guilty, but the property of such persons shall be confiscated to the royal purse."

When the decree was submitted to be read over to the king, containing all the rest with the exception of the words, "Also if any such were beforetime in the country or have since been introduced," the king himself out of his munificence and magnanimity appended this clause. He also gave orders to assign a grant of the moneys in a lump sum to the paymasters of the forces and the royal bankers.

The matter was thus decided and the decree was ratified within seven days. The donation amounted to over six hundred and sixty talents; for many children at the breast were also liberated along with the mothers. When the further question was referred, whether twenty drachmas should be given for these as well, the king ordered that this also should be done. So thoroughly in every detail did he give effect to the decision.

And when this business was ended, he ordered Demetrius to submit a statement concerning the transcription of the Jewish books. For all business used to be transacted by these kings by means of decrees and with great precaution, and nothing was done in an offhand or casual manner. And therefore have I set down here copies of the memorial and the letters, and the number of the presents sent, and the nature of each, for every one of these excelled in magnificence and technical skill. And the following is a copy of the memorial:

"To the great king from Demetrius—In obedience to thy order, O king, that the books which are wanting to complete the library should be added to the collection, and that those which are defective should be duly repaired, I have expended great care upon these matters and now submit a reference to thee.

The books of the Jewish law with some few others are wanting. They are written in Hebrew letters and in the Hebrew tongue, and have been interpreted somewhat carelessly and do not represent the original text, according to information supplied by the experts, because they have never received a king's fostering care.

It is necessary that these books too should in an emended form find a place in thy library, because this code of laws, in that it is divine, is full of wisdom and faultless. For this reason authors, poets, and the mass of the historians have abstained from any mention of the books aforesaid and of the men who have lived [and are living] in accordance with them, because the views presented in them have a certain sanctity and holiness, as says Hecataeus of Abdera."

"If then it be thy good pleasure, O king, a letter shall be written to the high priest at Jerusalem, bidding him send six elders from each tribe, men of the highest repute and versed in their country's law, in order that we may test wherein the more part agree, and so obtaining an accurate translation may deposit it in a conspicuous place in a manner worthy of the undertaking and of thy gracious will. Fare ever well!"

When this memorial had been presented, the king ordered that a letter should be written to Eleazar on these matters, informing him also of the emancipation of the captives. He presented also towards the construction of bowls and vials and a table and cups for libations fifty talents' weight of gold and seventy talents of silver and of precious stones a great number (enjoining the treasurers to leave to the craftsmen the selection of such materials as they might desire), and for sacrifices and other purposes as much as an hundred talents in money.

I will give thee an account of the construction of the gifts when I have set out copies of the letters. The tenour of the king's letter was as follows:

"King Ptolemaeus to Eleazar the high priest greeting and health. Forasmuch as there are many Jews settled in our realm who were forcibly removed from Jerusalem by the Persians at the time of their power, and others who entered Egypt as captives in the train of our father—

of these he enrolled many in the army, giving them higher than the ordinary pay, and in like manner, having proved the loyalty of those who were already in the country, he placed under their charge the fortresses which he built, that the native Egyptians might be intimidated by them; and we too since ascending the throne meet all men, but chiefly thy countrymen, in a very friendly spirit—

we, then, have given liberty to more than a hundred thousand captives, paying their owners the proper market price, and making good any wrong which they may have suffered through the passions of the mob. Our intent in this was to do a pious action and to dedicate a thank-offering to the Most High God, who has preserved our kingdom in peace and in the highest esteem throughout the whole world. Moreover, we have drafted into the army those who are in the prime of life, and to such as are fitted to be attached to our person and deserving of the confidence of court have we assigned offices of state.

Now since we desire to confer a favour not on these only, but on all Jews throughout the world and on future generations, it is our will that your Law be translated from the Hebrew tongue in use among you into Greek, that so these writings also may find a place in our library with the other royal volumes.

Thou wilt therefore do well and wilt repay our zeal, if thou lookest out six elders from each tribe, men of high repute, well versed in the Law and able to translate, that we may discover wherein the more part agree; for the investigation concerns matters of more than ordinary import. We think to gain great renown by the fulfilment of this task.

We have sent on this business Andreas, of the chief of the bodyguards, and Aristeas, who hold honoured places in our court, to confer with thee. They bring with them dedicatory offerings for the temple, and for sacrifices and other purposes an hundred talents of silver. And shouldest thou also write to us concerning my desires, thou wilt do a favour and a friendly service; and be assured that thy wishes will receive instant fulfilment. Farewell."

To this letter Eleazar replied appropriately as follows: "Eleazar the High Priest to King Ptolemaeus, his sincere friend, greeting. Do thou fare well and the queen Arsinoe, thy sister, and the children, so will it be well and as we desire; we too are in good health.

On receiving thy letter we greatly rejoiced because of thy purpose and noble resolve, and we collected the whole people and read it to them, in order that they might know thy pious reverence for our God. We shewed them also the vials which thou sentest, twenty of gold and thirty of silver, the five bowls, and the table as dedicatory offerings, and the hundred talents of silver for the offering of sacrifices and for such repairs as the temple may require.

These gifts were brought by Andreas, one of thy honoured courtiers, and Aristeas, good men and true and of excellent learning, who in all ways worthily reflect thy high principles and righteousness. They have also imparted to us thy message, and have heard from our lips a reply in accordance with thy letter.

For in all things which are to thy profit, even though thy request is contrary to our natural impulses, will we do thy bidding; this indeed is a mark of friendship and affection. For thou too hast in divers manners done great services to our countrymen which can never pass out of mind.

We therefore straightway offered sacrifices on thy behalf and on behalf of thy sister and thy children and thy friends, and the whole people prayed that thy undertakings might ever prosper, and that Almighty God would preserve thy kingdom in peace with honour, and that the translation of the holy Law might be to thy profit and carefully executed.

And in the presence of them all we selected six elders from each tribe, good men and true, whom we are also sending with a copy of the Law. Thou wilt then do well, righteous King, to give orders that, so soon as the translation of the books be accomplished, the men be restored to us again in safety. Farewell.

And their names are, of the first tribe, Joseph, Ezekias, Zacharias, John, Ezekias, Elisha: of the second, Judas, Simon, Samuel, Adaius, Mattathias, Eschlemias: of the third, Nehemias, Joseph, Theodosius, Baseas, Ornias, Dakis.

Of the fourth, Jonathas, Abraius, Elisha, Ananias, Zacharias, Chelkias: of the fifth, Isaac, Jacob, Jesus, Sabbataius, Simon, Levi: of the sixth, Judas, Joseph, Simon, Zacharias, Samuel, Selemias.

Of the seventh, Sabbataius, Zedekias, Jacob, Isaac, Iesias, Natthaius: of the eighth, Theodosius, Jason, Jesus, Theodotus, John, Jonathas: of the ninth, Theophilus, Abraham, Arsamus, Jason, Endemias, Daniel.

Of the tenth, Jeremy, Eleazar, Zacharias, Baneas, Elisha, Dathaius: of the eleventh, Samuel, Joseph, Judas, Jonathes, Caleb, Dositheus: of the twelfth, Isaelus, John, Theodosius, Arsamus, Abietes, Ezekiel: in all seventy-two persons."

Such, then, was the reply which Eleazar gave to the king's letter. I will now fulfil the promise which I made to describe the works of art. They were wrought with extraordinary skill, as the king, in addition to his large grants, also exercised a constant supervision over the craftsmen, so that they could not neglect or scamp any part of the work.

I will first give thee an account of the table. Now, the king's intention was to make this piece of work of gigantic dimensions. However, he caused inquiries to be made of persons in the locality as to the size of the previous table which stood in the temple at Jerusalem;

and when they reported the dimensions, he inquired further whether he should make one on a larger scale. Some of the priests and of the people said that there was nothing to prevent him. But the king replied that, though his wish was to make his gift five times as large, yet he doubted whether such a table might not be useless for the public ministrations.

It was not his desire that his offerings should merely be placed in the temple; it would afford him far greater satisfaction, if the appropriate services were duly performed by the proper ministers on the structures which he had designed.

He added that the small scale on which the former works were constructed was not due to any lack of gold, but was apparently so planned for some definite reason. For had any injunction been given for a larger table, there would have been no lack of means; it was not therefore right to surpass or exceed the fit measurements.

At the same time he ordered that the utmost diversity of artistic skill should be employed, for all his conceptions were on a grand scale, and he had a natural gift of imagt"nation enabling him to picture the appearance which objects would present. He gave orders too that details as to which there were no instructions in the Jewish Scripture should be beautified; wherever written directions were given, the craftsmen were to be guided by these in the measurements.

So they fashioned the table "two cubits in length" and "a cubit and a half in height," making the work "of pure gold" and perfectly solid; I mean, the gold was not overlaid upon other material, but the whole was one massive plate of beaten metal.'

And they made "a border of an hand-breadth round about," with "rails that revolved" and bore a design of ropes in relief marvellously wrought on the three sides.

For the rails were triangular in shape, and the work on each side was fashioned upon the same pattern, so that, whichever way they were turned, the appearance was the same; and as the rail rested on the border that side of it which sloped towards the table was beautifully worked, although the side which sloped outwards alone met the eye of the spectator.

And so the edge in which the two sloping sides met was a sharp one and, whichever way the rail was turned, held the uppermost place, since, as we have said already, the shape was a triangular one. And precious stones were inlaid in the rail between the rope-work; set one kind beside another they were interwoven in an inimitable manner.

And they were all perforated and securely fastened by golden pins. And at the angles the clamps held them firmly in their places.

Over against the border and slanting upwards to meet the eyes there was an egg-pattern encircling the table, wrought of precious stones and elaborately worked with a series of flutings and relief work, packed closely together round the whole table.

And beneath the raised work of the stones which formed the egg-pattern the craftsmen made a crown of fruits of all kinds; projecting from it were shewn vine clusters and corn-ears, dates also and apples and olives and pomegranates and the like. They worked the stones, which had the colour of each species of the aforesaid fruits, to resemble those fruits and attached them to the gold all round the sides of the table.

And next to the crown the egg-pattern was worked over again, and the rest of the fluted and relief work, because the table was made to be used on either side according to choice, and with such symmetry that the rails and the border reappeared on the side nearest the feet.

For they made a plate of solid metal, four fingers broad, extending along the whole breadth of the table, into which the legs could be inserted, these being provided with pins and clamps to secure them to the border, in order that either side of the table might be used according to choice. Thus the same appearance was presented whichever side of the work was placed uppermost.

On the top of the table they worked a "meander" in relief, with costly precious stones of divers kinds standing out in the middle of it, carbuncles and emeralds and onyx and stones of other sorts which are noted for their beauty.

And next to the meander there was a wonderful design of open net-work, giving a lozengeshaped pattern to the centre of the table; and into this were inlaid crystal and the so-called electron, affording an inimitable spectacle to the beholders.

And the legs they made with lily-shaped capitals, the lilies bending over beneath the table, while the parts which met the eye were the upright leaves.

The basis of the leg which rested on the ground consisted entirely of carbuncle, a hand-breadth high and of eight fingers' breadth, and in appearance had the shape of a shoe; upon this rested the whole weight of the leg.

And they represented ivy, intertwined with acanthus, growing out of the stone and encircling the leg, together with a vine and its clusters (these being worked in stone), right up to the top. The pattern of the four legs was the same; all the parts were carefully made and attached and with such consummate skill and craftsmanship as exactly to resemble nature, insomuch that if a breath of air blew upon them the leaves stirred in their places; so closely was every detail modelled upon the reality.

The front of the table they made in three pieces, as it were a triptych, the pieces being fitted together by dovetailing which was secured by pegs in the thickness of the structure, while the joinings were rendered invisible and undiscoverable. The thickness of the whole table was no less than half a cubit, so that the cost of the whole work amounted to many talents.

For, as the king had determined not to add to its size, he expended all the more upon these details, even as much as would have been required for a table on a larger scale; and in accordance with his purpose the whole was completed in a marvellous and memorable style, with inimitable art and transcendent beauty.

Of the mixing-bowls two were wrought in gold, and from their bases to half-way up their sides bore a device of scales in relief, with precious stones cunningly set between the scales.

Then above this was a meander, a cubit in height, with its surface wrought out of precious stones of divers hues, and displaying not only beauty but the most elaborate skill. Over this was a mosaic of interlacing lozenge-shaped figures extending to the brim and producing the appearance of net-work.

In the middle were bosses of precious stones of various kinds, arranged alternately, and not less than four fingers broad, which enhanced the beauty of the spectacle. Round the crown of the brim were worked lilies with their blossoms and intertwining vine-clusters.

Such was the fashion of the golden bowls, and they contained over two firkins each. The silver bowls had a smooth surface, and formed a veritable mirror, the marvel of them consisting in this very smoothness, which was such that anything brought close to them was reflected more clearly than in mirrors.

But it is impossible to describe the real impression produced by the completed works of art For when the vessels were finished and were set side by side-that is to say, first a silver bowl, then a golden, then another silver and another golden onethe nature of the sight was quite indescribable, and those who came to view it could not tear themselves from it, so dazzling was the brilliance and so entrancing the vision.

There was variety in the effect of the spectacle. If one looked at the gold work, it was one of enchantment and astonishment, as the mind took in one by one each detail of the execution. And again, when one wished to turn one's eyes to the silver vessels set out before him, all the surrounding objects were reflected, wherever one stood, causing a still greater ecstasy to the beholders. So the artistic skill displayed in the works is quite beyond description.

On the golden vials they engraved vine-wreaths in the centre, and about the rims they entwined in relief work a wreath of ivy and myrtle and olive, in which they set precious stones. And the rest of the relief work they wrought in various patterns, holding it a point of honour to make everything in a manner worthy of the king's majesty.

In a word, neither in the king's treasury nor in any other was there the like of these works for costliness and artistic skill. No little thought was spent upon them by the king, who loved to gain a reputation for the excellence of his designs.

For ofttimes he would neglect his public business and would carefully supervise the craftsmen, to see that they exewted the works in a manner befitting the place to which they were to be sent. And so they were all made in a magnificent style and were worthy of the king who was sending them and of the high priest who was the governor of the place.

So lavish was the supply of precious stones (not less than five thousand were used, and they were all of large size), and so first-rate was all the craftsmanship, that the expenditure upon the precious stones and the skilled work amounted to five times the value of the gold.

I have given thee this description of the presents because I considered it to be necessary. The next portion of my letter contains an account of our journey to Eleazar; but first I will describe the situation of the whole country. When we reached the district, we beheld the city set in the centre of the whole of Judaea upon a mountain which rose to a great height.

Upon its crest stood the temple in splendour, with its three enclosing walls, more than seventy cubits high, and of a breadth and length matching the structure of the edifice. The whole was built with a magnificence and prodigality beyond all precedent.

It was obvious that no expense had been spared on the great doorway and the fastenings which held it to the door-posts and the stability of the lintel.

And the curtain was made very closely to resemble a door; the fabric was kept in perpetual motion by the draught of wind underneath which caused it to bulge out from bottom to top, and the effect was a beautiful spectacle, from which it was hard to tear oneself away.

The altar was built of a size in keeping with the place and with the sacrifices which were consumed by fire, and the ascent to it was on a like scale. The place was approached by a gradual slope from a proper regard for decency, and the ministering priests were clad in" coats of fine linen "reaching 'to the ankles.

The Temple looks towards the east, and its back is turned westwards. The whole floor is paved with stones and slopes down to the appropriate places, so as to admit of its being flushed with water to wash away the blood from the sacrifices; for many thousand beasts are offered on the feast days.

The water-supply is inexhaustible. An abundant natural spring bubbles up within the temple area. There are, moreover, wonderful underground reservoirs passing description, at a distance, as they pointed out to me, of five furlongs all round the site of the temple, each with innumerable pipes, so that the various channels converge.

It was explained, too, how all these cisterns had their bases and sides overlaid with lead, and over them is laid a great mass of plaster, so that everything is made secure; and how there are numerous outlets at the base of the altar, which are invisible to all except the actual ministrants, so that all the vast accumulation of sacrificial blood is swept away in the twinkling of an eye.

Such is my belief as to the nature of the reservoirs, and I will explain how it was confirmed. They led me more than four furlongs out of the city, and at a certain place bade me stoop down and listen to the rushing noise of the meeting of the waters; thus was the magnitude of the receptacles made evident to me, as I have described them.

The priests' ministration in its exhibition of physical strength and in its orderly and silent performance could in no way be surpassed. For they all of their own free will undergo labours requiring much endurance, and each has his appointed task. Their service is without intermission, some providing the wood, others oil, others fine wheat flour, others the spices; while others again bring the pieces of flesh for the burnt-offering, displaying extraordinary strength.

For they grip with both hands the legs of the calves, most of which weigh over two talents, and then with both hands and with wonderful dexterity fling the beast to a considerable height, and never fail to plant it on the altar. The portions of the sheep and goats are, likewise, remarkable for their weight and fat. For those whose duty it is always select such beasts as are without blemish and of exceeding fatness, and then the service already described is performed.

There is a place set apart for them to rest, where those who are relieved from duty take their seats. And thereupon, some of those who have had an interval of relaxation rise up willingly, without any order for their ministration being given.

The deepest silence prevails, so that one would suppose that there was not a single person in the place, although the ministers in attendance number some seven hundred, not to mention the large multitude of those who bring their sacrifices to be offered;

everything is performed with reverence and in a manner worthy of the divine majesty. And when we beheld Eleazar in the course of his ministration, and his apparel, and the lustre lent by the wearing of the "coat" wherewith he is clad and the precious stones about his person, we were struck with a great amazement. For there are "bells of gold" around the border of his "long robe," giving out a peculiar musical sound, and on either side of these are "pomegranates" embroidered in gay colours of a marvellous hue.

He was girt with a rich and magnificent "girdle," woven in the fairest colours. And on his breast he wears what is called the "oracle," wherein are set "twelve stones" of divers kinds, fastened with gold, bearing the names of the heads of the tribes according to their original order, each of them flashing forth in indescribable fashion its own natural hue.

On his head he has the "tiara," as it is called, and over this the inimitable "turban," the consecrated diadem, bearing "engraven" upon "a plate of gold" in holy letters the name of God, set between his eyebrows, full of glory. Such is the raiment of him who is judged worthy of these things in the public services.

And the general aspect of these things produces awe and discomfiture, insomuch that one thinks that one has passed into another sphere outside the world; indeed, I confidently affirm that any man who witnesses the spectacle which I have described will experience an amazement and wonder indescribable, and will be profoundly moved in his mind at the sanctity attaching to every detail.

To obtain an accurate knowledge of everything, we ascended to the citadel of the city, which lies hard by, and looked around us. It is situated on a very lofty spot and is fortified with several towers, which are constructed right up to the top of great blocks of stone, as a defence, so we are informed, to the precincts of the temple;

so that, in case of any attack or revolution or invasion of an enemy, no one might effect an entrance within the ring-walls of the Temple.

On the towers of the citadel there are engines for discharging missiles and machines of divers kinds, and the place commands the enclosing walls aforementioned. The towers are guarded, too, by the most trusted men, whose achievements have fully proved their loyalty to their country. These men had orders not to quit the citadel, except on the feast days, and then only in turn, nor did they suffer any one to enter it.

Even when any injunction was given by their leader to admit any persons as sightseers, great care was exercised, as was shown in our case. For although we were but two unarmed men, they could hardly be brought to admit us to witness the offering of the sacrifices.

And they said that they were pledged by oaths to act thus. For they all had sworn, and had of bounden duty and for conscience' sake fulfilled their bond, that they, although numbering five hundred men, would not admit more than five persons at the same time; for the citadel was the one protection of the temple, and its founder had thus securely fortified its tower of defence.

The city is of moderate proportions, its circuit being about forty furlongs, to give a rough estimate. In the disposition of its towers and of the thoroughfares which appear, some below, some above, with the cross-streets through them, it has the familiar aspect of a theatre. For the ground is irregular, as the city is built on a mountain.

There are also stair-ways leading to the thoroughfares. For some persons take their way along the higher level, and others underneath, and they keep as far as possible from each other on the road because of those who are undergoing the usual purifications, to prevent them from touching any forbidden thing.

It was not without reason that the original founders built the city of convenient proportions, but from a wise insight.

For as the country is extensive and fair, and some parts, namely those in Samaria so called, and those adjoining the country of the Idumaeans, are level plain, while other parts are mountainous, namely those adjoining the country of Judaea, the inhabitants must devote their unremitting attention to agriculture and the care of the soil, in order that these latter districts may also thereby obtain a plentiful supply of crops. In this way cultivation of every sort is carried on and an abundant harvest reaped throughout the whole of the aforesaid land. On the other hand, it has been the fate of all large and consequently prosperous cities to be thickly populated themselves, while they neglect the country, as the thoughts of every one are bent on enjoyment, and all men have a natural propensity to pleasure.

And this is what happened to Alexandria, a city which surpasses all others in size and prosperity. The country folk by migrating to the town and making a long stay up there brought agriculture to a low ebb.

And so the king, to prevent them from making a stay, ordered that their visits should not exceed twenty days; and he likewise gave written injunctions to the officials, that if it were necessary to summon any such persons to town, then they should decide their cases within five days.

And as he considered the matter one of great importance, he appointed judges with their subordinates in every district, that so the farmers and their agents might not, while money-making in the city, reduce the granaries of the city, I mean the proceeds of agriculture.

We have been led into this digression by Eleazar's admirable exposition to us of the principles just mentioned. Their industry in agriculture is indeed great. For their country is thickly planted with olive trees and is rich in cereal produce and pulse, in vines also and honey in abundance; fruit trees of other kinds and palms are beyond reckoning with them.

There are cattle in abundance of all sorts, and rich pasturage for them. And so they rightly recognized that the rural districts needed a dense population, and they constructed the city and the villages in correct proportions.

A great mass of spices, precious stones, and gold is brought into the district by the Arabs. For the country is well adapted for commerce as well as for cultivation, and the city is rich in the arts and lacks none of the merchandise that is brought across the sea.

It possesses havens well situated which supply its needs, that at Ascalon, and Joppa, and Gaza, as well as Ptolemais which was founded by the King, and holds a central position compared with these places, not being far distant from any of them. The country enjoys everything in plenty, being well watered on every side and securely enclosed.

Round I I it there flows the river called the Jordan which never runs dry. The country originally comprised not less than sixty million acres (although subsequently the neighbouring peoples encroached upon it), and six hundred thousand men became possessors of lots of a hundred acres each. The river, like the Nile, rises about the time of harvest and irrigates a large part of the land.

Over against the district of the people of Ptolemais it issues into another river and this flows out into the sea. Other brooks, as they are called, flow down into the plain and encompass the parts about Gaza and the region of Azotus.

The country is encircled by natural defences, so that invasion is difficult and impracticable for large numbers, because the passes are narrow, being flanked by steep cliffs and deep ravines, and the whole mountain-range which surrounds the entire country is of a rugged character.

We were further told that there were formerly copper and iron mines in the neighbouring mountains of Arabia.

But these were stopped at the time of the Persian rule, as the overseers of those days spread a false report that their working was unprofitable and expensive, in order to prevent the country from being spoiled for the sake of the mining of the said metals and possibly taken out of their hands as a consequence of the Persian overlordship, while by the help of this false report they found a pretext for entering the district.

I have now given thee, dear brother Philocrates, such a summary description of these matters as was necessary. The story of the translation we will tell in the sequel. Well, Eleazar selected the men of the best character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature, but had studied most carefully that of the Greeks as well.

They were therefore well qualified to be sent on embassies, and undertook this office whenever occasion required. They possessed a great genius for conferences and discussions bearing on the law. They cultivated the due mean, the best of courses, and while they abjured a harsh and uncouth disposition, they were likewise above conceit and the assuming of an air of superiority over others, and in conversation they were ready to listen and to give an appropriate reply to every question. And this bearing they all observed, and it was in such conduct that they most desired to outstrip each other, being all worthy of their leader and of his virtue.

And one might see, in their unwillingness to be torn from him, how they loved Eleazar and he them. For not only did he write to the king on the subject of their safe return, but he also earnestly besought Andreas to work for the same end, and urged me too to assist to the best of my power.

And although we promised to give good heed to his wishes, he said that he was deeply distressed, for he knew how the king in his love of goodness considered it the greatest of privileges, wherever he heard of any one who surpassed his fellows in culture and wisdom, to summon him to his court.

Indeed, I have heard of a fine saying of his, that by having about his person just and prudent men he would possess the greatest protection for his kingdom, since friends unreservedly offer advice for one's best interests. And these qualities were assuredly possessed by the men whom Eleazar was now sending.

And he kept asseverating on oath that he would not let the men go, if it were merely some private interest of his own which impelled him so to do, but it was only for the common benefit to all his countrymen that he was sending them.

For, he added, a good life consisted in the observance of the laws, and this end was attained much more by oral communication than by reading. From these and similar observations it was clear what were his feelings towards them.

It is worth while briefly to mention the explanations given by him in reply to our inquiries. For I suppose that most men feel some curiosity about the regulations in the law concerning meats and drinks and the animals which are considered unclean.

Well, when we inquired why, although there was but a single creation, some things are considered unclean for food, and some even to the touch (for the law is scrupulous in most things, but in these matters it is excessively scrupulous), he began his reply as follows:-

"Thou seest," he said, "what an influence is exercised by intercourse and association. By associating with evil persons men become perverted and are rendered miserable all their life long, whereas, if they consort with the wise and prudent, they pass from ignorance and amend their lives.

Our lawgiver, then, in the first place enjoined piety and righteousness, and expounded them point by point, not merely by prohibitions but also by positive commands, making plain the harmful effects of disobedience and the visitations sent by God upon the guilty.

In the very first place of all he taught that God is one, and that His power is made manifest through all things, every place being filled with His sovereignty, and that none of the things done in secret by men on earth is hidden from Him, but all that a man does and all things that are yet to be are manifest in His sight.

When he had carefully elaborated these points and made them plain, he shewed that even if a man should but think of acting basely, let alone the doing of the wrong, he could not be hid; thus throughout the whole of the law he displayed the power of God.

"Beginning with these premises he went on to shew that all other men except our nation consider that there are many gods, although they are themselves far more powerful than those whom they vainly reverence.

For they make effigies of stone and wood, and assert that they are images of those who discovered something useful for their life, and these they worship, although their senselessness is obvious.

For that any one should thus become a god in virtue of his invention is altogether foolish; for the inventors but took certain created things and put them together and shewed that they possessed a further use, but they did not create the substances themselves;

therefore it is idle and vain to deify men like themselves. Moreover, there are still at the present day many men more inventive and more learned than the men of yore, and yet they would never think of worshipping them. And the framers and authors of these fables consider that they are the wisest of the Greeks.

What further need is there to speak of other infatuated people, Egyptians and the like, who have put their trust in wild beasts and most of the creeping things and vermin, and worship these, and offer sacrifice to these, whether alive or dead?

"When, therefore, the law-giver, who was endowed by God to understand all things, had in his wisdom surveyed each detail, he fenced us about with impregnable palisades and walls of iron, to the intent that we should in no way have dealings with any of the other nations, pure in body and mind, released from vain ideas, reverencqo ing the one Almighty God above the entire creation.

For this reason the priests who lead the Egyptians and have closely investigated many things and been conversant with the world, call us "men of God," a designation which does not belong to the rest of mankind, but to him only who reverences the true God.

The rest are men of meat and drink and raiment, for their whole nature finds solace in these things. But with our countrymen these things are counted of nothing worth, but their reflections throughout their whole life concern the sovereignty of God.

So then, lest we should become perverted by sharing the pollutions of others or consorting with base persons, he hedged us round on all sides with laws of purification in matters of meat and drink and handling and hearing and seeing.

For, speaking generally, all things to the natural reason are alike, being all governed by the self-same power, and yet in every detail there is a profound reason why we abstain from the use of some things and share in the use of others.

For the sake of illustration I will run over one or two points and give thee an explanation. Do not fall in with the rejected view that it was out of regard for mice and weasels or such creatures that Moses drew up these laws with such exceeding care. No, all these ordinances have been solemnly made for righteousness' sake, to promote holy meditation and the perfecting of character.

For all the winged creatures, of which we partake, are tame and distinguished by cleanly habits, feeding on wheat and pulse, such as pigeons, turtle-doves, locusts, partridges, geese too and all the like.

But as touching the forbidden winged creatures, thou wilt find that they are wild and carnivorous and use the strength which they possess to oppress the remainder of their kind and get their food by cruelly preying on the aforesaid tame creatures; and not on these only, but they also carry off lambs and kids, and do violence to dead men and living.

By these creatures, then, which he called unclean, the lawgiver gave a sign that those for whom the laws were ordained must practise righteousness in their hearts and oppress no one, trusting in their own strength, nor rob one of anything, but must direct their lives by righteous motives, even as the tame birds above mentioned consume the pulse that grows on the earth and do not tyrannize to the destruction of their kin.

"By such symbols, then, the lawgiver has taught the understanding to note that they must be just and do nothing by violence, nor oppress others in reliance on their own strength.

For whereas it is not meet even to touch the aforesaid creatures by reason of their several natures, what strict precautions must we not take to prevent the character from degenerating to a like condition?

He has, then, set forth all these rules as to what is permitted us in the case of these and the other creatures by way of allegory. For the parting of the hoof and the dividing of the claws symbolize discrimination in our every action with a view to what is right;

for the strength of the whole body and its activity are dependent upon the arms and legs. He constrains us, then, to do everything with discrimination and with a view to righteousness; such is the signification of these symbols. He further signifies that we are distinct from all men.

For most other men defile themselves by promiscuous unions, working great unrighteousness, and whole countries and cities pride themselves on these vices. For not only do they have intercourse with males, but they even defile mothers and daughters. But we have been kept apart from these things.

"Again, the lawgiver has characterized the possessor of the aforesaid quality of discrimination as possessing also the gift of memory. For 'all things which part the hoof and chew the cud' to thoughtful minds clearly represent memory.

For the chewing of the cud is nothing else but a calling to mind of life and existence; for he considers that life exists by taking food.

And therefore he gives exhortation by the scripture also where he says thus, 'Thou shalt well remember the Lord who wrought in thee the great and wonderful things.' For, when clearly perceived, they do appear 'great and glorious,' in the first place the construction of the body, and the means for digesting the food, and the distinction between the several members;

but much more do the orderly arrangement of the senses, the operation and invisible movement of the mind, and its rapidity in suiting its action to each several occasion and its dis. covery of the arts bear the marks of an infinite wisdom.

And therefore he exhorts us to bear in mind, how that the aforesaid things are both created and preserved by the power of God. For he has appointed every time and place for the continual remembrance of God, the Ruler and Preserver.

For instance, in the matter of meats and drinks he bids us first to offer a part as a sacrifice, and not till then to partake of food. In our clothing, too, he has given us a symbol of remembrance. Likewise also he has commanded us to set the oracles 'upon our gates and doors,' that God may be had in remembrance;

and he expressly orders that the 'sign' be 'bound round upon the hands,' clearly indicating that every action must be righteously performed with a remembrance of our creation, and above all with a fear of God.

And he bids men 'when lying down and when rising up' to meditate on the things which God has created, not in speech only, but reviewing also in thought the change and the impression which passes over them when they fall asleep, and the manner of their waking, how divine, as it were, and incomprehensible is the interchange of these states.

"Thou hast now been shewn the exceeding wisdom of the saying concerning discrimination and memory, according to our exposition of the parting of the hoof and the chewing of the cud. For the laws have not been made at random and capriciously, but with a view to truth and to point the way to right reason.