The Law Translated into Greek

When Alexander had reigned twelve years, and after him Ptolemy Soter forty-one years, Philadelphus took over the kingdom of Egypt and held it for forty years less one. He had the law translated, and he set free the people from Jerusalem who had been brought into Egypt and were slaves there, a hundred and twenty thousand of them. This is how it came about. Demetrius of Phalerum, the king’s librarian, was trying, if he possibly could, to gather together all the books in the inhabited world, buying whatever was valuable anywhere or suited the king’s taste; for the king was very eager to collect books, and Demetrius zealously served that eagerness of his. Once Ptolemy asked him how many tens of thousands of books he had collected. He replied that he already had about two hundred thousand, but that in a short time he would have five hundred thousand. But he said he had been told that among the Jews there were many books of laws that were worth looking into and worthy of the king’s library. Since they were written in a script and a language of their own, it would be no small labor to have them translated into Greek. Their script, he said, seems to be like the script proper to the Syrians, and when it is spoken it sounds like their language too, yet the sound is peculiar to the Jews themselves. So he said there was nothing to prevent them from having those books translated as well; for since nothing needed for the purpose was lacking, they could have those books in this library too. The king thought that Demetrius was very zealous in getting him a wealth of books, and that his suggestion was exactly the right thing to do; so he wrote to the Jewish high priest to act accordingly. [a]

Now there was a certain Aristeas, one of the king’s closest friends, whom the king liked for his modesty. Aristeas had often resolved, even before this, to ask the king to set free all the Jewish captives in his kingdom, and he thought this a good opportunity to make the request. So first he talked with the captains of the king’s bodyguard, Sosibius of Tarentum and Andreas, and persuaded them to support him in what he meant to plead for with the king. Then Aristeas, having the same mind as the men just mentioned, went to the king and made him the following speech: “It is not right for us, O king, to pass things over hastily or to deceive ourselves; we should lay the truth open. Since we have decided not only to have the laws of the Jews copied but also translated, for your satisfaction, how can we do it while so many of the Jews are slaves in your kingdom? Do, then, what befits your greatness of soul and your good nature: free them from the miserable condition they are in. For the God who upholds your kingdom was the author of their laws, as I have learned by careful inquiry; both these people and we ourselves worship the same God, the maker of all things. We call him, and rightly, Zeus, because he breathes life into all men. So restore these men to their own country, and do it for the honor of God, because these men give him an exceptional worship. And know this too: though I am not related to them by birth, nor from the same country, I still want these favors done for them, since all men are God’s handiwork, and I know that he is well pleased with those who do good. So I make this petition to you: do good to them.” [d]

While Aristeas was saying this, the king looked at him with a cheerful and glad face and said, “How many tens of thousands do you suppose there are who need to be set free?” Andreas, who was standing by, answered, “A little more than a hundred and ten thousand.” The king replied, “And is this a small gift you are asking for, Aristeas?” But Sosibius and the others standing by said that he ought to offer a thank-offering worthy of his greatness of soul to the God who had given him his kingdom. He was very pleased with this answer, and gave orders that when they paid the soldiers their wages, they should pay out a hundred and twenty drachmas for every one of the slaves. He promised to publish a magnificent decree about what they asked, which would confirm what Aristeas had proposed, and above all what God willed to be done. By it, he said, he would set free not only those who had been carried off captive by his father and his army, but also those who were in his kingdom before that, and any who had been brought there since. When they told him that the redemption money would come to more than four hundred talents, he granted it. It was decided to preserve a copy of the decree, to make this king’s greatness of soul known. Its contents were as follows: “Let all those who were soldiers under our father, and who, when they overran Syria and Phoenicia and laid Judea waste, took the Jews captive, made them slaves, brought them into our cities and into this country, and then sold them; and likewise all who were in my kingdom before them, and any who have lately been brought here: let them be set free by those who own them, and let the owners accept a hundred and twenty drachmas for every slave. Let the soldiers receive this redemption money with their pay, and the rest be paid out of the king’s treasury. For I believe that they were taken captive without our father’s consent and against justice, that their country was ravaged by the insolence of the soldiers, and that the soldiers made a great profit from them by removing them into Egypt. Out of regard for justice, then, and out of pity for those who have been oppressed contrary to justice, I order those who have such Jews in their service to set them free on receipt of the sum named above, and that no one practice any deceit about them, but all obey what is commanded here. It is my will that they give in their names, within three days of the publication of this edict, to those appointed to carry it out, and produce the slaves before them as well; for I think this will be to the advantage of my affairs. Let anyone who wishes inform against those who do not obey this decree; and it is my will that their property be confiscated to the king’s treasury.” When this decree was read to the king, it at first contained everything set down here except the Jews brought in earlier and those brought in later, who had not been expressly mentioned; so he added these clauses out of his humanity and with great generosity. He also ordered that the payment, which was likely to be made in a hurry, should be divided among the king’s ministers and the officers of his treasury. When this was done, what the king had decreed was quickly carried out, in no more than seven days. The talents paid for the captives came to more than four hundred and sixty, because their masters demanded the hundred and twenty drachmas for the children too; for the king had in effect ordered that these be paid for when he said in his decree that the owners should receive the sum named for every slave. [f]

When this had been done so magnificently, as the king wished, he ordered Demetrius to give him in writing his opinion about copying the Jewish books; for nothing in the government of these kings is done rashly, but everything is managed with great care. That is why I have added a copy of these letters, and have set down the number of the vessels sent as gifts and how each one was made, so that the precision of the craftsmen’s work, as it appeared to those who saw it, and which craftsman made each vessel, may be made plain; and this because of the excellence of the vessels themselves. The copy of the letter ran like this: “Demetrius to the great king. When you, O king, gave me charge of collecting the books still needed to fill your library, and of the care that ought to be taken of those that are defective, I used the utmost diligence in these matters. I inform you that we lack the books of the Jewish legislation, with some others; for they are written in Hebrew characters, and being in the language of that nation, they are unknown to us. It has also happened that they have been copied more carelessly than they should have been, because until now they have not had royal care. Now you must have accurate copies of them. This legislation is indeed deeply philosophical and entirely pure, since it is the legislation of God. That is why, as Hecataeus of Abdera says, the poets and historians make no mention of it, nor of the men who live by it: it is a holy law, and ought not to be published by unholy mouths. If it please you, then, O king, you may write to the high priest of the Jews to send six of the elders from every tribe, those most skilled in the laws, so that through them we may learn the clear and agreed sense of these books, obtain an accurate translation of their contents, and so have a collection of them that suits your wishes.” [j]

When this letter had been sent to the king, he ordered a letter to be drawn up for Eleazar, the Jewish high priest, about these matters, and that they should inform him of the release of the Jews who had been slaves among them. He also sent about 3,750 pounds of gold for making large basins, bowls and cups, and an immense quantity of precious stones; and he ordered those who had charge of the chest that held the stones to let the craftsmen choose whatever kinds they liked. He also directed that a hundred talents in money be given to the priest for sacrifices and for other uses. I will describe these vessels and how they were made, but not until I have set down a copy of the letter written to Eleazar the high priest. He had obtained that office in the following way. When Onias the high priest died, his son Simon succeeded him. He was called Simon the Just because of both his piety toward God and his kindness to his own people. When he died and left a young son called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and it was to him that Ptolemy wrote, in this manner: “King Ptolemy to Eleazar the high priest, greetings. There are many Jews now living in my kingdom whom the Persians carried off captive when they were in power. My father honored them. Some of them he placed in the army and gave them more than ordinary pay; to others, when they came with him into Egypt, he entrusted his garrisons and the guarding of them, so that they might be a terror to the Egyptians. When I took the government, I treated all men humanely, and especially your fellow citizens. I have set free more than a hundred thousand of them who were slaves, and paid the price of their redemption to their masters out of my own revenues. Those of a fit age I have enrolled among my soldiers; and those who are able to be faithful to me and suited to my court I have placed in such posts. I consider this a very great and acceptable gift, which I dedicate to God for his providence over me. Since I want to do what will please these, and all the other Jews in the inhabited world, I have decided to have your law translated from Hebrew into Greek and placed in my library. You will do well, then, to choose and send me men of good character who are now elders in age, six from every tribe. Their age must make them skilled in the laws and able to make an accurate translation of them; and when this is finished, I will consider that I have done a work glorious to myself. I have sent Andreas, the captain of my guard, and Aristeas, men whom I hold in very high esteem, to confer with you about this. By them I have sent a hundred talents of silver as first-fruits of offerings for the temple, for the sacrifices and for other uses. If you write to let us know what more you would like, you will do something pleasing to me.” [l]

When this letter from the king was brought to Eleazar, he wrote an answer to it with all possible respect: “Eleazar the high priest to King Ptolemy, greetings. If you and your queen Arsinoe and your children are well, we are entirely content. When we received your letter, we greatly rejoiced at your intentions; and when the people had been gathered together, we read it to them, and so made known to them the piety you have toward God. We also showed them the twenty gold bowls and thirty silver ones, the five large basins, and the table given as an offering, as well as the hundred talents for the sacrifices and for repairing whatever the temple needs. These things Andreas and Aristeas, those most honored friends of yours, have brought us; and they are truly men of excellent character and great learning, and worthy of your virtue. Know, then, that we will do what is to your advantage, even though it is something we have not done before; for we ought to make some return for the many kindnesses you have done our countrymen. We immediately offered sacrifices for you and your sister, with your children and friends; and the people prayed that your affairs might go as you wish, that your kingdom might be kept in peace, and that the translation of our law might come to the end you desire and be to your advantage. We have also chosen six elders from every tribe and sent them, and the law with them. It will be your part, out of your piety and justice, to send back the law once it has been translated, and to return to us in safety those who bring it. Farewell.” [p]

This was the reply the high priest made. It does not seem necessary to me to set down the names of the seventy elders who were sent by Eleazar and carried the law, for they were written out at the end of the letter. Still, I thought it not out of place to give an account of the very valuable and skillfully made vessels that the king sent to God, so that all may see how great a regard the king had for God. For the king allowed a vast sum for these vessels, came often to the workmen and looked over their work, and let no carelessness or negligence do any harm to what they were doing. I will tell how rich they were as well as I can, although perhaps the nature of this history does not call for such a description; but I think that I will thereby commend this king’s fine taste and greatness of soul to those who read this history. [r]

First I will describe what concerns the table. The king did intend to make this table enormous in size. But he gave orders that they should find out how big the table already at Jerusalem was, and whether one larger than it could be made. When he was told how large the one there was, and that nothing prevented a larger one from being made, he said that he was willing to have one made five times the size of the present table. But he feared that it would then be useless in their sacred services because of its excessive size; for he wanted his gifts not only to be there for show but to be useful in their sacred services as well. Reasoning, then, that the former table had been made of such a moderate size for the sake of use and not for lack of gold, he decided not to exceed it in size, but to make it exceed the former table in the variety and elegance of its materials. And since he was shrewd in observing the nature of all things and had a sound idea of what was new and surprising, and where there were no carvings he would devise suitable ones by his own skill and show them to the workmen, he ordered that such carvings now be made, and that what had been drawn be shaped most exactly by keeping constantly to the drawings.

So when the workmen had undertaken to make the table, they made it three and three-quarter feet long, a foot and a half wide and two and a quarter feet high, and the whole structure of the work was of gold. They also made a rim three inches wide around it, with wave-work twisted about it, and with a carving that imitated a rope and was admirably worked on its three faces. For since these were triangular in shape, every angle had the same arrangement of carvings, so that when they were turned about, the very same form turned about with them without any variation. The part of the rim that lay under the table had very beautiful carvings; but the part that ran around the outside was decorated more elaborately with the most beautiful ornaments, because it was exposed to sight and to the view of onlookers. For this reason both edges that stood out above the rest were sharp, and none of the angles, which we said were three, appeared smaller than another when the table was turned about. Into the rope-work thus turned were set precious stones in rows parallel to one another, held in place by golden pins passed through holes. But the parts on the side of the rim that were exposed to sight were adorned with a row of oval shapes set slantwise, of the most excellent kinds of precious stones, which imitated rods laid close together and ran all around the table. Under these oval shapes the workmen had put a wreath all around it, on which every kind of fruit was represented, so that bunches of grapes hung down, ears of grain stood up, and pomegranates lay enclosed. When they had made the stones represent all the kinds of fruit just mentioned, each in its proper color, they fastened them with gold around the whole table. The same arrangement of oval shapes and carved rods was made under the rim, so that the table might show the same varied and elegant ornament on each side, and neither the wave-work nor the rim might look different even if the table were turned to the other side, but the view of the same skilled work might reach as far as the feet. For a plate of gold three inches wide was made through the whole breadth of the table, into which they set the feet, and then fastened them to the table with studs and sockets at the place where the rim was, so that on whatever side of the table one stood, it would show the very same view of the exquisite workmanship and of the vast expense laid out on it. On the table itself they engraved a meander, setting very valuable stones of various colors in its middle like stars: the carbuncle and the emerald, each of which sent out pleasing rays of light to the onlookers, along with stones of other kinds that were the most curious and best esteemed as the most precious of their kind. Next to this meander a band of network ran around it, whose middle looked like a rhombus, and into it were set rock crystal and amber, which, by the close likeness of the effect they made, gave wonderful delight to those who saw them. The capitals of the feet imitated lilies just budding, with their leaves bent and laid under the table, but so that the stamens could be seen standing upright inside them. Their base was made of a carbuncle shaped like a pedestal, three inches high and six inches wide, and the whole metal of the feet rested on it. On each of the feet they had engraved, with a very fine tool and a great deal of labor, a branch of ivy and tendrils of the vine bearing clusters of grapes, so that you would have guessed they were in no way different from real tendrils; for they were so very thin, and reached out so far at their tips, that they moved in the wind and made one believe they were the product of nature and not a representation by art. They also made the whole workmanship of the table appear threefold, while the joints of the several parts were so united as to be invisible, and the places where they joined could not be made out. The thickness of the table was no less than nine inches. So this gift, through the king’s great generosity, the great value of the materials, the variety of its exquisite structure, and the craftsman’s skill in imitating nature with engraving tools, was at last brought to perfection. The king very much wanted it, though it was not to differ in size from the table already dedicated to God, to exceed that one far in exquisite workmanship, in the novelty of its designs and in the splendor of its construction, and to be more glorious than it. [t]

Of the golden basins there were two. Their carving was scale-work from the base up to the belt-like ring, with stones of various kinds set into the spiral rings. Above this was a meander a foot and a half high, made of stones of every color. Next to this the rod-work was engraved, and next to that a rhombus in a network pattern, drawn up to the brim of the basin, while small shields made of stones beautiful of their kind, three inches deep, filled the middle parts. Around the top of the basin were twined the leaves of lilies and of bindweed, and tendrils of vines, in a circle. This was how the two golden basins were made, each holding about twelve gallons. But the silver ones were much brighter and more splendid than mirrors, and you could see the images that fell on them more plainly than in mirrors. The king also ordered thirty bowls; those parts of them that were gold and not set with precious stones were shaded over with leaves of ivy and of vines, skillfully engraved. These were the vessels brought to such extraordinary perfection, partly by the skill of the workmen, who were admirable at such fine work, but much more by the diligence and generosity of the king. Not only did he supply the craftsmen abundantly and generously with what they needed, but he suspended public audiences for the time, and came and stood by the workmen and watched the whole process. That was why the workmen were so exact in their work: they had regard for the king and for his great concern about the vessels, and so kept at the work all the more tirelessly. [z]

These were the gifts Ptolemy sent to Jerusalem and dedicated to God there. When Eleazar the high priest had dedicated them to God, had paid due respect to those who brought them, and had given them presents to carry to the king, he sent them off. When they reached Alexandria, and Ptolemy heard that they had come, and that the seventy elders had come too, he at once sent for Andreas and Aristeas, his envoys. They came to him, delivered the letter they had brought him from the high priest, and answered by word of mouth all the questions he put to them. He then hurried to meet the elders who had come from Jerusalem to translate the laws, and ordered that everyone who had come on other business be sent away. This was surprising, and something he did not usually do; for those who were drawn there on such business used to come to him on the fifth day, and envoys at the month’s end. But when he had sent those away, he waited for the men Eleazar had sent. As the old men came in with the presents the high priest had given them for the king, and with the parchments on which their laws were written in golden letters, he asked them about those books; and when they had taken off the covers in which they were wrapped, they showed him the parchments. The king stood a long while admiring the thinness of the parchments and the exactness of the joins, which could not be seen, so exactly were the pieces fitted to one another. Then he said that he thanked them for coming to him, and still more the one who had sent them, and above all the God whose laws these appeared to be. Then the elders, and those who were with them, cried out with one voice and wished the king all happiness. At this he burst into tears from the strength of his pleasure, since it is natural for people to show the same signs in great joy as they do in sorrow. When he had told them to hand over the books to those appointed to receive them, he greeted the men and said that it was only right first to speak of the business they had been sent about, and then to turn to the men themselves. He promised, however, that he would make the day on which they came to him notable and distinguished every year for the whole of his life; for their coming to him and his victory over Antigonus at sea fell on the very same day. He also gave orders that they should dine with him, and that excellent lodgings be provided for them in the upper part of the city. [ab]

Now Nicanor, the man appointed to take charge of receiving guests, called for Dorotheus, whose duty it was to provide for them, and told him to prepare for each of them whatever was needed for their diet and way of life. The king had arranged this as follows: for every city whose people kept the same way of life there was a man who looked after them, and everything was prepared for them according to the custom of those who came to him, so that, being entertained in the usual manner of their own way of life, they might be the better pleased, and not be troubled by anything done to them that they naturally shrank from. This was now done in the case of these men by Dorotheus, who had been put in this office because of his great skill in such matters of ordinary life; for he took care of everything to do with receiving guests. He set out the couches for them in two parts, as the king had commanded him; for the king had ordered that half of them recline at his right hand and the rest behind his own couch, and saw to it that no mark of respect that could be shown them was left out. When they had been seated, he told Dorotheus to serve all those who had come to him from Judea in the way they were used to being served. For that reason he sent away the sacred heralds, those who slaughtered the sacrifices, and the others who usually said the prayers before the meal; instead he called on one of those who had come to him, named Elisha, who was a priest, and asked him to say the blessing. He stood in the middle of them and prayed that all prosperity might attend the king and his subjects. At this the whole company raised a shout, with joy and a great noise; and when that was over, they turned to their supper and to enjoying what was set before them. A little while afterward, when the king thought enough time had passed, he began to talk philosophy with them, and asked each of them questions about nature. When they had explained exactly every problem the king had put to them, he was well pleased with their answers. This took up the twelve days in which they were entertained; and anyone who wishes may learn the particular questions in the book of Aristeas, which he wrote on this very occasion. [ad]

Not only the king but also the philosopher Menedemus admired them, and said that all things are governed by Providence, and that it was probably for this reason that such force and beauty were found in these men’s words; and then they stopped asking any more such questions. The king said that he had gained very great advantages by their coming, for he had received this profit from them: he had learned how he ought to rule his subjects. He gave orders that each of them should be given three talents, and that those who were to escort them to their lodging should do so. Accordingly, when three days were over, Demetrius took them and crossed the causeway, nearly a mile long, a bank in the sea leading to an island. When they had crossed the bridge, he went on to the northern parts and showed them where they were to meet. It was a house built near the shore, a quiet place and fit for consulting together about their work. When he had brought them there, he urged them, now that they had about them everything they needed for translating their law, to let nothing interrupt them in their work. So they made an accurate translation, with great zeal and great pains, and kept at it until the ninth hour of the day. After that they stopped and took care of their bodies, and their food was provided for them in great plenty; besides this, Dorotheus, at the king’s command, brought them much of what was prepared for the king himself. In the morning they came to the court and greeted Ptolemy, and then went back to their former place, where they washed their hands in the sea, purified themselves, and set to translating the laws. When the law had been copied out and the work of translation was over, which was finished in seventy-two days, Demetrius gathered all the Jews together at the place where the laws had been translated and where the translators were, and read it over to them. The people also approved of the elders who had translated the law. They praised Demetrius as well for his proposal, as the author of something that greatly served their happiness; and they asked him to let their leaders read the law too. Moreover, all of them, the priest, the oldest of the translators and the chief men of their community, asked that since the translation had been so happily completed, it should stay as it now was and not be altered. When they all approved that decision, they ordered that if anyone noticed anything superfluous or anything left out, he should look at it again, have it laid before them and corrected. This was a wise thing for them to do, so that what had been judged well done might last forever. [ag]

So the king rejoiced to see that his plan of this kind had been brought to completion with such great advantage. He was especially delighted to hear the laws read to him, and was astonished at the depth of meaning and the wisdom of the lawgiver. He began to ask Demetrius how it was that, when this legislation was so wonderful, none of the poets or historians had mentioned it. Demetrius answered that no one had dared to take up the description of these laws, because they were divine and venerable, and because some who had attempted it had been struck by God. He also told him that Theopompus had wanted to write something about them, but was then disturbed in his mind for more than thirty days; and when his illness let up for a while, he appeased God, suspecting that his madness came from that cause. Indeed, he further saw in a dream that his illness had come on him because he indulged too great a curiosity about divine things and wanted to publish them among common men; and when he gave up that attempt, he recovered his understanding. Demetrius also told him about Theodectes the tragic poet, of whom it was reported that when he wanted to mention, in a certain play, things contained in the sacred books, he was struck with darkness in his eyes; and when he realized the cause of his affliction and appeased God, he was freed from it. [al]

When the king had received these books from Demetrius, as we have said already, he bowed down before them, and ordered that great care be taken of them so that they might remain uncorrupted. He also asked the translators to come to him often from Judea, both for the honors he would pay them and for the presents he would give them; for he said it was only right to send them away now, though if they would come to him of their own accord afterward, they would obtain all that their own wisdom could rightly ask and that his generosity could give. So he then sent them away, and gave each of them three garments of the best kind, about 150 pounds of gold, a cup worth a talent, and the furnishings of the room in which they had been feasted. These were the presents he gave them. By them he sent to Eleazar the high priest ten couches with silver feet and the furnishings belonging to them, and a cup worth thirty talents; and besides these, ten garments, purple cloth, a very beautiful crown, and a hundred pieces of the finest woven linen; and also bowls, dishes and vessels for pouring, and two golden basins to be dedicated to God. He also asked him in a letter to give these translators leave, if any of them wanted to come to him, because he set great value on conversation with men of such learning and would gladly spend his wealth on such men. This was what came to the Jews from Ptolemy Philadelphus, and it was much to their glory and honor. [am]